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We are all familiar with modern debates in the media regarding the politics of refugee rescue and arguments surrounding which immigrants should be prioritised for rescue and aid.
Both in the number and quality of his writings, William of Malmesbury (c.1090-1142) has been widely recognised as one of the foremost contributors to the pronounced historiographical turn seen throughout the Anglo-Norman realm from the first decades of the 12th century onwards.
Ask a historian of demonology to review a biography of an astrologer. It seemed like a good idea when the invitation arrived, and I happily consented. What could possibly go wrong? The subject seemed interesting.
Even after John Adams’s belated success on American television, and Alexander Hamilton’s recent conquest of Broadway, Federalists still seem to lag Jeffersonians in popular and scholarly interest.
In the last year several books appeared focused on the United States in the world that seek to combine a study of intellectual history, popular culture and politics in a long breath of the 19th century.
The aim to cover, in a single monograph, patterns and trends in memory across early modern Europe is an ambitious one. Yet if anyone could achieve this it would be Judith Pollmann. This is an ambitious book in its chronological and geographical scope, but is also pioneering in providing a meta-narrative of continuity and change in early modern memory practices.
Survivor Café: The Legacy of Trauma and the Labyrinth of Memory is novelist Elizabeth Rosner’s first foray into non-fiction.
In Geoffrey Chaucer’s The Canon’s Yeoman’s Prologue and Tale, the phrase ‘ignotum per ignocius’ is used in connection with the so-called ‘sliding science’ at which the would-be alchemists of the tale labour so diligently.(1) The phrase means to explain the unknown by the more unknown.
‘No Christian man whatsoever is free from the obedience of the commandments which are called moral’. This is the clear instruction given in the seventh of the 39 Articles, but it seems to completely contradict the message of the 11th: ‘We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, and not for our own works or deservings’.
The historiography of 17th-century English republican thought is a largely women-free zone.