Late Medieval and Early Modern Fight Books offers insights into the cultural and historical transmission and practices of martial arts, based on the corpus of the Fight Books (Fechtbücher) in 14th- to 17th-century Europe. The first part of the book deals with methodological and specific issues for the studies of this emerging interdisciplinary field of research. The second section offers an overview of the corpus based on geographical areas. The final part offers some relevant case studies. This is the first book proposing a comprehensive state of research and an overview of Historical European Martial Arts Studies. One of its major strengths lies in its association of interdisciplinary scholars with practitioners of martial arts. Contributors are Sydney Anglo, Matthias Johannes Bauer, Eric Burkart, Marco Cavina, Franck Cinato, John Clements, Timothy Dawson, Olivier Dupuis, Bert Gevaert, Dierk Hagedorn, Daniel Jaquet, Rachel E. Kellet, Jens Peter Kleinau, Ken Mondschein, Reinier van Noort, B. Ann Tlusty, Manuel Valle Ortiz, Karin Verelst, and Paul Wagner.
This work, the first of a two-volume set, covers the history of Europe since the Renaissance. It emphasizes not only cultural and social history, but also examines important political and diplomatic events.
Francis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is almost universally considered to be the first documented account of an individual miraculously and physically receiving the five wounds of Christ. The early thirteenth-century appearance of this miracle, however, is not as unexpected as it first seems. Interpretations of Galatians 6:17—I bear the marks of the Lord Jesus Christ in my body—had been circulating since the early Middle Ages in biblical commentaries. These works perceived those with the stigmata as metaphorical representations of martyrs bearing the marks of persecution in order to spread the teaching of Christ in the face of resistance. By the seventh century, the meaning of Galatians 6:17 had been appropriated by bishops and priests as a sign or mark of Christ that they received invisibly at their ordination. Priests and bishops came to be compared to soldiers of Christ, who bore the brand (stigmata) of God on their bodies, just like Roman soldiers who were branded with the name of their emperor. By the early twelfth century, crusaders were said to bear the actual marks of the passion in death and even sometimes as they entered into battle. The Stigmata in Late Medieval and Early Modern Europe traces the birth and evolution of religious stigmata and particularly of stigmatic theology, as understood through the ensemble of theological discussions and devotional practices. Carolyn Muessig assesses the role stigmatics played in medieval and early modern religious culture, and the way their contemporaries reacted to them. The period studied covers the dominant discourse of stigmatic theology: that is, from Peter Damian's eleventh-century theological writings to 1630 when the papacy officially recognised the authenticity of Catherine of Siena's stigmata.
One characteristic of European history of religion is a two-fold pluralism—a pluralism of religious identities on the one hand, and a pluralism of various societal systems that interact with religious systems on the other. Addressing discourses of perfect knowledge in Western culture between 1200 and 1800, this book integrates the study of Western esotericism in a larger analytical framework of European history of religion. Viewed from a structuralist perspective, ‘esoteric discourse’ provides an analytical framework that helps to reveal genealogies of modern identities in a pluralistic competition of knowledge. Experiential philosophy, kabbalah, astrology, Hermeticism, philology, and early modern science are linked to knowledge claims that shaped the way in which Western culture defined itself.
With a lucid and clear narrative style William Chester Jordan has turned his considerable talents to composing a standard textbook of the opening centuries of the second millennium in Europe. He brings this period of dramatic social, political, economic, cultural, religious and military change, alive to the general reader. Jordan presents the early Medieval period as a lost world, far removed from our current age, which had risen from the smoking rubble of the Roman Empire, but from which we are cut off by the great plagues and famines that ended it. Broad in scope, punctuated with impressive detail, and highly accessible, Jordan's book is set to occupy a central place in university courses of the medieval period.
From the monarchical terror of the Middle Ages to the mangled Europe of the twenty-first century, A People's History of Modern Europe tracks the history of the continent through the deeds of those whom mainstream history tries to forget. Europe provided the perfect conditions for a great number of political revolutions from below. The German peasant wars of Thomas Muntzer, the bourgeois revolutions of the eighteenth century, the rise of the industrial worker in England, the turbulent journey of the Russian Soviets, the role of the European working class throughout the Cold War, student protests in 1968 and through to the present day, when we continue to fight to forge an alternative to the barbaric economic system. With sections focusing on the role of women, this history sweeps away the tired platitudes of the privileged upon which our current understanding is based, and provides an opportunity to see our history differently.
This Handbook re-examines the concept of early modern history in a European and global context. The term 'early modern' has been familiar, especially in Anglophone scholarship, for four decades and is securely established in teaching, research, and scholarly publishing. More recently, however, the unity implied in the notion has fragmented, while the usefulness and even the validity of the term, and the historical periodisation which it incorporates, have been questioned. The Oxford Handbook of Early Modern European History, 1350-1750 provides an account of the development of the subject during the past half-century, but primarily offers an integrated and comprehensive survey of present knowledge, together with some suggestions as to how the field is developing. It aims both to interrogate the notion of 'early modernity' itself and to survey early modern Europe as an established field of study. The overriding aim will be to establish that 'early modern' is not simply a chronological label but possesses a substantive integrity. Volume I examines 'Peoples and Place', assessing structural factors such as climate, printing and the revolution in information, social and economic developments, and religion, including chapters on Orthodoxy, Judaism and Islam.
This, the first In the series, is also the first volume on the medieval University as a whole to be published In over a century. It provides a synthesis of the intellectual, social, political and religious life of the early University, and gives serious attention to the development of classroom studies and how they changed with the coming of the Renaissance and the Reformation. Following the first stirrings of the University In the thirteenth century, the evolution of the University is traced from the original Corporation of masters and Scholars through the early development of the colleges. The second half of the book focuses on the century from the 1440s to 1540s, which saw the flowering of the University under Tudor patronage. In the decades preceding the Reformation many colleges were founded, the teaching structures reorganised and the curriculum made more humanistic. The place of Cambridge at the forefront of northern European universities was eventually assured when Henry VIII founded Trinity College In 1546, In the face of changes and difficulties experienced during the course of the Reformation.
Cultural life flowered from the mid-fifteenth century in the Italian city-states, many of which profited from the new trading opportunities that growing world networks permitted. Contact among regions of the world expanded, bringing new ideas and prompting an appreciation of arts and letters-not only of the present but of the past. In Italy this cultural flowering was known at first as the renaissance of arts and letters, soon shortened to just "Renaissance" to accommodate cultural ingredients that came from beyond Europe. Italian and northern European cultural expansion benefited from similar retrieval of ancient knowledge in the Islamic world and East Asia. Like the Italians, the Chinese had grown even wealthier from the extensive links to global commerce provided by the Mongol Empire, but once thrown off, their cultural life flourished under the Ming. Cultural knowledge and the arts spread across Asia and into Europe. As part of state-building, the Ming nourished commerce but also rejected the cosmopolitan Buddhist legacy that arrived from central and south Asia. To strengthen dynastic Chinese rule, the Ming challenged Buddhism with a revival of age-old concern for the Confucian values that had languished under the Mongols. Foremost among these new Confucians was Wu Yube, so expert in his teachings that he attracted a wide coterie of disciples. In India, Nanak, an educated employee of an Afghan prince, sparked the founding of Sikhism. A similar search for reviving fundamental religious values occurred in Europe, where Martin Luther challenged the practices of the Catholic church, ushering in Protestantism. Religious reform and resistance to it were closely connected to the state-building efforts of enterprising monarchs such as Henry VIII of England. India likewise experienced a fervent movement to revive pure, ancient religious practices. Fourteenth and fifteenth century global trade and long-distance ventures such as those made by the Ming and then by the Portuguese further inspired and advanced these worldwide cultural and political developments. A brisk Indian Ocean trade flourished. Economic change ensued with the arrival of New World silver on the global market. The advance of printing not only furthered the cause of religious reform and state-building globally; it also helped globalize knowledge and intellectual experimentation. People of great power and those of more limited means came to live their lives differently because of this expanding web of shared knowledge and trade. Cities flourished, the enslavement of native Americans came to replace their use as human sacrifices, and diseases migrated at a more rapid pace and greater devastation than perhaps ever before.
The twenty studies collected in this volume focus on the transition from the Middle Ages to the modern world. The method leads from technical investigations on William Durant the Younger (ca. 1266-1330) and Hermann Conring (1606-1681) through reflection on the nature of historical knowledge to a break with historicism, an affirmation of anachronism, and a broad perspective on the history of Europe. The introduction explains when and why these studies were written, and places them in the context of contemporary historical thinking by drawing on Wittgenstein's Philosophical Investigations. This book will appeal to historians with an interest in historical theory, historians of late medieval and early modern Europe, and students looking for the meaning of history.
