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Thomas Becket, archbishop of Canterbury (1120–70) is one of the iconic figures in British history – a man who most people have not only heard of, but also have an opinion on. Yet, despite the brutality of his murder, such opinions are not always positive. In fact, this medieval archbishop is an unusually divisive figure, and always has been.
Shlomo Sand is no stranger to controversy.
How does one define empire? What are the characteristics of a successful empire? These two questions arise foremost after reading John Darwin’s monumental masterpiece After Tamerlane. In nine succinct chapters with informative titles, Darwin encompassed 600 years of global history, supported by illustrations and maps and for those interested, suggestions for further reading.
The beginnings of Europe is not a very complicated historical subject. After the end of Roman domination in the fifth century CE, so-called ‘successor states’ grew up in the territories and around the margins of what had been the Western Roman Empire, and out of those states grew France, Spain, Italy and (with greater complications) England and Germany.
Passing under a tessellated ply-wood portcullis to enter ‘Revel Grove’ and attend the Maryland Renaissance Festival, held in the Baltimore suburb of Crownsville, crowds of eager 21st–century revelers are greeted by none other than a faux Henry VIII, six feet plus in height, twenty stone, fists at his hips, legs akimbo in colossus fashion, and dressed in as authentic Holbein garb as a theater co
The writing of history – any history – is shaped by the intellectual environment in which it is written, and by the preoccupations of its writers. As Christopher Tyerman acknowledges in his prefatory remarks, ‘writing history is not a neutral revelation but a malleable, personal, contingent, cultural activity’ (p. xi).
The thesis and value of Andrew Elliott’s new study of ‘medieval film’ are neatly encapsulated by his reminding us at the end of the book’s preface that, in the medieval tradition, the Grail quest involved asking, not answering, the right questions.
The first principle of understanding history, I was taught, is to sympathize with the historical actors, to immerse oneself in their context and perspective.(1) Otherwise, history becomes a fabricated reconstruction – more about the writer's ideology than the events of the past.
The work under review here owes its genesis to the Open University course of the same title, for which it is the core text. As such, it consists of ten interlinked essays, specially commissioned, on the broad theme of the dynamics of difference within and between world religious traditions.