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1
Jordan, William Chester. "Jews, Regalian Rights, And The Constitution In Medieval France." AJS Review 23, no. 1 (April 1998): 1–16. http://dx.doi.org/10.1017/s0364009400010011.
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It is fashionable to imagine a great dichotomy between the feudal monarchies in the West and the brittle, particularistic entity of the Holy Roman Empire of the German Nation. To Voltaire's mean-spirited gibe that the latter was neither holy, Roman, nor an Empire might be added that it was also not really German, since millions of Netherlanders, Italians, and Slavs, as well as Provencals and Savoyards, lived within its territorial limits. France and England, the stereotype goes, had achieved a precocious unity, at least in the thirteenth century. Nothing could be clearer, one might conclude, than the contrast between the great kingdoms of the West and the so-called Empire. The fashionable cliche even affects our understanding of Jewish life in the Middle Ages. Fritz Backhaus put the commonplace this way: “The territorial division (Zersplitterung) of Germany prevented a comprehensive expulsion [of the Jews] as could be carried out in England, France, and Spain.” This neat dichotomy is inadequate. At best it makes sense in a comparison between England and Germany. Only in England, a few exceptions aside, were the claims of a paramount lord, the king, to the control and exploitation of the Jews more or less uncontested by other secular authorities or by ecclesiastics in the role of secular lords.
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Kuehn, Thomas. "A Late Medieval Conflict of Laws: Inheritance by Illegitimates in Ius Commune and Ius Proprium." Law and History Review 15, no. 2 (1997): 243–73. http://dx.doi.org/10.2307/827652.
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In the wake of the demolition of the Berlin Wall and the erection of the Maastricht Treaty, intense debate rages over all factors contributing to both unity and diversity in Europe. While issues circulating around markets, currency, and national sovereignty receive greater play in the media, the discussion of parallel issues of European legal unity has been more longstanding. The case can be made that Europe (with the exception of England) has long had a great degree of legal unity. The Roman civil law and the canon law of the church, with some texts of feudal law, became a common learned law, the ius commune, developed and disseminated in the universities in the Middle Ages. This written legal heritage spread from Italian schools, beginning with Bologna, and was “received” in Germany, France, Spain, and even Scotland in the course of the sixteenth century. It was displaced finally with nineteenth-century codifications of national law, which strove to enshrine the legislatively enunciated genius and uniqueness of the nation.
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Reynolds, Susan. "The Emergence of Professional Law in the Long Twelfth Century." Law and History Review 21, no. 2 (2003): 347–66. http://dx.doi.org/10.2307/3595095.
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The object of this article is to draw attention to an area of European legal history that I think deserves more investigation. It is the change in legal practice caused by the transition from the diffused, undifferentiated, customary law of the earlier middle ages to the various forms of expert, esoteric, professional law that dominated the higher courts of the later middle ages. The suggestion that this has not been much studied may seem odd but, though much has been written on the new study of Roman law, those who work on it have tended to concentrate on the intellectual achievements of the glossators and post-glossators, rather than on practice. Practice in canon law has received more attention, notably from legal historians trained in the Anglo-American tradition, but this has not focused closely on twelfth-century origins. The beginnings of English common law have also been much studied and, since it started off as largely a matter of procedures, that has indeed meant looking at practice. The traditional teleology of legal history has, however, prevented much cross-fertilization with the history of other legal systems. One example of the consequent detachment of English legal history is the assumption of some English legal historians that Roman law procedures were followed in what they often characterize simply as “the Continent” more generally and earlier than seems to have been the case in most areas north of the Alps. Both in England and elsewhere many legal historians concentrate on the period from the thirteenth century on, when sources become more plentiful. Meanwhile, social historians of early medieval western Europe, including England, have argued—to my mind successfully, though I am hardly unprejudiced—that early medieval law was not just a weak, ritualized, and irrational response to feuds and violence, but their investigations tend to stop before the professionals took over. The result is that, apart from recent pioneering work on twelfth-century Tuscany by Chris Wickham, the transition in court practice outside England has been neglected.
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CAROCCI, SANDRO. "Social mobility and the Middle Ages." Continuity and Change 26, no. 3 (December 2011): 367–404. http://dx.doi.org/10.1017/s0268416011000257.
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ABSTRACTNotwithstanding its relevance, social mobility has not been at the forefront of the agenda for historians of the Middle Ages. The first part of this paper deals with the reasons for this lack of interest, highlighting the role of historical models such as the French ‘feudal revolution’, the neo-Malthusian interpretations, the English commercialisation model and the great narrative of Italian medieval merchants. The second part assesses the extent to which this lack of interest has been challenged by conceptions of social space and social mobility developed in recent decades by sociologists and anthropologists. Therefore, it is really important to indicate the gaps in our understanding, and to clarify research questions, technical problems and methods. The paper examines the constitutive elements of social identities, the plurality of social ladders, and the channels of social mobility. It touches upon the performative role of learned representations, and upon the constraints imposed upon human agency by family practices and genre. It underlines the importance of studying the mobility inside social groups, and argues that we must distinguish between two different types of medieval social mobility: autogenous social mobility, and endogenous or conflictual social mobility.
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Janick, Jules, Marie Christine Daunay, and Harry Paris. "Horticulture and Health in the Middle Ages: Images from the Tacuinum Sanitatis." HortScience 45, no. 11 (November 2010): 1592–96. http://dx.doi.org/10.21273/hortsci.45.11.1592.
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Lavishly illustrated late 14th century manuscripts known as the Tacuinum Sanitatis, a guide for healthy living, were based on an 11th century Arabic manuscript known as the Taqwim al-Sihha bi al-Ashab al-Sitta (Rectifying Health by Six Causes) written by the physician and philosopher Ibn Butlan (d. 1063). The expensive, illustrated Tacuinum Sanitatis tomes portray a utopian feudal society in which nobles are engaged in play and romance while feudal laborers work the estate. Rich in horticultural imagery, they include vivid scenes of the harvest of vegetables, fruits, flowers, and culinary and medicinal herbs. Each scene is accompanied by a brief summary of the health aspects of the subject. Although medieval medicine was based on ancient philosophical concepts of Greek sciences, particularly Hippocrates and Galen, these documents connect vegetables and fruits with human health and well-being, similar to modern medicine. Hence, the present-day focus on the connection between horticulture and health can be seen as an extension of ancient and medieval regimens for a healthy lifestyle.
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Geraerts, Jaap. "Gentry churches in medieval England." Virtus | Journal of Nobility Studies 25 (December 31, 2018): 211. http://dx.doi.org/10.21827/5c07c518bae3f.
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POUSA DIÉGUEZ, Rodrigo. "señorío medieval a la jurisdicción señorial en Galicia: transformaciones y cambios entre los siglos XIV y XVI." Medievalismo, no. 28 (October 8, 2018): 175–202. http://dx.doi.org/10.6018/medievalismo.28.345081.
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El territorio gallego es desde sus orígenes medievales un espacio fuertemente señorializado. No obstante, y pese al carácter feudal de estas estructuras, los señoríos gallegos no constituyeron una realidad feudal en sí misma, tampoco homogénea, ni menos estática, sino que experimentaron numerosos cambios durante la Baja Edad Media hasta configurarse como los señoríos jurisdiccionales que llegan a la Edad Moderna. El presente artículo intenta ofrecer una visión global caracterizadora de estos señoríos, sus orígenes, evolución y transformación en las jurisdicciones de la Galicia Moderna. Para ello se recurre al análisis comparativo de un buen número de señoríos laicos y eclesiásticos y la documentación generada por ellos a través de los siglos. Galician Kingdom was since its origins in the Middle Ages a feudal territory consisting of multiple manors. However, despite their feudal nature, Galician manors did not correspond to a uniform, homogeneous or static reality, but undergone important changes along the Late Middle Ages, until turning into modern jurisdictional manors. This article aims to offer an overall picture of the main characteristics of these manors, their origins and evolution. To this end, we draw on the comparative analysis of several examples of secular and ecclesiastical manors and the documentation generated by these manors.
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MAGELA, THIAGO PEREIRA DA SILVA. "O Poder Régio ou Estado?! Debate Historiográfico e apontamentos para uma nova conceitualização da gestão do Poder na Idade Média * The Royal Power or State?! Historiographical Debate and notes towards a new conceptualization of the exercise of Power..." História e Cultura 2, no. 3 (February 4, 2014): 539. http://dx.doi.org/10.18223/hiscult.v2i3.1120.
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<p><strong>Resumo: </strong>Buscamos traçar um panorama do debate acerca da validade do conceito de Estado para o Ocidente medieval, bem como buscamos avançar um modelo explicativo para entendermos o Estado na Idade Média castelhana. Além disso, traçamos em linhas gerais, a constituição do Estado Castelhano até o reinado de Afonso X. O artigo finaliza propondo uma dupla fratura com as visões de que a Idade Média não teve Estados, bem como aquela que advoga em nome de um precoce Estado Moderno. O Estado Feudal castelhano está dentro da lógica de articulação da Sociedade Feudal.</p><p><strong>Palavras-chave</strong>: Estado Feudal – Castela – Política.</p><p> </p><p><strong>Abstract: </strong>We intend to delineate an overview of the debate regarding the validity of the concept of State to the medieval West, and, in like manner,we also seek to advance an explanatory model for understanding the rising of the State in Castillan Middle Ages. Besides that, we also traced , in a quite general way, the formation of the Castillan state until the reign of Alfonso X. The article concludes proposing a double rupture with the lines of thought that affirm a non-States Middle Ages , likewise the one that defends a precocious Modern State. The Castillan Feudal State is located within the logic of articulation of Feudal Society.<strong></strong></p><p><strong>Keywords: </strong>Feudal State – Castile – Politics.</p>
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Banaji, Jairus. "Late Antiquity to the Early Middle Ages: What Kind of Transition?" Historical Materialism 19, no. 1 (2011): 109–44. http://dx.doi.org/10.1163/156920611x564680.
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AbstractThe stereotype of slave-run latifundia being turned into serf-worked estates is no longer credible as a model of the transition from antiquity to the middle ages, but Chris Wickham’s anomalous characterisation of the Roman Empire as ‘feudal’ is scarcely a viable alternative to that. If a fully-articulated feudal economy only emerged in the later middle ages, what do we make of the preceding centuries? By postulating a ‘general dominance of tenant production’ throughout the period covered by his book, Wickham fails to offer any basis for a closer characterisation of the post-Roman rural labour-force and exaggerates the degree of control that peasants enjoyed in the late Empire and post-Roman world. A substantial part of the rural labour-force of the sixth to eighth centuries comprised groups who, like Rosamond Faith’s inland-workers in Anglo-Saxon England, were more proletarian than peasant-like. The paper suggests the likely ways in which that situation reflected Roman traditions of direct management and the subordination of labour, and outlines what a Marxist theory of the so-called colonate might look like. After discussing Wickham’s handling of the colonate and slavery, and looking briefly at the nature of estates and the fate of the Roman aristocracy, I conclude by criticising the way Wickham uses the category of ‘mode of production’.
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Hare, John. "Hampshire Agriculture in the Middle Ages: The Bishop of Winchester's Manor of North Waltham." Hampshire Studies 75, no. 1 (November 1, 2020): 63–74. http://dx.doi.org/10.24202/hs2020005.
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The bishops of Winchester were the richest bishops in medieval England and they dominated landownership in Hampshire. Moreover, they left the fullest surviving documentation for any large estate in medieval England. This article uses a sample of the documentation to examine the agriculture of the great estate and some of the influences on it. By examining the lord's activity on a single well-documented manor it seeks to help our understanding of developments in Hampshire agriculture: its growth and contraction, its arable and pastoral farming, and the employment of its labour.
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Kelly, Morgan, and Cormac Ó Gráda. "The Preventive Check in Medieval and Preindustrial England." Journal of Economic History 72, no. 4 (December 14, 2012): 1015–35. http://dx.doi.org/10.1017/s0022050712000678.
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England's post-Reformation demographic regime has been characterized as “low pressure.” Yet the evidence hitherto for the presence of a preventive check, defined as the short-run response of marriage and births to variations in living standards, is rather weak. New evidence in this article strengthens the case for the preventive check in both medieval and early modern England. We invoke manorial data to argue the case for a preventive check on marriages in the Middle Ages. Our analysis of the post-1540 period, based on parish-level rather than aggregate data, finds evidence for a preventive check on marriages and births.
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Kim, Dorothy. "Reframing Race And Jewish/Christian Relations In The Middle Ages." transversal 13, no. 1 (March 1, 2015): 52–64. http://dx.doi.org/10.1515/tra-2015-0007.
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Abstract This article evaluates Jewish-Christian difference in the constantly shifting terrain of thirteenth-century medieval England. It reframes this difference in relation to theories of embodiment, feminist materialism, and entanglement theory. To conceptualize how Jews can be marked by race vis-à-vis the body, the article uses the example of Christian Hebraists discussing the Hebrew alphabet and its place in thirteenth-century English bilingual manuscripts.
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Conte, Emanuele. "Framing the feudal bond: a chapter in the history of the ius commune in Medieval Europe." TIJDSCHRIFT VOOR RECHTSGESCHIEDENIS 80, no. 3-4 (2012): 481–95. http://dx.doi.org/10.1163/15718190-000a1217.
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In this article I wish to show how history of legal doctrines can assist in a better understanding of the legal reasoning over a long historical period. First I will describe the nineteenth century discussion on the definition of law as a ‘science’, and some influences of the medieval idea of science on the modern definition. Then, I’ll try to delve deeper into a particular doctrinal problem of the Middle Ages: how to fit the feudal relationship between lord and vassal into the categories of Roman law. The scholastic interpretation of these categories is very original, to the point of framing a purely personal relationship among property rights. The effort made by medieval legal culture to frame the reality into the abstract concepts of law can be seen as the birth of legal dogmatics.
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Bailey, Anne E. "Miracle Children: Medieval Hagiography and Childhood Imperfection." Journal of Interdisciplinary History 47, no. 3 (November 2016): 267–85. http://dx.doi.org/10.1162/jinh_a_01012.
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Approaches from social history, medical anthropology, and the history of the emotions can aid in the understanding of sick and physically impaired children as they appeared in the miracle stories of medieval England. An analysis of the medical and religious meanings attached to bodily defects in the Middle Ages discovers that hagiographers harnessed the emotions evoked by childhood illness to create a distinctly Christian concept of childhood imperfection.
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Florin, Moldovan Iosif. "Evidentiary means in feudal Transylvania. Ordeal By fire (holding a red-hot iron)." Journal of Legal Studies 20, no. 34 (December 1, 2017): 97–100. http://dx.doi.org/10.1515/jles-2017-0020.
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Abstract One of the evidentiary means used in medieval legal procedure was the so-called judgment of God, judicium dei, also known as ordeal, from the Latin term ordalium. Ordeals were characteristic of all peoples in their various stages of development. They were based on the belief that divinity could intervene and perform miracles, disregarding the laws of nature, in order to prove one’s innocence. In the Middle Ages ordeals were widespread on the territory of Transylvania, too, the ordeal of fire being one of the most commonly used means of proof. In this paper I will try to show the characteristics of this evidence in relation to others that were used at that time, looking at them through the lenses of the documents of the time and of personal research.
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Goddard, Richard. "Female Merchants? Women, Debt, and Trade in Later Medieval England, 1266–1532." Journal of British Studies 58, no. 3 (July 2019): 494–518. http://dx.doi.org/10.1017/jbr.2019.4.
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AbstractThis article examines English women who were engaged in wholesale long-distance or international trade in the later Middle Ages. These women made up only a small proportion of English merchants, averaging about 3 to 4 percent of the mercantile population, often working in partnership with their husbands. The article systematically quantifies, for the first time, women's penetration into this male-dominated trade and adds new perspectives to our understanding of women and trade in the Middle Ages by using both debt and customs records. It poses important questions about women's economic roles, the nature or distinctiveness of their businesses, and the ways that their actions fitted within mercantile activity more broadly. It examines the extent to which wives acted as equal economic partners with their husbands and also assesses the extent to which women's economic potential or agency in wholesale trade was shaped, or indeed constrained, by economic and patriarchal forces. It concludes by arguing that patriarchy certainly limited female access to wholesale markets, particularly after 1300, along with other linked features that also shaped women's economic trading endeavors. These features included status, access to capital, and the advantages to working within dynamic, extensive, and busy markets such as those found in later medieval London.
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Sekules, Veronica. "The Visual Object of Desire in Late Medieval England. (The Middle Ages Series). Sarah Stanbury." Speculum 84, no. 3 (January 2009): 779–81. http://dx.doi.org/10.1017/s0038713400210099.
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SANTOS, FERNANDO PEREIRA DOS. "Purveyances e o Discurso Histórico na Inglaterra Medieval (1272 – 1377) * Purveyances and the Historical Discourse in Medieval England (1272 – 1377)." História e Cultura 2, no. 3 (February 4, 2014): 522. http://dx.doi.org/10.18223/hiscult.v2i3.1119.
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<p><strong>Resumo: </strong>A guerra no medievo, tema exaustivamente estudado no último século, tem sido alvo de uma multiplicação de abordagens, permitindo assim que interpretações de documentos sob esses novos olhares forneçam avanços significativos para a pesquisa acadêmica. Nesse sentido, análises dedicadas a outros momentos do conflito que não apenas o choque entre combatentes têm sido esboçadas nas últimas décadas, enfatizando discussões até então relegadas a um segundo plano. No presente artigo, procuramos relacionar os discursos presentes em fontes contemporâneas sobre a cobrança da taxação conhecida como <em>purveyance</em> e a gradual alteração no modo de escrita da história no medievo inglês durante o século XIV. De modo geral, a partir dos relatos sobre aquela prática específica, discorremos sobre questões que permeiam o fazer da história no período, buscando entender suas noções de verdade, quem foram e o lugar de onde produziram seus relatos.</p><p><strong>Palavras-chave: </strong>Historiografia – Idade Média – Guerra.<strong></strong></p><p> </p><p><strong>Abstract: </strong>The war in the Middle Ages, an extensively studied theme in the last century, has been aimed by an increasing number of approaches, fact that has allowed nterpretation of documents under new sights and provide expressive advances to the academic research. Seem in these terms, analysis dedicated to other moments of the conflict besides the clash of combatants has been sketched in the last decades, emphasizing issues previously relegated to the background. In this paper, we aim to relate the discourses on the contemporary sources about the charging of a taxation known as purveyance and the gradual changing in the writing of history in the English Middle Ages through the XIV century. Generally speaking, from the accounts about that specific practice, we consider questions that permeate the making of history in that period undertaking their notions of truth, who they were and from where such writtings were produced.</p><p><strong>Keywords: </strong>Historiography – Middle Ages – War.</p>
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Calkin, Siobhain Bly. "Carleton University." Florilegium 20, no. 1 (January 2003): 109–10. http://dx.doi.org/10.3138/flor.20.031.
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Medieval Studies at Carleton University are in a state of change right now. Recent retirements in some departments have meant that some offerings have disappeared, while recent hirings in other departments have led to an increase in the number and variety of courses offered there. A self-directed interdisciplinary B.A. in Medieval Studies is currently on the books, but has not often been taken up in recent years. Students usually study the Middle Ages as part of a more traditional disciplinary degree program (B.A. in History, B.A. in English). In the History department right now, one course on the Middle Ages is offered, a survey of the history of medieval England, and medieval history is listed as one of the supervised fields for the M.A.. In the College of the Humanities, students have the opportunity to take a more general introduction to the history of the Middle Ages, or a survey of medieval philosophy. Offerings in history and philosophy thus consist mainly of survey courses at the undergraduate level. Survey courses of medieval and Renaissance literature are offered by the French and English departments. Students in French may also take a course in History of the French Language and occasionally a fourth-year seminar in medieval French literature. In the English department, undergraduate students may pursue medieval studies beyond the survey level in a 300-level Chaucer course or in a 400-level seminar in medieval literature whose specific topic varies each year. Graduate courses in medieval literature are also offered each year in the English department's M.A. program. Independent reading courses, too, are offered, while courses such as History of the English Language (which has not been offered in recent years) are being revived. Thus, in some disciplines at Carleton the opportunity to study the Middle Ages has declined, but in others that opportunity has increased and will continue to do so.
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Davies, Daniel. "Medieval Scottish Historians and the Contest for Britain." Modern Language Quarterly 82, no. 2 (June 1, 2021): 149–75. http://dx.doi.org/10.1215/00267929-8899100.
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Abstract Scholars often claim that medieval writers use Britain and England interchangeably, but Britain was a contested term throughout the period. One persistent issue was how Scotland fit within Anglocentric visions of the island it shared with England and Wales. This article traces imperialist geography in English historiography via the descriptio Britanniae (description of Britain), a trope found across the Middle Ages, and the fourteenth-century Gough Map, the first sheet-map of Britain. Scottish historians rebut the claims of their Anglocentric counterparts and demonstrate their incomplete knowledge, which they zealously supplement by inventorying Scotland’s natural abundance. In particular, the article concentrates on the remarkable celebration of Scotland’s marine life in Walter Bower’s Scotichronicon (ca. 1447). Attending to the long history of these debates both reveals and counteracts the Anglocentrism of insular literary history.
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Little, Katherine. ":Looking Inward: Devotional Reading and the Private Self in Late Medieval England.(The Middle Ages Series.)." American Historical Review 114, no. 1 (February 2009): 195–96. http://dx.doi.org/10.1086/ahr.114.1.195a.
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Robb, John, Craig Cessford, Jenna Dittmar, Sarah A. Inskip, and Piers D. Mitchell. "The greatest health problem of the Middle Ages? Estimating the burden of disease in medieval England." International Journal of Paleopathology 34 (September 2021): 101–12. http://dx.doi.org/10.1016/j.ijpp.2021.06.011.
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Richardson, Malcolm. "The Fading Influence of the Medieval Ars Dictaminis in England After 1400." Rhetorica 19, no. 2 (2001): 225–47. http://dx.doi.org/10.1525/rh.2001.19.2.225.
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The influence of dictaminal treatises in England was weak throughout the Middle Ages and largely restricted to a limited number of royal clerks and a few academics. Most practitioners were royal chancery clerks who dealt with foreign and ecclesiastical powers. This article focuses chiefly on the use of dictaminal letters by middle class English citizens in the fifteenth and earlier sixteenth centuries. These letters show little significant influence of continental or English dictaminal theory but are chiefly either sprawling news bulletins like the Paston letters or, more commonly, imitations of the royal missives from the Signet or Privy Seal offices. As the fifteenth century ended even these vestigial dictaminal forms were replaced among the middles classes by business formats, such as the letter of credit, although they retained some use among the upper classes into the sixteenth century and in some royal missives into the eighteenth century. The article concludes with suggestions on ways contemporary genre theory might be usefully applied to analyze the rise and decline of the ars dictaminis.
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Harding, Vanessa. "Space, Property, and Propriety in Urban England." Journal of Interdisciplinary History 32, no. 4 (April 2002): 549–69. http://dx.doi.org/10.1162/002219502317345501.
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The public space in medieval towns and cities was shaped and influenced by the private spaces that surrounded it. The private was, like the public, a complex domain; many interests coexisted there. The pressures of population gowth and commercial development fragmented individual holdings and created overlapping layers of claims to particular spaces. Neighbors' interests also impinged; the enjoyment of the private was far from exclusive. Elaborate codes of property rights and legal procedures evolved as a fundamental part of urban custom. When the property market declined in the later Middle Ages, however, practices changed, and new ways of defining and describing private property emerged.
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Czarnowus, Anna. "The Medievalism of Emotions in King Lear." Multicultural Shakespeare: Translation, Appropriation and Performance 23, no. 38 (June 30, 2021): 181–96. http://dx.doi.org/10.18778/2083-8530.23.11.
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King Lear exemplifies two cultures of feeling, the medieval and the early modern one. Even though the humoral theory lay at the heart of the medieval and the early modern understanding of emotions, there was a sudden change in the understanding of specific medieval emotions in Renaissance England, such as honour as an emotional disposition. Emotional expression also changed, since the late Middle Ages favoured vehement emotional expression, while in early modern England curtailment of any affective responses was advocated. Early modern England cut itself off from its medieval past in this manner and saw itself as “civilized” due to this restraint. Also some medieval courtly rituals were rejected. Expression of anger was no longer seen as natural and socially necessary. Shame started to be perceived as a private emotion and was not related to public shaming. The meaning of pride was discussed and love was separated from the medieval concept of charity. In contrast, in King Lear the question of embodiment of emotions is seen from a perspective similar to the medieval one. The article analyzes medievalism in terms of affections and studies the shift from the medieval ideas about them to the early modern ones.
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Beal, Jane. "Michael Clanchy. Looking Back from the Invention of Printing: Mothers and the Teaching of Reading in the Middle Ages. Turnhout: Brepols, 2018, 211 pp." Mediaevistik 32, no. 1 (January 1, 2020): 467–69. http://dx.doi.org/10.3726/med.2019.01.121.
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Michael Clanchy (Professor Emeritus of Medieval History at the Institute of Historical Research, University of London and Fellow of the British Academy), who is well-known for his seminal study From Memory to Written Record: England, 1066–1307 (1979; rev. 1993; Oxford, rev. 2013), has produced a new book with an original introduction that brings together six of his studies, all previously published separately in edited collections between 1983 and 2011. The book concerns a significant theme: the development of literacy in later medieval England and Europe. The chapters explore the evidence from medieval manuscripts and material culture, especially visual art, to provide support for the idea that mothers taught their children the basics of reading before taking them to school. Clanchy writes:
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Davis, Joseph M. "Philosophy, Dogma, and Exegesis in Medieval Ashkenazic Judaism: The Evidence of Sefer Hadrat Qodesh." AJS Review 18, no. 2 (November 1993): 195–222. http://dx.doi.org/10.1017/s036400940000489x.
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During the Middle Ages, each Mediterranean land, from one end of the sea to the other, had its Jewish philosophers. There was one region and one Jewish culture, however, that made no contribution at all to the writing of medieval Jewish philosophy. That was Ashkenazic or Northern European Judaism, the culture of the Jews of England, Northern France, Germany, and Eastern Europe north of the Balkans.
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McRee, Ben R. "Charity and Gild Solidarity in Late Medieval England." Journal of British Studies 32, no. 3 (July 1993): 195–225. http://dx.doi.org/10.1086/386030.
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When officers of Ludlow's Palmers' Gild composed their reply to a royal inquiry into the state of English gilds in 1388–89, they included the following description of their organization's plan for assisting indigent brothers and sisters:When it happens that any of the brothers or sisters of the gild shall have been brought to such want, through theft, fire, shipwreck, fall of a house, or any other mishap, that they have not enough to live on; then once, twice, and thrice, but not a fourth time, as much help shall be given to them, out of the goods of the gild, as the rector and stewards, having regard to the deserts of each, and to the means of the gild, shall order; so that whoever bears the name of this gild, shall be upraised again, through the ordinances, goods, and help of his fellows.The same gild also offered aid to sick, aged, and wrongfully imprisoned members and set aside money for dowries so that daughters of families that had experienced unexpected misfortune might marry or enter nunneries.The Palmers' Gild was a religious fraternity, a type of voluntary association that enjoyed tremendous popularity during the late Middle Ages. These gilds were lay associations of men and women that devoted themselves to a variety of religious and social undertakings. Unlike the more well known craft fraternities, religious gilds drew their members from a variety of professions and made no attempts at industrial regulation.
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Moreland, John. "Land and Power from Roman Britain to Anglo-Saxon England?" Historical Materialism 19, no. 1 (2011): 175–93. http://dx.doi.org/10.1163/156920611x564707.
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AbstractArchaeology, and in particular the study of ceramics, lies at the heart of the interpretive schemes that underpin Framing the Early Middle Ages. While this is to be welcomed, it is proposed that even more extensive use of archaeological evidence - especially that generated through the excavation of prehistoric burial-mounds and rural settlements, as well as the study of early medieval coins - would have produced a rather more dynamic and nuanced picture of the transformations in social and political structures that marked the passage from late Roman Britain to Anglo-Saxon England.
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Turpie, Tom. "A monk from Melrose? St Cuthbert and the Scots in the later middle ages, c. 1371–1560." Innes Review 62, no. 1 (May 2011): 47–69. http://dx.doi.org/10.3366/inr.2011.0004.
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During the early and central middle ages St Cuthbert of Durham (d. 687) was arguably the most important local saint in northern England and southern Scotland. His cult encompassed a region approximately corresponding to the ancient kingdom of Northumbria. While Scottish devotion to the saint in that period has been well researched, the later medieval cult in Scotland has been surprisingly little studied. Following the outbreak of Anglo-Scottish warfare in 1296 a series of English monarchs, the Durham clergy and local political leaders identified Cuthbert with military victories over the Scots. Several historians have assumed that this association between Cuthbert and English arms led to the decline of his cult in Scotland. This article surveys the various manifestations of devotion to St Cuthbert in late medieval Scotland in order to reappraise the role of the saint and his cult north of the border in the later middle ages.
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McWebb, Christine. "University of Alberta." Florilegium 20, no. 1 (January 2003): 59–61. http://dx.doi.org/10.3138/flor.20.015.
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Apart from numerous survey courses such as the Histories of Medicine, of Technology, of Art, and the Literature of the European Tradition—all of which span several centuries including the Middle Ages, and are offered by various departments of the Faculty of Arts, there is a fairly strong contingent of special topics courses in medieval studies at the University of Alberta. For example, Martin Tweedale of the Department of Philosophy offers an undergraduate course on early medieval philosophy. There are currently three medievalists in the Department of History and Classics. Andrew Gow regularly teaches courses on late medieval and early modern Europe. John Kitchen is a specialist in medieval religion, medieval intellectual history, the history of Christian holy women and medieval Latin literature. Kitchen currently teaches an undergraduate course on early medieval Europe. Thirdly, J.L. Langdon, a specialist in British Medieval history, teaches a course on the formation of England in which he covers the political, social, economic and religious developments of England from the fifth to the twelfth century.
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Mileson, Stephen. "Openness and Closure in the Later Medieval Village*." Past & Present 234, no. 1 (January 29, 2017): 3–37. http://dx.doi.org/10.1093/pastj/gtw036.
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Abstract There is a growing scholarly interest in the daily life and perceptions of ordinary medieval people, yet there has been little attempt to conceptualise the social space of the rural settlements in which the great majority of the population lived. This article examines how a village or hamlet in England might have been used and perceived in the later Middle Ages (c.1200 to 1500), especially in terms of access and permeability—in other words how open or closed (or, more crudely, ‘public’ or ‘private’) the components of a settlement were, and how the spatial relationships between these components affected their use and social significance. The data are drawn mainly from lowland England, with a special focus on Ewelme hundred in Oxfordshire, an area of mixed countryside including open-field villages and dispersed wood-pasture settlements. It will be argued that differences in openness and closure across space and time supply a guide to rural social interaction as a whole.
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Clark, Elaine. "Institutional and Legal Responses to Begging in Medieval England." Social Science History 26, no. 3 (2002): 447–73. http://dx.doi.org/10.1017/s0145553200013055.
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A great many factors other than philanthrophy influenced social policy in England during the Middle Ages. Although political thinkers steadfastly acknowledged the importance of received tradition, especially the religious command to help the poor, many lawmakers were profoundly ambivalent about begging. It is true that the opinion of the nineteenth century implied that medieval almsgiving was so “reckless” that English “beggars had an easy life,” but more recent research has challenged this perspective, bringing the parameters of medieval mendicancy into sharper focus. Seen individually, beggars were pathetic and vulnerable, but if viewed collectively they were thought to be dangerous and willfully idle. Parliament's decision to regulate begging in the years after the first appearance of the Black Death (1349–50) compelled the king's subjects to rethink the claims of the needy, even though almsgiving had long seemed a positive aspect of community life. Obviously by the close of the fourteenth century something had happened to broaden the story of casual relief, extending its boundaries beyond religious impulse to include the frustrations and passions that animated the political arena. Here contentious voices sounded, although parliamentary argument and debate were often tempered by the conviction that men of affairs could legislate a more orderly realm. Even so, efforts at social planning were by no means limited to statutory decree or confined to the late medieval world.
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Ellis, Steven G. "Nationalist historiography and the English and Gaelic worlds in the late middle ages." Irish Historical Studies 25, no. 97 (May 1986): 1–18. http://dx.doi.org/10.1017/s002112140002530x.
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Much more so than in modern times, sharp cultural and social differences distinguished the various peoples inhabiting the British Isles in the later middle ages. Not surprisingly these differences and the interaction between medieval forms of culture and society have attracted considerable attention by historians. By comparison with other fields of research, we know much about the impact of the Westminster government on the various regions of the English polity, about the interaction between highland and lowland Scotland and about the similarities and differences between English and Gaelic Ireland. Yet the historical coverage of these questions has been uneven, and what at first glance might appear obvious and promising lines of inquiry have been largely neglected — for example the relationship between Gaelic Ireland and Gaelic Scotland, or between Wales, the north of England and the lordship of Ireland as borderlands of the English polity. No doubt the nature and extent of the surviving evidence is an important factor in explaining this unevenness, but in fact studies of interaction between different cultures seem to reflect not so much their intrinsic importance for our understanding of different late medieval societies as their perceived significance for the future development of movements culminating in the present.
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Reames, Sherry L. "Singing the New Song: Literacy and Liturgy in Late Medieval England (The Middle Ages Series). Katherine Zieman." Speculum 84, no. 3 (January 2009): 791–93. http://dx.doi.org/10.1017/s0038713400210166.
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Knight, Stephen. "The Middle Ages at Work: Practicing Labor in Late Medieval England ed. by Kellie Robertson, Michael Uebel." Studies in the Age of Chaucer 28, no. 1 (2006): 325–28. http://dx.doi.org/10.1353/sac.2006.0042.
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Cusack, Carole M. "Between Sea and Land: Geographical and Literary Marginality in the Conversion of Medieval Frisia." Religions 12, no. 8 (July 28, 2021): 580. http://dx.doi.org/10.3390/rel12080580.
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Ancient and medieval Frisia was an ethno-linguistic entity far larger than the modern province of Friesland, Netherlands. Water outweighed land over its geographical extent, and its marginal political status, unconquered by the Romans and without the feudal social structure typical of the Middle Ages, made Frisia independent and strange to its would-be conquerors. This article opens with Frisia’s encounters with Rome, and its portrayal in Latin texts as a wretched land of water-logged beggars, ultimately unworthy of annexation. Next, the early medieval conflict between the Frisians and the Danes/Geats, featured in Beowulf and other epic fragments, is examined. Pagan Frisia became of interest during Frankish territorial expansion via a combination of missionary activity and warfare from the seventh century onward. The vitae of saints Willibrord, Boniface, Liudger and Wulfram provide insights into the conversion of Frisia, and the resistance to Christianity and Frankish overlordship of Radbod, its last Pagan king. It is contended that the watery terrain and distinctive culture of Frisia (pastoralism, seafaring, Pagan religion) as noted in ancient and medieval texts rendered it “other” to politically centralized entities such as Rome and Francia. Frisia was eventually tamed and integrated through conversion to Christianity and absorption into Francia after the death of Radbod.
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Di Pasquale, Gaetano, Mauro Paolo Buonincontri, Emilia Allevato, and Antonio Saracino. "Human-derived landscape changes on the northern Etruria coast (western Italy) between Roman times and the late Middle Ages." Holocene 24, no. 11 (August 20, 2014): 1491–502. http://dx.doi.org/10.1177/0959683614544063.
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Anthracological analysis has been carried out in three sites located on the Tyrrhenian coast of central Italy (ancient northern Etruria: the castle of Donoratico, the town of Populonia and the port of Alberese), spanning between the Roman Republican Period and the Late Middle Ages (3rd century bc–13th century ad). The integrated comparison of three different local charcoal data with the regional pollen and microcharcoal data available from northern Etruria showed well that vegetation changes are completely independent of climate and strictly connected to economic and social dynamics characterising the history of this part of central Italy. Indeed, Quercus ilex forests progressively retracted from the 3rd century bc in favour of open macchia formations just during the growing human impact of the Romanisation when intensive agriculture and livestock grazing characterised the economic system. The transition from macchia to deciduous Quercus forest at the end of the Roman Period from the mid-4th to the mid-5th centuries ad and long lasting until the 9th–10th centuries ad was related to economic and cultural factors which led to a phase of land abandonment. Finally, between the 11th and 13th centuries ad, the vegetation cover shifted again towards an open macchia environment at the same time of a re-settlement phase well evidenced also by intensive orcharding. Charcoal data also showed that the expansion of olive and chestnut in central Italy only began in the Late Medieval Period (11th century ad) and not in the Roman Period. This means that extensive cultivation of chestnut and olive has very recent origins and should be attributed to one and the same macro-factor such as the set-up of the economic establishment of the feudal system and the later political organism of the Medieval town.
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Childs, Wendy R. "Irish merchants and seamen in late medieval England." Irish Historical Studies 32, no. 125 (May 2000): 22–43. http://dx.doi.org/10.1017/s0021121400014632.
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Most studies of Anglo-Irish relations in the middle ages understandably concentrate on the activity of the English in Ireland, and unintentionally but inevitably this can leave the impression that the movement of people was all one way. But this was not so, and one group who travelled in the opposite direction were some of the merchants and seamen involved in the Anglo-Irish trade of the period. Irish merchants and seamen travelled widely and could be found in Iceland, Lisbon, Bordeaux, Brittany and Flanders, but probably their most regular trade remained with their closest neighbour and political overlord: England. They visited most western and southern English ports, but inevitably were found most frequently in the west, especially at Chester and Bristol. The majority of them stayed for a few days or weeks, as long as their business demanded. Others settled permanently in England, or, perhaps more accurately, re-settled in England, for those who came to England both as settlers and visitors were mainly the Anglo-Irish of the English towns in Ireland and not the Gaelic Irish. This makes it difficult to estimate accurately the numbers of both visitors and settlers, because the status of the Anglo-Irish was legally that of denizen, and record-keepers normally had no reason to identify them separately. They may, therefore, be hard to distinguish from native Englishmen of similar name outside the short periods when governments (central or urban) temporarily sought to restrict their activities. However, the general context within which they worked is quite clear, and this article considers three main aspects of that context: first, the pattern of the trade which attracted Irish merchants to England; second, the role of the Irish merchants and seamen in the trade; and third, examples of individual careers of merchants and seamen who settled in England.
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Toswell, M. J. "The Late Anglo-Saxon Psalter: Ancestor of the Book of Hours?" Florilegium 14, no. 1 (January 1996): 1–24. http://dx.doi.org/10.3138/flor.14.001.
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In the introduction to her book, The Study of the Bible in the Middle Ages, Beryl Smalley remarks that the Bible was “the most studied book of the middle ages,” and that “the language and the content of Scripture permeate medieval thought” (xi). This concern with the basic text of the Christian faith was felt in early medieval England as much as anywhere else in Christendom. Bede, for instance, highly prized his own commentaries on the books of the Bible, and at the end of his life was translating the gospel of St John into the vernacular. The Codex Amiatinus, the Lindisfarne and Rushworth gospels are all de luxe manuscripts, are all produced in insular scriptoria, and are all beautifully laid out and gloriously illustrated copies of these biblical texts. Perhaps more important, the latter two of these codices were copiously glossed in the vernacular, a process which, to the modern eye at least, disturbs the visual splendour of the manuscript, but which proves that study and understanding of the text was of great importance to the Northumbrian monks who used the manuscripts. Similarly, many of the psalters of Anglo-Saxon England were glossed, illustrated, or otherwise laid out in such a way as to suggest careful study of the text.
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Kyrchanoff, Maksym W. "Inventing Nostalgia for the “Golden Age” of the National Middle Ages and Fear of the Future." Galactica Media: Journal of Media Studies 2, no. 4 (December 22, 2020): 112–51. http://dx.doi.org/10.46539/gmd.v2i4.106.
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The author analyses features and trends within the development of medievalism and futurism in Japanese mass culture. Mass culture in Japan arose as one of many consequences of political, social and cultural modernization. Medievalism and futurism simplify ideas regarding the past or the future (futurism) and incorporate their elements into the mass culture. These cultural phenomena are analyzed in the context of the imagination of communities, the invention of traditions, and the simulation of classical heritage within a Japanese context. The author analyses cultural situations in which the intellectual discourse of mass culture develops along ethnic lines, while also acknowledging the contribution of modern technological civilization. Medievalism in the identity of modern Japanese mass culture actualizes the myth of the ethnographic "golden age" of medieval culture’s feudal daimyo and samurai sub-culture. By contrast, futurism actualizes cultural phobias that are inspired by feelings of insecurity about the future of civilization. It is assumed that medievalism and futurism as forms of cultural escapism in Japanese popular culture arose as a consequence of the trauma of forced de-archaisation and de-feudalization, forced military and economic modernization, and the miraculous success of Japan’s economic growth and expansion in the post-war era. The author believes that these factors actualized social discomfort and stimulated escapist practices. The author analyses these phenomena within the context of mass culture, believing that a consumer society requires reflection upon the national past in order to yield a visualization of its continuity with earlier social institutions.
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Trenery, Claire. "Madness, Medicine and Miracle in Twelfth-Century England." History of Psychiatry 30, no. 4 (July 31, 2019): 480–88. http://dx.doi.org/10.1177/0957154x19866593.
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This monograph provides a fresh perspective on how madness was defined and diagnosed as a condition of the mind in the Middle Ages and what effects it was thought to have on sufferers. Records of miracles that were believed to have been performed by saints reveal details of illnesses and injuries that afflicted medieval people. In the twelfth century, such records became increasingly medicalized and naturalized as the monks who recorded them gained access to Greek and Arabic medical material, newly translated into Latin. Nonetheless, by exploring nuances and patterns across the cults of five English saints, this book shows that hagiographical representations of madness were shaped as much by the individual circumstances of their recording as they were by new medical and theological standards.
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Byng, Gabriel. "The Dynamic of Design: ‘Source’ Buildings and Contract Making in England in the Later Middle Ages." Architectural History 59 (2016): 123–48. http://dx.doi.org/10.1017/arh.2016.4.
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AbstractArt historians usually find little evidence for the nature of communication between patrons and architects in the Middle Ages. Scholarly opinion has often placed the burden of new design with masons, but over the course of the later twentieth century this claim has been revised and nuanced. This paper uses the evidence of wills and contracts in order to answer two questions: what techniques did medieval patrons use to describe their wishes to their masons; and how prescriptive were their requirements? Its conclusions suggest that patrons, even of local or parochial projects, could make highly specific and creative demands for new works, based on critical and perceptive judgements of recently constructed buildings in their local area. It recreates the discursive and disputatious design process adopted in several parishes as they planned, contracted and executed new church buildings.
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McGregor, Francine. "David Gary Shaw, Necessary Conjunctions: The Social Self in Medieval England. The New Middle Ages Series. Palgrave, 2005." Medieval Feminist Forum 41 (June 2006): 134–36. http://dx.doi.org/10.17077/1536-8742.1103.
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Dyer, C. "Shorter notice. Growing Old in the Middle Ages. S Shahar/Death and Burial in Medieval England. C Daniell." English Historical Review 115, no. 462 (June 2000): 688–89. http://dx.doi.org/10.1093/enghis/115.462.688.
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Dyer, C. "Shorter notice. Growing Old in the Middle Ages. S Shahar/Death and Burial in Medieval England. C Daniell." English Historical Review 115, no. 462 (June 1, 2000): 688–89. http://dx.doi.org/10.1093/ehr/115.462.688.
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Johnson, Eleanor. "The Poetics of Waste: Medieval English Ecocriticism." PMLA/Publications of the Modern Language Association of America 127, no. 3 (May 2012): 460–76. http://dx.doi.org/10.1632/pmla.2012.127.3.460.
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Waste has been a recognizable socioeconomic problem since at least the late Middle Ages. In England, because of land and labor shortages, wars, famines, and especially changes in legal and penitential discourses, waste became, by the mid–fourteenth century, a critical concept. But a fully fleshed-out vocabulary for thinking through the meaning and consequences of the practice of committing waste does not yet exist. This essay argues that two fourteenth-century poems, Wynnere and Wastoure and Piers Plowman, address the lack of such a thinking through, tackling the problem of waste in all its vicissitudes. They deploy the formal resources of poetic language—from personification to episodic structure—to draw together the various ideas of waste from other discourses and to raise medieval readers' consciousnesses about the seriousness of waste's consequences. The essay calls their use of formal resources in creating this critical discourse a “poetics of waste.”
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Sánchez Sánchez, Xosé M. "Aproximación al concejo de la ciudad de Santiago de Compostela y su configuración en la Edad Media. Un poder urbano en el señorío eclesiástico = An Initial Examination of the City Council of Santiago de Compostela and its Configuration between the Thirteenth and Fifteenth Centuries. An Urban Power in the Ecclesiastical Lordship." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 32 (April 11, 2019): 413. http://dx.doi.org/10.5944/etfiii.32.2019.22411.
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El estudio de la ciudad medieval de Santiago de Compostela viene marcado generalmente por el ámbito eclesiástico, materializado en su catedral, el episcopado y la peregrinación. Estos análisis han dejado ciertos segmentos necesitados de profundidad a la hora de definir las relaciones sociales y de poder político en una de las principales urbes peninsulares de señorío eclesiástico; es el caso, principalmente, del poder concejil y su relación con el poder feudal compostelano. Este artículo ofrece una aproximación y sistematización monográfica de la institución urbana en los siglos medievales, atendiendo principalmente a sus integrantes (justicias, notarios y guardianes del sello, a los que se añaden luego regidores y homes boos) en tiempos del concilium y del regimiento, y a las funciones que desarrolla, a saber: urbanismo; justicia; orden público; economía común; y abastecimiento y comercio.AbstractThe study of the medieval city of Santiago de Compostela is generally centred on the ecclesiastical sphere, characterized by its cathedral, the episcopacy and the pilgrimage route. This analysis has left certain segments of study in need of further research in order to define social and political relationships in one of the main Peninsular cities of ecclesiastical lordship. This is primarily the case of the town council and its relation to the main Compostelan feudal power. This article offers an initial examination of the urban institution in the later medieval period. The purpose is to unveil its structure after a brief look at its evolution up to the later Middle Ages. This analysis will focus on its members in the second half of the thirteenth century (justices, notaries and keepers of the seal); the materialization of power as viewed in the records of the first third of the fourteenth century with respect to a royal privilege negotiated by the prelate Berenguel de Landoira; and with the members of the town council in the fifteenth century and the consent of the regidores and procuradores. The analysis will conclude with a sketch of the main functions assumed by the institution, namely urbanism, justice, public order, economic issues, and supply and trade.
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Davis, Virginia. "The Rule of Saint Paul, the First Hermit, in late medieval England." Studies in Church History 22 (1985): 203–14. http://dx.doi.org/10.1017/s0424208400007956.
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Throughout Europe in the late middle ages there was a perceptible interest in the way of life and ideals believed to have been followed in the early centuries of Christianity. There was little that was new in this interest; reform movements within the Church from the eleventh century onwards had frequently followed such a path. Accompanying this interest however was a desire by laymen to live in a pious and holy fashion; not to enter the coenobitic life rejecting the world as they might have done in earlier centuries but to live a religious life while remaining attached to the outside world. Perhaps the best known manifestation of this spirit was in the emergence of the Brethren of the Common Life in Northern Europe in the fifteenth century; another manifestation of the same kind can be found in the lower echelons of English society in the fifteenth and early sixteenth centuries with the widespread appearance of men who vowed to adopt the lifestyle of the desert fathers while performing labouring functions useful to society – as hermits, following the rule of Saint Paul the first hermit.
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Cusack, Carole. "Medieval Pilgrims and Modern Tourists." Fieldwork in Religion 11, no. 2 (April 20, 2017): 217–34. http://dx.doi.org/10.1558/firn.33424.
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This article examines the Marian shrines of Walsingham (England) and Meryem Ana (Turkey). Walsingham was a popular pilgrimage site until the Reformation, when Catholic sacred places were disestablished or destroyed by Protestants. Meryem Ana is linked to Walsingham, in that both shrines feature healing springs and devotion to the cult of the “Holy House” of the Virgin Mary. Walsingham is now home to multi-faith pilgrimages, New Age seekers and secular tourists. Meryem Ana is a rare Christian shrine in Islamic Turkey, where mass tourists rub shoulders with devout Christians supporting the small Greek Catholic community in residence. This article emerged from the experience of walking the Walsingham Way, a modern route based on the medieval pilgrimage in 2012, and visiting Meryem Ana in 2015 while making a different pilgrimage, that of an Australian attending the centenary of the Gallipoli landings. Both shrines are marketed through strategies of history and heritage, making visiting them more than simply tourism. Both sites offer a constructed experience that references the Middle Ages and Christianity, bringing modern tourism in an increasingly secular world into conversation with ancient and medieval pilgrimage and the religious past.