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Melding evolutionary theory and both animal and human ethology together with descriptive historical research on a typical Tuscan village in the Seventeenth century, this title explains the good reasons individuals had for behaving in ways that now seem strange to us

Introduction: Divine Violence: From the Ancient Near East to the Assault on the United States CapitolMatthew Rowley"Words that supply Valour": God, Warfare, and the Rhetoric of Persuasion in Carolingian History WritingRobert EvansBearded Ghosts and Holy Visions: Miracles, Manliness and Clerical Authority on the First CrusadeNatasha HodgsonNarrating ⁰́₈New Wonders⁰́₉: Divine Agency, Crusade, and Afonso I of Portugal⁰́₉s 1147 Conquest of Santar©♭mBeth C. SpaceyMiracles, Divine Agency, and Christian-Muslim Diplomacy During the CrusadesScott MoynihanDivining God⁰́₉s Favour and Diverting His Wrath: Supernatural Intervention in the Hussite Wars under Jan ¿ưi¿ℓka, 1419⁰́₃1424Andrew K. DeatonThe Sword of God: Tyrannicide as a Providential and Miraculous Event from Medieval Debates to Early Modern Religious ConflictsJulien Le MauffThe place of miraculous images/icons in the confrontation between Christian confessions in the Polish-Lithuanian Commonwealth at the end of the Sixteenth to Seventeenth CenturiesVolha BarysenkaProvidence and Conscience During the Cromwellian Conquest of Scotland, 1650⁰́₃53Calum S. Wright⁰́₈Universal martyrdom⁰́₉: Resistance and Religion in 1650s IrelandJoan RedmondAuthority, Toleration and Miracles in the Writings of Roger Williams, Thomas Hobbes and John LockeMatthew Rowley⁰́₈Our Almighty God is the Over-ruling Generalissimo⁰́₉: Teaching and Experiencing God in the British Army, 1688⁰́₃1714Ping LiaoImmanent Power and the Conversion of KingsAlan StrathernPointillist Proofs of Divine Agency in WarMatthew Rowley

ABSTRACTPhilanthropy was enduring in early modern Europe. For centuries local charities gave small sums that helped many people to survive. Such charity can be studied from below, from the persepective of survival strategies, and from above, from the perspective of social control, but it can also be studied as scholars of philanthropic studies do for contemporary societies. This article does the latter. It pays attention to benefactors and benefactions; how many people gave and who were they?; when, where and what did benefactors give, and what were their motives? The article places an in-depth study of Amsterdam from the late sixteenth to the end of the eighteenth century in the context of the literature on early modern European philanthropy.

The majority of European early modern empires - the Castilian, French, Dutch, and English/British - developed practices of jurisdictional accumulation, distinguished by the three categories of extensions, transports, and transplants of authority. This book is concerned with various diplomatic and colonial agents which enabled the transports and transplants of sovereign authority. Through historical analyses of ambassadors and consuls in the Mediterranean based on primary and secondary material, and on the empires' Atlantic imperial expansions and conquests, the book makes a major analytical contribution to historical sociology. As an interdisciplinary exercise in conceptual innovation based on a Political Marxist framework and its concept of social property relations, the book goes beyond common binaries in both conventional and critical histories. The new concept of jurisdictional accumulation brings ambassadors, consuls, merchants, and lawyers out of the shadows of empire and onto the main stage of the construction of modern international relations and international law

Today, friendship, love and sexuality are mostly viewed as private, personal and informal relations. In the mediaeval and early modern period, just like in ancient times, this was different. The classical philosophy of friendship (Aristotle) included both friendship and love in the concept of philia. It was also linked to an argument about the virtues needed to become an excellent member of the city state. Thus, close relations were not only thought to be a matter of pleasant gatherings in privacy, but just as much a matter of ethics and politics.What, then, happened to the classical ideas of close relations when they were transmitted to philosophers, clerical and monastic thinkers, state officials or other people in the medieval and early modern period? To what extent did friendship transcend the distinctions between private and public that then existed? How were close relations shaped in practice? Did dialogues with close friends help to contribute to the process of subject-formation in the Renaissance and Enlightenment? To what degree did institutions of power or individual thinkers find it necessary to caution against friendship or love and sexuality?