A new international maritime order was forged in the early modern age, yet until now histories of the period have dealt almost exclusively with the Atlantic and Indian oceans. Catholic Pirates and Greek Merchants shifts attention to the Mediterranean, providing a major history of an important but neglected sphere of the early modern maritime world, and upending the conventional view of the Mediterranean as a religious frontier where Christians and Muslims met to do battle. Molly Greene investigates the conflicts between the Catholic pirates of Malta--the Knights of St. John--and their victims, the Greek merchants who traded in Mediterranean waters, and uses these conflicts as a window into an international maritime order that was much more ambiguous than has been previously thought. The Greeks, as Christian subjects to the Muslim Ottomans, were the very embodiment of this ambiguity. Much attention has been given to Muslim pirates such as the Barbary corsairs, with the focus on Muslim-on-Christian violence. Greene delves into the archives of Malta's pirate court--which theoretically offered redress to these Christian victims--to paint a considerably more complex picture and to show that pirates, far from being outside the law, were vital actors in the continuous negotiations of legality and illegality in the Mediterranean Sea. Catholic Pirates and Greek Merchants brings the Mediterranean and Catholic piracy into the broader context of early modern history, and sheds new light on commerce and the struggle for power in this volatile age.

Subjects and sovereigns -- The claims of religion -- The age of piracy -- The Ottoman Mediterranean -- The pursuit of justice -- At the Tribunale -- The turn toward Rome.

A new international maritime order was forged in the early modern age, yet until now histories of the period have dealt almost exclusively with the Atlantic and Indian oceans. Catholic Pirates and Greek Merchants shifts attention to the Mediterranean, providing a major history of an important but neglected sphere of the early modern maritime world, and upending the conventional view of the Mediterranean as a religious frontier where Christians and Muslims met to do battle. Molly Greene investigates the conflicts between the Catholic pirates of Malta--the Knights of St. John--and their victims, the Greek merchants who traded in Mediterranean waters, and uses these conflicts as a window into an international maritime order that was much more ambiguous than has been previously thought. The Greeks, as Christian subjects to the Muslim Ottomans, were the very embodiment of this ambiguity. Much attention has been given to Muslim pirates such as the Barbary corsairs, with the focus on Muslim-on-Christian violence. Greene delves into the archives of Malta's pirate court--which theoretically offered redress to these Christian victims--to paint a considerably more complex picture and to show that pirates, far from being outside the law, were vital actors in the continuous negotiations of legality and illegality in the Mediterranean Sea. Catholic Pirates and Greek Merchants brings the Mediterranean and Catholic piracy into the broader context of early modern history, and sheds new light on commerce and the struggle for power in this volatile age.

The 1570s marked the beginning of an age of pervasive piracy in the Mediterranean that persisted into the eighteenth century. Nowhere was more inviting to pirates than the Ottoman-dominated eastern Mediterranean. In this bustling maritime ecosystem, weak imperial defenses and permissive politics made piracy possible, while robust trade made it profitable. By 1700, the limits of the Ottoman Mediterranean were defined not by Ottoman territorial sovereignty or naval supremacy, but by the reach of imperial law, which had been indelibly shaped by the challenge of piracy. Piracy and Law in the Ottoman Mediterranean is the first book to examine Mediterranean piracy from the Ottoman perspective, focusing on the administrators and diplomats, jurists and victims who had to contend most with maritime violence. Pirates churned up a sea of paper in their wake: letters, petitions, court documents, legal opinions, ambassadorial reports, travel accounts, captivity narratives, and vast numbers of decrees attest to their impact on lives and livelihoods. Joshua M. White plumbs the depths of these uncharted, frequently uncatalogued waters, revealing how piracy shaped both the Ottoman legal space and the contours of the Mediterranean world.

In this lively debut work of history, Edward Kritzler tells the tale of an unlikely group of swashbuckling Jews who ransacked the high seas in the aftermath of the Spanish Inquisition. At the end of the fifteenth century, many Jews had to flee Spain and Portugal. The most adventurous among them took to the seas as freewheeling outlaws. In ships bearing names such as the Prophet Samuel, Queen Esther, and Shield of Abraham, they attacked and plundered the Spanish fleet while forming alliances with other European powers to ensure the safety of Jews living in hiding. Filled with high-sea adventures–including encounters with Captain Morgan and other legendary pirates–Jewish Pirates of the Caribbean reveals a hidden chapter in Jewish history as well as the cruelty, terror, and greed that flourished during the Age of Discovery.

Empires of the Sea brings together studies of maritime empires from the Bronze Age to the Eighteenth Century. The volume aims to establish maritime empires as a category for the (comparative) study of premodern empires, and from a partly ‘non-western’ perspective. The book includes contributions on Mycenaean sea power, Classical Athens, the ancient Thebans, Ptolemaic Egypt, The Genoese Empire, power networks of the Vikings, the medieval Danish Empire, the Baltic empire of Ancien Régime Sweden, the early modern Indian Ocean, the Melaka Empire, the (non-European aspects of the) Portuguese Empire and Dutch East India Company, and the Pirates of Caribbean.

"When we think of ancient Athens, the image invariably coming to mind is of the Classical city, with monuments beautifying everywhere; the Agora swarming with people conducting business and discussing political affairs; and a flourishing intellectual, artistic, and literary life, with life anchored in the ideals of freedom, autonomy, and democracy. But in 338 that forever changed when Philip II of Macedonia defeated a Greek army at Chaeronea to impose Macedonian hegemony over Greece. The Greeks then remained under Macedonian rule until the new power of the Mediterranean world, Rome, annexed Macedonia and Greece into its empire. How did Athens fare in the Hellenistic and Roman periods? What was going on in the city, and how different was it from its Classical predecessor? There is a tendency to think of Athens remaining in decline in these eras, as its democracy was curtailed, the people were forced to suffer periods of autocratic rule, and especially under the Romans enforced building activity turned the city into a provincial one than the "School of Hellas" that Pericles had proudly proclaimed it to be, and the Athenians were forced to adopt the imperial cult and watch Athena share her home, the sacred Acropolis, with the goddess Roma. But this dreary picture of decline and fall belies reality, as my book argues. It helps us appreciate Hellenistic and Roman Athens and to show it was still a vibrant and influential city. A lot was still happening in the city, and its people were always resilient: they fought their Macedonian masters when they could, and later sided with foreign kings against Rome, always in the hope of regaining that most cherished ideal, freedom. Hellenistic Athens is far from being a postscript to its Classical predecessor, as is usually thought. It was simply different. Its rich and varied history continued, albeit in an altered political and military form, and its Classical self lived on in literature and thought. In fact, it was its status as a cultural and intellectual juggernaut that enticed Romans to the city, some to visit, others to study. The Romans might have been the ones doing the conquering, but in adapting aspects of Hellenism for their own cultural and political needs, they were the ones, as the poet Horace claimned, who ended up being captured"--