Author: Deborah Youngs

One of the key aims of this book is to offer a synthesis of the main findings of current research on age. It is intended as an outline survey and consequently the scope of the book is deliberately broad: it covers two centuries, considers the large land mass of Western Europe with its diverse languages, customs and cultures, and ranges across the social spectrum. The book focuses solely on the Christian West, including consideration on the extent to which social rank influenced life expectancy, the methods and goals of upbringing, marriage patterns and funerary memorialisation. The book also demonstrates how extensive that range can be. Examples are drawn from manorial accounts, tax assessments, spiritual writings, didactic literature, romances, elegies, art and architecture. The main thrust is that age formed an essential part of a person's identity in late medieval Europe. During adolescence, men and women progressively took on their adult roles. Three chapters are devoted to educating girls. The book discusses young people's period of transition between childhood and adulthood. It draws attention to pious young women who fought against marriage and wanted a chaste life. Divergences between northern and southern Europe in terms of marriage patterns, family formation, opportunities for women and attitudes towards death and its rituals are discussed. The book shows that attitudes towards the undeveloped young meant that children had few legal responsibilities. Another aim of the book is to consider the changing opportunities and possibilities for people as they progressed through life.

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Religion and politics in the progress of 1578
Patrick Collinson

, and Shamefastness. Elizabeth was thoroughly involved in the action. Chastity, claiming that the queen had chosen the best life – that is, one of celibacy – handed her Cupid’s bow to shoot with as she pleased, since ‘none could wound her highness’s heart’. ‘Then sith (o Queen) chaste life is thus thy choice, " And that thy heart is free from bondage yoke, " Thou shalt (good Queen) by my consent and voice, " Have half the spoil, take either bow or cloak.’ ‘The song sung by Chastity’s ‘maids’ reiterated in line after line ‘chaste life’, contrasted with ‘lewd life

in This England
Sally Mayall Brasher

retain some form of institutional control. However, there are enough documents referring to the necessity of the ecclesiastical interference in the affairs of a hospital in response to a complaint about their non-compliance with a rule to suggest that the imposed rules may have been more prescriptive than strictly obeyed or enforced. The focus of any rule imposed on, or created by, a hospital was on the apostolic value of ministering to those in need outside of the community. The Rule of S. Augustine stressed the need to lead a chaste life of

in Hospitals and charity
Early life and short films
Rowland Wymer

Eliot. In the centuries between, his favourite authors would have included Shakespeare, Donne, Herbert, Marvell, Milton, Blake, and Arnold, rather than any novelists. He worked hard at university, reading widely, painting a good deal, and generally leading a fairly austere and sexually chaste life. On graduating with a respectable degree in 1963, he took up a place at the Slade and things started to change. The art-school world

in Derek Jarman
Morality, mortality and masculinity in Sabbath’s Theater
David Brauner

man of his age for?’ (Jacobson 1999: 140, 200, 140). While Sabbath ‘devote[s] [him]self to fucking the way a monk devotes himself to God’, styling himself ‘The Monk of Fucking’ (Roth 1995: 60), Ritz actually becomes ‘a fucking monk’, living a chaste life in a Benedictine monastery for a while, only to discover that, paradoxically, ‘renunciation [can] turn on you, tempting you with visions far more voluptuous than any you have to deal with in the ordinary sublunary world of regulation sin’ (Jacobson 1999: 253, 240). Whereas Sabbath, with characteristic perversity, is

in Philip Roth
Diana Webb

accommodation. This he did, assigning to the women a special dwelling, rather better appointed but more secluded, near the canonry of the Twelve Apostles. Here he admitted not only foreign women, but poor citizens who were bereft of any resources. Furthermore, if any women emerged from the haunts of vice, provided they were repentant and wanted to lead a chaste life henceforth, blessed Raimondo did not hesitate to receive

in Saints and cities in medieval Italy
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Gaelic poetry and English books
Mícheál MacCraith

without any afterthoughts. It is a carefree feeling which reveals a certain artistic innocence; for once, the ‘chaste life’ and the ‘frivolous Muse’ are working, not against, but with each other.18 17 Ovid, Heroides and Amores, trans. Grant Showerman, Loeb Classical Library (London, 1963), ll. 1–10, p. 391. 18 Georg Luck, The Latin love elegy (London, 1979), pp. 172–3. GRIBBEN 9781526113245 PRINT.indd 165 20/04/2017 15:33 166 Mícheál Mac Craith Peter Green, on the other hand, adopts a much lighter tone in his critique: So wide-ranging a spectrum of types and

in Dublin
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Deborah Youngs

responsibility, and this chapter will indicate the new powers obtained as wife and mother. Not everyone married in the later Middle Ages, or wanted to do so. The clergy and those in religious orders were excluded from marriage by their vows of celibacy. Chapter 5 drew attention to pious young women who fought against marriage and wanted a chaste life. 29 In addition there was a

in The life–cycle in Western Europe, c.1300-c.1500
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P. J. P. Goldberg

religious order to create the same in their imagination. 106 Similarly a small number of women, almost invariably widows of aristocratic or mercantile rank, opted for a chaste life, following the various offices of the day, but without retreating from the world. By taking a vow before their bishop (or his deputy) they became known as vowesses ([23]; ‘Widowhood, poverty, and old age’ [12] deposition of

in Women in England c. 1275–1525
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Bede on the Flood
Daniel Anlezark

the offering up of a chaste life in the fire of love, an action whose eschatological dimension is enhanced with an allusion to Rev 14:4 (Gen 8:21; II, 2030–4): Offerente autem Noe holocausta, odoratus est Dominus odorem suauitatis , quia uel passionem beatorum martyrum uel uitam fidelium uirginalem per Christi

in Water and fire