A biography of the 15th Century Prince of Romania, Vlad Dracula (1431-1476), nicknamed the Impale and on whom Bram Stoker based his fictional character. It covers his career as ruler of Wallachia, terror of Transylvania and crusader against the Turks and examines how closely he compares to his fictional counterpart. It shows 'Vlad the Impaler' to be a man as extraordinary in his political and crusading abilities as he was in his evil. Considered a hero by the Pope and his fellow Romanians whom he liberated from the Turks and generations of Russian Turks studied accounts of his political genius and used his regime as a model for their own. Yet despite all these things Vlad is remembered chiefly for his crimes, excessive in both nature and number. The 'Impaler' got his name for protecting his capital from the Turks by constructiong "a forest of the impaled". Only in the context of his times - a time of plague, the beginning of the Renaissance, of cut-throat politics and conflict between East and West - can one understand fully the many faces of Dracula. In this definitive biography covering Vlad Dracula's life and subsequent legend, readers will discover that life can truly be more terrifying than fiction.

'Compulsively readable' (History), this is the first volume in a series that details the long and violent endeavour of the English to dismember Europe's strongest state, a succession of wars that is one of the seminal chapters in European history. Beginning with the funeral of Charles IV of France in 1328, it follows the Hundred Years War up to the surrender of Calais in 1347. It traces the early humiliations and triumphs of Edward III: the campaigns of Sluys, Crecy and Calais, which first made his name as a war leader and the reputation of his subjects as the most brutally effective warriors of their time. Trial by Battle is an account of the events of a pivotal period in both French and British history, from Wolfson History Prize-winning author and historian Jonathan Sumption. "A new and immensely impressive history of the war." (Daily Telegraph).

The reign of Alfonso VII occupied more than a quarter century during which the political landscape of medieval Spain was altered significantly. It was marked by the enhancement of royal administration, an increased papal intervention in the affairs of the peninsular church, and the development of the church's territorial structure.

With the publication of The Kingdom of Leon-Castilla Under King Alfonso VII, 1126-1157, Bernard Reilly completes a detailed, three-part history of the largest of the Christian states of the Iberian peninsula from the mid-eleventh through the mid-twelfth century. Like his earlier books on the reigns of Queen Urraca and King Alfonso VI, this will no doubt be an essential resource for all students of European and Spanish history and to anyone investigating the antecedents of Castile's eventual preeminence in Iberian affairs.

"The enigmatic link between the natural and artistic beauty that is to be contemplated but not eaten, on the one hand, and the eucharistic beauty that is both seen (with the eyes of faith) and eaten, on the other, intrigues me and inspires this book. One cannot ask theo-aesthetic questions about the Eucharist without engaging fundamental questions about the relationship between beauty, art (broadly defined), and eating." from Eating BeautyIn a remarkable book that is at once learned, startlingly original, and highly personal, Ann W. Astell explores the ambiguity of the phrase "eating beauty." The phrase evokes the destruction of beauty, the devouring mouth of the grave, the mouth of hell. To eat beauty is to destroy it. Yet in the case of the Eucharist the person of faith who eats the Host is transformed into beauty itself, literally incorporated into Christ. In this sense, Astell explains, the Eucharist was "productive of an entire 'way' of life, a virtuous life-form, an artwork, with Christ himself as the principal artist." The Eucharist established for the people of the Middle Ages distinctive schools of sanctity Cistercian, Franciscan, Dominican, and Ignatian whose members were united by the eucharistic sacrament that they received. Reading the lives of the saints not primarily as historical documents but as iconic expressions of original artworks fashioned by the eucharistic Christ, Astell puts the "faceless" Host in a dynamic relationship with these icons. With the advent of each new spirituality, the Christian idea of beauty expanded to include, first, the marred beauty of the saint and, finally, that of the church torn by division an anti-aesthetic beauty embracing process, suffering, deformity, and disappearance, as well as the radiant lightness of the resurrected body. This astonishing work of intellectual and religious history is illustrated with telling artistic examples ranging from medieval manuscript illuminations to sculptures by Michelangelo and paintings by Salvador Dali. Astell puts the lives of medieval saints in conversation with modern philosophers as disparate as Simone Weil and G. W. F. Hegel."

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 pre-history 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. indistinguishable, a highly ambiguous set of bodily features and behaviours 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.

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 ever changing 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 Ermengard roamed Occitania receiving oaths of fidelity, negotiating treaties, set thing 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.

Russia's ever-expanding imperial boundaries encompassed diverse peoples and religions. Yet Russian Orthodoxy remained inseparable from the identity of the Russian empire-state, which at different times launched conversion campaigns not only to "save the souls" of animists and bring deviant Orthodox groups into the mainstream, but also to convert the empire's numerous Muslims, Buddhists, Jews, Catholics, and Uniates.

This book is the first to investigate the role of religious conversion in the long history of Russian state building. How successful were the Church and the state in proselytizing among religious minorities? How were the concepts of Orthodoxy and Russian nationality shaped by the religious diversity of the empire? What was the impact of Orthodox missionary efforts on the non-Russian peoples, and how did these peoples react to religious pressure? In chapters that explore these and other questions, this book provides geographical coverage from Poland and European Russia to the Caucasus, Central Asia, Siberia, and Alaska.

The editors' introduction and conclusion place the twelve original essays in broad historical context and suggest patterns in Russian attitudes toward religion that range from attempts to forge a homogeneous identity to tolerance of complexity and diversity.

Contributors Eugene Clay, Arizona State University; Robert P. Geraci, University of Virginia; Sergei Kan, Dartmouth College; Agnes Kefeli, Arizona State University; Shoshana Keller, Colgate University; Michael Khodarkovsky, Loyola University, Chicago; John D. Klier, University College, London; Georg Michels, University of California, Riverside; Firouzeh Mostashari, Regis College; Dittmar Schorkowitz, Free University, Berlin; Theodore Weeks, Southern Illinois University; Paul W. Werth, University of Nevada, Las Vegas"

B. Netanyahu, one of the world's foremost medievalists, has made a lifelong project of studying the historical evolution of Marranism and seeking to ascertain the genesis of the Spanish Inquisition. In this seminal work, which opened an ongoing debate on the nature of conversion and belief in late medieval Spain, Netanyahu analyzes evidence on the Marranos contained in the Hebrew sources.

For this new edition, Netanyahu has revised and updated the book throughout and added a lengthy postscript in which he reconsiders the Marranos in light of the scholarship that has appeared since publication of the second edition in 1973.

"This book's revolutionary thesis dispels the romanticized heroic image of the Marrano found in Jewish literary and historical annals", says Isaac Barzilay, Professor Emeritus at Columbia University. "Netanyahu's conception of the Marranos is of a people whose majority hardly resisted assimilation to Spanish culture and Christianity. Consequently, he unhesitatingly rejects the Inquisition's claim that it was established for the sole purpose of preserving the integrity of Christianity against the undermining effects of Marranism".

In this book, Thomas Spaccarelli argues that the Escorial codex usually published and studied as nine separate saints' lives and romances is in fact a unified and organized whole. He shows how the codex is intimately related to the pilgrimage route to Santiago de Compostela and to the religious, literary, and artistic traditions associated with it. Spaccarelli elucidates the Libro's ideology of pilgrimage.

Medieval society was dominated by its knights and nobles. The literature created in medieval Europe was primarily a literature of knightly deeds and the modern imagination has also been captured by these leaders and warriors. This book explores the nature of the nobility, focusing on France in the High Middle Ages (11th-13th centuries). Constance Brittain Bouchard examines their families; their relationships with peasants, townspeople and clerics; and the images of them fashioned in medieval literary texts. She incorporates throughout a consideration of noble women and the nobility's attitude toward women.

James B. Given analyzes the inquisition in one French region in order to develop a sociology of medieval politics. Established in the early thirteenth century to combat widespread popular heresy, inquisitorial tribunals identified, prosecuted, and punished heretics and their supporters. The inquisition in Languedoc was the best documented of these tribunals because the inquisitors aggressively used the developing techniques of writing and record keeping to build cases and extract confessions.

Using a Marxist and Foucauldian approach, Given focuses on three inquiries: what techniques of investigation, interrogation, and punishment the inquisitors worked out in the course of their struggle against heresy; how the people of Languedoc responded to the activities of the inquisitors; and what aspects of social organization in Languedoc either facilitated or constrained the work of the inquisitors. Punishments not only inflicted suffering and humiliation on those condemned, he argues, but also served as theatrical instruction for the rest of society about the terrible price of transgression. Through a careful pursuit of these inquires, Given elucidates medieval society's contribution to the modern apparatus of power.

Each volume includes all the necessary materials for the comprehensive study of a work of art: An illustration section showing the complete work of art, details, preliminary studies, and iconographic sources; An introductory essay by the editor; Documents and literary sources; Critical essays from the art-historical literature.

Mont Saint Michel and Chartres is a record not of a literal jouney but of a meditative journey across time and space into the medieval imagination. Using the architecture, sculpture, and stained glass of the two locales as a starting point, Adams breathes life into what others might see merely as monuments of a past civilization. With daring and inventive conceits, Adams looks at the ordinary people, places, and events in the context of the social conventions and systems of thought and belief of the thirteenth century turning the study of history into a kind of theater.

As Raymond Carney discusses in his introduction, Adams' freeedom from the European traditions of study lends an exuberance--and puckish wit--to his writings.

Proposing that people lived (and live) in "emotional communities" each having its own particular norms of emotional valuation and expression Barbara H. Rosenwein here discusses some instances from the Early Middle Ages. Drawing on extensive microhistorical research, as well as cognitive and social constructionist theories of the emotions, Rosenwein shows that different emotional communities coexisted, that some were dominant at times, and that religious beliefs affected emotional styles even as those styles helped shape religious expression.

This highly original book is both a study of emotional discourse in the Early Middle Ages and a contribution to the debates among historians and social scientists about the nature of human emotions. Rosenwein explores the character of emotional communities as discovered in several case studies: the funerary inscriptions of three different Gallic cities; the writings of Pope Gregory the Great; the affective world of two friends, Gregory of Tours and Venantius Fortunatus; the Neustrian court of Clothar II and his heirs; and finally the tumultuous period of the late seventh century. In this essay, the author presents a new way to consider the history of emotions, inviting others to continue and advance the inquiry.

For medievalists, early modernists, and historians of the modern world, the book will be of interest for its persuasive critique of Norbert Elias's highly influential notion of the "civilizing process." Rosenwein's notion of emotional communities is one with which all historians and social scientists working on the emotions will need to contend."

Of all the great seafaring vessels of the Age of Discovery, not one has been recovered or even - given the lack of detailed contemporary descriptions - accurately represented. Then, in the mid-1990s, a sunken ship was found in a small, shallow gulf off the coast of Panama. Chronicling both dramatic history and present-day archaeological adventures, Klaus Brinkbaumer and Clemens Hoges reveal this artefact to be not only the oldest shipwreck ever recovered in the Western Hemisphere but also very likely the remains of the Vizcaina, one of the ships Christopher Columbus took on his last trip to the New World. "The Voyage of the Vizcaina" gives us an exciting tale of exploration and discovery, and the startling truths behind Columbus' final attempt to reach the East by going west.

"Marion Meade has told the story of Eleanor, wild, devious, from a thoroughly historical but different point of view: a woman's point of view."—Allene Talmey, Vogue.

'Por que la civilizacion europea evoluciono como lo hizo? 'Por que fue tan diferente de la de Rusia, el mundo islamico y otras regiones del orbe? En este volumen Antony Black analiza algunas de las razones, estudiando las ideas acerca del Estado, la ley, el ejercicio del poder, la representacion de la comunidad y el derecho a la autoadministracion, y estudia como, durante un periodo decisivo, estas ideas arraigaron en la conciencia de la gente y fueron articuladas y justificadas por los teoricos. Antony Black subraya la importancia de la distincion entre Iglesia y Estado, asi como del mantenimiento de una sociedad internacional frente a la soberania del Estado independiente. Este libro es la primera exposicion global que utiliza los recientes avances de la metodologia de la historia de las ideas, y esta concebido para su utilizacion en cursos de historia medieval y de historia del pensamiento politico.

Studied almost exclusively as a literary humanist, Nicolas de Clamanges (ca. 1363/1364-1437) was closely involved in the Great Western Schism, French humanism, politics at the University of Paris, and Church reform. Far more than an elegant writer, this Parisian scholar and sometime papal secretary was an important but until now unjustly neglected religious reformer. In Part One of this volume, Christopher M. Bellitto presents a biography of Clamanges' life and a survey of his writings within the multiple contexts in which he operated: schism, Hundred Years' War, Parisian humanism, French civil war. It places his literary images of a troubled Church within the framework of his ideas of the humanism of reform, identifying his great debt to Pauline and Augustinian ideas of the interplay of divine and human activities. Part Two explores Clamanges' normative emphasis on personal reform, which was essentially a via purgativa that drew on monastic piety and late medieval spirituality, especially the imitation of Christ in the Modern Devotion. His was an inside-out reform that radiated from the heart of the individual Christian through the rest of the Church. In Clamanges' writings, we hear the calls for the personal reform of the cleric-in-training ultimately directed toward improvements in the cura animarum and the demand for the renewal of episcopal leadership that were hallmarks of Trent's systematic reform program. This examination of his thought reveals Clamanges to have been in continuity with ancient and medieval Catholic reform ideas that foreshadowed not Luther, but Trent. His spirituality of personal reform may be seen as one bridge over which the Fathers' model of personal reform was passed along from the early Church to the twelfth-century renaissance, and then through the late Middle Ages to early modern Catholicism and the Council of Trent.