My favorite books to explain the history of monsters

This is the most important book people have never heard of. It was immensely popular in the Middle Ages – 300 manuscripts survive in nine languages (Beowulf, another monster tale, survives in one copy). The probably-fictional “John Mandeville, knight, though I am not worthy” sets out from England in 1332, travels the known world on pilgrimage to Jerusalem, and continues all the way to India. He encounters wondrous places, people, and beasts. The book is fundamentally flawed, with rampant racism, anti-Semitism, Islamophobia, sexism, and on, but this is why it matters. Mandeville was Columbus’s reading on his voyage to “the Indies,” and encouraged him to see indigenous populations as monstrous. It is terrible, and terribly important. Bale’s excellent introduction and translation are the best of many versions.

This is a brilliant, wide-ranging, deeply-sourced study of the dynamics that underpinned and justified early modern colonization of the Americas. Mandeville’s Book of Marvels and Travels is the prehistory of the horrors of colonization; the sources at the heart of Davies’s study are colonization’s architecture: maps, book illustrations, freestanding prints, published texts, letters, journals, and on. With nuance and care, Davies rewrites the intellectual history of this period, confronting the dehumanizing, demonizing, monsterizing visual and textual rhetoric of colonial enterprises (which directly contributed to large-scale violence), but also looking carefully at nuances, differences, and shifts in this rhetoric over the course of the Renaissance.

I have used this book many times in courses on the history of monsters and on monster movies. Carrol is a philosopher, and the book is written with exacting clarity. It is primarily about the genre of horror, but as Carrol writes, “monsters are central to horror.” Therefore, the author sets out both to define the generally indefinable category of “monster” and to analyze how we respond to them when they appear in fictional narratives. If you’ve ever wondered why a werewolf is a monster but Chewbacca isn’t, this is the book to read!

This one is the closest to my own areas of research. Strickland and I are both medieval art historians interested in how images not only reflect cultural ideas about othered peoples and the production of otherness, but also how images are central to the generation of these ideas. In this well-illustrated book, she examines a wide range of medieval Christian images that demonize groups—particularly Jews and Muslims, but really, all those who were not normative European Christians. I’ve returned to this book’s arguments many times over the years, and every time, I learn something anew.

Orientalism is often credited with inaugurating the field of Postcolonial Studies, though there were other foundational texts published around the same time, such as Partha Mitter’s 1977 Much Maligned Monsters: A History of European Reactions to Indian Art. In the half-century since Said published Orientalism, a whole school of thought has coalesced around its essential insights. Postcolonial Studies is, for me, an essential facet of Monsters Studies (which also relies heavily on concepts and approaches developed in Gender and Sexuality Studies, Critical Race Studies, and Posthumanism). While many critics have identified important flaws in Said’s book (most notably Homi K. Bhabha), I still find it bristling with important ideas about one of the central myths of the modern world—the pernicious and imagined dichotomy of East and West.