In 1177, Pope Alexander III wrote a letter to the elusive King of the Indies, otherwise known as Prester John. The person who was selected and set out to deliver this letter into the hand of Prester John was never heard of again. 824 years later, armed with a copy of Pope Alexander's letter, Nick Jubber set out from Venice with the intention of somewhat belatedly completing Master Philip's mission. Over the next four months he would travel by bus, train, tractor, and horse-drawn cart around the Eastern Mediterranean, through the Middle East and North Africa before homing in on Ethiopia and the closely-guarded tomb of a medieval king who legend links with the mythical, mystical figure of Prester John.

From the 14th century onward, political and religious motives led Ethiopian travelers to Mediterranean Europe. For two centuries, their ancient Christian heritage and the myth of a fabled eastern king named Prester John allowed the Ethiopians to engage the continent's secular and religious elites as peers. Meanwhile, back home the Ethiopian nobility came to welcome European visitors and at times even co-opted them by arranging mixed marriages and bestowing land rights. The protagonists of this encounter sought and discovered each other in royal palaces, monasteries, and markets throughout the Mediterranean basin, the Red Sea, and the Indian Ocean littoral, from Lisbon to Jerusalem and from Venice to Goa. Matteo Salvadore's narrative takes the reader on a voyage of reciprocal discovery that climaxed with the Portuguese intervention on the side of the Christian monarchy in the Ethiopian-Adali War. Thereafter, the arrival of the Jesuits at the Horn of Africa turned the mutually beneficial Ethiopian-European encounter into a bitter confrontation over the souls of Ethiopian Christians.

This is an account of the Portuguese mission which landed at Massawa on the west coast of the Red Sea in April 1520 and re-embarked 6 years later. It was the first European embassy known to have reached the Ethiopian court and returned safely from it. It was a small group of fourteen, among whom was the chronicler Alvares, who wrote the most detailed early account of the country, valuable for Ethiopian history and the history of the expansion of Europe. Alvares's account was translated into English for the Hakluyt Society by Lord Stanley in 1881. This revision makes use of sources since discovered, corrects certain errors, and modifies the style of the early version. There is an introduction, detailed annotation and a number of appendices. Continued in the following volume (Second Series 115), with which the main pagination is continuous. This is a new print-on-demand hardback edition of the volume first published in 1961.

This is an account of the Portuguese mission which landed at Massawa on the west coast of the Red Sea in April 1520 and re-embarked 6 years later. It was the first European embassy known to have reached the Ethiopian court and returned safely from it. It was a small group of fourteen, among whom was the chronicler Alvares, who wrote the most detailed early account of the country, valuable for Ethiopian history and the history of the expansion of Europe. Alvares's account was translated into English for the Hakluyt Society by Lord Stanley in 1881. This revision makes use of sources since discovered, corrects certain errors, and modifies the style of the early version. There is an introduction, detailed annotation and a number of appendices. This is a new print-on-demand hardback edition of the volumes first published in 1961.

This book examines the relationship between medieval European mythologies of the non-Western world and the initial Portuguese and Spanish voyages of expansion and exploration to Africa, Asia and the Americas. From encounters with the Mongols and successor states, to the European contacts with Ethiopia, India and the Americas, as well as the concomitant Jewish notion of the Ten Lost Tribes, the volume views the Western search for distant, crusading allies through the lens of stories such as the apostolate of Saint Thomas and the stories surrounding the supposed priest-king Prester John. In doing so, Knobler weaves a broad history of early modern Iberian imperial expansion within the context of a history of cosmologies and mythologies.

An examination of groups and individuals in Rome who were not Roman Catholic, or not born so. It demonstrates how other religions had a lasting impact on early modern Catholic institutions in Rome.

This book explores why Ethiopian kings pursued long-distance diplomatic contacts with Latin Europe in the late Middle Ages. It traces the history of more than a dozen embassies dispatched to the Latin West by the kings of Solomonic Ethiopia, a powerful Christian kingdom in the medieval Horn of Africa. Drawing on sources from Europe, Ethiopia, and Egypt, it examines the Ethiopian kings’ motivations for sending out their missions in the fifteenth and early sixteenth centuries – and argues that a desire to acquire religious treasures and foreign artisans drove this early intercontinental diplomacy. Moreover, the Ethiopian initiation of contacts with the distant Christian sphere of Latin Europe appears to have been intimately connected to a local political agenda of building monumental ecclesiastical architecture in the North-East African highlands, and asserted the Ethiopian rulers’ claim of universal kingship and rightful descent from the biblical king Solomon. Shedding new light on the self-identity of a late medieval African dynasty at the height of its power, this book challenges conventional narratives of African-European encounters on the eve of the so-called ‘Age of Exploration'.

Uradyn Bulag presents a unique study of what it means to be Mongolian today. Mongolian nationalism, emerging from a Soviet-dominated past and facing a Chinese-threatened future, has led its adherents to stress purity in an effort to curb the outside influences on Mongolian culture andidentity. This sort of nationalism views the Halh (the 'indigenous' Mongols) as 'pure' Mongols, and other Mongol groups as 'impure'. This Halh-centrism excites and exploits fears that Mongolia will be swallowed by China; it stands in opposition to pan-Mongolism, the view that links between Mongolsof all kinds should be strengthened. Bulag draws on an abundance of illuminating research findings to argue that Mongols are facing a choice between a purist, racialized nationalism, inherited from Soviet discourses of nationalism, and a more open, adaptive nationalism which accepts diversity,hybridity, and multiculturalism. He calls into question the idea of Mongolia as a homogeneous place and people, and urges that unity should be sought through acknowledgement of diversity.