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A history of the fabled islands of Southeast Asia from 300 BC, by which time their inhabitants had learned to sail the monsoon winds, to AD 1528, when Islam became dominant in the region.

Featuring a renowned author team and the best recent scholarship, World in the Making: A Global History explores both the global and local dimensions of world history. Abundant full-color maps and images, along with other special pedagogical features that highlight the lives and voices of the world's peoples, make this synthesis accessible and memorable for students-all at an affordable low price

This newest volume in the History of Medieval Canon Law series surveys the history of Byzantine and Eastern canon law. Beginning in the Patristic Age, Susan Wessel outlines the evolution of ecclesiastical law before the Council of Nicaea (325 A.D.). She covers the earliest documents and councils in the Christian tradition, and concludes that the councils replaced other sources of authority as bishops moved to a more democratic model of church organization. Heinz Ohme then offers a detailed analysis of the Greek councils and the writings of the Greek Fathers. He treats the sources of canonical material of Byzantine canon law down to the Quinisext Council (Trullanum, 692). Spyros Troianos presents a comprehensive survey of the Greek canonical collections and their compilers from the fourth to the eleventh century. In extending his coverage to 1500, Troianos provides bibliographical and biographical information about the most important Byzantine canonists who remain virtually unknown in English language literature: John Zonaras, Alexios Aristenos, and the Byzantine Gratian, Theodore Balsamon. With Hubert Kaufhold's contribution, the book also explores the wide range and variety of law in Eastern Christian communities, including Western Syrians (Jacobites), the Copts, Ethiopians, Armenians, Georgians, Nestorians, and Maronites. ; https://scholarship.law.edu/fac_books/1017/thumbnail.jpg

The correspondence of Erasmus has never been completely translated into English, although it has long been acknowledged to be one of the most illuminating sources for the history of northern humanism and the first two decades of the Protestant Reformation. In his letters, to and from scholars and religions leaders, printers and patrons, princes and prelates in every country of western Europe, the interests and issues of that critical era found free expression. They are connected by the thread of Erasmus' personal experience, his joys and sorrows, triumphs and tribulations, and his uninhibited conversation with his friends.Erasmus himself regarded his letters as a form of literature, and they were valued in his time, as they are now, as much for their style as for their content. In The Study of Good Letters (Clarendon 1963), H.W. Garrod wrote: 'As a document of the history of the times the Letters have primary importance. Yet they ar to be valued, ultimately, not as they enable us to place Erasmus in history, but as they help us to disengage him from it, to redeem him out of history into literature, placing him where, in truth, he longed to be. Not the Folly nor the Colloquies but the Letters, are his best piece of literature. What he did in scholarship, whether biblical, patristic, or classical has been superseded - though not the fine temper of it. That fine free temper shines also in the Letters, being indeed one of the elements of literature? In the immortality of their readableness Erasmus lives securely, immune from the discredits of circumstances.'The volume of the correspondence is enormous, and its cumulative effect fully justifies the claims that have been made for its importance. Erasmus was from his youth on an indefatigable correspondent, although he was careless about preserving his own letters or those written to him until he became famous and found printers eager to publish them. As a consequence, 85 per cent of t