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The book I have before me feels rather expensive, well-made, a hardback with a striking dust jacket bearing an enlarged portion of an historic print. Inside, the paper is silky smooth, the ink dark and clean, the layout elegant with generous outer margins. The illustrations too are clean and clear, dropped into the text.

Historians of early modern marriage have made much use of court records in uncovering the matrimonial difficulties of our ancestors.

This collection of essays arises out of the 2001 Neale lecture at University College, London by Joanna Innes and the colloquium that followed it.  Although the Neale lecture is in British history, this book is very much a work of parliamentary history, catholic enough to extend its deliberations to considerati

This collection of essays arises from a conference hosted by the Centre for Metropolitan History at the Institute of Historical Research on 13 April 2000 entitled ‘Revisiting the Livery Companies’.

The enormously energetic working-class reading cultures occupying the core of Jonathan Rose’s magnificent study grew up from rather unpromising roots. For long periods, reading, like publishing, could be a dangerous business.

Clarkson's and Crawford's research at the Centre for Social Research and in this book builds on Kenneth H. Connell's pioneering studies of population and of Irish diet.

In spite of its intellectual, literary and comic brilliance, this book contains a dark and disturbing, but revealing, message. In some ways, my melancholy reading of Bodies Politic has inevitably been shaped by Roy's recent untimely death. Roy Porter was without doubt the finest social historian of medicine this country, or indeed the world, has produced.

The relationship between slavery, colonialism, capital accumulation and economic development has long been an issue that has exercised political economists and economic historians, though it is perhaps fair to say that it tends to be neglected in standard university courses for undergraduates.

Even the most self-pitying modern man, besieged on all sides by the forces emasculation and objectification (at least if he believes our Sunday newspapers), must think themselves lucky not to be forced to practise the difficult art of eighteenth-century manliness.

Worshippers at the main dominical services of the Church of England have, with greater or lesser frequency according to usage, custom, or personal inclination from 1549, and until the revision of the prayer book in 1980, publicly and collectively asserted their belief in 'The Resurrection of the body and the life everlasting'.