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The history of the western European family has been an area of interest for social and cultural historians for several decades with the late medieval and early modern period central to debates about continuity and change in family life. An aspect of family life that has received little attention is the common experience of remarriage and living in a stepfamily.
It is impossible to understand any human society without exploring its emotional rhythms, from the most dramatic to the most subtle. For too long, historians have ignored this simple truth… Yet in the Middle Ages, emotions were everywhere.
This volume – a collection of essays on the pontificate of Eugenius III (1145–53) – received a grant from the Thornley Bequest to help with the costs of production.
Lindy Grant’s long awaited and magisterial (although here one particularly laments the lack of a gender-appropriate adjective) book offers us a biography of Blanche of Castile, the Iberian princess famously chosen by her grandmother, Eleanor of Aquitaine, to marry the son of Philip II of France, Lord Louis, the future Louis VIII.
‘In me,’ wrote Bishop Thietmar of Merseburg in the early 11th century:
Both Mulder-Bakker’s study and, especially, the edition and translation of the Life of Gertrude Rickeldey, promise to be valuable resources for those studying the lives of lay religious women in the later Middle Ages. The text itself engages with intersecting questions of the legal and social identities of such women, and of their roles in urban communities.
History has not been kind to the reputation of Pope Honorius III (1216–27).
Brian Fitzgerald begins this timely, useful and extremely interesting book by stating what should be pretty obvious to scholars of medieval prophetic texts; that prophecy in the Middle Ages took a wide variety of forms, right across Europe and beyond.
For generations of historians, the fall of the Christian-held city of Acre to the Mamluk forces of al-Ashraf Khalil in 1291 brought about the end of the crusading era.
It is acceptable to like bishops again. Perhaps this change in the historiographical weather (would it be too much to label it an ‘episcopal turn’?) is not so much a result of the opening up of new sources, but a reflection of academics’ own positions in the wider world. The 1970s and 1980s fixed us with a standard of bishops as intolerant heresy hunters and seekers-out of deviancy.