Conjunctions of Religion and Power in the Medieval Past – serie

This lavishly illustrated book looks at the art and architecture of episcopal palaces as expressions of power and ideology. Tracing the history of the bishop's residence in the urban centers of northern Italy over the Middle Ages, Maureen C. Miller asks why this once rudimentary and highly fortified structure called a domus became a complex and elegant "palace" (palatium) by the late twelfth century. Miller argues that the change reflects both the emergence of a distinct clerical culture and the attempts of bishops to maintain authority in public life. She relates both to the Gregorian reform movement, which set new standards for clerical deportment and at the same time undercut episcopal claims to secular power. As bishops lost temporal authority in their cities to emerging communal governments, they compensated architecturally and competed with the communes for visual and spatial dominance in the urban center. This rivalry left indelible marks on the layout and character of Italian cities.Moreover, Miller contends, this struggle for power had highly significant, but mixed, results for western Christianity. On the one hand, as bishops lost direct governing authority in their cities, they devised ways to retain status, influence, and power through cultural practices. This response to loss was highly creative. On the other hand, their loss of secular control led bishops to emphasize their spiritual powers and to use them to obtain temporal ends. The coercive use of spiritual authority contributed to the emergence of a "persecuting society" in the central Middle Ages.

Order and Exclusion is a rare and magnificent book of medieval history with clear relevance to today's headlines. Through the lens of the polemics of Peter the Venerable, abbot of Cluny, Dominique Iogna-Prat examines the process by which christianity transformed itself into Christendom, a powerful spiritual, social, and political system with pretensions to universality. Iogna-Prat's close examination of a set of writings central to the history of Catholicism resolves into a deeply troubling study of the origins of attitudes that continue to shape world events. Iogna-Prat writes that "versions of fundamentalism nourished by the soil of an often terrible common history" show that Christianity, Judaism, and Islam have all been capable of intolerance.Peter the Venerable's writings had a far-reaching impact: the powerful network of Clunaic houses expanded from the founding of the original monastery of Cluny to dominate Christendom by the twelfth century. This Christendom, Iogna-Prat demonstrates, defined itself in part through its increasingly bitter struggles against its perceived enemies both within and without. Peter the Venerable's all-pervasive logic pitted the "order" of the monastery and its hierarchical society against all those—heretics, Jews, Muslims, lepers—outside its bounds. In his proclamations against Jews and Muslims, Peter devised a Christian anthropology: in his view, to be non-Christian was to be non-human. The power of the Church came at a great and lasting price.

Most scholarship in English on the political and social order of early medieval Europe concentrates on the Western Frankish regions. Warren Brown shifts the focus to the East, concentrating on conflicts and their resolutions to learn how a central authority could affect local societies in the Middle Ages.Brown delves into the rich archival materials of eighth- and ninth-century Bavaria, exploring how Bavarians handled conflicts both before and after the absorption of their duchy into the empire of Charlemagne. The ability to follow specific cases in remarkable detail allows Brown to depict the ways the conquered population reacted to the imposition of a new central authority; how that authority and its institutions were able to function in this far-flung outpost of Charlemagne's realm; and how the relationship between royal authority and local processes developed as the Frankish empire unraveled under Charlemagne's heirs.By drawing on the recent work of anthropologists and political scientists on topics such as dispute resolution and the dynamics of conquest and colonization, Brown considers issues larger than the procedures for handling conflict in the early Middle Ages: How could a ruler exercise power without the coercive resources available to the modern state? In what ways can a people respond to military conquest?

The Middle Ages are often thought of as an era during which cruelty was a major aspect of life, a view that stems from the anti-Catholic polemics of the Reformation. Daniel Baraz makes the striking discovery that the concept of cruelty, which had been an important issue in late antiquity, received little attention in the medieval period before the thirteenth century. From that point on, interest in cruelty increased until it reached a peak late in the sixteenth century.Medieval Cruelty's extraordinary scope ranges from the writings of Seneca to those of Montaigne and draws from sources that include the views of Western Christians, Eastern Christians, and Muslims. Baraz examines the development of the concept of cruelty in legal texts, philosophical treatises, and other works that attempt to discuss the nature of cruelty. He then considers histories, martyrdom accounts, and literary works in which cruelty is represented rather than discussed directly. In the wake of the intellectual transformations of the twelfth and thirteenth centuries, an increasing focus on the intentions motivating an individual's acts rekindled the discussion of cruelty. Baraz shows how ethical thought and practice about cruelty, which initially focused on external forces, became a tool to differentiate internal groups and justify violence against them. This process is evident in attacks on the Jews, in the peasant rebellions of the later Middle Ages, and in the Wars of Religion.

This book about poor men and women in thirteenth- and early fourteenth-century Paris reveals the other side of the "age of cathedrals" in the very place where gothic architecture and scholastic theology were born. In Surviving Poverty in Medieval Paris, Sharon Farmer extends and deepens the understanding of urban poverty in the High Middle Ages. She explores the ways in which cultural elites thought about the poor, and shows that their conceptions of poor men and women derived from the roles assigned to men and women in the opening chapters of the Book of Genesis—men are associated with productive labor, or labor within the public realm, and women with reproductive labor, or labor within the private realm.Farmer proceeds to complicate this picture, showing that elite society's attitude toward an individual's social role and moral capacity depended not only on gender but also on the person's social status. Such perceptions in turn influenced the kinds of care extended or denied to the poor by charitable organizations and the informal self-help networks that arose among the poor themselves. Of particular interest are Farmer's discussions of society's responses to men and women who were disabled to the point of being incapable of any work at all.

"She declares, so the bishops will write in their report on the council, that she is unworthy to continue as a married woman. 'Before God and his angels' she bares her heart and confesses to them 'every secret relating to the rumor that had arisen.' The 'rumor'—as will become apparent—concerns her sexual relations with her brother. True, the 'inner wound' which she 'confesses' to God and the bishops was not dealt her of her own volition but under duress, but it is in any event so terrible that she no longer feels herself worthy to share a royal or a marital bed or to marry anyone at all. The bishops and abbots allow her, as she had supposedly requested, to enter a convent."—from The Divorce of Lothar IIThe Divorce of Lothar II illuminates the origin and development of Western notions of marriage and divorce and the separation of church and state in the context of a notorious royal divorce in late Carolingian Europe. In 857, Lothar II, king of Lotharingia, decided to divorce Theutberga—either because she had allegedly engaged in an incestuous liaison with her brother or simply because Lothar had wished to marry his concubine Waldrada. Karl Heidecker's dramatic and engaging narrative untangles the chaos that resulted: two popes, a host of often quarreling bishops, and Lothar's conniving uncles soon became involved in an epic struggle that did not end even with the death of Lothar. The extraordinary series of events sheds light on the fact that the laws on marriage and divorce were still uncertain. The Church itself was hardly unified in its approach, and its efforts to formulate and impose rules repeatedly foundered against the political machinations characteristic of the Carolingian world.In The Divorce of Lothar II, Heidecker not only discusses the legal aspects of the case but also pays much attention to the often heavy-handed ways in which the players of the story achieved their goals. This ninth-century scandal becomes a study of family dynamics, changing values, and the tenuous relationships between kings, nobles, and bishops around the topic of royal marriage. Though the drama ended with no clear resolution of the Church's position, Lothar's quest is revealed as an early chapter in the emergence of the belief that marriage rests on the personal will of the partners, is monogamous, and should not be dissolved.

Before France became France its territories included Occitania, roughly the present-day province of Languedoc. The city of Narbonne was a center of Occitanian commerce and culture during the eleventh and twelfth centuries. For most of the second half of the twelfth century, that city and its environs were ruled by a remarkable woman, Ermengard, who negotiated her city's way through a maze of everchanging dynastic alliances.Fredric L. Cheyette's masterful and beautifully illustrated book is a biography of an extraordinary warrior woman and of a unique, vulnerable, doomed society. Throughout her long reign, viscountess Ermengard roamed Occitania receiving oaths of fidelity, negotiating treaties, settling disputes among the lords of her lands, and camping with her armies before the walls of besieged cities. She was born into a world of politics and warfare, but from the Mediterranean to the North Sea her name echoed in songs that treated the arts of love.The land between the Rhone and the Pyrenees was a delicately balanced world in which honor, dispute, and the fragile communities of loyalty and family held a "stateless" society together. In Cheyette's prose there rises before us a world we had not imagined, in which women were powerful lords, moving back and forth across what we now call Spain, France, and Italy to play the harsh political games essential to the preservation of their realms. But the region was also fertile ground for religious practices deemed heretical by the Church. The attempt to eradicate them would spawn the Albigensian Crusade, which destroyed the cosmopolitan world of Ermengard and the troubadours—the world that lives again in this book.

In a major contribution to the debate among medievalists about the nature of social and political change in Europe around the turn of the millennium, Jeffrey A. Bowman explores how people contended over property during the tenth and eleventh centuries in the province of Narbonne. He examines the system of courts and judges that weighed property disputes and shows how disputants and judges gradually adapted, modified, and reshaped legal traditions. The region (which comprised Catalonia and parts of Mediterranean France) possessed a distinctive legal culture, characterized by the prominent role of professional judges, a high level of procedural sophistication, and an intense attachment to written law, particularly the Visigothic Code. At the same time, disputants relied on a range of strategies (including custom, curses, and judicial ordeals) to resolve conflicts. Chronic tensions stemmed from conflicting understandings of property rights rather than from pervasive violence; the changes Bowman tracks are less signs of a world convulsed in struggle than of a world coursing with vitality. In Shifting Landmarks, property disputes serve as a bridge between the author's inquiry into learned ideas about justice, land, and the law and his close examination of the rough-and-tumble practice of daily life. Throughout, Bowman finds intimate connections among ink and parchment, sweat and earth.

Duels and bloodfeuds have long been regarded as essentially Continental phenomena, counter to the staid and orderly British ways of settling differences. In this surprising work of social and legal history, Paul R. Hyams reveals a post-Conquest England not all that different from the realms across the Channel. Drawing on a wide range of texts and the long history of argument about these texts, Hyams shatters the myth of English exceptionalism, the notion that while feud and vengeance prevailed in the lands of the Franks, England had advanced beyond such anarchic barbarism by the time of the Conquest and forged a centralized political and legal system. This book provides support for the notion that feud and vengeance flourished in England long beyond the Conquest, and that this fact obliges us to reconsider the genealogies of both common law and the English monarchy.Moving back and forth between a broad overview of 300 years of legal history and the details of specific disputes, Hyams attends to the demands of individuals who believed that they had been aggrieved and sought remedy. He shows how individuals perceived particular acts of violence and responded to them. These reactions, in turn, sparked central efforts to manage disputes and thereby establish law and order. Respectable litigation, however, never eclipsed the danger of direct action, often violent and physical.

The way in which a society expresses grief can reveal how it views both intense emotions and public order. In thirteenth-century Italian communes, a conscious effort to change appropriate public reaction to death threw into sharp relief connections among urban politics, gender expectations, and understandings of emotionality. In Passion and Order, Carol Lansing explores a dramatic change in thinking and practice about emotional restraint. This shift was driven by politics and understood in terms of gender. Thirteenth-century court cases reveal that male elites were accustomed to mourning loudly and demonstratively at funerals. As many as a hundred men might gather in a town's streets and squares to weep and cry out, even tear at their beards and clothing. Yet these elites enacted laws against such emotional display and proceeded to pay the fines levied against themselves for violating their own legislation.Political theorists used gender norms to urge men to restrain their passions; histrionic grieving, like lust, was now considered "womanish." Lawmakers drew on a complex of gendered ideas about grief and public order to characterize governance in ways that linked the self and the state. They articulated their beliefs in terms of rules of decorum, how men and women need to behave in order to live together in society. Lansing demonstrates this change through a rich combination of sources: archival records from Orvieto, Bologna, and Perugia; political treatises; literary works, notably Petrarch's letters; and representations of grief in painting and sculpture.

Trance states, prophesying, convulsions, fasting, and other physical manifestations were often regarded as signs that a person was seized by spirits. In a book that sets out the prehistory of the early modern European witch craze, Nancy Caciola shows how medieval people decided whom to venerate as a saint infused with the spirit of God and whom to avoid as a demoniac possessed of an unclean spirit. This process of discrimination, known as the discernment of spirits, was central to the religious culture of Western Europe between 1200 and 1500.Since the outward manifestations of benign and malign possession were indistinguishable, a highly ambiguous set of bodily features and behaviors were carefully scrutinized by observers. Attempts to make decisions about individuals who exhibited supernatural powers were complicated by the fact that the most intense exemplars of lay spirituality were women, and the "fragile sex" was deemed especially vulnerable to the snares of the devil. Assessments of women's spirit possessions often oscillated between divine and demonic interpretations. Ultimately, although a few late medieval women visionaries achieved the prestige of canonization, many more were accused of possession by demons.Caciola analyzes a broad array of sources from saints' lives to medical treatises, exorcists' manuals to miracle accounts, to find that observers came to rely on the discernment of bodies rather than seeking to distinguish between divine and demonic possession in purely spiritual terms.

In the thirteenth and fourteenth centuries, the ideas and practices of justice in Europe underwent significant change as procedures were transformed and criminal and civil caseloads grew apace. Drawing on the rich judicial records of Marseille from the years 1264 to 1423, especially records of civil litigation, this book approaches the courts of law from the perspective of the users of the courts (the consumers of justice) and explains why men and women chose to invest resources in the law.Smail shows that the courts were quickly adopted as a public stage on which litigants could take revenge on their enemies. Even as the new legal system served the interest of royal or communal authority, it also provided the consumers of justice with a way to broadcast their hatreds and social sanctions to a wider audience and negotiate their own community standing in the process. The emotions that had driven bloodfeuds and other forms of customary vengeance thus never went away, and instead were fully incorporated into the new procedures.

In So Great a Light, So Great a Smoke, Louisa A. Burnham takes us inside the world of a little-known heretical group in the south of France in the early fourteenth century. The Beguins were a small sect of priests and lay people allied to (and sharing many of the convictions of) the Spiritual Franciscans. They stressed poverty in their pursuit of a Franciscan evangelical ideal and believed themselves to be living in the Last Days. By the late thirteenth century, the leaders of the order and the popes themselves had begun to discipline the Spirituals, and by 1317 they had been deemed a heresy. The Beguins refused to accept this situation and began to evade and confront the inquisitorial machine.Burnham follows the lives of nine Beguins as they conceal themselves in cities, construct an "underground railroad," solicit clandestine donations in order to bribe inquisitors, escape from prison, and venerate the burned bones of their martyred fellows as the relics of saints. Their actions brought the Beguins the apocalypse they had long imagined, as the Church's inquisitors pursued them along with the Spirituals and began to arrest them and burn them at the stake. Reconstructing this dramatic history using inquisitorial depositions, notarial records, and the previously unknown Beguin martyrology, Burnham vividly recreates the world in which the Beguins lived and died for their beliefs.

During the eleventh and early twelfth centuries, the imperial abbey of Farfa was one of the most powerful institutions on the Italian peninsula. In this period many of the lands of central Italy fell under its sway, and it enjoyed the protection of the emperor until the 1120s, when it passed gradually into the control of the papacy. At the same time, the monastery was an influential religious center, and the monks of Farfa filled their days with the celebration of the liturgy through prayers, processions, sermons, chants, and hymns.Susan Boynton, a historian of medieval music, addresses several of the major themes of present-day medieval historiography through a close study of the liturgical practices of the abbey of Farfa. Boynton's findings are a striking demonstration of the local nature of liturgical practices in the centuries before church ritual was controlled and codified by the papacy. Boynton shows that the liturgy was highly flexible, continually adapting to the monastery's changing circumstances. The monks regularly modified traditional forms to reflect new realities, often in the service of Farfa's power and prestige. Equally fascinating is Boynton's examination of the process by which Farfa, like other monasteries, cathedral chapters, and royal houses, constantly rewrote its history—particularly the stories of its founding—as part of the continuous negotiation of power that was central to medieval politics and culture.

No subject looms larger over the historical landscape of medieval Spain than that of the reconquista, the rapid expansion of the power of the Christian kingdoms into the Muslim-populated lands of southern Iberia, which created a broad frontier zone that for two centuries remained a region of warfare and peril. Drawing on a large fund of unpublished material in royal, ecclesiastical, and municipal archives as well as rabbinic literature, Jonathan Ray reveals a fluid, often volatile society that transcended religious boundaries and attracted Jewish colonists from throughout the peninsula and beyond.The result was a wave of Jewish settlements marked by a high degree of openness, mobility, and interaction with both Christians and Muslims. Ray's view challenges the traditional historiography, which holds that Sephardic communities, already fully developed, were simply reestablished on the frontier. In the early years of settlement, Iberia's crusader kings actively supported Jewish economic and political activity, and Jewish interaction with their Christian neighbors was extensive.Only as the frontier was firmly incorporated into the political life of the peninsular states did these frontier Sephardic populations begin to forge the communal structures that resembled the older Jewish communities of the North and the interior. By the end of the thirteenth century, royal intervention had begun to restrict the amount of contact between Jewish and Christian communities, signaling the end of the open society that had marked the frontier for most of the century.

The Transformation of a Religious Landscape paints a detailed picture of the sheer variety of early medieval Christian practice and organization, as well as the diverse modes in which church reform manifested itself in the eleventh and twelfth centuries.From the rich archives of the abbey of the Holy Trinity of Cava, Valerie Ramseyer reconstructed the complex religious history of southern Italy. No single religious or political figure claimed authority in the region before the eleventh century, and pastoral care was provided by a wide variety of small religious houses. The line between the secular and the regular clergy was not well pronounced, nor was the boundary between the clergy and the laity or between eastern and western religious practices. In the second half of the eleventh century, however, the archbishop of Salerno and the powerful abbey of Cava acted to transform the situation. Centralized and hierarchical ecclesiastical structures took shape, and an effort was made to standardize religious practices along the lines espoused by reform popes such as Leo IX and Gregory VII. Yet prelates in southern Italy did not accept all aspects of the reform program emanating from centers such as Rome and Cluny, and the region's religious life continued to differ in many respects from that in Francia: priests continued to marry and have children, laypeople to found and administer churches, and Greek clerics and religious practices to coexist with those sanctioned by Rome.

A prominent Mediterranean port located near Islamic territories, the city of Valencia in the late fifteenth century boasted a slave population of pronounced religious and ethnic diversity: captive Moors and penally enslaved Mudejars, Greeks, Tartars, Russians, Circassians, and a growing population of black Africans. By the end of the fifteenth century, black Africans comprised as much as 40 percent of the slave population of Valencia.Whereas previous historians of medieval slavery have focused their efforts on defining the legal status of slaves, documenting the vagaries of the Mediterranean slave trade, or examining slavery within the context of Muslim-Christian relations, Debra Blumenthal explores the social and human dimensions of slavery in this religiously and ethnically pluralistic society. Enemies and Familiars traces the varied experiences of Muslim, Eastern, and black African slaves from capture to freedom. After describing how men, women, and children were enslaved and brought to the Valencian marketplace, this book examines the substance of slaves' daily lives: how they were sold and who bought them; the positions ascribed to them within the household hierarchy; the sorts of labor they performed; and the ways in which some reclaimed their freedom. Scrutinizing a wide array of archival sources (including wills, contracts, as well as hundreds of civil and criminal court cases), Blumenthal investigates what it meant to be a slave and what it meant to be a master at a critical moment of transition. Arguing that the dynamics of the master-slave relationship both reflected and determined contemporary opinions regarding religious, ethnic, and gender differences, Blumenthal's close study of the day-to-day interactions between masters and their slaves not only reveals that slavery played a central role in identity formation in late medieval Iberia but also offers clues to the development of "racialized" slavery in the early modern Atlantic world.

Medieval Arras was a thriving town on the frontier between the kingdom of France and the county of Flanders, and home to Europe's earliest surviving vernacular plays: The Play of St. Nicholas, The Courtly Lad of Arras, The Boy and the Blind Man, The Play of the Bower, and The Play about Robin and about Marion.In A Common Stage, Carol Symes undertakes a cultural archeology of these artifacts, analyzing the processes by which a handful of entertainments were conceived, transmitted, received, and recorded during the thirteenth century. She then places the resulting scripts alongside other documented performances with which plays shared a common space and vocabulary: the crying of news, publication of law, preaching of sermons, telling of stories, celebration of liturgies, and arrangement of civic spectacles. She thereby shows how groups and individuals gained access to various means of publicity, participated in public life, and shaped public opinion. And she reveals that the theater of the Middle Ages was not merely a mirror of society but a social and political sphere, a vital site for the exchange of information and ideas, and a vibrant medium for debate, deliberation, and dispute.The result is a book that closes the gap between the scattered textual remnants of medieval drama and the culture of performance from which that drama emerged. A Common Stage thus challenges the prevalent understanding of theater history while offering the first comprehensive history of a community often credited with the invention of French as a powerful literary language.

In a book with a bold new view of medieval Jewish history, written in a style accessible to nonspecialists and students as well as to scholars in the field, Marina Rustow changes our understanding of the origins and nature of heresy itself. Scholars have long believed that the Rabbanites and Qaraites, the two major Jewish groups under Islamic rule, split decisively in the tenth century and from that time forward the minority Qaraites were deemed a heretical sect. Qaraites affirmed a right to decide matters of Jewish law free from centuries of rabbinic interpretation; the Rabbanites, in turn, claimed an unbroken chain of scholarly tradition.Rustow draws heavily on the Cairo Geniza, a repository of papers found in a Rabbanite synagogue, to show that despite the often fierce arguments between the groups, they depended on each other for political and financial support and cooperated in both public and private life. This evidence of remarkable interchange leads Rustow to the conclusion that the accusation of heresy appeared sporadically, in specific contexts, and that the history of permanent schism was the invention of polemicists on both sides. Power shifted back and forth fluidly across what later commentators, particularly those invested in the rabbinic claim to exclusive authority, deemed to have been sharply drawn boundaries. Heresy and the Politics of Community paints a portrait of a more flexible medieval Eastern Mediterranean world than has previously been imagined and demonstrates a new understanding of the historical meanings of charges of heresy against communities of faith. Historians of premodern societies will find that, in her fresh approach to medieval Jewish and Islamic culture, Rustow illuminates a major issue in the history of religions.

In a book with a bold new view of medieval Jewish history, written in a style accessible to nonspecialists and students as well as to scholars in the field, Marina Rustow changes our understanding of the origins and nature of heresy itself. Scholars have long believed that the Rabbanites and Qaraites, the two major Jewish groups under Islamic rule, split decisively in the tenth century and from that time forward the minority Qaraites were deemed a heretical sect. Qaraites affirmed a right to decide matters of Jewish law free from centuries of rabbinic interpretation; the Rabbanites, in turn, claimed an unbroken chain of scholarly tradition.Rustow draws heavily on the Cairo Geniza, a repository of papers found in a Rabbanite synagogue, to show that despite the often fierce arguments between the groups, they depended on each other for political and financial support and cooperated in both public and private life. This evidence of remarkable interchange leads Rustow to the conclusion that the accusation of heresy appeared sporadically, in specific contexts, and that the history of permanent schism was the invention of polemicists on both sides. Power shifted back and forth fluidly across what later commentators, particularly those invested in the rabbinic claim to exclusive authority, deemed to have been sharply drawn boundaries. Heresy and the Politics of Community paints a portrait of a more flexible medieval Eastern Mediterranean world than has previously been imagined and demonstrates a new understanding of the historical meanings of charges of heresy against communities of faith. Historians of premodern societies will find that, in her fresh approach to medieval Jewish and Islamic culture, Rustow illuminates a major issue in the history of religions.

This book about poor men and women in thirteenth- and early fourteenth-century Paris reveals the other side of the "age of cathedrals" in the very place where gothic architecture and scholastic theology were born. In Surviving Poverty in Medieval Paris, Sharon Farmer extends and deepens the understanding of urban poverty in the High Middle Ages. She explores the ways in which cultural elites thought about the poor, and shows that their conceptions of poor men and women derived from the roles assigned to men and women in the opening chapters of the Book of Genesis—men are associated with productive labor, or labor within the public realm, and women with reproductive labor, or labor within the private realm.Farmer proceeds to complicate this picture, showing that elite society's attitude toward an individual's social role and moral capacity depended not only on gender but also on the person's social status. Such perceptions in turn influenced the kinds of care extended or denied to the poor by charitable organizations and the informal self-help networks that arose among the poor themselves. Of particular interest are Farmer's discussions of society's responses to men and women who were disabled to the point of being incapable of any work at all.

Trance states, prophesying, convulsions, fasting, and other physical manifestations were often regarded as signs that a person was seized by spirits. In a book that sets out the prehistory of the early modern European witch craze, Nancy Caciola shows how medieval people decided whom to venerate as a saint infused with the spirit of God and whom to avoid as a demoniac possessed of an unclean spirit. This process of discrimination, known as the discernment of spirits, was central to the religious culture of Western Europe between 1200 and 1500.Since the outward manifestations of benign and malign possession were indistinguishable, a highly ambiguous set of bodily features and behaviors were carefully scrutinized by observers. Attempts to make decisions about individuals who exhibited supernatural powers were complicated by the fact that the most intense exemplars of lay spirituality were women, and the "fragile sex" was deemed especially vulnerable to the snares of the devil. Assessments of women's spirit possessions often oscillated between divine and demonic interpretations. Ultimately, although a few late medieval women visionaries achieved the prestige of canonization, many more were accused of possession by demons.Caciola analyzes a broad array of sources from saints' lives to medical treatises, exorcists' manuals to miracle accounts, to find that observers came to rely on the discernment of bodies rather than seeking to distinguish between divine and demonic possession in purely spiritual terms.

No subject looms larger over the historical landscape of medieval Spain than that of the reconquista, the rapid expansion of the power of the Christian kingdoms into the Muslim-populated lands of southern Iberia, which created a broad frontier zone that for two centuries remained a region of warfare and peril. Drawing on a large fund of unpublished material in royal, ecclesiastical, and municipal archives as well as rabbinic literature, Jonathan Ray reveals a fluid, often volatile society that transcended religious boundaries and attracted Jewish colonists from throughout the peninsula and beyond.The result was a wave of Jewish settlements marked by a high degree of openness, mobility, and interaction with both Christians and Muslims. Ray's view challenges the traditional historiography, which holds that Sephardic communities, already fully developed, were simply reestablished on the frontier. In the early years of settlement, Iberia's crusader kings actively supported Jewish economic and political activity, and Jewish interaction with their Christian neighbors was extensive.Only as the frontier was firmly incorporated into the political life of the peninsular states did these frontier Sephardic populations begin to forge the communal structures that resembled the older Jewish communities of the North and the interior. By the end of the thirteenth century, royal intervention had begun to restrict the amount of contact between Jewish and Christian communities, signaling the end of the open society that had marked the frontier for most of the century.

Struggle for Empire explores the contest for kingdoms and power among Charlemagne's descendants that shaped the formation of Europe. It examines this pivotal era through the reign of Charlemagne's grandson, Louis the German (826–876), one of the longest-ruling Carolingian kings. Eric J. Goldberg's book brings the enigmatic Louis to life and makes a vital contribution to recent reevaluations of the late Carolingian age.In the Treaty of Verdun of 843, Louis inherited the eastern territories of the Carolingian empire, thereby laying the foundations for an east Frankish kingdom. But, as Goldberg emphasizes, Louis was never satisfied with his realm beyond the Rhine. Louis was a skilled and cultured ruler who modeled himself on Charlemagne, and he aspired to rebuild his grandfather's empire. This ambition to reunite Europe brought Louis into repeated conflict with other rulers: Carolingian kings, Byzantine emperors, Bulgar khans, Roman popes, and Slavic warlords. While Louis ultimately failed to reunify the empire, his fifty-year reign produced a period of remarkable political consolidation and cultural creativity in central Europe.By highlighting the ways in which dynastic rivalries, aristocratic rebellions, diplomacy, and warfare shaped Louis's reign, Struggle for Empire uncovers the dynamism and innovation of ninth-century kingship. To trace Louis's evolving policies, Goldberg moves beyond the evidence traditionally used to study his reign—the Annals of Fulda—and exploits the visual arts, liturgy, archeology, and especially charters. The result is a remarkably comprehensive and colorful picture of Carolingian kingship in action.

In the thirteenth and fourteenth centuries, the ideas and practices of justice in Europe underwent significant change as procedures were transformed and criminal and civil caseloads grew apace. Drawing on the rich judicial records of Marseille from the years 1264 to 1423, especially records of civil litigation, this book approaches the courts of law from the perspective of the users of the courts (the consumers of justice) and explains why men and women chose to invest resources in the law.Smail shows that the courts were quickly adopted as a public stage on which litigants could take revenge on their enemies. Even as the new legal system served the interest of royal or communal authority, it also provided the consumers of justice with a way to broadcast their hatreds and social sanctions to a wider audience and negotiate their own community standing in the process. The emotions that had driven bloodfeuds and other forms of customary vengeance thus never went away, and instead were fully incorporated into the new procedures.

This lavishly illustrated book looks at the art and architecture of episcopal palaces as expressions of power and ideology. Tracing the history of the bishop's residence in the urban centers of northern Italy over the Middle Ages, Maureen C. Miller asks why this once rudimentary and highly fortified structure called a domus became a complex and elegant "palace" (palatium) by the late twelfth century. Miller argues that the change reflects both the emergence of a distinct clerical culture and the attempts of bishops to maintain authority in public life. She relates both to the Gregorian reform movement, which set new standards for clerical deportment and at the same time undercut episcopal claims to secular power. As bishops lost temporal authority in their cities to emerging communal governments, they compensated architecturally and competed with the communes for visual and spatial dominance in the urban center. This rivalry left indelible marks on the layout and character of Italian cities.Moreover, Miller contends, this struggle for power had highly significant, but mixed, results for western Christianity. On the one hand, as bishops lost direct governing authority in their cities, they devised ways to retain status, influence, and power through cultural practices. This response to loss was highly creative. On the other hand, their loss of secular control led bishops to emphasize their spiritual powers and to use them to obtain temporal ends. The coercive use of spiritual authority contributed to the emergence of a "persecuting society" in the central Middle Ages.

Before France became France its territories included Occitania, roughly the present-day province of Languedoc. The city of Narbonne was a center of Occitanian commerce and culture during the eleventh and twelfth centuries. For most of the second half of the twelfth century, that city and its environs were ruled by a remarkable woman, Ermengard, who negotiated her city's way through a maze of everchanging dynastic alliances.Fredric L. Cheyette's masterful and beautifully illustrated book is a biography of an extraordinary warrior woman and of a unique, vulnerable, doomed society. Throughout her long reign, viscountess Ermengard roamed Occitania receiving oaths of fidelity, negotiating treaties, settling disputes among the lords of her lands, and camping with her armies before the walls of besieged cities. She was born into a world of politics and warfare, but from the Mediterranean to the North Sea her name echoed in songs that treated the arts of love.The land between the Rhone and the Pyrenees was a delicately balanced world in which honor, dispute, and the fragile communities of loyalty and family held a "stateless" society together. In Cheyette's prose there rises before us a world we had not imagined, in which women were powerful lords, moving back and forth across what we now call Spain, France, and Italy to play the harsh political games essential to the preservation of their realms. But the region was also fertile ground for religious practices deemed heretical by the Church. The attempt to eradicate them would spawn the Albigensian Crusade, which destroyed the cosmopolitan world of Ermengard and the troubadours—the world that lives again in this book.