This book is the first to explore the rich festival culture of late sixteenth- and early seventeenth-century France as a tool for diplomacy. Bram van Leuveren examines how the late Valois and early Bourbon rulers of the kingdom made conscious use of festivals to advance their diplomatic interests in a war-torn Europe and how diplomatic stakeholders from across the continent participated in and responded to the theatrical and ceremonial events that featured at these festivals. Analysing a large body of multilingual eyewitness and commemorative accounts, as well as visual and material objects, Van Leuveren argues that French festival culture operated as a contested site where the diplomatic concerns of stakeholders from various national, religious, and social backgrounds fought for recognition.
This book is the first to explore the rich festival culture of late sixteenth- and early seventeenth-century France as a tool for diplomacy. Bram van Leuveren examines how the late Valois and early Bourbon rulers of the kingdom made conscious use of festivals to advance their diplomatic interests in a war-torn Europe and how diplomatic stakeholders from across the continent participated in and responded to the theatrical and ceremonial events that featured at these festivals. Analysing a large body of multilingual eyewitness and commemorative accounts, as well as visual and material objects, Van Leuveren argues that French festival culture operated as a contested site where the diplomatic concerns of stakeholders from various national, religious, and social backgrounds fought for recognition.
New Diplomatic History has turned into one of the most dynamic and innovative areas of research – especially with regard to early modern history. It has shown that diplomacy was not as homogenous as previously thought. On the contrary, it was shaped by a multitude of actors, practices and places. The handbook aims to characterise these different manifestations of diplomacy and to contextualise them within ongoing scientific debates. It brings together scholars from different disciplines and historiographical traditions. The handbook deliberately focuses on European diplomacy – although non-European areas are taken into account for future research – in order to limit the framework and ensure precise definitions of diplomacy and its manifestations. This must be the prerequisite for potential future global historical perspectives including both the non-European and the European world.
In The Golden Mean of Languages, Alisa van de Haar sheds new light on the debates regarding the form and status of the vernacular in the early modern Low Countries, where both Dutch and French were local tongues. The fascination with the history, grammar, spelling, and vocabulary of Dutch and French has been studied mainly from monolingual perspectives tracing the development towards modern Dutch or French. Van de Haar shows that the discussions on these languages were rooted in multilingual environments, in particular in French schools, Calvinist churches, printing houses, and chambers of rhetoric. The proposals that were formulated there to forge Dutch and French into useful forms were not directed solely at uniformization but were much more diverse.
Modern studies of the religious reform movement of the central Middle Ages have often relied on contemporary accounts penned by Cistercian monks, who routinely exaggerated the importance of their own institutions while paying scant attention to the remarkable expansion of abbeys of Cistercian women. Yet by the end of the thirteenth century, Constance Hoffman Berman contends, there were more houses of Cistercian nuns across Europe than of monks. In The White Nuns, she charts the stages in the nuns' gradual acceptance by the abbots of the Cistercian Order's General Chapter and describes the expansion of the nuns' communities and their adaptation to a variety of economic circumstances in France and throughout Europe. While some sought contemplative lives of prayer, the ambition of many of these religious women was to serve the poor, the sick, and the elderly. Focusing in particular on Cistercian nuns' abbeys founded between 1190 and 1250 in the northern French archdiocese of Sens, Berman reveals the frequency with which communities of Cistercian nuns were founded by rich and powerful women, including Queen Blanche of Castile, heiresses Countess Matilda of Courtenay and Countess Isabelle of Chartres, and esteemed ladies such as Agnes of Cressonessart. She shows how these founders and early patrons assisted early abbesses, nuns, and lay sisters by using written documents to secure rights and create endowments, and it is on the records of their considerable economic achievements that she centers her analysis. The White Nuns considers Cistercian women and the women who were their patrons in a clear-eyed reading of narrative texts in their contexts. It challenges conventional scholarship that accepts the words of medieval monastic writers as literal truth, as if they were written without rhetorical skill, bias, or self-interest. In its identification of long-accepted misogynies, its search for their origins, and its struggle to reject such misreadings, The White Nuns provides a robust model for historians writing against received traditions.
Translation of Christine's autobiographical "Vision", both dealing with her own life and career, and offering a possible solution to the troubled state of France at the time.
The search for a republican morality provides an exciting new study of an important event in the French Revolution and a defining moment in the career of its principal actor, Maximilien Robespierre, the Festival of the Supreme Being. This day of national celebration was held to inaugurate the new state religion, the Cult of the Supreme Being, and whilst traditionally it has been dismissed as a compulsory political event, this book redefines its importance as a hugely popular national event. Hitherto unused or disregarded source material is used to offer new perspective to the national reaction to Robespierre's creation of the Festival and of his search for a new republican morality. It is the first ever detailed study in English of this area of French Revolutionary history, the first in any language since 1988 and will be welcomed by scholars and students of this period.
In around 911, the Viking adventurer Rollo was granted the city of Rouen and its surrounding district by the Frankish King Charles the Simple. Two further grants of territory followed in 924 and 933. But while Frankish kings might grant this land to Rollo and his son, William Longsword, these two Norman dukes and their successors had to fight and negotiate with rival lords, hostile neighbours, kings, and popes in order to establish and maintain their authority over it. This book explores the geographical and political development of what would become the duchy of Normandy, and the relations between the dukes and these rivals for their lands and their subjects' fidelity. It looks, too, at the administrative machinery the dukes built to support their regime, from their toll-collectors and vicomtes (an official similar to the English sheriff) to the political theatre of their courts and the buildings in which they were staged. At the heart of this exercise are the narratives that purport to tell us about what the dukes did, and the surviving body of the dukes' diplomas. Neither can be taken at face value, and both tell us as much about the concerns and criticisms of the dukes' subjects as they do about the strength of the dukes' authority. The diplomas, in particular, because most of them were not written by scribes attached to the dukes' households but rather by their beneficiaries, can be used to recover something of how the dukes' subjects saw their rulers, as well as something of what they wanted or needed from them. Ducal power was the result of a dialogue, and this volume enables both sides to speak. Mark Hagger is a senior lecturer in medieval history at Bangor University.
