Our current exhibition ‘Medieval Women: In Their Own Words’ tells stories of Medieval women and their role and influence in personal, spiritual, and social life. A number of women rulers are featured, but one that is not shown is Queen Tamar of Georgia, whose story we tell here.

Queen Tamar’s reign (1178-1213) was both the apex and the final stage of the Golden Era of the Christian Kingdom of Georgia. The lustre of this reign was so brilliant and incomparable to all that preceded it in Georgian history that her court historian allowed himself to border on blasphemy in his hyperbolic praise of her: “We view Tamar as the fourth besides the Holy Trinity”. Not only were her contemporary panegyrists, historians and poets inspired by her beauty and wise governance, but she also became a part of the national folklore, a source of inspiration for thousands of legends, tales and poems for centuries to come.

A fragment of the early 13th-century fresco of Queen Tamar from Betania (Image from Wikimedia Commons)

Tamar’s father, King Giorgi III, due to dynastic struggles, proclaimed her King during his lifetime. It was unprecedented in Georgia for a woman to be officially anointed King and hold the title of ‘King of Kings’, although some coins minted during her reign also acclaimed her as ‘Queen of Queens’. Such a bold innovation had everything to do with the development of philosophical studies in 12th-century Georgia. In the Gelati Monastery and Academy, texts by Plato, Aristotle and Neoplatonists were translated and taught. Plato demonstrates that women can be politicians and rulers alongside men. As Tamar’s contemporary, the philosopher-poet Shota Rustaveli, wrote: “A lion’s cub is of the same dignity, no matter whether it is male or female”, thus announcing the new political era in which royal women could be considered as rulers. However, not only women of royal descent but also other women of the nobility could enjoy this novel active political role.. When at the start of Tamar’s reign a faction of noblemen and merchants created attempted to limit monarchic absolutism and create a legislative body –a ‘tent – separate from the executive body, the King, Tamar, appointed two noblewomen, Kravai Jakheli and Khvashak Tsokali, to negotiate peace with the mutinous noblemen. Her choice was fully justified as Kravai and Kvashak effectively managed to quell the unrest.

Tamar and her father Georgi III. The earliest surviving portrait of Tamar from the church of the Dormition at Vardzia, c. 1184–1186 (Image from Wikimedia Commons)

The first years of Tamar’s rule were beset by struggles with the higher nobility that strove to subordinate her to their will. Because of this, Tamar was forced into an undesirable marriage to a Russian, Prince George Bogolubski. The marriage proved a failure, and George later attempted to usurp the throne, for which he was exiled from the Kingdom for good.

Tamar’s second marriage to Prince David Soslan was more successful: he was of the same lineage of the Bagrationi family as Tamar herself. The Bagrationi dynasty traced its origin back to the Biblical kings David and Solomon, a tradition that safeguarded the dynasty’s claim to rule exclusively over the Kingdom of Georgia. David Soslan proved to be an effective general who led Tamar’s army to a series of important victories over powerful Muslim neighbours. Two of those victories are of particular significance. The first was the battle of Shamkor of 1195, in which David Soslan outsmarted the enemy troops under Nusrat al-Din Abu Bakr, the atabeg of Arran, and routed his realm, establishing Shirvanshah Akhsitan there as a ruler and ally of the Georgians. The second was at the battle of Basiani in 1203 against the Seljuk Turks of the Rum Sultanate led by Sultan Suleiman II. These two great victories raised the power and prestige of the Georgian Kingdom to that of a regional superpower. Moreover, since Constantinople had been under Latin rule since the great sack of 1204, Tamar became the most powerful Orthodox ruler in Eastern Christendom, for which reason her panegyrists even dared to call Tbilisi the ‘New Rome’, while Tamar herself was acclaimed as ‘Augusta’, i.e. the Roman Empress. The Kingdom of Georgia at its height during Tamar’s reign extended from the Black Sea to the Caspian Sea, held a few neighboring principalities on vassalage terms, and led Christian missions to the mountainous Caucasian north. Many pagan Caucasian tribes were converted to Christianity and remained so until Islam replaced the Christian faith in the region a few centuries later.

Shota Rustaveli presents his poem to Queen Tamar, a painting by the Hungarian artist Mihaly Zichi (Image from Wikimedia Commons)

Tamar’s reign was marked by major political and cultural developments. She chose to appoint officials to high posts on the basis not of noble descent, but of personal merit, according to the advice ascribed to Shota Rustaveli: “Noble descent costs a thousand, but a good character – ten thousand; if a man is not good as a man, his noble descent avails for nothing”. In the Gelati Academy philosophical studies thrived. In fact, Tamar’s panegyrist and poet, Ioane Shavteli, punningly relates the name Gelat[i] to Hellada, Greece, stating that Tamar’s Kingdom is a true heir to the great heritage of Hellenic philosophy. The broad and audacious vision of the Gelatian scholars presented Greek philosophy as a tool to better understand the Bible, as well as a valuable spiritual and intellectual endeavour in itself. Rustaveli goes even further and in his immortal poem ‘The Knight in the Panther’s Skin’, dedicated to King Tamar, as he calls her, creates a universal, eclectic world of knowledge in which Biblical wisdom and the Christian theology are creatively associated with Greek philosophy, Persian literature, Sufi mysticism and the latest scientific developments of the epoch. Scholars justly coined the term “Georgian Renaissance” for the period of Tamar’s reign, and the contemporary culture of the Kingdom of Georgia also thrived in the fields of architecture, painting, mosaic art and metalwork, examples of which are amply represented in Georgian churches and museums.

Basil the Treasurer, court historian of Queen Tamar, image from the manuscript ‘Life of the King of Kings – Tamar’, Or. 17154

Tamar was a deeply religious woman. She abhorred violence and forbade both torture and capital punishment in her realm. In a sincere display of humility, she would sew and knit priestly garments with her own hands and give them to humble priests. Her piety is evidenced in the many churches built all over Georgia on the most inaccessible hilltops to establish ceaseless prayer for her Kingdom and people. Before the decisive battle of Basiani, Tamar walked barefoot from Tbilisi to the monastery of Vardzia in a sacrificial feat of procession and prayers for the salvation of the Kingdom. There is a surviving hymn dedicated by Tamar to the Khakhuli icon of the Holy Virgin Mary in which we glimpse both her devotion and theological education:

From your virgin blood, o Bride, you became a mysterious matter of the heavenly Providence, having become the begetter of the Son of God, who also was born your Son, for the salvation of the world! Embellish, exalt and glorify me, Tamar, who, like you, also a descendant of David, for I have dared to embellish Your Icon that depicts You and Your Son, protect me together with my son.

The Orthodox Church of Georgia canonized Tamar soon after her death. There are two feast days celebrating her memory, one on May 14, the anniversary of her death, and another in the second week after Easter, celebrating Tamar on account of her piety alongside the women who came to the tomb of the resurrected Jesus.

Golden cross of Queen Tamar, composed of rubies, emeralds and large pearls (Image from Wikimedia Commons)

Tamar’s reign symbolizes for Georgians the height of their political and cultural success and grandeur. In the subsequent history of Georgia, with its hardships and calamities, Tamar’s memory has shone as an unfading star, providing Georgians with hope for a better future. Georgians believe that she continues to protect the country assigned to her, and will continue to do so until the end of time.

Levan Gigineishvili, Professor at Tbilisi State University

References and further reading

https://blogs.bl.uk/european/2021/11/two-new-fine-editions-of-georgias-national-poet.html

https://blogs.bl.uk/european/2023/06/georgian-manuscripts-in-the-british-library.htm

Shota Rustaveli, The Man in the Panther’s skin: a Romantic Epic … a close rendering from the Georgian attempted by Marjory Scott Wardrop. (London,1912) 14003.bb.16.

Shota Rustaveli, Vepʻxis tqaosani = The knight in the Panther’s skin. In Georgian, German, English, Russian and French. (Tbilisi, 2016) LF.37.b.367.

Shota Rustaveli, The knight in the Panther’s skin: Selected Aphorisms. Translated from Georgian by Lyn Coffin. (Tbilisi, 2017) YD.2017.a.2390

David Shemoqmedeli, The knight in the Panther’s skin: a masterpiece in world literature. New York, 2017 (YC.2018.b.1050)

Ioane Savteli, Abdul-Mesiani. Tbilisi, 1915 (YF.2019.a.3365)

David Marshall Lang, Lives and Legends of the Georgian Saints. (New York, 1976) W.P.5206/15

John Oliver Wardrop, The Kingdom of Georgia: Travel in a Land of Women, Wine and Song. (London, 1888) 2356.c.14

William Edward David Allen, A history of the Georgian People: From the Beginning down to the Russian Conquest in the Nineteenth Century. (London, 1932) X.802/1941.

Donald Rayfield, Edge of Empires: A History of Georgia. (London, 2012) YC.2013.a.14021

On February 14, European Collections featured at Doctoral Open Day themed ‘Global Languages, Cultures and Societies’. Marja Kingma, Curator of Germanic Collections, delivered a presentation introducing PhD students from across the UK and beyond to navigating the collections and identifying resources to support their research. In the afternoon, our curators hosted a show-and-tell session, offering the students a glimpse into the Library's unmatched holdings from continental Europe. The selections ranged from a quirky bottle-shaped Czech book to a Russian glossy LGBT magazine and a modern illuminated manuscript from Georgia. Spoiler alert – love-themed curatorial picks proved crowd pleasers. For those who could not make it, here is a taster of what you might have missed.

Katya Rogatchevskaia, Lead Curator of Slavonic and East European Collections, Olga Topol and Hanna Dettlaff-Kuznicka, Curators of Slavonic and East European Collections, turned the spotlight on minority languages and cultures, giving voice to the Evenks, Sakha, Kashubians, Silesians, and the Gagauz people of Ukraine. It was a revelation to many of the students to learn that Eastern Europe was both linguistically and culturally diverse, with a plethora of languages, ethnicities, and religious traditions across the region.

V. A. Dʹiachenko, N. V. Ermolova, Evenki i iakuty iuga Dalʹnego Vostoka, XVII-XX vv. (St. Petersburg, 1994) YA.1997.a.2298.

Marcin Melon, Kōmisorz Hanusik: we tajnyj sużbie ślonskij nacyje (Kotōrz Mały, 2015) YF.2017.a.20547. An interesting example of a crime comedy written in the Silesian ethnolect.

Milan Grba, Lead Curator of South-East European Collections, highlighted a groundbreaking work by Vuk Stefanović Karadžić, Srpski rječnik (‘Serbian Dictionary’), which proved very popular among researchers with an interest in linguistics.

Vuk Stefanović Karadžić, Srpski rječnik (Vienna, 1818) 12976.r.6.

It was the first book printed in Karadžić’s reformed 30-character Cyrillic alphabet, following the phonetic principle of "write as you speak." The dictionary contained over 26,000 words and was trilingual, with Serbian, German, and Latin entries. It standardised Serbian orthography but also preserved the nation’s oral tradition. The dictionary’s encyclopaedic entries encompassed folklore, history, and ethnography, making it a pivotal text in both linguistic reform and cultural preservation.

Anna Chelidze, Curator of Georgian Collections, showed the students a contemporary illuminated manuscript created in 2018 by the Georgian calligrapher Giorgi Sisauri. The Art Palace of Georgia commissioned the work especially for the British Library to enrich our Georgian collections. The poem Kebai da Didebai Kartulisa Enisa ('Praise and Exaltation of the Georgian Language') was written in the 10th century by John Zosimus, a Georgian Christian monk and religious writer. It is renowned for its profound reverence for the Georgian language, employing numerological symbolism and biblical allusions to underscore its sacredness.

(Giorgi Sisauri), John Zosimus, Kebai da Didebai Kartulisa Enisa, (2018) Or. 17158

Sophie Defrance, Valentina Mirabella and Barry Taylor, Curators of Romance Language Collections, treated the students to some ... romance.

Sophie Defrance took a tongue-in-cheek approach to the theme by suggesting another way to look at (some) love letters with Le rire des épistoliers.

Cover of Charrier-Vozel, Marianne, Le rire des épistoliers: XVIe-XVIIIe siècle (Rennes, 2021) YF.2022.a.9956

The volume gathers the proceedings of a 2017 conference at the University of Brest on the expression, manners, and importance of laughing and laughter in 16th- and 17th-century correspondence, with examples from Diderot’s letters to his lover Sophie Volland, or from the exchanges between Benjamin Constant and his confidante Julie Talma.

Valentina Mirabella decided to revisit the Boris Pasternak’s timeless love story ‘Doctor Zhivago’. Turns out, the history of the novel’s publication in Italy was nearly as turbulent as the story itself! It was first published in Italian translation as Il dottor Živago in 1957 by Giangiacomo Feltrinelli. Although an active communist, Feltrinelli smuggled the manuscript out of the USSR and resisted pressure against its publication. The demand for Il dottor Živago was so great that Feltrinelli was able to license translation rights into 18 different languages well in advance of the novel's publication. The Communist Party of Italy expelled the publisher from its ranks in retaliation for his role in the release of the book they felt was critical of communism.

Cover of the 34th (in the space of just two years!) edition of Il dottor Živago by Boris Pasternak translated from Russian by Pietro Zveteremich (Milano : Feltrinelli, 1959) W16/9272

Barry Taylor drew attention to the epistolary relationship and an electric bond between the Spanish author Elena Fortún (1886-1952) and the Argentine professor Inés Field (1897-1994) with the book Sabes quién soy: cartas a Inés Field (‘You know who I am: letters to Inés Field’).

Elena Fortún, Sabes quién soy: cartas a Inés Field (Seville, 2020) YF.2021.a.15259

Fortún was the author of the popular Celia books, which followed the heroine from a seven-year-old in well-to-do Madrid to a schoolteacher in Latin America. The books give a child’s-eye-view of the world. They were censored by Franco and the author was exiled, but the books have been re-published by Renacimiento of Seville in the 2000s. Fortún’s novel Oculto sendero (‘The hidden path’) published in 2016 is seen as a lesbian Bildungsroman.

Fortún met Inés Field in Buenos Aires. Now that both women are dead, critics feel free to read the correspondence through the prism of the Bildungsroman.

Ildi Wolner, Curator of East and South-East European Collections, explored the representations of love in art with Agnes’s Hay Sex : 40 rajz = 40 drawings.

Agnes Hay, Sex: 40 rajz = 40 drawings ([Budapest, 1979]) YA.1997.a.2586

Ágnes Háy is a Hungarian graphic artist and animation filmmaker, who has lived in London since 1985. Her unique experimental style of drawing uses simple lines and symbols to convey complex meanings and associations, and this booklet is no exception. Considered rather bold in Communist Hungary at the end of the 1970s, this series of sketches explores the diverse intricacies of gender relations, without the need for a single word of explanation.

Page from Sex : 40 rajz = 40 drawings [Budapest, 1979] YA.1997.a.2586

Susan Reed, Curator of Germanic Collections, shared a fascinating collection of essays examining aspects of the love letter as a social and cultural phenomenon from the 18th century to the present day.

Cover of Der Liebesbrief: Schriftkultur und Medienwechsel vom 18. Jahrhundert bis zur Gegenwart, herausgegeben von Renate Stauf, Annette Simonis, Jörg Paulus (Berlin: de Gruyter, 2008) YF.2010.a.14652

The authors scrutinised letters from historical and literary figures including Otto von Bismark, Dietrich Bonhoeffer and Rainer Maria Rilke. The book ends with a consideration of how online messaging forms might transform the way we write love letters.

Ela Kucharska-Beard, Curator of Baltic Collections, displayed a mysterious metal box containing a booklet in English and Lithuanian, some photographs, posters and letters.

Vilma Samulionytė, Liebe Oma, Guten Tag, or The Pact of Silence (Vilnius, 2018) RF.2019.a.120

Liebe Oma, Guten Tag, or The Pact of Silence is a moving tribute from the Lithuanian photographer Vilma Samulionyė to her grandmother, a Lithuanian German Elė Finkytė Šnipaitienė. When Vilma’s grandmother took her own life in her 70s, Vilma and her sister Jūrate decided to delve into the family history. Their research resulted in a documentary film, an exhibition, and an artists’ book. Along the way the sisters face taboos, one of them being a chain of suicides in the family.

The journey into the family’s German history and their post-war life in Lithuania left them with some unsettling questions. Who was Kazimieras and was he the reason why Ella Fink left her family behind? Throughout the story letters and photographs create a link between the family in the West and in the East, between the living and the dead. 

We hope you have enjoyed this virtual show-and-tell of highlights in our European collections. We look forward to welcoming you to the next Doctoral Open Days in 2026!

One of the exhibits in our current exhibition Medieval Women: in their own Words is the first European printed book ascribed to a female printer. The printer in question is Estellina Conat, who worked with her husband Abraham printing Hebrew books in Mantua in the 1470s. The book is an edition of a 14th-century poem by Jedaiah ben Abraham Bedersi entitled Behinat ha-‘Olam (‘The Contemplation of the World’). It was printed around 1476 and in the colophon, Estellina states: “I, Estellina, the wife of my worthy husband Abraham Conat, printed this book”. (In fact she says she “wrote” the book since the Hebrew language had not yet settled on a word for the relatively new technology of printing.) She adds that she was assisted by Jacob Levi, a young man from Tarrascon in Provence.

Final page of Behinat ha-‘Olam (Mantua, ca 1476) C.50.a.5. (ISTC ij00218520) The colophon at the foot of the page names Estellina Conat as its printer

No other book from the Conat press survives with Estellina’s name in the colophon, and she has often been overlooked as the first woman printer in Europe, perhaps because she printed in Hebrew rather than in classical Latin or Greek or the contemporary European vernaculars more familiar to western scholars of early printing. Many sources still give the name of Anna Rügerin as the first woman printer instead.

Anna is named in the colophons of two books printed in Augsburg in 1484 (around 8 years after Estellina’s work!). She was part of a family of printers: her widowed mother had married the printer Johann Bämler, and Anna’s brother Johann Schönsperger, perhaps encouraged by Bämler, set up a press with Anna’s husband Thomas. After Thomas died, Anna appears to have taken over from him and printed in her own name editions of the historic German law book, the Sachsenspiegel and of a handbook for writers of legal and official documents entitled Formulare und deutsch rhetorica (Augsburg, 1484; IB.6605; ISTC if00245500).

Colophon naming Anna Rügerin as the printer of an edition of the Sachsenspiegel (Augsburg, 1484) IB.6602 (ISTC 00024000). Image from Wikimedia Commons, from a copy in the Bavarian State Library.

Another woman printer emerged in the 1490s in Stockholm. Anna Fabri, like Anna Rügerin, took over the work of printing on the death of her husband, a common pattern for female printers in the early centuries of the industry. In 1496 she put her name to the colophon of a Breviary for the diocese of Uppsala. Here she explicitly states that she completed the work begun by her husband. As in the case of Estellina Conat, no other book survives bearing her name.

Final Page of  Breviarium Upsalense (Stockholm, 1496; ISTC ib01187000), naming Anna Fabri in the colophon. Image from a copy in the Bibliothèque Sainte-Geneviève, Paris. The British Library holds a single leaf inserted in a copy of G.F. Klemming, Sveriges äldre liturgiska literatur (Stockholm, 1879) C.18.c.13.

We don’t know exactly what role Estellina and the two Annas played in the production of the books that bear their names, but it’s certainly possible that it was more than merely overseeing the work and that they were involved in the physical processes of the print shop. We know that nuns of the Florentine convent of San Jacopo in Ripoli worked as typesetters in the printing house associated with the church and its Dominican community, and a Bridgettine abbey at Vadstena in Sweden printed a Book of Hours in 1495, although their press apparently burned down soon after and was not restarted. The current BL exhibition also features woodcut prints made and coloured by another Bridgettine community at Mariënwater in the Netherlands. All this work carried on the long tradition of medieval nuns working as scribes, artists and illuminators (also richly evidenced in the exhibition), bringing it into the new age of printing.

A leaf from a music book for use in the Latin Mass, illuminated by nuns of the Poor Clares convent in Cologne in the late 14th or early 15th century. Add MS 35069

The 18th-century scholar of early Hebrew printing, Giovanni Bernardo De Rossi, criticised Estellina Conat’s edition of the Beh.inat ha-‘Olam as unevenly printed, and scornfully suggested that it might be “the effort of a woman attempting something beyond her powers.” But as Estellina and her sister-printers show, printing was indeed within the power of women and they played a part in it from the early decades of the industry. Thanks to ongoing research, and publicity such as the Medieval Women exhibition, these woman printers and their work are ever more visible today.

Susan Reed, Lead Curator Germanic Collections

References/Further reading

Adri K. Offenberg, ‘The Chronology of Hebrew Printing at Mantua in the Fifteenth Century: A Re-examination’ The Library, 6th series, 16 (1994) pp. 298-315. RAR 010

Hanna Gentili, ‘Estellina Conat, Early Hebrew Printer’, in Medieval Women: Voices & Visions, edited by Eleanor Jackson and Julian Harrison (London, 2024) [Not yet catalogued]

Sheila Edmunds, ‘Anna Rügerin Revealed’, Journal of the Early Book Society for the Study of Manuscripts and Printing History 2 (1999) pp. 179-181. 2708.h.850

Anabel Thomas, ‘Dominican Marginalia: the Late Fifteenth-Century Printing Press of San Jacopo di Ripoli in Florence’, in At the Margins: Minority Groups in Premodern Italy, edited by Stephen J. Milner (Minneapolis, 2005), pp. 192-216. YC.2005.a.12149

What do a censored Spanish classic, a mathematics textbook from Tsarist Russia, and the first national education textbook from Poland have in common? They are all part of the British Library’s European Collections, spanning from antiquity to 1800. These fascinating books do more than preserve history – they provide valuable insights into the intellectual, political, and cultural dynamics of their era, offering opportunities for research and discovery.

As part of the Doctoral Open Day on 31 January, we are showcasing a selection of remarkable books. Each tells a unique story – of censorship, of scientific progress, of the development of national identity. Here, we explore some of the fascinating books you may encounter during the Doctoral Open Day.

Poland: Enlightening the Nation

In 1773, the Polish-Lithuanian Commonwealth established the Commission of National Education (Komisja Edukacji Narodowej, KEN), the first state-run educational authority in the world. Its goal was to create a modern, secular education system that was accessible to all social classes, moving away from the traditional church-dominated schooling.

Krzysztof Kluk 1739-1796, Paweł Czenpiński, 1755-1793, Botanika dla szkół narodowych, etc. (Dzieło, ... podług Prospektu ... Pawła Czenpinskiego, ... przez ... Krzysztofa Kluka ... napisane; od Towarzystwa do Xiąg Elementarnych roztrząśnione, etc.)., w Warszawie 1785 (Warszawa, 1785) 988.d.29.

A prime example of KEN’s publishing efforts is Botanika dla szkół narodowych (‘Botany for National Schools,’ 1785) by Krzysztof Kluk and Paweł Czenpiński. This textbook was designed to teach practical botany, bringing Enlightenment ideas into the classroom. The book was one of many created by KEN’s Society for Elementary Books, which commissioned mathematics, science, and literature textbooks to standardize education across Poland.

Russia: The First Mathematics Textbook

The first Russian textbook on mathematics by Leonty Magnitsky, Arifmetika (‘Arithmetics’), was written in the early Slavonic language and published in 1703. Its first edition of 2,400 copies was extraordinarily large for that time and served as the primary mathematics text for instruction in Russia until the mid-18th century. The book was in effect an encyclopaedia of the natural sciences of its day. It emphasized the practical applications of mathematics, demonstrating how it could be used in various real-life situations, from laying a brick wall to calculating loan interest. The origins of the manual lie in Peter the Great's establishment of the School of Navigation in Moscow, and the subsequent appointment of Magnitsky at the school's helm.

Leonty Filippovich Magnitsky, Arifmetika (Moskva, 1703) 8531.f.16

Hungary: The First Gold-Painted Book

This is the second work published about Hungarian history, although published outside the country. It tells the story of the Magyars from the earliest times to the 1480s and is illustrated with lavish hand-coloured woodcuts, that have retained their brilliance through the centuries. This Augsburg edition, printed on vellum, is the very first printed book in history known for using gold paint.

Johannes Thuróczy, Chronica Hungarorum (Augsburg, 1488) IB.6663

Romania: A Scholar-Prince’s Masterpiece

Among our most treasured Romanian books is Divanul sau gâlceava înţeleptului cu lumea (‘The Wise Man’s Parley with the World’, 1698), written by Dimitrie Cantemir, a scholar, philosopher, and Prince of Moldavia.

Printed in both Romanian Cyrillic and Greek, this was the first secular book published in Romanian. It discusses morality, philosophy, and the human condition, presenting a dialogue between reason and worldly desires.

The copy comes from the collection of Frederick North, Fifth Earl of Guilford, a noted philhellene and collector of early printed Romanian books. The front cover is in its original binding, made of red goatskin over pasteboard. It features a panel design showcasing the coat of arms of Dimitrie Cantemir, with corner tools incorporating floral motifs and bird designs.

Dimitrie Cantemir, Divanul sau gâlceava înţeleptului cu lumea (Iaşi, 1698) C.118.g.2.

Italy: The Beauty of St Mark’s Basilica

A magnificent and exhaustive work documenting the Basilica of St Mark in Venice, undertaken with the support of John Ruskin, following disputed restoration work to the Basilica's south facade in 1865-75. One of 16 volumes, this volume contains 69 hand-coloured engraved plates that painstakingly represent every detail of the floor of the Basilica. Ferdinando Ongania was a publisher and editor who worked with John Ruskin on a project to document the Basilica of St. Mark in Venice. Ongania also ran an antiquarian bookshop in St. Mark's Square and supplied Ruskin with books.

Ferdinando Ongania, La Basilica di San Marco in Venezia. Dettagli del pavimento ed ornamenti in mosaico della Basilica di San Marco in Venezia (Venezia, 1881)  Tab.1282.a./ Tab.1283.a.3.

Spain: Censorship and Forbidden Texts

Censorship was an everyday reality in Habsburg Spain, where the Inquisition closely monitored books. Even seemingly harmless works like Don Quixote were subject to scrutiny.

Our copy of the 1650 edition El Parnasso Español, y Musas Castellanas de D. Francisco de Quevedo Villegas was censored according to the Index of 1707, with passages inked out due to their “disrespectful references to the clergy”. Interestingly, Spanish censors had strict rules against religious criticism but showed little concern for nudity or crude humour.

Lost Books: Replacing What Was Destroyed

During World War II, a German bombing raid on the British Museum (where the British Library was then housed) destroyed many books. One of these was Zeeusche spectator over de boedel en het testament van capitein Willem Credo (‘The Zeeland Spectator on the Estate and Will of Captain Willem Credo’, 1734).

After the war, the British Library painstakingly reconstructed lists of lost books, marking them with a ‘D’ for ‘Destroyed’. Now, decades later, we have finally been able to replace this book and restore it to our collections, removing it from the list of war losses.

Gerard Bacot, Zeeusche spectator over de boedel en het testament van capitein Willem Credo onder toezigt van Gerard Bacot Predikant te Koudekerk en syn vrou Paulina Credo nevens een Journaal of DAg-Lyst van een bedroefde reis naa het vermakelyk Alphen (Amsterdam, 1734)

Why These Collections Matter

These books are not only historical artifacts – they are invaluable resources for research. By preserving both original texts and modern scholarship, the British Library provides a gateway to exploring the past. Whether you’re investigating the development of education, scientific advancements, or literary censorship, our European Collections offer a wealth of material to uncover.

If you’d like to explore these fascinating books and more, visit the British Library and discover Europe’s intellectual heritage, from antiquity to 1800! And if you are a new doctoral student whose research interest is more contemporary, why not join us for our session on Global Languages, Cultures and Societies on 14 February.

Etty Hillesum in 1939 (Image from Wikimedia Commons)

This year to mark Holocaust Memorial Day we have been looking at diaries and other autobiographical documents. As my colleague Olga Topol writes in her blog post, “The diaries of these individuals are not merely archival records; they are powerful reminders of the human capacity for resilience and creativity in the face of adversity.”

One remarkable example of that resilience are the diaries written by Etty Hillesum in Amsterdam. She acknowledges the horrors of the Second World War and the Holocaust, but manages to rise above them and does not let the horror dominate her writings. She records the growing evidence of “the interrupted life” around her. She writes it all down, starting on 9 March 1941 and ending on 10 October 1942 with the wish “One should like to be a balm on many wounds.”

She writes very openly about love, sexuality, about her struggle to find God, to root out hatred, including hate towards Germans. More than anything else she wants to serve others. She gets a job at the Jewish Council helping Jewish citizens navigate the laws imposed on them by the German authorities. When the deportations of Jews to the Westerbork transit camp started, she volunteered to accompany them.

Jewish citizens of Amsterdam obey the order they received in the post to come to the Olympiaplein in Amsterdam South to be transported to Westerbork. Image from an edition of Het Verstoorde Leven: Dagboek van Etty Hillesum, 1941-1943 (Bussum, 1983) Blog post author's own copy

Jewish people were told they were going to work in Germany, so many went. Those who didn’t were either taken from their homes or had to go in hiding. Many people did not have the means to hide, and Etty felt she could not abandon them, so she voluntarily went to Westerbork, out of solidarity.

Aerial photo of Westerbork Transit Camp, Drenthe, Netherlands taken in March 1945 (Image from Wikimedia Commons)

At Westerbork she worked as a social worker, which allowed her to travel many times between the camp and Amsterdam. She had ample opportunity to go into hiding to save herself, but she refused to do so. Inevitably, on 7 September 1943, Etty and her family, who had arrived in Westerbork a while earlier, were put on a transport to Auschwitz. One of Etty’s friends who saw her off writes in a letter to friends that Etty was “her normal cheerful self, having a word of encouragement and kindness for all she met”. Etty wrote a postcard to another friend and threw it out of the train. It was found by farmers and posted. It says that “they had left the camp singing”. As soon as they arrived in Auschwitz on 10 September, her parents were sent to the gas chambers. On 30 November the Red Cross reported Etty’s death. Her brother Mischa died on 31 March 1944, and her other brother Jaap died on his way back to the Netherlands after having been liberated from Bergen-Belsen.

Before Etty went to Westerbork she gave her diaries to her friend Maria Tuinzing, who passed them on to a writer, Klaas Smelik. He and his daughter Johanna, who transcribed the diaries, started looking for a publisher for them in 1947. No-one wanted to publish them; they were considered “too philosophical”.

It was only in 1981 that the diaries were published in Dutch as Het verstoorde leven (An Interrupted Life). Since then, interest in and research into Etty Hillesum and her work have only grown. There are conferences, books and two museums; one in her birth town of Middelburg which opened in 2020 and one in Deventer. Translations of the diaries into French, Italian, English, German, Danish and Finnish followed.

Etty Hillesum’s diaries with a page of her handwriting. Reproduced in Judith Koelemeijer, Etty Hillesum: het verhaal van haar leven (Amsterdam, 2022) YF.2023.a.27.

Why not let the diaries speak for themselves?

The sky is full of birds, the purple lupins stand up so regally and peacefully, two little old women have sat down on the box for a chat, the sun is shining on my face — and right before our eyes, mass murder. The whole thing is simply beyond comprehension. (8 June 1943)

And if there were only one good German, then he would be worthy of protection against the whole barbaric gang and because of that one good German one should not pour one’s hatred onto a whole people. (15 March 1941)

And if God does not help me to go on, then I shall have to help God. — The surface of the earth is gradually turning into one great prison camp, and soon there will be nobody left outside. … I don’t fool myself about the real state of affairs, and I’ve even dropped the pretence that I’m out to help others. I shall merely try to help God as best I can, and if I succeed in doing that, then I shall be of use to others as well. But I mustn't have heroic illusions about that either. (11 June 1942)

Despite everything, life is full of beauty and meaning.

Marja Kingma, Curator Germanic Language Collections, specialist Dutch.

References/further reading:

Etty Hillesum, Het verstoorde leven: Dagboek van Etty Hillesum, 1941-1943, 18e druik (Amsterdam, 1986) YA.1988.a.1992 (English Translation by Arnold J. Pomerans, An Interrupted Life: the Diaries and Letters of Etty Hillesum 1941-43 (London, 1999) YC.2004.a.8709.

Etty Hillesum, Drie brieven van den kunstschilder Johannes Baptiste van der Pluym (1843-1912): met twee reproducties, uitgegeven en van een toelichting voorzien door A.C.G. Botterman-v.d. Pluym. (Apeldoorn, 1917 [i.e. Haarlem, 1943]) Cup.406.b.78. (Letters written to David Koning from Westerbork in 1943 and published clandestinely the same year.)

Philippe Noble, ‘De dagboeken en brieven van Etty Hillesum in Franse vertaling: Het dubbele filter’ In: Filter: tijdschrift over vertalen, Vol. 9, nr 3 (2002) pp. 37-48. YF.2007.a.229

Oord, Gerrit van, ‘Het dagboek van Etty Hillesum in Italië’ (Nijmegen, 2002) In: Filter: tijdschrift over vertalen, Vol. 9, nr 3 (2002) pp. 49-56.

Veel mooie woorden: Etty Hillesum en haar boekje Levenskunst,edited by Ria van den Brandt and Peter Nissen (Hilversum, 2017) YF.2018.a.20211.

Spirituality in the Writings of Etty Hillesum: Proceedings of the Etty Hillesum Conference at Ghent University, November 2008, edited by Klaas A.D. Smelik et al. (Leiden, 2010). Supplements to The Journal of Jewish Thought and Philosophy, vol. 11. YD.2012.a.877.

Klaas A.D. Smelik, Reading Etty Hillesum in Context: Writings, Life, and Influences of a Visionary author (Amsterdam, 2018) YD.2018.a.3834

The Lasting Significance of Etty Hillesum’s Writings: Proceedings of the Third International Etty Hillesum Conference at Middelburg, September 2018, edited by Klaas A.D. Smelik (Amsterdam, 2019) YD.2021.a.1416. Also available online free of charge.

Etty: de nagelaten geschriften van Etty Hillesum, 1941-1943, edited by Klaas A.D. Smelik, Gideon Lodders, Rob Tempelaars. 2nd ed. (Amsterdam, 1987) YA.1989.a.8106.

For centuries Lithuania was an important spiritual and cultural centre of Jewish life. The biggest Jewish communities were in Vilnius (‘Jerusalem of the North’) and Kaunas, the second biggest city in Lithuania. Before the Nazi invasion in June 1941, around 240,000 Jews lived in Lithuania; only several thousand – around 5% – survived the Holocaust.

In the interwar period Kaunas, a temporary capital of Lithuania, had a flourishing, vibrant and dynamic Jewish community. At one point a third of the inhabitants of Kaunas – 33,000 people – were Jewish. The city had around 40 synagogues and prayer houses, including the Slobodka yeshiva, one of the largest and best known yeshivas in Europe.

Gerardas Bagdonavičius, The Old Synagogue in the Old Town, 1930. Reproduced in Aliza Cohen-Mushlin, Synagogues in Lithuania: a catalogue (Vilnius, 2010). YD.2011.b.2062

The Jewish educational network consisted of numerous Yiddish and Hebrew schools. There was a flourishing artistic and music scene. The city had a Yiddish and a Hebrew theatre, several daily Jewish newspapers, sports clubs and youth organisations. Jewish political organisations were thriving. Social welfare organisations and charitable societies took care of those less fortunate; the Kaunas Jewish Hospital cared for both Jewish and non-Jewish patients. In 1920 the Central Jewish bank was established in Kaunas, leading a network of 85 Jewish banks.

Posters advertising cultural events in Lithuanian and Yiddish, image from Hidden history of the Kovno Ghetto, general editor Dennis B. Klein (Boston, 1997). LB.31.c.9499

Football match in the Kaunas Maccabi Stadium between the Kovas Club of Šančiai and the Maccabi Sports Club, April 25, 1926, image from Žydųgyvenimas Kaune iki holokausto (Vilnius, 2021). YF.2023.a.2399

Central Jewish Bank. Image from Wikimedia Commons

During the Nazi occupation the Kaunas Jewish community was almost completely destroyed. How to commemorate those who perished in such tragic circumstances?

The 11th Kaunas Biennial, which took place in 2017, explored the theme of monuments. What is a monument? Is our understanding of monuments changing? Is there a need for different kinds of commemoration? During the biennial the participating artists created, among others, a number of site-specific performances and installations referencing Kaunas’ Jewish past.

The artist Jenny Kagan, whose parents survived the Kaunas Ghetto, in her installation Murmuration, using a video projection and LED lighting, evoked the memory of the lost Jewish community. A brightly lit up building of a former Hasidic synagogue (the lights followed the rhythm of street lighting) on closer inspection turned out to be empty and derelict. The emptiness of the building is reminiscent of an empty sky from which starlings, known for their murmurations, quickly disappear, their numbers drastically declining.

Murmuration, from Yra ir nėra = There and not there: (im)possibility of a monument (Kaunas, 2018) [awaiting shelfmark]

Paulina Pukytė curated several performances and installations for the 11th Kaunas Biennial. One of them was At Noon in Democrats’ Square. Every day at noon, from 15 October to 30 November 2017, in the Vilijampolė district of Kaunas, a singer stood facing the empty space which once was Demokratų Square. The singer sang two songs in Yiddish: Yankele and My Yiddishe Mame. The performance lasted 7 minutes.

At Noon in Democrats’ Square, from Yra ir nėra

Vilijampolė, also known as Slobodka, on the right bank of the Neris River, was the site of the Kaunas Ghetto where thousands of Jews perished during the Holocaust. On 29 October, 1941, the day of the so called ‘Great Action’, around 27,000 Jews were forced to assemble on Demokratų Square. Men, women and children stood there for hours while a selection took place. Those deemed strong enough to work were temporarily saved; the rest, 9,200 of them, were executed the next day in Fort IX, part of the city‘s fortifications turned into a temporary prison.

At Noon at Democrats Square was a commemoration of those who perished as a result of the ‘Great Action’.

Paulina Pukytė, the chief curator of the 11th Kaunas Biennial, is an interdisciplinary artist, writer, curator and critic, and lecturer at the Vilnius Academy of Arts. She will talk about the (im)possibility of monuments at the Holocaust Memorial Day event, held at the British Library on 27th of January.

Ela Kucharska-Beard, Curator Slavonic and East European Collections

References and further reading:

Paulina Pukytė, Kas yra = Something is (Vilnius, 2021) [awaiting shelfmark] 

 Arūnas Bubnys, Kaunas ghetto 1941-1944 (Vilnius, 2014). YD.2016.a.992 

 Martin Winstone, The Holocaust Sites of Europe : an Historical Guide (London, 2015). YC.2016.a.6368 

 Nick Sayers, The Jews of Lithuania: a Journey Through the Long Twentieth Century (London, 2024)

Monument to children murdered in Babi Yar, Ukraine (image from Wikipedia)

‘Field of Burial’ where the ashes of murdered and cremated prisoners were scattered, Maly Trostenets, Belarus (image from Wikipedia)

In 1961, a young Soviet poet Yevgeny Yevtushenko visited the Babi Yar ravine in Kyiv. He was taken there by a fellow writer Anatolii Kuznetsov. A native of Kyiv, Kuznetsov experienced Nazi occupation as a child and knew about the tragedy in Babi Yar firsthand. Both authors were shocked to see that there was no sign in memory of 33,771 Jews who had been murdered by the Nazis just in two days in September 1941. Possibly over 100,000 more people, among them prisoners of war, Soviet partisans, Ukrainian nationalists and Roma people, were killed there in the following months. However, the Soviet authorities were reluctant to collect and disclose records of those crimes. On the same day, Yevtushenko wrote a poem:

No monument stands over Babi Yar.
A drop sheer as a crude gravestone.
I am afraid.
Today I am as old in years
as all the Jewish people.

Cover of Yevgeny Yevtushenko, The collected poems 1952-1990  (Edinburgh, 1991) YC.1991.b.6558

The poem was published in the influential Moscow newspaper Literaturnaia gazeta (‘The Literary Newspaper’) but was severely criticised by the authorities and Communist Party officials for presenting Jews as the main victims of the fascist Germany.

Immediately after the end of the Second World War, Stalin designed his own antisemitic campaigns such as the prosecution of members of the Jewish Anti-fascist Committee and the Night of the Murdered Poets, the campaign against ‘rootless cosmopolitans’and the so-called ‘doctors’ plot’. Although the campaigns stopped with the death of Stalin, antisemitism in the Soviet Union was strong, and the official party line was not to accept the Holocaust as a concept. Instead, all victims of genocide and atrocities were put together under the ideologically loaded term ‘peaceful Soviet civilians’.

However, in the time of the Khrushchev Thaw artists were hopeful that their voices would be heard in the new political climate. In 1962, Dmitri Shostakovich wrote his Symphony No 13 for bass soloist, bass chorus, and large orchestra with lyrics by Yevtushenko. Although the symphony does not have an official title, it is known as ‘Babi Yar’. Anatolii Kuznetsov tried to publish his autobiographical book also under the title of Babi Yar. The book was seriously cut by censors but was eventually published in 1967. After defecting to the West, Kuznetsov managed to publish the book in full in 1970.

Anatolii Kuznetsov, Babii Iar: roman-dokument (Frankfurt am Main, 1970) X.900/6037

However, neither Yevtushenko, nor Kuznetsov were the first to write about Babi Yar. Probably the first poem (lost and rediscovered only in 1991) about the murder in Babi Yar was written by a Jewish-Ukrainian poet Liudmila Titova in 1941:

The order was supported by the threat of execution,
They obeyed but were shot.
Not a single candle was lit that night,
Those who could, left and hid in the basement.
The stars and the Sun hid in the clouds
From our world that is too cruel.

Liudmila Titova (image from Wikipedia)

In 1943, another Ukrainian poet and at that time a Deputy Chairman of the Council of Ministers (Commissars) of the Ukrainian SSR, Mykola Bazhan,wrote his response:

The grave wind blew from those ravines —
The smoke of mortal fires, the smoking of burning bodies.
Kyiv watched, angry Kyiv,
As Babi Yar was thrown into flames.
There can be no atonement for this flame.
There is no measure of revenge for this burning.
Cursed be the one who dares to forget.
Cursed be the one who tells us: “forgive me...”

Only in 1991 was a Ukrainian Jewish poet, Yurii Kaplan, able to compile a small anthology – Ekho Bab’ego IAra (‘The Echo of Babi Yar’) where he managed to include other pieces of contemporary poetry.

Page from Literatura ta Zhittia, N 2, zhovten’, 2007.

Cover of Ekho Bab'ego Iara : poeticheskaia antologiia (Kyiv, 1991) YA.1996.a.9243

In 1946, Ilya Ehrenburg, a prominent Soviet writer, published a poem under the title of ‘Babi Yar’ about the genocide of his people:

My child! My blush! 
My countless relatives! 
I hear how you call me  
from every hole.

Together with another Jewish Soviet writer Leonid Grossman, Ehrenburg compiled and tried to publish a volume of eyewitness accounts documenting the atrocities during the Holocaust on the Soviet territories occupied by the Nazis.

During the war, frontline soldiers sent Ilya Ehrenburg a huge number of documents found in the territories liberated from the occupiers and told in their letters what they had seen or heard. Ehrenburg decided to collect the diaries, suicide letters, and testimonies related to the Nazis’ extermination of Jews and to publish the ‘Black Book’. A couple of extracts from the book were published in a magazine in 1944. However, after the end of the war, the publication was delayed several times. In November 1948, when the Soviet Jewish Anti-Fascist Committee was closed, the set of the ‘Black Book’ was scattered, the galleys (printer’s proof) and the manuscript were taken away. Ehrenburg’s daughter later gave the manuscript and other documents to the Yad Vashem archives and the book was published in Russian in 1980. However, that was not the full text. The first full Russian edition appeared only in 1991.

The Complete Black Book of Russian Jewry : [prepared by] Ilya Ehrenburg and Vasily Grossman, translated and edited by David Patterson ; with a foreword by Irving Louis Horowitz and an introduction by Helen Segall. (London, 2002) YC.2002.b.953

The book documents atrocities that were committed on all occupied Soviets territories, such sites as Fort IX in Kovno (Kaunas), the Rumbula and Bikernieki Forests in Riga and Maly Trostenets near Minsk and Zmiyovskaya Balka near Rostov-on-Don.

Analysing the policy of ‘forgetting the specificity of Jewish suffering’, Izabella Tabarovsky of the Kennan Institute, points out that “by 2006, Yad Vashem, the world’s leading Holocaust Museum and research institution, found it had barely 10-15% of the names of the 1.5 million Jews who had died in Ukraine (in contrast to 90% of European Jews whose names were known)”.

At the Holocaust Memorial Day Fragments of the Past: Holocaust Legacies and Commemoration, Professor Jeremy Hicks will give a talk on ‘ Representations of the Holocaust in Soviet Cinema’, which will examine further the creation of silences and gaps in memories of Holocaust.

Katya Rogatchevskaia, Lead Curator, East European Collections

References/Further reading:

Maxim D. Shrayer (2010). ‘Poets Bearing Witness to the Shoah’ in Studies in Slavic Languages and Literature (ICCEES Congress Stockholm 2010 Papers and Contributions), edited by Stefano Garzonio. PECOB: Portal on Central Eastern and Balkan Europe. University of Bologna. Pp. 59-119.

Ekho Bab’ego IAra: poeticheskaia antologiia, [sostavlenie i vstupitelʹnaia statʹiia IU.G. Kaplana]. (Kyiv, 1991). YA.1996.a.9243

A. Anatoli (Kuznetsov), Babi Yar: a Document in the Form of a Novel, translated by David Floyd. (London, 1970) W67/8178

Izabella Tabarovsky. Don’t Learn from Russians about the Holocaust. Published: February 2, 2017 

The Holocaust stands as one of the most tragic chapters in human history. Yet, through the voices of children who lived through its horrors, we are offered a glimpse into the quiet courage that endured even in the darkest of times.

The diaries of youth, written in ghettos and concentration camps, are personal testaments to the strength of the human spirit. The young writers found ways to express their creativity, and hope, leaving behind a legacy that preserves their voices.

The stories entrusted to paper carried immense emotional weight for the survivors or their families. Many of these diaries remained unpublished for decades, with some only reaching readers in the 21st century. The British Library holds examples of these works, including memoirs and writings of young people from the Terezín ghetto in German-occupied Czechoslovakia.

In the Living Quarters - a drawing by Bedrich Fritta of the Terezin (Theresienstadt) ghetto, source: Wikipedia, public domain

Terezín, the ‘Model’ Ghetto

Terezín, called by the Germans Theresienstadt, a Nazi ‘camp-ghetto’ in operation from 1941 to 1945, was portrayed by the occupier’s propaganda as a ‘spa town’ for elderly Jews. In reality, it served as a transit hub for deportations to extermination camps such as Auschwitz and Treblinka.

It was a chilling symbol of Nazi deception, serving as a stage for efforts to obscure the true nature of their genocidal actions, including a 1944 Red Cross visit carefully orchestrated to portray the ghetto as humane.

The truth, however, lay in its devastating death toll and its role as a waypoint on the road to extermination.

Despite these dire circumstances, Terezín became a centre of remarkable cultural activity. In the face of oppression, artists, musicians and writers produced works of art, music and literature, while children found ways to express hope and imagination through secret schooling, painting and poetry.

The boy who loved Jules Verne

Petr Ginz, born in Prague in 1928, was a talented young writer, artist and editor. By the time he was a teenager, he had written multiple short stories and novels inspired by his favourite author, Jules Verne. His adventure novel Návštěva z Pravěku (‘A Visit from Prehistory’) where engineer Gérard Guiness and his son Petr confront the mysterious creature Ka-du, reflects his belief in courage and ingenuity. Illustrated by Ginz himself, it is the only surviving novel out of several that he wrote.

Illustration from Petr Ginz, Návštěva z Pravěku: roman, (Prague, 2007) YF.2008.a.22831

In Terezín, Ginz became the editor of Vedem, a clandestine magazine created by boys in the ghetto. Writing under the pen name ‘Akademie’, he contributed essays, stories and illustrations. The Diary of Petr Ginz 1928-1944, written between 1941 and 1942, provides an account of life under Nazi oppression. It was later published by his sister Chava Pressburger ensuring his voice would not be forgotten.

Cover of The Diary of Petr Ginz 1928-1944

Ginz was a prolific illustrator. His linocut, Moon Landscape, created around 1942, depicts an imagined view of Earth from the Moon, reflecting his fascination with exploration and the cosmos. In a tribute, Israeli astronaut Ilan Ramon carried a copy of this drawing aboard the Space Shuttle Columbia in 2003, symbolically fulfilling Ginz’s dream of reaching the stars. Tragically, both Ginz and Ramon lost their lives prematurely – Ginz perished in Auschwitz at 16, and Ramon died when Columbia disintegrated upon re-entry – but their stories highlight the importance of preserving history and art.

Petr Ginz, Moon Landscape, source: Wikipedia, public domain

The writings and art of Terezín’s children

In 1995, the Jewish Museum in Prague published the anthology Je mojí vlastí hradba ghett? (‘Is the Wall of Ghettos My Homeland?) which features writings and artwork created by children in Terezín. The collection includes texts from Vedem and other works, offering insight into the emotional and psychological worlds of young people living in extreme conditions.

Cover of Je mojí vlastí hradba ghett? Básně, próza a kresby terezínských dětí, edited by Marie Rút Křížková, Kurt Jiří Kotouč and Zdeněk Ornest (Prague, 1995) YA.2000.b.2154

The testimony of Hana Bořkovcová

Hana Bořkovcová, a renowned Czech author, also left behind a powerful diary, Píšu a sešit mi leží na kolenou: deníky 1940 - 1946 (‘I Write, and the Notebook Lies on My Lap: Diaries 1940–1946’ (Prague, 2011) YF.2012.a.13806.

Published posthumously in 2011, her writings chronicle her family’s experiences, from their life in Prague’s Jewish community to their deportation to Terezín when she was 16 years old, Auschwitz, and a labour camp in Kurzbach. Her diary concludes with her post-war life, including the birth of her son.

Bořkovcová’s account is striking for its sensitivity and strength. Her observations about life in the Jewish school and among young Zionists offer a rich cultural and social context, making her diary a valuable resource for readers and historians alike.

Documenting the unimaginable

In 2012, Michal Kraus published his diary, originally written in Czech, which was later translated into English and published in 2016 under the title Drawing the Holocaust. His entries are marked by stark realism and are accompanied by detailed drawings. Kraus’s meticulous documentation provides an unflinching account of the brutality of the Holocaust and its impact on those who survived. The diary also reflects Kraus’s struggle to return to a ‘normal’ life after the war.

Michal Kraus, Drawing the Holocaust: A Teenager’s Memory of Terezin, Birkenau, and Mauthausen (Cincinnati, 2016) YKL.2016.a.8040

A story saved in the walls

Helga Weissová’s diary is another remarkable testament. Starting at age nine, she documented her life during the Nazi occupation of Czechoslovakia. Like Petr Ginz, Helga was sent to Terezín before being deported to Auschwitz and other concentration camps. Her diary is accompanied by her drawings, which vividly depict her experiences. Before her deportation, Weissová entrusted her diary to her uncle, who hid it within the walls of Terezín. After the war, she recovered and expanded it to include her harrowing memories from the camps. Published decades later, her work offers a powerful narrative.

Cover of Helga’s Diary: a Young Girl’s Account of Life in a Concentration Camp (London, 2013) YC.2013.a.16374

The importance of remembrance

As we commemorate the 80th anniversary of the liberation of Auschwitz on January 27, 2025, it is imperative to reflect on the significance of these personal narratives. Auschwitz-Birkenau was the largest Nazi concentration and extermination camp, where over a million people perished. Just like Petr Ginz, many of those who lost their lives in Auschwitz were first imprisoned in Terezín before being transported to their deaths. The diaries of these individuals are not merely archival records; they are powerful reminders of the human capacity for resilience and creativity in the face of adversity. Their writings challenge us to remember the past and to educate future generations about the dangers of hatred and intolerance. By reading and sharing these stories, we preserve their voices and the lessons they left behind for a better, more compassionate world.

Olga Topol, Curator Slavonic and East European Collections

As a scholarly discipline, anthropology was a relative latecomer to the Balkans, unlike its counterparts, ethnography and ethnology, which were well established in the region since the 19th century. The first serious anthropological studies of the region were carried out during the interwar period, which saw the establishment of the Kingdom of the Serbs, Croats and Slovenes (1918-1929), later the Kingdom of Yugoslavia (1929-1941). This new kingdom, which emerged in the wake of post-First World War imperial collapse, merged multiple communities who had long lived under Austro-Hungarian, Venetian and Ottoman dominion into an ethnically and culturally diverse modern state.

Croatian women washing linen. Illustration from Vera Ehrlich’s Porodica u transformaciji — Studija u tri stotine jugoslavenskih sela (Zagreb, 1971) YA.2001.a.13905

One of the key anthropological studies to emerge in this period was the work of a remarkable Croatian-Jewish scholar, Vera Ehrlich (1897-1980). Born in Zagreb, Croatia, then a province of Austria-Hungary, Ehrlich was a precocious young woman, composing her first critical works in 1916 aged 19 and later studying psychology in Vienna and in Berlin. She married Ben Stein, a noted doctor, and together the couple worked on the psychiatric study of child development, publishing numerous articles on the subject.

Market day in Travnik, Bosnia. Illustration from Porodica u transformaciji...

In the 1930s, Ehrlich turned her attention to her own country, Yugoslavia, simultaneously “East and West, traditional and modern … backward and progressive”. She was particularly interested in the status of women in Yugoslav society. In 1937, a group of her Bosnian Muslim students invited her to write about the condition of women in their communities and together they drew up a survey to research the domestic life of Bosnian Muslims. Ehrlich later extended the scope of her research to Serbia, Montenegro and Macedonia, which had among the highest rates of female illiteracy and maternal and infant mortality in Europe and where archaic practices persisted such as bride abduction. For Ehrlich, the study of Yugoslav society, with its geographic and demographic diversity, social complexity and economic disparities – “the co-existence side by side of primeval and modern conditions of life, and of customs (which in other countries centuries or thousands of years have separated from each other)” – afforded unique opportunities for comparison and analysis.

Woman with great-grandchildren, Herzegovina. Illustration from Porodica u transformaciji...

Ehrlich began her investigation of rural family life on the eve of the Second World War, sending surveys to local schoolteachers and doctors based in 300 villages across Yugoslavia, covering Muslim, Catholic and Eastern Orthodox communities in different stages of socio-economic development. The surveys sought to define the nature of family relationships concerning personal authority and the individual positions of members within the family hierarchy, and to study the conditions relating to courtship, marriage, childbirth, childrearing and other key aspects of family life.

Spinning wool, Herzegovina. Illustration from Porodica u transformaciji...

The advent of war following the 1941 Axis invasion of Yugoslavia and the establishment in 1945 of the Socialist Federal Republic of Yugoslavia under Josip Broz Tito changed the social fabric of the country – and indeed Ehrlich’s own life – forever. Her survey of 300 villages on the cusp of a traumatic and transformative period of war and socialist revolution was, as she later observed, “a film of forms of life that were soon to disappear…. the survey of peasant family life in Jugoslavia [sic.] has acquired a certain documentary importance, not originally anticipated”. The information she collected, documenting the twilight of an ancient patriarchal order, later formed the basis of her seminal work, Porodica u transformaciji — Studija u tri stotine jugoslavenskih sela (Zagreb, 1964), published in English translation in 1966 as ‘Family in Transition: A study of 300 Yugoslav villages’. It remains the most extensive and detailed anthropological analysis of pre-war Yugoslavia. The British Library holds a copy of the 1966 English-translation and a second enlarged edition of the original published in 1971.

Lake Ohrid, Macedonia. Illustration from Porodica u transformaciji...

In the study, Ehrlich documents the ‘zadruga’ – the South Slav patriarchal family – offering a detailed analysis of the relations between different family members, family and community social problems, and the variety of family types, including what she terms ‘tribal’, ‘Oriental’ and regional varieties. She analyses the effect of contact with neighbouring cultures and describes the processes of family transition and transformation in response to socioeconomic change.

Folk dance (kolo), Dalmatia. Illustration from Porodica u transformaciji...

Although predicated on male authority and governed by rigid protocols, the traditional patriarchal family as she observed it was nevertheless characterised by relative stability and low levels of abusive and socially irresponsible behaviour, such as alcoholism and domestic violence. Issues such as the latter became prevalent, she observed, during the transition phases from the patriarchal system to the modern nuclear family unit, when pre-industrial societies developed into market economies, with their attendant volatilities.

Making coral necklaces, Dalmatia. Illustration from Vera Ehrlich’s Family in Transition: A study of 300 Yugoslav villages (Princeton, 1966) X.800/2138

Ehrlich herself was not immune to the tragedy of her times. She narrowly dodged the Gestapo, who tried to seize her fieldwork notes, and lost her husband following his capture and internment in German concentration camp in Serbia. Armed with little more than her data, jealously preserved in a battered suitcase, she survived a series of miraculous escapes before fleeing across the Adriatic Sea to Italy in 1943, in a small boat under enemy fire.

At market, Herzegovina. Illustration from Family in transition...

From 1945 to 1950, she used her psychiatric training as a United Nations social worker, helping with the repatriation of Yugoslav refugees from German camps, all the while continuing her anthropological research. A scholarship led her to the United States, where she gained a doctorate in social anthropology from the University of California at Berkeley, and for the next ten years she worked as a lecturer in Slavic languages and literature and research fellow in anthropology. In 1960, she returned to Yugoslavia and became a professor in anthropology at the University of Zagreb, lecturing and touring around Yugoslavia and internationally until her death in 1980. She published numerous other works in her lifetime, including U društvu s čovjekom — tragom njegovih kulturnih i socijalnih tekovina (‘In the company of man - tracing his cultural and social heritage’; Zagreb, 1968).

Montenegrin woman in traditional costume. Illustration from Porodica u transformaciji...

Ehrlich is remembered for her pioneering contribution to Balkan anthropology and for her unique scholarly portrayal of a now-vanished society. Her work was crucial in raising awareness about the condition of women and families – especially in rural areas – within Yugoslavia’s ethnically diverse territory and in highlighting the challenges they faced. In doing so, she paved the way for the postwar activism of the Yugoslav Women’s Antifascist Front (AFŽ), a state-sponsored women’s organisation which organized mass postwar campaigns to achieve female emancipation through combating illiteracy and reducing maternal and infant mortality through improved sanitation and better education in rural areas.

Croatian peasants. Illustration from Family in transition...

Savka Andic, Acquisitions South team

References:

Chiara Bonfiglioli, ‘“An Age Fated to Vanish”: Vera Stein Erlich’s Anthropological Records of Interwar Yugoslavia. Contribution to the web-feature ‘European history – gender history’, in Themenportal Europäische Geschichte, 2016, <www.europa.clio-online.de/searching/id/fdae-1676>.

Vera Stein Erlich, Biografija i bibliografija, Rev. za sociologiju, Vol. XIV (1984), JY° 3-4 : 339-342 UDK 92 V. St. Erlich Pregledni

Vera Stein Ehrlich, Jugoslavenska porodica u transformaciji : Studija u tri stotine sela. (Zagreb, 1971). YA.2001.a.13905

Vera Stein Ehrlich, Family in Transition: A study of 300 Yugoslav villages (Princeton, 1966). X.800/2138

Žene kroz povijest: zbornik radova sa znanstvenog skupa Dies historiae 2012. - Žene kroz povijest održanog 5. prosinca 2012. godine [edited by Matea Jalžečić and Petra Marinčić] (Zagreb, 2014).

Join us on Monday 27 January 2025 for the event ‘Fragments of the Past: Holocaust Legacies and Commemoration’ and explore how the Holocaust has shaped memory, identity, and culture. Bringing together scholars, historians, and artists, this conference examines the Holocaust’s profound and enduring impact, as well as the varied methods used to preserve its legacy.

From antisemitism in post-First World War Hungary, the Jewish Resistance to the Holocaust, and the commemoration of hidden killing sites in postwar Poland, to Soviet depictions of the Shoah in film and contemporary counter-monument approaches, the programme offers insights into Holocaust memory and its ongoing significance.

‘Fragments of the Past: Holocaust Legacies and Commemoration’ event poster

The conference is organised by the European Collections section of the British Library in partnership with the Polish Cultural Institute. The event is open to all, and attendance is free, but registration is required. Booking details can be found here.

Programme:

Date: 27 January 2025
Location: Eliot Room, Knowledge Centre
Time: 2 pm – 5 pm

• Antisemitic versus Jewish Humour in Budapest Post-WWI
  Prof. Dr Béla Bodó, Department of East-European History, University of Bonn
  
  
• The Jewish Resistance to the Holocaust
  Dr Halik Kochanski, Writer and Historian, Fellow of the Royal Historical Society
  
  
• ‘The grave […] has been planted over with potatoes’: Transnational Jewish Fight to Commemorate Holocaust Killing Sites in Poland in the First Postwar Decades
  Dr Janek Gryta, Lecturer in Holocaust History, University of Southampton
  
  
• Representations of the Holocaust in Soviet Cinema
  Prof. Jeremy Hicks, Professor of Russian Culture and Film, Queen Mary University of London
  
  
• There and Not There: (Im)Possibility of a Monument
  Paulina Pukyte, Interdisciplinary Artist, Writer, Curator, and Critic, Vilnius Academy of Arts
  
  
• Poetics of the Archive in Marianne Rubinstein’s ‘C’est maintenant du passé’ and Ivan Jablonka’s ‘Histoire des grands-parents que je n'ai pas eus’
  Dr Diane Otosaka, Postdoctoral Research Fellow in Holocaust Literature, University of Leeds