Books in the The Middle Ages Series series

Contrary to the common conception of the Middle Ages as an era opposed to innovation, The Medieval New demonstrates that medieval caution about the new was generated not by the blind appeal of tradition in a religiously conservative age, but as a response to radical expansions of possibility in realms of art and science.

In Indecent Exposure, Nicole Nolan Sidhu explores obscene comedy in the literary and visual culture of fourteenth- and fifteenth-century England. She proposes that Middle English writers used obscene comedy to grapple with the disturbances their society experienced in the century and a half following the Black Death.

Henry the Liberal was celebrated for balancing the arts of governance with learning and for his generosity and inquisitive mind, but his enduring achievement, Evergates makes clear, was to transform the county of Champagne into a dynamic principality within the emerging French state.

In Nowhere in the Middle Ages, Lochrie reveals how utopian thinking was, in fact, "somewhere" in the Middle Ages. In the process, she transforms conventional readings of More's Utopia and challenges the very practice of literary history today.

Henry Charles Lea was one of the first American historians to use what would later be termed comparative and anthropological approaches to history. Under his pen, the study of the medieval ordeal becomes a study in cultural history.Reprinted here from the fourth revised edition of 1892, the book begins by tracing the role of the ordeal in non-Western and ancient societies, showing the mental world to which it belongs: a limited trust in the public order and purely human methods of inquiry, and a larger faith in divine intervention and immanent justice. The work then describes the uses of the institution through the European Middle Ages to its final abolition, and in the process offers a rich typology of ordeals. Additional documents included in this edition present formulas and descriptions of some of the ordeals most frequently used: the ordeal by boiling water, by hot water, by cold water, by hot iron and water, by glowing plowshares, by fire, and the ordeal of the cross.

The Manly Priest examines the clerical celibacy movement in medieval England and Normandy, which produced a new model of religious masculinity for the priesthood and resulted in social tension and conflict as traditional norms of masculine behavior were radically altered for this group of men.

Covert Operations brings the categories and cultural meanings of secrecy in the Middle Ages out into the open. Isolating five broad areas-confession, women's gossip, medieval science and medicine, marriage and the law, and sodomitic discourse-Lochrie examines various types of secrecy and the literary texts in which they are played out.

Translated shortly before 1400, the Bible became the most popular medieval book in English. Prevailing scholarly opinion calls it the Wycliffite Bible, attributing it to followers of the heretic John Wyclif, and claims it was banned in 1407. Henry Ansgar Kelly disagrees, arguing it was a nonpartisan effort and never the object of any prohibition.

Sharon Farmer analyzes the evidence concerning the medieval silk industry, adding new perspectives to our understanding of medieval French history, luxury trade, labor migration, intercultural exchange, and gendered work.

In Lyric Tactics, Ingrid Nelson argues that the lyric poetry of later medieval England is a distinct genre defined not by its poetic features-rhyme, meter, and stanza forms-but by its modes of writing and performance, which are ad hoc, improvisatory, and situational.

Centering on the streets of this metropolis, Simone Roux peers into the secret lives of people within their homes and the public world of affairs and entertainments, populating the book with laborers, shop keepers, magistrates, thieves, and strollers.

Rarely are these works translated by someone who is both a medieval scholar and a poet, and this combination makes for both fidelity to the complexity of the originals and compelling poetry in a modern idiom.

Now for the first time, the entire Old English poetic corpus is rendered into modern strong-stress, alliterative verse in a masterful translation by Craig Williamson. The Complete Old English Poems also features his essay on translation and Tom Shippey's introduction on the literary scope and vision of these timeless poems.

Nature Speaks recovers the common ground shared between physics-what used to be known as "natural philosophy"-and fiction-writing as ways of representing the natural world. In doing so, it traces how nature gained an authoritative voice in the late medieval period only to lose it at the outset of modernity.

Crafted with a wit and contemporary sensibility that make them playable half-a-millennium later, Jody Enders's translations of twelve medieval French farces take on the hilariously depressing-and depressingly hilarious-state of holy wedlock.

In The Quest for the Christ Child in the Later Middle Ages, Mary Dzon explores the continued transmission and appeal of apocryphal legends throughout the Middle Ages and demonstrates the significant impact that the Christ Child had in shaping the medieval religious imagination.

Examining English, Latin, French, and German texts, The Knight, the Cross, and the Song traces the role of secular chivalric literature in shaping Crusade propaganda across three centuries.

Can the Letters of Two Lovers be the previously lost love letters of Abelard and Heloise? Making Love in the Twelfth Century presents a new literary translation of the collection, along with a full commentary and two extended essays that parse its literary and intellectual contexts and chart the course of the doomed affair.

In Translating "Clergie," Claire M. Waters explores medieval texts in French verse and prose from England and the Continent that perform and represent the process of teaching as a shared lay and clerical endeavor.

The life of an aristocratic Carolingian man involved an array of behaviors and duties associated with his gender and rank: an education in arms and letters; training in horsemanship, soldiery, and hunting; betrothal, marriage, and the virile production of heirs; and the masterful command of a prominent household. In Be a Perfect Man, Andrew J. Romig argues that Carolingian masculinity was constituted just as centrally by the performance of caritas, defined by the early medieval scholar Alcuin of York as a complete and all-inclusive love for God and for fellow human beings, flowing from the whole heart, mind, and soul. The authority of the Carolingian man depended not only on his skills in warfare and landholding but also on his performances of empathy, devotion, and asceticism.Romig maps caritas as a concept rooted in a vast body of inherited Judeo-Christian and pagan philosophies, shifting in meaning and association from the patristic era to the central Middle Ages. Carolingian discussions and representations of caritas served as a discourse of power, a means by which early medieval writers made claims, both explicit and implicit, about the hierarchies of power that they believed ought to exist within their world. During the late eighth, ninth, and early tenth centuries, they creatively invoked caritas to link aristocratic men with divine authority. Romig gathers conduct handbooks, theological tracts, poetry, classical philosophy, church legislation, and exegetical texts to outline an associative process of gender ideology in the Carolingian Middle Ages, one that framed masculinity, asceticism, and authority as intimately interdependent. The association of power and empathy remains with us to this day, Romig argues, as a justification for existing hierarchies of authority, privilege, and prestige.

Conduct Becoming examines a new genre of late medieval writing that focuses on a wife''s virtuous conduct and ability of such conduct to alter marital and social relations in the world. Considering a range of texts written for women—the journées chrétiennes or daily guides for Christian living, secular counsel from husbands and fathers such as Le Livre du Chevalier de La Tour Landry and Le Menagier de Paris, and literary narratives such as the Griselda story—Glenn D. Burger argues that, over the course of the long fourteenth century, the "invention" of the good wife in discourses of sacramental marriage, private devotion, and personal conduct reconfigured how female embodiment was understood.While the period inherits a strongly antifeminist tradition that views the female body as naturally wayward and sensual, late medieval conduct texts for women outline models of feminine virtue that show the good wife as an identity with positive influence in the world. Because these manuals imagine how to be a good wife as necessarily entangled with how to be a good husband, they also move their readers to consider such gendered and sexed identities in relational terms and to embrace a model of self-restraint significantly different from that of clerical celibacy. Conduct literature addressed to the good wife thus reshapes how late medieval audiences thought about the process of becoming a good person more generally. Burger contends that these texts develop and promulgate a view of sex and gender radically different from previous clerical or aristocratic models—one capable of providing the foundations for the modern forms of heterosexuality that begin to emerge more clearly in the fifteenth and sixteenth centuries.

In the late 1320s, Martha de Cabanis was widowed with three young sons, eleven, eight, and four years of age. Her challenges would be many: to raise and train her children to carry on their father''s business; to preserve that business until they were ready to take over; and to look after her own financial well-being. Examining the visible trail Martha left in Montpellier''s notarial registers and other records, Kathryn L. Reyerson reveals a wealth of information about her activities, particularly in the area of business, commerce, and real estate. From these formal, contractual documents, Reyerson gleans something of Martha''s personality and reconstructs what she may have done, and a good deal of what she actually did, in her various roles of daughter, wife, mother, and widow.Mother and Sons, Inc. demonstrates that while women were hardly equal to men in the fourteenth century, under the right conditions afforded by wealth and the status of widowhood, they could do and did more than many have thought. Within the space of twenty years, Martha developed a complex real estate fortune, enlarged a cloth manufacturing business and trading venture, and provided for the support and education of her sons. Just how the widow Martha maneuvered within the legal constraints of her social, economic, and personal status forms the heart of the book''s investigation. Situating Martha''s story within the context of Montpellier and medieval Europe more broadly, Reyerson''s microhistorical approach illuminates the opportunities and the limits of what was possible for elite mercantile women in the urban setting in which Martha lived.

Stanbury explores the lost traffic in images in late medieval England and its impact on contemporary authors and artists.

Enemies in the Plaza examines medieval personalities, cities, and pageants at the border of Castile and Grenada, illuminating how public spectacle reflected and altered attitudes towards Jews, Muslims, and converts. Although it once helped to dissipate anxieties, pageantry ultimately contributed to the rejection of religious minorities.

Dark Age Bodies reconstructs the gender ideology of monastic masculinity through an investigation of early medieval readings of the body and its parts. It brings together scholarship in architectural history and cultural anthropology to frame an important reconsideration of Carolingian culture.

This book argues that between 1200 and 1400 Ifrīqiya was not an economic or political region. It shows how Emirism, a political ideology that emerged at the end of the fourteenth century, led both medieval sources and modern historians to imagine Ifrīqiya as a region.

Lords' Rights and Peasant Stories suggests rethinking master narratives about transitions from oral to literate societies, examining how village laws (Weistumer) were written down.

Poetics of the Incarnation examines fourteenth-century writers whose poetry and narrative explore the intellectual implications of the hypostatic union. The Incarnation inspired a working-through of the philosophical and theological implications of language while Middle English was emerging as a legitimate medium for theological expression.

In Old Age in Late Medieval England, Joel T. Rosenthal explores the life spans, sustained activities, behaviors, and mentalites of the individuals who approached and who passed the biblically stipulated span of three score and ten in late medieval England. Drawing on a wide variety of documentary and court records (which were, however, more likely to specify with precision an individual's age on reaching majority or inheriting property than on the occasion of his or her death) as well as literary and didactic texts, he examines "old age" as a social construct and web of behavioral patterns woven around a biological phenomenon.Focusing on "lived experience" in late medieval England, Rosenthal uses demographic and quantitative records, family histories, and biographical information to demonstrate that many people lived into their sixth, seventh, and occasionally eighth decades. Those who survived might well live to know their grandchildren. This view of a society composed of the aged as well as of the young and the middle aged is reinforced by an examination of peers, bishops, and members of parliament and urban office holders, for whom demographic and career-length information exists. Many individuals had active careers until near the end of their lives; the aged were neither rarities nor outcasts within their world. Late medieval society recognized the concept of retirement, of old age pensions, and of the welcome release from duty for those who had served over the decades.