The twelfth century witnessed the sudden appearance and virtual disappearance of an important literary genre—the Old French verse chronicle. These poetic histories of the British kings, which today are treated as fiction, were written contemporaneously with Latin prose narratives, which are regarded as historical accounts. In this pathfinding study, however, Jean Blacker asserts that twelfth-century authors and readers viewed both genres as factual history.

Blacker examines four Old French verse chronicles—Gaimar's Estoire des Engleis (c. 1135), Wace's Roman de Brut (c. 1155) and Roman de Rou (c. 1160–1174), and Benoît de Sainte-Maure's Chronique des Ducs de Normandie (c. 1174–1180) and four Latin narratives—William of Malmesbury's Gesta Regum (c. 1118–1143) and Historia Novella (c. 1140–1143), Orderic Vitalis's Historia Ecclesiastica (c. 1118–1140), and Geoffrey of Monmouth's Historia Regum Britanniae (c. 1138). She compares their similarity in three areas—the authors' stated intentions, their methods of characterization and narrative development, and the possible influences of patronage and audience expectation on the presentation of characters and events.

This exploration reveals remarkable similarity among the texts, including their idealization of historical and even legendary figures, such as King Arthur. It opens fruitful lines of inquiry into the role these writers played in the creation of the Anglo-Norman regnum and suggests that the Old French verse chronicles filled political, psychic, and aesthetic needs unaddressed by Latin historical writing of the period.

A new history of early global literature that treats translators as active agents mediating cultures.
 
In this book, Zrinka Stahuljak challenges scholars in both medieval and translation studies to rethink how ideas and texts circulated in the medieval world. Whereas many view translators as mere conduits of authorial intention, Stahuljak proposes a new perspective rooted in a term from journalism: the fixer. With this language, Stahuljak captures the diverse, active roles medieval translators and interpreters played as mediators of entire cultures—insider informants, local guides, knowledge brokers, art distributors, and political players. Fixers offers nothing less than a new history of literature, art, translation, and social exchange from the perspective not of the author or state but of the fixer.

Byzantine rule over Anatolia ended in the eleventh century, leaving the population and its Turkish rulers to build social and economic institutions throughout the region. The emerging Anatolian society comprised a highly heterogeneous population of Christians and Muslims whose literati produced legal documents in Arabic, literary texts in Persian, and some of the earliest written works in the Turkish language. Yet the cultural landscape that emerged as a result has received very little attention—until now.

Investigating daily life in Anatolia during the fourteenth century, Foodways and Daily Life in Medieval Anatolia draws on a creative array of sources, including hagiographies, archaeological evidence, Sufi poetry, and endowment deeds, to present an accessible portrait of a severely under-documented period. Grounded in the many ways food enters the human experience, Nicolas Trépanier’s comprehensive study delves into the Anatolian preparation of meals and the social interactions that mealtime entails—from a villager’s family supper to an elaborately arranged banquet—as well as the production activities of peasants and gardeners; the marketplace exchanges of food between commoners, merchants, and political rulers; and the religious landscape that unfolded around food-related beliefs and practices. Brimming with enlightening details on such diverse topics as agriculture, nomadism, pastoralism, medicine, hospitality, and festival rituals, Foodways and Daily Life in Medieval Anatolia presents a new understanding of communities that lived at a key juncture of world history.

The way that we have perceived, described, and understood sexual desire has changed dramatically over time and across cultures. This collection brings together a group of experts from a variety of disciplines to explore the history of sexual desires and the transformation of sexual ideas, attitudes, and practices in premodern Europe. Among the topics considered are the visibility of sexual offenses and the construction of passions; the geographical range extends to Great Britain, with extended attention also to France as well as Northern and Eastern Europe. The result is a groundbreaking volume that adds significantly to our understanding of premodern European history, history of sexualities, gender studies, religious history, and many other fields.

Commemorating John Moorman's immense contribution to Franciscan history across five decades, the essays in this collection reflect upon Moorman's diverse writings on biography, hagiography, history, art, and prosopography. Contributors draw upon Moorman's diaries and his materials for a biographical register of the Franciscans in medieval England. The volume is in tune with recent developments in Franciscan history in general, with a special interest in the English province. This is exemplified by studies on Franciscan iconography; the English province's impact of the wider order; the scholastic enterprise; prosopography; economy; sermons; the application of Canon Law to the debates at the papal court; and the evolution of John Moorman's studies on St Francis and his followers.

The mendicant friars, especially the Dominicans and the Franciscans, made an enormous impact in thirteenth-century Spain influencing almost every aspect of society. In a revolutionary break from the Church’s past, these religious orders were deeply involved in earthly matters while preaching the Gospel to the laity and producing many of the greatest scholars of the time. Furthermore, the friars reshaped the hierarchy of the Church, often taking up significant positions in the episcopate. They were prominent in the establishment of the Inquisition in Aragon and at the same time they played a major part in interfaith relations between Jews, Muslims and Christians. In addition, they were key contributors in the transformation of urban life, becoming an essential part of the fabric of late medieval cities, while influencing policies of monarchs such as James I of Aragon and Ferdinand III of Castile.Their missions in the towns and their educational role, as well as their robust associations with the papacy and the crown, often raised criticism and lead to internal tensions and conflict with other clergymen and secular society. They were to be both widely admired and the subjects of biting literary satire.As this collection demonstrates, the story of medieval Spain cannot possibly be fully told without mention of the critical role of the friars.

This book is a collection of 22 essays by scholars in the field of Medieval Drama, mostly relating to performance both past and present. Alford wrote one essay in the book.

When Rome was at its height, an emperor’s male beloved, victim of an untimely death, would be worshipped around the empire as a god. In this same society, the routine sexual exploitation of poor and enslaved women was abetted by public institutions. Four centuries later, a Roman emperor commanded the mutilation of men caught in same-sex affairs, even as he affirmed the moral dignity of women without any civic claim to honor. The gradual transformation of the Roman world from polytheistic to Christian marks one of the most sweeping ideological changes of premodern history. At the center of it all was sex. Exploring sources in literature, philosophy, and art, Kyle Harper examines the rise of Christianity as a turning point in the history of sexuality and helps us see how the roots of modern sexuality are grounded in an ancient religious revolution.

While Roman sexual culture was frankly and freely erotic, it was not completely unmoored from constraint. Offending against sexual morality was cause for shame, experienced through social condemnation. The rise of Christianity fundamentally changed the ethics of sexual behavior. In matters of morality, divine judgment transcended that of mere mortals, and shame—a social concept—gave way to the theological notion of sin. This transformed understanding led to Christianity’s explicit prohibitions of homosexuality, extramarital love, and prostitution. Most profound, however, was the emergence of the idea of free will in Christian dogma, which made all human action, including sexual behavior, accountable to the spiritual, not the physical, world.