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The development of the law of summons demonstrates how the latest international innovations in procedural law, which the twelfth- and thirteenth-century canonists had developed, were adopted first in the Swedish provincial laws and then in the laws of the realm. The canon law of summons, adopted in the Swedish medieval laws, was part of two broader developments. First, the rules on summons were probably part of the canon law idea ofordo iudiciarius, which was also adopted in Sweden. In Sweden, the rules on summons were always accompanied by a separate procedural chapter, which regulated the whole procedure chronologically from beginning to end - although some laws were more elaborate on some details than others were. The article suggests that the procedural chapters were in fact the Swedish equivalent ofordines, although the Swedish 'ordines' were of course legislation, not scholarly literature. Second, the Swedish 'ordines iudiciarii' with their rules on summons reflect inquisitorial principle and canon law influence making its way into the Swedish procedure. The Swedish rulers, just as their counterparts elsewhere in Europe, were making a conscious effort to organize court procedures into more uniform and efficient form. ; Peer reviewed

Why devote a Companion to the "mirrors for princes", whose very existence is debated? These texts offer key insights into political thoughts of the past. Their ambiguous, problematic status further enhances their interest. And although recent research has fundamentally challenged established views of these texts, until now there has been no critical introduction to the genre. This volume therefore fills this important gap, while promoting a global historical perspective of different "mirrors for princes" traditions from antiquity to humanism, via Byzantium, Persia, Islam, and the medieval West. This Companion also proposes new avenues of reflection on the anchoring of these texts in their historical realities. Contributors are Makram Abbès, Denise Aigle, Olivier Biaggini, Hugo Bizzarri, Charles F. Briggs, Sylvène Edouard, Jean-Philippe Genet, John R. Lenz, Louise Marlow, Cary J. Nederman, Corinne Peneau, Stéphane Péquignot, Noëlle-Laetitia Perret, Günter Prinzing, Volker Reinhardt, Hans-Joachim Schmidt, Tom Stevenson, Karl Ubl, and Steven J. Williams.

For the greatest good: Jews in the service of the King -- Demand and supply: Jews and taxes in fourteenth-century Castile -- Neighbours in a century of strife -- The disruption of Civil War: prelude to a tragedy -- Portrayal and self-portrayal of the Jew in Castilian and Hebrew literature -- Pathways to conversion -- Identity and power: the Rebellions of 1449.

This article explores three facets of green space within a medieval monastic context: its origin, its effects and properties and the way it was shaped into an expression of power. We learn a great deal about the history of green space through the nuances of monastic thought and vice versa. The term 'green space' in a medieval context may initially seem anachronistic and an artefact of twenty-first century health policy and neuroscience and yet, as this article argues, the use of medieval knowledge for moral and institutional power as well as medicine and spiritual contemplation tells us as much about monastic thought as its equivalent reveals of our urban and rural landscapes today. The term 'green space' is an insight into the medieval brain, an artefact of monastic self-fashioning and power. Medieval and modern perspectives should share the spotlight. In outlining properties and exploring political ecology, this article deploys a collection of rhetorical landscape descriptions, primarily from the Cistercian literature of the twelfth century, placing them in a wider context. In doing so, we understand another facet of monastic authority established and over landscape and articulated through the power structures of medicine, natural philosophy and other aspects of monastic learned discourse. Knowledge makes green, green promotes health, health valorises monasticism, monasticism shapes knowledge: a green circle of power.

Dalit literature signifies a new dimension of the concept-of Marginal literature as used in the general literary canon. Dalit literature is typically Indian not only in its roots but also in its purpose and goal. It is addressed to the entire Indian literary tradition and its fulfillment lies in the total transformation of this tradition. Dalit literature is the postcolonial nativistic movement aimed at the cultivation of creative urges of the masses of numerous castes, tribes and communities condemned for centuries to voiceless existence. Dalit literature is the literature of politics and politics is an Integral part of it, though politics could be defined in whatever terms one would like to define it. For, Dalitdom is the product of politicization, a process that is going on continuously in every organized society. Dalit literature is a collective term in India. Dalit literature is not one, but many. Almost all the major languages and literatures in India have their past and present of Dalit literary expression. Regional linguistic and literary cultures have given peculiar forms to Dalit literatures in India. Numerous Bhakti-cults in different parts of India during the medieval period enabled Dalits to give vent to their suffering and to protest against the tyranny of the unjust socio-religious order. But it is the modern Indian Dalit consciousness that compelled us to discover that lost tradition of medieval Dalit literary battle cry during the post-Independence period. The past is being researched and linked to the aspirations of modern Dalit creativity. Dalit literature is not only a literature of protest and rejection, but also a literature of reconstruction of the past. Dalit consciousness has inspired intellectuals to probe the entire Indian history and culture from below. This subaltern historical approach has set in motion a process for the true discovery of India. Western orientation is laid to rest and a new image of Bharat is being built up by the scholars inspired by Dalit world-view.

Cover -- Halftitle page -- Series page -- Title page -- Copyright page -- CONTENTS -- ILLUSTRATIONS -- GENERAL EDITORS' PREFACE -- Introduction Medieval Emotions Near and Far -- EMOTIONS HISTORY AND THE MIDDLE AGES -- THIS VOLUME AND ITS TIMEFRAME -- LATE ANTIQUITY: CONVERSION AND RENUNCIATION -- THE EARLY MIDDLE AGES -- THE HIGH MIDDLE AGES -- CONCLUSION -- CHAPTER ONE Medical and Scientific Understandings -- EMOTIONS IN THE MEDICAL TEXTS OFLATE ANTIQUITY (350-700) AND THE EARLY MIDDLE AGES (700-1000) -- MEDICAL APPROACHES TO EMOTION IN HIGH ANDLATE MEDIEVAL WESTERN MEDICINE, 1000-130 -- TREATING DISORDERED EMOTIONS IN THE HIGH AND LATE MIDDLE AGES -- CONCLUSION: NONNATURALS IN LATER REGIMENS OF HEALTH -- CHAPTER TWO Religion and Spirituality -- THE ANTIQUE INHERITANCE -- EMOTION AND HUMANITY IN THE DREAM OF THE ROOD -- FEELING FOR GOD: ANCRENE WISSE -- CONCLUSION -- CHAPTER THREE Music and Dance -- THE PATRISTIC LEGACY: AMBROSE AND AUGUSTINE -- BOETHIUS AND HIS LEGACY -- GUIDO OF AREZZO AND THE RENEWAL OF CHANT IN THE ELEVENTH AND TWELFTH CENTURIES -- LITURGY, DANCE, AND ECCLESIASTICAL CAUTION -- THE IMPACT OF ARISTOTLE IN THE THIRTEENTH CENTURY -- CONCLUSION -- CHAPTER FOUR Drama -- DRAMA OF THE LATE EMPIRE: MIME, PANTOMIME, AND CHRISTIAN DENUNCIATION -- THE TRANSITION TO MEDIEVAL DRAMA -- LOCATING EMOTION IN LITURGICAL DRAMA -- EXTREME EMOTION IN LITURGICAL DRAMA: GRIEF AND ANGER -- HROTSVIT OF GANDERSHEIM AND THE ROMAN LEGACY -- PERFORMING EMOTION IN THE ELEVENTH AND TWELFTH CENTURIES -- CONCLUSION -- CHAPTER FIVE The Visual Arts -- GESTURES OF EMOTION: THE MASSACRE OF THE INNOCENTS -- JUDGMENT OF EMOTION: ADAM AND EVE AND THE LAST JUDGMENT -- MIMESIS OF EMOTION: THE VIRGIN MARY -- CONCLUSION -- CHAPTER SIX Literature -- LATE ANTIQUITY -- CAROLINGIAN RENAISSANCE -- ANGLO-SAXON LITERATURE -- HIGH MIDDLE AGES.

Historians spend a lot of time thinking about violence: bloodshed and feats of heroism punctuate practically every narration of the past. Yet historians have been slow to subject 'violence' itself to conceptual analysis. What aspects of the past do we designate violent? To what methodological assumptions do we commit ourselves when we employ this term? How may we approach the category 'violence' in a specifically historical way, and what is it that we explain when we write its history? Astonishingly, such questions are seldom even voiced, much less debated, in the historical literature. This book lays out a cultural history model for understanding violence. Using interdisciplinary tools, it argues that violence is a positively constructed asset, deployed along three principal axes - power, signification, and risk.

More than a mere pastime, chess was an important pedagogical tool and thought paradigm in the Middle Ages. Much like people today who speak in sports metaphors, the people of medieval Europe related life to chess, making comparisons on and off the board to war, politics, love, and the social order. In this collection of essays, scholars investigate chess texts from various European traditions and make the case for seeing chess as an important key to understanding medieval culture.