This exclusively Italian volume dealing with a German chronicler and with Northern Europe provides a good example for the internationalization of historical sciences. The volume is dedicated to the memory of Giorgio Brugnoli, who has given important models for the study of Adam of Bremen, the 11th century chronicler of the archbishopric of Hamburg and Bremen and its ecclesiastical province in Scandinavia. The eight contributions are original in their intentions and results. Giancarlo Abbamonte compares the manuscripts, particularly as far as the scholia, (typical of Adam's work) are concerned. He comes to the conclusion that Schmeidler's edition (which, in fact, has been much praised) was not correct in being based on the Vienna manuscript, since this was not a copy but an excerpt from the original, and thus excluded many scholia from being Adam's in origin. The next contributions are dedicated to philological problems: Whereas Carlo Santini surveys the complexity of Adam's chronicle, his diverse styles, and confirms his use of a precise and well-directed terminology, of quotations and of a great variety of rhetorical figures and information, Anna Maranini analyzes directly Adam's use of "eyes," referring to the eyes of man and of God. The human eye is physical and promises truth, but may be deceived, while God's eye watches over history. Classic tradition, which has already been an inherent theme in this essay, comes to the fore in the next paper when Fabio Stok reveals echoes from Sallust in Adam's work, particularly in his famous "biography" of Archbishop Adalbert in the third book of the Gesta which has often been dealt with; in a "psychopathological interpretation" (to use the author's words), they are particularly adapted by Adam to explain Adalbert's deteriorating character in the course of his life and changing fate. One may add, though, that Adalbert's vices, like vanity, are no less derived from Christian attitudes.
The next three articles deal with Adam's treatment of the North (Scandinavia), although none of the authors is acquainted with David Fraesdorff's comprehensive Ph.D. thesis on Adam's perception of the north. [1] Serena Bianchetti, again, investigates Adam's use of the classical tradition (Strabo, Plinius, Pomponius Mela) and possible changes through contemporary information, thus giving the traditional concept a more political bias. While Stefano Andres examines the mirabilia of the north: some miracles can be explained by way of nature, some are rejected as magic, while others are genuinely Christian and achieved by God and his saints. Contrary to tradition, Adam situates monsters, extensively discussed in this article, at the northern end of the world. Eva Valvo compares the reports of dangerous voyages to the North in Adam and Saxo Grammaticus, the early 13th century chronicler of the Danes, who knew and used Adam's work (and, by the way, it is worthwhile comparing these two authors in order to recognize the different concepts of the Danish author). Adam's disparaging assessment of the barbarian north and its inhuman inhabitants gives way to a more positive perspective in Saxo. The real theme of this article, however, is not so much a comparison of attitudes and concepts but rather of literary techniques of allusion that, again, follow ancient models. The last paper by Simonetta Battista is not really on Adam, but on the use with which a vernacular compendium of the 14th century made of his work, particularly one part of the Flateyiarbók, again omitting negative characterizations. In fact, Adam's view of Scandinavia, at least after Christianization, was much more benevolent than that of his contemporaries.
Readers who expect to learn more about Adam's manner in writing history, his intentions and bias or his political, religious or ethnic ideas and concepts should be warned: this volume concentrates almost completely on philological aspects and on the criticism of sources. Most articles focus on Adam's narrative and style and on his use of the classical tradition. In this respect, however, the articles give welcome new insights. It would have been helpful if all the authors had provided a summary of their findings at the end of their contribution, unfortunately only few of them do so. The result is more a thorough analysis of stylistic details than a comprehensive conceptual approach.
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Notes:
1. David Fraesdorff, Der barbarische Norden. Vorstellungen und Fremdheitskategorien bei Rimbert, Thietmar von Merseburg, Adam von Bremen und Helmold von Bosau (Orbis mediaevalis. Vorstellungswelten des Mittelalters 5), Berlin 2005.