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A Call to Arms and Its Consequences
In December 1235, Pope Gregory IX altered the mission of a crusade he had begun to preach the year before. Instead of calling for Christian magnates to go on to fight the infidel in Jerusalem, he now urged them to combat the spread of Christian heresy in Latin Greece and to defend the Latin empire of Constantinople. The Barons' Crusade, as it was named by a fourteenth-century chronicler impressed by the great number of barons who participated, would last until 1241 and would represent in many ways the high point of papal efforts to make crusading a universal Christian undertaking. This book, the first full-length treatment of the Barons' Crusade, examines the call for holy war and its consequences in Hungary, France, England, Constantinople, and the Holy Land.
In the end, Michael Lower reveals, the pope's call for unified action resulted in a range of locally determined initiatives and accommodations. In some places in Europe, the crusade unleashed violence against Jews that the pope had not sought; in others, it unleashed no violence at all. In the Levant, it even ended in peaceful negotiation between Christian and Muslim forces. Virtually everywhere, but in different ways, it altered the relations between Christians and non-Christians. By emphasizing comparative local history, The Barons' Crusade: A Call to Arms and Its Consequences brings into question the idea that crusading embodies the religious unity of medieval society and demonstrates how thoroughly crusading had been affected by the new strategic and political demands of the papacy.
Transversal Performance and Cultural Dissidence in Early Modern England
In this book Bryan Reynolds argues that early modern England experienced a sociocultural phenomenon, unprecedented in English history, which has been largely overlooked by historians and critics. Beginning in the 1520s, a distinct "criminal culture" of beggars, vagabonds, confidence tricksters, prostitutes, and gypsies emerged and flourished. This community defined itself through its criminal conduct and dissident thought and was, in turn,officially defined by and against the dominant conceptions of English cultural normality. Examining plays, popular pamphlets, laws, poems, and scholarly work from the period, Reynolds demonstrates that this criminal culture, though diverse, was united by its own ideology, language, and aesthetic. Using his transversal theory, he shows how the enduring presence of this criminal culture markedly influenced the mainstream culture's aesthetic sensibilities, socioeconomic organization, and systems of belief. He maps the effects of the public theater's transformative force of transversality, such as through the criminality represented by Shakespeare, Jonson, Middleton, and Dekker, on both Elizabethan and Jacobean society and the scholarship devoted to it.
Asian Peoples and Cultures in European Travel Writing, 1245-1510
A distinct European perspective on Asia emerged in the late Middle Ages. Early reports of a homogeneous "India" of marvels and monsters gave way to accounts written by medieval travelers that indulged readers' curiosity about far-flung landscapes and cultures without exhibiting the attitudes evident in the later writings of aspiring imperialists. Mining the accounts of more than twenty Europeans who made—or claimed to have made—journeys to Mongolia, China, India, Sri Lanka, and Southeast Asia between the mid-thirteenth and early sixteenth centuries, Kim Phillips reconstructs a medieval European vision of Asia that was by turns critical, neutral, and admiring.
In offering a cultural history of the encounter between medieval Latin Christians and the distant East, Before Orientalism reveals how Europeans' prevailing preoccupations with food and eating habits, gender roles, sexualities, civility, and the foreign body helped shape their perceptions of Asian peoples and societies. Phillips gives particular attention to the texts' known or likely audiences, the cultural settings within which they found a foothold, and the broader impact of their descriptions, while also considering the motivations of their writers. She reveals in rich detail responses from European travelers that ranged from pragmatism to wonder. Fear of military might, admiration for high standards of civic life and court culture, and even delight in foreign magnificence rarely assumed the kind of secular Eurocentric superiority that would later characterize Orientalism. Placing medieval writing on the East in the context of an emergent "Europe" whose explorers sought to learn more than to rule, Before Orientalism complicates our understanding of medieval attitudes toward the foreign.
Southern Italy in the Ninth and Tenth Centuries
Histories of medieval Europe have typically ignored southern Italy, looking south only in the Norman period. Yet Southern Italy in the ninth and tenth centuries was a complex and vibrant world that deserves to be better understood. In Before the Normans, Barbara M. Kreutz writes the first modern study in English of the land, political structures, and cultures of southern Italy in the two centuries before the Norman conquests. This was a pan-Meditteranean society, where the Roman past and Lombard-Germanic culture met Byzantine and Islamic civilization, creating a rich and unusual mix.
The Trials of Marguerite Porete and Guiard of Cressonessart
On 31 May 1310, at the Place de Grève in Paris, the Dominican inquisitor William of Paris read out a sentence that declared Marguerite “called Porete,” a beguine from Hainault, to be a relapsed heretic, released her to secular authority for punishment, and ordered that all copies of a book she had written be confiscated. William next consigned Guiard of Cressonessart, an apocalyptic activist in the tradition of Joachim of Fiore and a would-be defender of Marguerite, to perpetual imprisonment. Over several months, William of Paris conducted inquisitorial processes against them, complete with multiple consultations of experts in theology and canon law. Though Guiard recanted at the last moment and thus saved his life, Marguerite went to her execution the day after her sentencing.
The UN, the UK and the Trust Territory of the Southern Cameroons
There is a growing body of literature on what was originally envisioned as a free political association of the French and British Cameroons and its dramatic effects on the 'British Cameroons' community. Anyangwe's new book is an attempt to write the history of the Southern Cameroons from a legal perspective. This authoritative work describes in great detail the story of La Republique du Cameroun's alleged annexation and colonization of the Southern Cameroons following the achievement of its independence, while highlighting the seeming complicity of the United Nations and the British Trusteeship Authority. In the process, Anyangwe unravels a number of myths created by the main actors to justify this injustice and, in the end, makes useful suggestions to reverse the situation and to restore statehood to the Southern Cameroons. The book is rich in archival research and informed by a global perspective. It convincingly shows the uniqueness of the Southern Cameroons case.
Conversion and Inquisition in the Crown of Aragon, 1250-1391
In 1341 in Aragon, a Jewish convert to Christianity was sentenced to death, only to be pulled from the burning stake and into a formal religious interrogation. His confession was as astonishing to his inquisitors as his brush with mortality is to us: the condemned man described a Jewish conspiracy to persuade recent converts to denounce their newfound Christian faith. His claims were corroborated by witnesses and became the catalyst for a series of trials that unfolded over the course of the next twenty months. Between Christian and Jew closely analyzes these events, which Paola Tartakoff considers paradigmatic of inquisitorial proceedings against Jews in the period. The trials also serve as the backbone of her nuanced consideration of Jewish conversion to Christianity—and the unwelcoming Christian response to Jewish conversions—during a period that is usually celebrated as a time of relative interfaith harmony.
The book lays bare the intensity of the mutual hostility between Christians and Jews in medieval Spain. Tartakoff's research reveals that the majority of Jewish converts of the period turned to baptism in order to escape personal difficulties, such as poverty, conflict with other Jews, or unhappy marriages. They often met with a chilly reception from their new Christian brethren, making it difficult to integrate into Christian society. Tartakoff explores Jewish antagonism toward Christians and Christianity by examining the aims and techniques of Jews who sought to re-Judaize apostates as well as the Jewish responses to inquisitorial prosecution during an actual investigation. Prosecutions such as the 1341 trial were understood by papal inquisitors to be in defense of Christianity against perceived Jewish attacks, although Tartakoff shows that Christian fears about Jewish hostility were often exaggerated. Drawing together the accounts of Jews, Jewish converts, and inquisitors, this cultural history offers a broad study of interfaith relations in medieval Iberia.
An Introduction to Shakespearean Comedy
The institution of marriage is commonly thought to have fallen into crisis in late medieval northern France. While prior scholarship has identified the pervasiveness of clandestine marriage as the cause, Sara McDougall contends that the pressure came overwhelmingly from the prevalence of remarriage in violation of the Christian ban on divorce, a practice we might call "bigamy." Throughout the fifteenth century in Christian Europe, husbands and wives married to absent or distant spouses found new spouses to wed. In the church courts of northern France, many of the individuals so married were criminally prosecuted.
In Bigamy and Christian Identity in Late Medieval Champagne, McDougall traces the history of this conflict in the diocese of Troyes and places it in the larger context of Christian theology and culture. Multiple marriage was both inevitable and repugnant in a Christian world that forbade divorce and associated bigamy with the unchristian practices of Islam or Judaism. The prevalence of bigamy might seem to suggest a failure of Christianization in late medieval northern France, but careful study of the sources shows otherwise: Clergy and laity alike valued marriage highly. Indeed, some members of the laity placed such a high value on the institution that they were willing to risk criminal punishment by entering into illegal remarriage. The risk was great: the Bishop of Troyes's judicial court prosecuted bigamy with unprecedented severity, although this prosecution broke down along gender lines. The court treated male bigamy, and only male bigamy, as a grave crime, while female bigamy was almost completely excluded from harsh punishment. As this suggests, the Church was primarily concerned with imposing a high standard on men as heads of Christian households, responsible for their own behavior and also that of their wives.
Texts Relating to the Cult of Saint Louis of France
Louis IX, king of France from 1226 to 1270 and twice crusader, was canonized in 1297. He was the last king canonized during the medieval period, and was both one of the most important saints and one of the most important kings of the later Middle Ages. In Blessed Louis, the Most Glorious of Kings: Texts Relating to the Cult of Saint Louis of France, M. Cecilia Gaposchkin presents six previously untranslated texts that informed medieval views of St. Louis IX: two little-known but early and important vitae of Saint Louis; two unedited sermons by the Parisian preacher Jacob of Lausanne (d. 1322); and a liturgical office and proper mass in his honor—the most commonly used liturgical texts composed for Louis’ feast day—which were widely copied, read, and disseminated in the Middle Ages. Gaposchkin’s aim is to present to a diverse readership the Louis as he was known and experienced in the Middle Ages: a saint celebrated by the faithful for his virtue and his deeds. She offers for the first time to English readers a typical hagiographical view of Saint Louis, one in counterbalance to that set forth in Jean of Joinville’s Life of Saint Louis. Although Joinville’s Life has dominated our views of Louis, Joinville’s famous account was virtually unknown beyond the French royal court in the Middle Ages and was not printed until the sixteenth century. His portrayal of Louis as an individual and deeply charismatic personality is remarkable, but it is fundamentally unrepresentative of the medieval understanding of Louis. The texts that Gaposchkin translates give immediate access to the reasons why medieval Christians took Louis to be a saint; the texts, and the image of Saint Louis presented in them, she argues, must be understood within the context of the developing history of sanctity and sainthood at the end of the Middle Ages.