The Battle of Manzikert on August 26, 1071 is widely regarded as one of the most significant turning points in medieval history, frequently presented as the culmination of a Turco-Islamic assault upon the Byzantine bulwark of a Christian world struggling for survival. Emperor Romanus IV’s campaigns between 1068 and 1071 do, in many ways, represent the empire’s fightback against an enemy that for decades had penetrated deep into Asia Minor, its heartland and strategic bulwark. Yet Manzikert was not a disaster. This book examines the geopolitical background and the origins of the campaign that led to the battle, the main protagonists, and their strategies and battle tactics. It also evaluates the primary sources and the enduring legacy of the battle, for both the Greek and Turkish historiography of the twentieth century.

Caroline Bergvall’s celebrated trilogy of interdisciplinary medievalist texts and projects—Meddle English (2011), Drift (2014), and Alisoun Sings (2019)—documents methods of reading and making that are poetically and politically alert, critically and culturally aware, linguistically attuned, and historically engaged. Drawing on the wide-ranging body of criticism dedicated to Bergvall’s work and material from Bergvall’s archive, together with newly commissioned texts by scholars, theorists, linguists, translators, and poets, this book situates the trilogy in relation to key themes including mixed temporalities; interdisciplinarity and performance; art and activism; and the geopolitical, psychosexual, and social complexities of subjectivity. It follows routes laid down by the trilogy to move between the medieval past and our contemporary moment to uncover new forms of encounter and exchange.

Less than a hundred years after Thomas Becket’s martyrdom at the hands of four of Henry II’s knights, his Anglo-Norman mother was transformed into a pagan princess who abandoned faith and kin for Becket’s father and Christianity. Pagès uses this wholly fictional legend about the saint to examine the place and function of conversion and mission in The Man of Law’s Tale, juxtaposing the tale with the legend about Becket’s mother to assess the power (or lack thereof) of baptism in late medieval English works. This new comparative study thus provides productive insights into the complexity of the emergence of the concept of race in medieval English culture and literature.

This book explores the ways in which contemporary authors respond to and rework key aspects of Old Norse history and viking culture for young twenty-first-century audiences. Why are contemporary authors and audiences so manifestly attracted to the viking past? In what ways do writers respond to Norse sources? How do the narratives they tell reflect our beliefs about and desires for the past, our constructions of childhood and adolescence, our anxieties around gender, sexuality, and ethnicity? How do these texts engage with a future occluded by apocalyptic ecological threat? David Clark explores these questions through readings of a rich body of diverse material which retells, updates, and transforms Norse culture. The volume contextualizes Norse medievalism and explores how thematic foci on gender, sexuality, disability, and ethnicity relate to contemporary concerns around these topics, and the construction of childhood.

<I>Christ on a Donkey</I> reveals Palm Sunday processions and related royal entries as both processional theatre and highly charged interpretations of the biblical narrative. Harris’s narrative ranges from ancient Jerusalem to modern-day Bolivia, from veneration to iconoclasm, and from Christ to Ivan the Terrible. A curious theme emerges: those representations of Christ’s entry into Jerusalem that were labelled blasphemous or idolatrous by those in power were most faithful to the biblical narrative of Palm Sunday, while those that exalted power and celebrated military triumph were arguably blasphemous pageants.

This collaborative collection provides fresh perspectives on Christianity and the conduct of war in medieval East Central Europe and Scandinavia, investigating the intersection between religion, culture, and warfare in territories that were only integrated into Christendom in the Central Middle Ages. The contributors analyze cultures that lay outside Charlemagne's limes and the frontiers of the Byzantine Empire, to consider a region stretching from the Balkans to the Baltic and Scandinavia. The volume considers clerics as military leaders and propagandists, the role of Christian ritual and doctrine in warfare, and the adaptation and transformation of indigenous military cultures. It uncovers new information on perceptions of war and analyzes how local practices were incorporated into clerical narratives, enabling the reader to achieve a complete understanding of the period.

This book discusses Adam of Bremen's perceptions and interpretation of the Christianization of Scandinavia in the Early Middle Ages. The views the chronicler presents in the Gesta Hammaburgensis constitute the central element of this analysis. By departing from the historiography—both the older view of the Gesta as trustworthy, and the recent view of the work as unreliable and biased—this book focuses instead on the Christianization of Scandinavia as an authorial concept. What follows is a reevaluation of the Gesta’s significance both to its medieval audience and the modern historian.

The popular view of the Crusades is that of two zealous armies ranged against each other in a state of practically permanent warfare, lacking mutual respect, understanding, or co-operation. Scholars long ago replaced such ideas with a much more nuanced understanding, in which rulers from both sides could work together for mutual benefit, even while pretending to ascribe to the principles of crusade and jihad. This perspective, however, focused almost exclusively on the actions of the elites; the attitudes of those who made up the vast majority of the society in the Levant have been all but ignored. In a clear and accessible form, this book explores everyday relations and interactions between Christians and Muslims in the Levant during the Crusades, demonstrating that it was usually practicality rather than religious scruples that dictated their responses to the religious other.

It is well known that in several of her works, Christine de Pizan actively sought to valorize and empower women; she notably made the case for women’s education, argued for the protection of widows, and famously attacked the misogyny of the all-pervasive Roman de la Rose. Whilst numerous examinations have shown that Christine sought to empower women through her texts, this book demonstrates that the visual programmes of her works offer further evidence of Christine’s championing women in their role as educators and activists, whilst challenging some assumptions made about gender in Christine’s works. It also examines the conduits and structures by which power is conferred upon women within them. When read together, the text and image across Christine’s œuvre reveal a consistent picture: one in which women educate and empower one another.

Companion volumes <i>Classic Readings on Monster Theory</i> and <i>Primary Sources on Monsters</i> gather a wide range of readings and sources to enable us to see and understand what monsters can show us about what it means to be human. The first volume introduces important modern theorists of the monstrous and aims to provide interpretive tools and strategies for students to use to grapple with the primary sources in the second volume, which brings together some of the most influential and indicative monster narratives from the West.

A figure of crucial importance to scholarship on western and eastern Europe alike, King Coloman (1208–1241) here receives long-overdue scholarly treatment as a key figure of the thirteenth century. The Árpád prince ruled over a vast area in Central Europe which remained largely affiliated to the Western Church, territories that comprise modern-day Hungary, Slovakia, Croatia, and Bosnia. This study draws on Hungarian and other research that is inaccessible outside the region and places Coloman at the crossroads of Latin Christendom, Eastern Orthodoxy, and the Mongol Empire.

This book delves into the inadequately explored, liberative side of Humanism during the late Renaissance. While some long-sixteenth-century thinking anticipates twentieth-century Liberation Theology, a more appropriate description is simply “liberation thinking,” which embraces its diverse, timeless, and sometimes nontheological aspects. Two moments frame the treatment of American colonialism’s physical and mental pathways and the liberative response to them, known as liberation thinking. These are St. Thomas More’s Utopia, published in 1516, and Felipe Guaman Poma de Ayala’s thousand-page Nueva crónica y buen gobierno, completed one hundred years later. These works and others by Erasmus and Bartolomé de las Casas trace the development of the idea of human liberation in the face of degrading chattel and encomienda slavery as well as the peonage that gave rise to the hacienda system in the Americas. Catholic humanists such as More, Erasmus, Las Casas, and Guaman Poma developed arguments, theories, and even theology that attempted to deconstruct those subordinating structures.

This reference work examines the ways in which some medieval behaviours and identities were categorized as criminal or deviant. It also explores the implications of modern demonization of the Middle Ages. As well as discussing constructions of deviance, this book also explores the behaviours and identities which provoked these labels and processes. The model is one of reciprocity between behaviours and processes of demonisation and criminalisation. Each authoritative essay engages carefully with this approach, examining behaviours, the ways they were demonized, and the relationship between the two processes. The three parts of the volume are centred around forms of discursive and normative power—religious ideologies, political ideologies, and legalism. The authors also explore issues of political discourse, spiritual censure, justice and punishment, and the construction of taboos. This reference work examines the ways in which some medieval behaviours and identities were categorized as criminal or deviant. It also explores the implications of modern demonization of the Middle Ages. As well as discussing constructions of deviance, this book also explores the behaviours and identities which provoked these labels and processes. The model is one of reciprocity between behaviours and processes of demonisation and criminalisation. Each authoritative essay engages carefully with this approach, examining behaviours, the ways they were demonized, and the relationship between the two processes. The three parts of the volume are centred around forms of discursive and normative power—religious ideologies, political ideologies, and legalism. The authors also explore issues of political discourse, spiritual censure, justice and punishment, and the construction of taboos.

This collection expands previous regional and individual studies of queenship and female political agency in order to engage in a comparative study of premodern female rule on a global scale. While the field of queenship studies and examinations of gender and power have been flourishing, the literature has tended to be dominated by studies of European royalty. This volume aims toembrace and develop the trend towards an increasingly global outlook for the field of queenship studies. Case studies of women from different periods, places, and religions are deliberately mixed to compare and contrast the realities of queenship in varied settings. Lesser studied examples of queens are provided alongside fresh perspectives on more familiar figures and regions. The authors increase our understanding of understudied individuals and groups of queens, and they encourage the comparison of the practice of queenship in the premodern era. This authoritative and comprehensive Companion will be required readingfor all scholars and students of premodern gender and political studies.

<div>Translation played an essential role throughout the Middle Ages, bridging the gap between literate and lay, and enabling intercourse between languages in multi-lingual Europe. Medieval translation was extremely diverse, ranging from the literality and Latinity of legal documents to the free adaptation of courtly romance. </div><div>This guide to medieval translation covers a broad range of religious and vernacular texts and addresses the theoretical and pragmatic problems faced by modern translators of medieval works as they attempt to mediate between past and present.</div>

The noble Cavendishes were one of the most influential families in the politics and culture of early modern England and beyond. A Companion to the Cavendishes offers a comprehensive account of the Cavendish family's creative output and cultural significance in the seventeenth century. It discusses the writings of individuals including William and Margaret Cavendish, and William's daughters Jane and Elizabeth; family members' work and patronage in other media such as music, architecture, and the visual arts; their participation in contemporary developments in politics, philosophy, and horsemanship; and the networks in which they moved both in England and in continental Europe. It also covers the work of less well-known family members such as the poet and biographer George Cavendish and the composer Michael Cavendish. This volume combines path-breaking scholarship with discussion of existing research, making it an invaluable resource for all those interested in this fascinating and diverse group of men and women.

<div>This companion introduces the connections between early medieval societies that have previously been studied in isolation. By bringing together nineteen experts on different regions across the globe, from Oceania to Europe and beyond, it transcends conventional disciplinary boundaries and synthesizes parallel historiographical narratives.</div>

Tiron was a reformed Benedictine congregation founded ca. 1109 by Bernard of Abbeville. Though little known to medieval and religious historians, this in-depth study shows how it expanded from obscurity in the forests of the Perche to become an international congregation with headquarters in Chartres and Paris and abbeys and priories in France and the British Isles. The congregation become noted for building, crafts, education, and horse-breeding. Tiron preceded the Cistercians in Britain and traded in rising towns, and by 1147 it had a centrally-controlled network of riverine and coastal properties connecting its production hubs with towns and ports.

<div>In recent years craft beer marketing has increasingly evoked the medieval past in orderto appeal to our collective sense of a lost community. This book discusses thedesire for the local, the non-corporate, and the pre-modern in the discourse ofcraft brewing, forming a strong counter-cultural narrative. However, suchdiscourses also reinforce colonial histories of purity and conquest whileeffacing indigenous voices. This book reveals that craft beer is therefore muchmore than a delicious adult beverage; its marketing reveals a cultural desirefor a past that has disappeared in a world that privileges the present.</div>

This collection explores playful ways of fostering creative engagements with the medieval and early modern past and its own literary and artistic products, especially among those new to their study. As scholars and teachers of early English, the contributors cover literary and cultural material from a range of genres within the Old English, Middle English, Tudor, and Stuart periods and collectively delve into a shared interest in facilitating what we might loosely define as “newcomer” or “non-specialist” encounters with the past: initial, exploratory contact in which prior knowledge cannot be assumed, whether involving creative professionals, experts from other disciplines, undergraduate and school students, or members of the public. Considering artworks and installation, theatre and performance and curation practices, case studies offer practice-based examples of learning and engagement which proceed primarily through creative and playful approaches. The case studies are arranged into two broad groups: those which work through performance and theatrical play of various kinds, and those which work through playful practices of production and making. All share a perspective of irreverence, of vivid immersion, and of the possibilities of conjuring with the past.

How was violence understood and justified during the time of the crusades? This book argues that although just/holy war theory has long provided the framework for explaining crusading violence, cultural history gives us deeper insights into the meaning and conduct of medieval crusading warfare. Using a range of sources including histories, letters, and material culture from the twelfth and thirteenth centuries, this book provides fresh insights into medieval violence and the history of the crusades. It shows how violence was debated, defined, worried about, celebrated, and condemned, and that the boundaries of legitimate and illegitimate conduct in crusading warfare were constantly and consciously tested.

Adrian Boas, an archaeologist with four decades' experience in the field, takes a fresh approach to investigating the experiences of crusaders, pilgrims, and settlers in the crusader states during the twelfth and thirteenth centuries. The book opens up the experience of medieval travel and crusading by drawing on personal reflection and comparison with contemporary events. Topics covered include wonderment at the strangeness of the East, adjusting to life in the Levant, the horrors of warfare, the drama of fortress and battlefield, and the theatrical beauty of religious architecture, together with new perceptions of a selection of characters known and less-known. The book encourages the reader to think more deeply as to the meaning of the topics involved.

The shrine of St Thomas Becket at Canterbury Cathedral was one of the most popular pilgrim destinations in medieval Europe, as well as the focal point for the liturgy of the cathedral’s monastic community. In 1428 the keepers of the shrine composed a customary detailing its day-to-day operation, including the opening hours, decoration, maintenance, and staffing. This unique survival offers a rare glimpse into the realities of organizing a pilgrimage site in a major medieval church, and the Latin text with facing English translation is provided for the first time. A comprehensive introduction and extensive notes set the Customary within the context of the cathedral, its liturgy, and pilgrim practice more widely.