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More than sixty friends and colleagues pay tribute to the distinguised professor Janos M. Bak's 70th birthday."
On August 15, 1199, Pope Innocent III called for a renewed effort to deliver Jerusalem from the Infidel, but the Fourth Crusade had a very different outcome from the one he preached. Proceeding no further than Constantinople, the Crusaders sacked the capital of eastern Christendom and installed a Latin ruler on the throne of Byzantium. This revised and expanded edition of The Fourth Crusade gives fresh emphasis to events in Byzantium and the Byzantine response to the actions of the Crusaders. Included in this edition is a chapter on the sack of Constantinople and the election of its Latin emperor. A History Book Club selection.
Rulers and Rulership in the Arc of Medieval Europe challenges the dominant paradigm of what rulership is and who rulers are by decentering the narrative and providing a broad swath of examples from throughout medieval Europe. Within that territory, the prevalent idea of monarchy and kingship is overturned in favor of a broad definition of rulership. This book will demonstrate to the reader that the way in which medieval Europe has been constructed in both the popular and scholarly imaginations is incorrect. Instead of a king we have multiple rulers, male and female, ruling concurrently. Instead of an independent church or a church striving for supremacy under the Gregorian Reform, we have a ...
The volume unites conversations with four masters of Medieval Studies from east-central Europe: János Bak from Hungary, Jerzy Kłoczowski from Poland, František Šmahel from the Czech Republic, and Herwig Wolfram from Austria. The interviews, made by younger colleagues, reveal engaging life stories, with numerous observations, anecdotes and experiences. The four scholars grew up before and during the war, under Nazi occupation, emerged as young scholars in the difficult post-war period, and, for most of their careers worked in the shadow of the Iron Curtain, two of them spending most of their lifetimes under communist regimes. The conversations focus on ways in which open-minded young inte...
In this study of the manner in which medieval nuns lived, Penelope Johnson challenges facile stereotypes of nuns living passively under monastic rule, finding instead that collectively they were empowered by their communal privileges and status to think and act without many of the subordinate attitudes of secular women. In the words of one abbess comparing nuns with monks, they were "different as to their sex but equal in their monastic profession." Johnson researched more than two dozen nunneries in northern France from the eleventh century through the thirteenth century, balancing a qualitative reading of medieval monastic documents with a quantitative analysis of a lengthy thirteenth-century visitation record which allows an important comparison of nuns and monks. A fascinating look at the world of medieval spirituality, this work enriches our understanding of women's role in premodern Europe and in church history.
Modern life in increasingly heterogeneous societies has directed attention to patterns of interaction, often using a framework of persecution and tolerance. This study of the economic, social, legal and religious position of three minorities (Jews, Muslims and pagan Turkic nomads) argues that different degrees of exclusion and integration characterized medieval non-Christian status in the medieval Christian kingdom of Hungary between 1000 and 1300. A complex explanation of non-Christian status emerges from the analysis of their economic, social, legal and religious positions and roles. Existence on the frontier with the nomadic world led to the formulation of a frontier ideology, and to anxiety about Hungary's detachment from Christendom, which affected policies towards non-Christians. The study also succeeds in integrating central European history with the study of the medieval world, while challenging such current concepts in medieval studies as frontier societies, persecution and tolerance, ethnicity and 'the other'.
Karl Morrison discusses historical writing at a turning point in European culture: the so-called Renaissance of the twelfth century. Why do texts considered at that time to be masterpieces seem now to be fragmentary and full of contradictions? Morrison maintains that the answer comes from ideas about art. Viewing histories as artifacts made according to the same aesthetic principles as paintings and theater, he shows that twelfth-century authors and audiences found unity not in what the reason read in a text but in what the imagination read into it: they prized visual over verbal imagination and employed a circular, or nuclear, spectator-centered perspective cast aside in the Renaissance of ...
In 1213, Pope Innocent III issued his letter Vineam Domini, thundering against the enemies of Christendom—the "beasts of many kinds that are attempting to destroy the vineyard of the Lord of Sabaoth"—and announcing a General Council of the Latin Church as redress. The Fourth Lateran Council, which convened in 1215, was unprecedented in its scope and impact, and it called for the Fifth Crusade as what its participants hoped would be the final defense of Christendom. For the first time, a collection of extensively annotated and translated documents illustrates the transformation of the crusade movement. Crusade and Christendom explores the way in which the crusade was used to define and ex...
This book offers a comprehensive examination of how the Fourth Lateran Council’s prohibition against trial by ordeal was implemented in Danish secular law and how it required both a fundamental restructuring of legal procedure and an entirely different approach to jurisprudence in practice.
This bilingual volume (Latin text with English translation) is the second in the series presenting hagiographical narratives from medieval Central Europe. It contains the most important hagiographical corpus of medieval Hungarian history: that of Saint Margaret (1242–1270), daughter of King Béla IV, who lived her life as a Dominican nun. Margaret’s cult started immediately after her death and the demand to examine her sanctity was first formulated in 1272. The canonization process recommenced in 1276, followed by further initiatives across the centuries. Margaret was eventually canonized only in 1943. Besides the full Latin text and the English translation of her oldest legend, written ...