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Editor: C. E. Beneš

This book provides the first English translation of the Chronicle of the city of Genoa by the thirteenth-century Dominican Jacopo da Varagine (also known as Jacobus de Voragine). While Jacopo is better known for his monumental compilation of saints’ lives, the Golden legend, his lesser known Chronicle of Genoa exemplifies the important medieval genre of the civic chronicle. The work mixes scholarly research about the city’s origins with narrative accounts based on Genoese archival sources, more didactic and moral reflections on the proper conduct of public and private life, and personal accounts of Jacopo’s own experience as archbishop of Genoa from 1292 until his death in 1298. Divided into twelve parts, the work covers the history of Genoa from its ancient origins up to Jacopo’s own day. Jacopo’s first-hand accounts of events in which he himself participated—such as the great civic reconciliation of 1295, over which he himself presided—provide a valuable contrast to the more scholarly and didactic sections of the work. Together they form an integrated, coherent approach to urban history, which illustrates some of the most important styles of historiography in the Middle Ages.

C. E. Beneš

Part nine offers moral advice on domestic matters. Chapters one to four addresses relations between husbands and wives; the fifth discusses relations between parents and children; and the sixth deals with relations between masters and servants or slaves.

in Jacopo Da Varagine’s Chronicle of the city of Genoa
C. E. Beneš

Part seven presents moral advice for civic magistrates in four chapters, asserting that they should be powerful and magnanimous so that they can govern without fear; that they ought to be God-fearing men; that they ought to be truthful in all things; and that they ought to hate all avarice and cupidity.

in Jacopo Da Varagine’s Chronicle of the city of Genoa
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C. E. Beneš

city's inhabitants to the practice of active, virtuous citizenship. The writing of history, with its moral purpose, was thus believed to contribute to the development of a stable commonwealth, and it is no accident that the heyday of the medieval commune in Italy coincided with the production of innumerable civic chronicles in cities both large and small. Over time, the chronicles of Florence—from Sanzanome in the early

in Jacopo Da Varagine’s Chronicle of the city of Genoa
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E.A. Jones

material for the early Middle English Ancrene Wisse (‘Guide for Anchoresses’), written in the 1220s, and the most complete and enduring of English anchoritic rules. It is divided between an ‘outer rule’, which focuses on prayers and other observances and the practicalities of daily life, and an ‘inner rule’ that addresses the anchorite’s moral and spiritual life, including discussions of sin, temptations, penance and love for

in Hermits and anchorites in England, 1200–1550
E.A. Jones

rule in the same sense as the Rule of St Benedict , for example – that is, a stable set of precepts enforceable across (and constitutive of) a religious order. When further details are given, they comprise a loose set of guidelines for balancing the daily demands of physical and spiritual occupation, together with some general moral exhortation. The vow that Richard Ludlow made at Maidenhead [ 50 ] follows a very similar

in Hermits and anchorites in England, 1200–1550
E.A. Jones

been anxious that a resident solitary could become a nuisance, a distraction or a financial burden [ 6b ]. On the moral and spiritual questions, our sources are generally quieter, though a tempting hypothesis suggests that Julian of Norwich may have prepared the Short Text of her Revelations in connection with such an enquiry into her suitability for the anchoritic life. In some cases the bishop would

in Hermits and anchorites in England, 1200–1550
C. E. Beneš

beginning of Frederick's second Italian campaign: CGA , p. 49; Freed ( 2016 ), pp. 227–30. Jacopo's account of Milanese cowardice in the face of imperial aggression contrasts starkly with the courage and resolution shown by the Genoese three paragraphs earlier. Both episodes echo the narrative in CGA (pp. 42–3, 49–50), but in eliminating most of Caffaro's detail Jacopo presents a much simpler moral picture

in Jacopo Da Varagine’s Chronicle of the city of Genoa

Archbishop Wulfstan of York is among the most important legal and political thinkers of the early Middle Ages. A leading ecclesiastic, innovative legislator, and influential royal councilor, Wulfstan witnessed firsthand the violence and social unrest that culminated in the fall of the English monarchy before the invading armies of Cnut in 1016. This book introduces the range of Wulfstan's political writings and sheds light on the development of English law during the early eleventh century. In his homilies and legal tracts, Wulfstan offered a searing indictment of the moral failures that led to England’s collapse and formulated a vision of an ideal Christian community that would influence English political thought long after the Anglo-Saxon period had ended. More than just dry political theory, however, Wulfstan’s works are composed in the distinctive voice of someone who was both a confidante of kings and a preacher of apocalyptic fervour. No other source so vividly portrays the political life of eleventh-century England: what it was, and what one man believed it could be.

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range of members, as diverse individuals and groups perceived advantage in fraternisation with significant others [ 94 ]. Their ostensible and primary declared purposes were religious, charitable and, in broad terms, ethical. The most common aim was to cultivate in the individual member a sense of moral responsibility and openness to mutual charity in relations both with the brothers and sisters of the

in Towns in medieval England