This book provides an introduction to the English legal system and its development during the period c 1215-1485. It affords a valuable insight into the character of medieval governance as well as revealing the complex nexus of interests, attitudes and relationships prevailing in society during the later Middle Ages. The book considers the theoretical and ideological aspects of medieval law and justice, examining the concepts and discourses to be found in official and non-official circles. It concentrates on manifestations of crime and disorder and the royal response to this in the form of the development of judicial institutions. The book then looks at the dispensation of justice both inside and outside the courtroom. It examines in detail the machinery and functioning of criminal justice both in the royal courts and in those autonomous areas exercising delegated powers. The book also considers the use of extra-judicial methods, such as arbitration and 'self-help', to illustrate the interaction of formal and informal methods of dispute settlement. It focuses on the personnel of justice, the justices of the central courts and the local officials who carried out the day-to-day administrative tasks. The smooth and successful operation of the judicial system was challenged and sometimes hindered by the existence of corrupt practices and abuse of its procedures.
This book provocatively argues that much of what English writers of the seventeenth, eighteenth, and nineteenth centuries remembered about medieval English geography, history, religion, and literature, they remembered by means of medieval and modern Scandinavia. These memories, in turn, figure in something even broader. Protestant and fundamentally monarchical, the Nordic countries constituted a politically kindred spirit in contrast with France, Italy, and Spain. Along with the so-called Celtic fringe and overseas colonies, Scandinavia became one of the external reference points for the forging of the United Kingdom. Subject to the continual refashioning of memory, the region became at once an image of Britain’s noble past and an affirmation of its current global status, rendering trips there rides on a time machine. The book’s approach to the Anglo-Scandinavian past addresses the specific impact of Nordic materials in framing conceptions of the English Middle Ages and positions the literature of medievalism less as the cause of modern Anglo-Nordic interests than as the recurrence of the same cultural concerns that animated early modern politics, science, and natural history. Emphasising multilingual non-literary traditions (such as travel writing and ethnography) and following four topics – natural history, ethnography, moral character, and literature – the focus of Northern Memories is on how texts, with or without any direct connections to one another, reproduced shared tropes and outlooks and on how this reproduction cumulatively furthered large cultural ideas.
In this study, the various aspects of the way the Jews regarded themselves in the context of the lapse into another religion will be researched fully for the first time. We will attempt to understand whether they regarded the issue of conversion with self-confidence or with suspicion, whether their attitude was based on a clear theological position or on doubt and the coping with the problem as part of the process of socialization will be fully analysed. In this way, we will better understand how the Jews saw their own identity whilst living as a minority among the Christian majority, whose own self-confidence was constantly becoming stronger from the 10th to the 14th century until they eventually ousted the Jews completely from the places they lived in, England, France and large parts of Germany. This aspect of Jewish self-identification, written by a person who converted to Christianity, can help clarify a number of
Few historical problems have received so much attention among those studying the modern period and so little attention among medieval scholars as that of peacemaking. In the medieval period, peace was intrinsically linked to Christianity. As peace was seen as the perfect realisation of the laws of God, peace in the medieval period also became a standard justification for war. This book develops Professor Christopher Holdsworth's ideas and to put these, and other, common themes into a wider context by examining two case studies: peacemaking involving the kings of England and their neighbours in Britain and on the continent; and that involving the kings of Denmark and their neighbours. For England, the investigation looks at the reigns of Henry II and his sons, Richard I and John, encompassing the period between 1154 and 1216. For Denmark, the focus is on the reigns of Valdemar I and his sons, Cnut VI and Valdemar II, thereby covering most of the period between 1157 and 1241. In 1177, the treaty of Winchester satisfied what both kings wanted to achieve at that particular time. At the heart of the medieval peacemaking process stood the face-to-face meeting.
The book is an account of noblewomen in Wales in the high middle ages, focusing on one particular case-study, Nest of Deheubarth. Object of one of the most notorious and portentous abductions of the middle ages, this ‘Helen of Wales’ was both mistress of Henry I and ancestress of a dynasty which dominated the Anglo-Norman conquests of Ireland. The book fills a significant gap in the historiography - while women’s power has been one of the most vibrant areas of historical scholarship for thirty years, Welsh medieval studies has not yet responded. It develops understandings of the interactions of gender with conquest, imperialism, and with the social and cultural transformations of the middle ages, from a new perspective. Many studies have recently appeared reconsidering these relationships, but few if any have women and gender as a core theme. Gender, Nation and Conquest will therefore be of interest to all researching, teaching and studying the high middle ages in Britain and Ireland, and to a wider audience for which medieval women’s history women is a growing fascination. Hitherto Nest has been seen as the pawn of powerful men. A more general discussion of ideals concerning beauty, love, sex and marriage and an analysis of the interconnecting identities of Nest throws light on her role as wife/concubine/mistress. A unique feature of the book is its examination of the story of Nest in its many forms over succeeding centuries, during which it has formed part of significant narratives of gender and nation.
The towns of later medieval Italy were one of the high points of urban society and culture in Europe before the industrial revolution. This book provides more inclusive and balanced coverage of Italian urban life in the thirteenth and fourteenth centuries. In looking for the chief features of Italian communal cities, it focuses on: the unity of city and dependent countryside, the stability of population, urban functions, the development of public spaces, social composition, the development of autonomous institutions, and civic culture. The book begins with three of these: Bonvesin da la Riva's innovative description of Milan, Giovanni da Nono's more conventional, but lively description of Padua, and an anonymous, verse description of Genoa. It also focuses on the buildings and their decoration, and urban 'social services'. The book then addresses Italian civic religion. It explores production and commerce: the effects of monetary affluence, the guilds and markets, government interventions to stimulate production, to regulate exchange, and to control the city's population. The book deals with social groups and social tensions: popolo against magnates, noble clans against each another, men against women, young men against city elders, Christians against Jews, freemen against slaves, food riots and tax revolts, acts of resistance and indecency. Finally, it examines the great variety of political regimes in late-medieval Italy: from consolidated communes such as Florence or Venice, to stable or unstable 'tyrannies' in Pisa, Ferrara or Verona.
The Jewish society that lived amongst the Christian population in medieval Europe presents a puzzle and a challenge to any historian. This book presents a study on the relationship between men and women within the Jewish society that lived among the Christian population for a period of some 350 years. The study concentrates on Germany, northern France and England from the middle of the tenth century until the middle of the second half of the fourteenth century - by which time the Christian population has had enough of the Jewish communities living among them and expels them from almost all the places they were living in. The picture portrayed by Mishnaic and talmudic literature was that basically women lived under the authority of someone else (their fathers or husbands), therefore, their status was different from that of men. Four paradigms were the outcome of research blending questions raised within the spheres of gender research and feminist theory with the research methodology of social history. These were Rashi and the 'family paradigm'; the negative male paradigm; the Hasidic paradigm; and the community paradigm. The highest level of Jewish religious expression is the performance of the mitzvot - the divine Commandments. Women were not required to perform all the Commandments, yet their desire to perform and fully experience the mitzvot extended to almost all areas of halakhah. The book also describes how the sages attempted to dictate to women the manner of their observance of mitzvot set aside for women alone.
available from the thirteenth century onwards. According
to Chaplais and Queller, the diplomatic personnel of the later
MiddleAges generally fell into two categories: nuncii and
procuratores . The distinction, they agree, was based
primarily on the legal status of the envoy. According to Roman law,
the nuncius was essentially a message-bearer and the legal
effect of sending
terminal encounter, on the other? I want to ask, in the next few pages, what it might mean to wait for a few different things, not just for Tristan’s uncle, but also, and more crucially, for the MiddleAges and for our own critical gestures, the work of our hands. First, however, I want to wait with another scene from an Old French text, and I want to ask you—in spite of Tristan’s gesture of refusal—to wait with me.
Toward the end of Adam de la Halle’s thirteenth-century pastoral Le jeu de Robin et de Marion , a group of peasants throw together a picnic, to which one
The earlier MiddleAges are generally thought of as a period when there was no such thing as equality. Near the beginning of his fine book, Lebensordnungen , Heinrich Fichtenau writes: ‘the absolute necessity of a hierarchical order . . . resulted from the medieval reception of Neoplatonic thought’. Thus there was ranking of churches, of cities, of orders, of dignities, of seating arrangements; rank operated within monasteries . . . and in secular life (where they were not so au fait with Neoplatonism). 1 Even though, in Fichtenau’s view, feudalism was too