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Unmarriages
The Middle Ages are often viewed as a repository of tradition, yet what we think of as traditional marriage was far from the only available alternative to the single state in medieval Europe. Many people lived together in long-term, quasimarital heterosexual relationships, unable to marry if one was in holy orders or if the partners were of different religions. Social norms militated against the marriage of master to slave or between individuals of very different classes, or when the couple was so poor that they could not establish an independent household. Such unions, where the protections that medieval law furnished to wives (and their children) were absent, were fraught with danger for women in particular, but they also provided a degree of flexibility and demonstrate the adaptability of social customs in the face of slowly changing religious doctrine.Unmarriagesdraws on a wide range of sources from across Europe and the entire medieval millennium in order to investigate structures and relations that medieval authors and record keepers did not address directly, either in order to minimize them or because they were so common as not to be worth mentioning. Author Ruth Mazo Karras pays particular attention to the ways women and men experienced forms of opposite-sex union differently and to the implications for power relations between the genders. She treats legal and theological discussions that applied to all of Europe and presents a vivid series of case studies of how unions operated in specific circumstances to illustrate concretely what we can conclude, how far we can speculate, and what we can never know.
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The fall of the Mongol empire : disintegration, disease, and an enduring legacy
As spectacular as its creation was, the fall of the Mongol Empire was just as remarkable. Its descent into chaos was signaled by inter-family rebellion across the four khanates established by Genghis Khan. As weaker Mongol leaders struggled to retain control, drought, flood, famine, and the bubonic plague eventually contributed to the collapse of each khanate. As this volume amply demonstrates, though the Mongols were fierce warriors, their legacy also includes a culture of honor and discipline, centralized government structure, trade promotion and communication routes, and religious tolerance, all of which helped spread wealth, information, and technology across two continents. Bibliography, Detailed Table of Contents, Full-Color Photographs, Further Information Section, Glossary, Index, Primary Sources, Sidebars, Websites.
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Medieval Robots
A thousand years before Isaac Asimov set down his Three Laws of Robotics, real and imagined automata appeared in European courts, liturgies, and literary texts. Medieval robots took such forms as talking statues, mechanical animals, and silent metal guardians; some served to entertain or instruct while others performed disciplinary or surveillance functions. Variously ascribed to artisanal genius, inexplicable cosmic forces, or demonic powers, these marvelous fabrications raised fundamental questions about knowledge, nature, and divine purpose in the Middle Ages.
Medieval Robotsrecovers the forgotten history of fantastical, aspirational, and terrifying machines that especially captivated Europe in imagination and reality between the ninth and fourteenth centuries. E. R. Truitt traces the different forms of self-moving or self-sustaining manufactured objects from their earliest appearances in the Latin West through centuries of mechanical and literary invention. Chronicled in romances and song as well as histories and encyclopedias, medieval automata were powerful cultural objects that probed the limits of natural philosophy, illuminated and challenged definitions of life and death, and epitomized the transformative and threatening potential of foreign knowledge and culture. This original and wide-ranging study reveals the convergence of science, technology, and imagination in medieval culture and demonstrates the striking similarities between medieval and modern robotic and cybernetic visions.
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Empires of ancient Eurasia : the first Silk Roads era, 100 BCE - 250 CE
\"The Silk Roads are the symbol of the interconnectedness of ancient Eurasian civilizations. Using challenging land and maritime routes, merchants and adventurers, diplomats and missionaries, sailors and soldiers, and camels, horses and ships, carried their commodities, ideas, languages and pathogens enormous distances across Eurasia. The result was an underlying unity that traveled the length of the routes, and which is preserved to this day, expressed in common technologies, artistic styles, cultures and religions, even disease and immunity patterns\"-- Provided by publisher.
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Practicing Piety in Medieval Ashkenaz
In the urban communities of medieval Germany and northern France, the beliefs, observances, and practices of Jews allowed them to create and define their communities on their own terms as well as in relation to the surrounding Christian society. Although medieval Jewish texts were written by a learned elite, the laity also observed many religious rituals as part of their everyday life. InPracticing Piety in Medieval Ashkenaz, Elisheva Baumgarten asks how Jews, especially those who were not learned, expressed their belonging to a minority community and how their convictions and deeds were made apparent to both their Jewish peers and the Christian majority.
Practicing Piety in Medieval Ashkenazprovides a social history of religious practice in context, particularly with regard to the ways Jews and Christians, separately and jointly, treated their male and female members. Medieval Jews often shared practices and beliefs with their Christian neighbors, and numerous notions and norms were appropriated by one community from the other. By depicting a dynamic interfaith landscape and a diverse representation of believers, Baumgarten offers a fresh assessment of Jewish practice and the shared elements that composed the piety of Jews in relation to their Christian neighbors.
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Supernatural encounters : demons and the restless dead in medieval England, c.1050-1450
\"The belief in the reality of demons and the restless dead formed a central facet of the medieval worldview. Whether a pestilent-spreading corpse mobilised by the devil, a purgatorial spirit returning to earth to ask for suffrage, or a shape-shifting demon intent on crushing its victims as they slept, encounters with supernatural entities were often met with consternation and fear. Chroniclers, hagiographers, sermons writers, satirists, poets and even medical practitioners utilised the cultural 'text' of the supernatural encounter in many different ways, showcasing the multiplicity of contemporary attitudes to death, disease, and the afterlife. In this volume, Stephen Gordon explores the ways in which conflicting ideas about the intention and agency of supernatural entities were understood and articulated in different social and literary contexts. Focusing primarily on material from medieval England, c.1050-1450, Gordon discusses how writers such as William of Malmesbury, William of Newburgh, Walter Map, John Mirk and Geoffrey Chaucer utilised the belief in demons, nightmares and walking corpses for pointed critical effect. Ultimately, this monograph provides new insights into the ways in which the broad ontological category of the 'revenant' was conceptualised in the medieval world\"-- Provided by publisher.
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The Language of the Gods in the World of Men
In this work of impressive scholarship, Sheldon Pollock explores the remarkable rise and fall of Sanskrit, India's ancient language, as a vehicle of poetry and polity. He traces the two great moments of its transformation: the first around the beginning of the Common Era, when Sanskrit, long a sacred language, was reinvented as a code for literary and political expression, the start of an amazing career that saw Sanskrit literary culture spread from Afghanistan to Java. The second moment occurred around the beginning of the second millennium, when local speech forms challenged and eventually replaced Sanskrit in both the literary and political arenas. Drawing striking parallels, chronologically as well as structurally, with the rise of Latin literature and the Roman empire, and with the new vernacular literatures and nation-states of late-medieval Europe,The Language of the Gods in the World of Menasks whether these very different histories challenge current theories of culture and power and suggest new possibilities for practice.
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Holy war and rapprochement : Studies in the relations between the Mamluk Sultanate and the Mongol Ilkhanate (1260-1335)
\"The present volume is based on four lectures given at the Ecole Pratique des Hautes Etudes in Paris in February 2007, and first provides an overview of the military struggle between these two regional powers, continues with a detailed discussion of the ideological posturing and sparring between them - both before and after the conversion of the Mongos to Islam in the 1290s, and finally reviews and compares how the Mamluks and Mongols presented themselves to the local mainly Muslim, populations that they ruled.\"
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Public Spending and Democracy in Classical Athens
In his On the Glory of Athens, Plutarch complained that the Athenian people spent more on the production of dramatic festivals and \"the misfortunes of Medeas and Electras than they did on maintaining their empire and fighting for their liberty against the Persians.\" This view of the Athenians' misplaced priorities became orthodoxy with the publication of August Böckh's 1817 book Die Staatshaushaltung der Athener [The Public Economy of Athens], which criticized the classical Athenian dēmos for spending more on festivals than on wars and for levying unjust taxes to pay for their bloated government. But were the Athenians' priorities really as misplaced as ancient and modern historians believed?Drawing on lines of evidence not available in Böckh's time, Public Spending and Democracy in Classical Athens calculates the real costs of religion, politics, and war to settle the long-standing debate about what the ancient Athenians valued most highly. David M. Pritchard explains that, in Athenian democracy, voters had full control over public spending. When they voted for a bill, they always knew its cost and how much they normally spent on such bills. Therefore, the sums they chose to spend on festivals, politics, and the armed forces reflected the order of the priorities that they had set for their state. By calculating these sums, Pritchard convincingly demonstrates that it was not religion or politics but war that was the overriding priority of the Athenian people.
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