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Several large projects focusing upon the social history of the late medieval period have come to completion in the past few years, two of which have culminated in the publication of online resources as their main outputs.
Jisc’s Historical Texts brings together for the first time three important collections of historical texts, spanning five centuries: Early English Books Online (EEBO), Eighteenth Century Collections Online (ECCO), and the British Library 19th-century collection.
This volume, of 24 articles previously published elsewhere by Peter Edbury, covers subjects upon which years of dedicated research have made him an authority. It is a delight to see collected here for the first time some of the most essential and insightful works that have been a leading part of Edbury’s detailed investigations for the past decade and more.
This edited collection fills some important gaps in the historiography of rulership and the interactions between royal couples, particularly in cases when the man is not the legitimate heir.
'I am a physicist, not a historian' (p. ix). This is how Steven Weinberg, one of the most eminent scientists of our time, has chosen to begin his effort to encapsulate the historical development of the scientific method.
Comparative histories, especially between the Low Countries and Italy, have become common in recent years.
Romance and the Gentry in Late Medieval England is, above all, a well-researched and enjoyable book, designed to persuade the reader of the relationship between the late medieval gentry, romance and book production.
Readers of English who want to know more about the experience of the Greek Orthodox Church under Ottoman rule have generally reached for Steven Runciman’s The Great Church in Captivity, first published by Cambridge University Press in 1968.(1) As an introductory guide to the topic, the book has stood up very well over the years but inevitably some aspects of i
Guido Ruggiero’s new social and cultural history of Italy between 1250 and 1575 begins at the end of the world and ends at the beginning of the ‘Great Social Divide’.
This book is concerned with the paradoxes and oxymora (p. 80) inherent in a longue-durée of Western thought, rooted in Christian theology, about political and religious violence: liberty and coercion; violence and peace; cruelty and mercy; shedding blood to achieve peace; violence and martyrdom, election and universalism, old and new, and even, in a sense, the state and the church.