The De Europae dissidiis et republica (On Conflicts in Europe and on the Commonwealth) is a collection published by Vives in 1526 that has been called his "summa politica." It contains five letters, to Henry VIII and three prelates including Cardinal Wolsey; a Lucian-style underworld satire on European wars and the Turkish threat; and Latinizations of two political speeches by Isocrates. It counsels the pursuit of peace following Christian principles, but it also explores the possibility of an aggressive war against the Turks as the means of unifying and saving European Christendom. It urges the calling of a council to deal with Luther. We present critical Latin texts and, for the first time, English translations, with introduction and notes.

Surely, Christian history in Germany principally followed the outlines of a Catholic and Protestant narrative, right? On the contrary, for Hesse, Hanau, and Fulda this dominant framework largely obscures the historical experience of most Christians, specifically rural Christians. The rural Christian narrative, animated for more than a millennium by agricultural and communal forces, principally followed an indigenous path characterized by long-term surges and setbacks. This path eventually bifurcated not in the 1517-1648 period but rather in the wake of the 1648 Peace of Westphalia, and it did so not into Catholic and Protestant storylines but rather into those Christian corpora (Gemeinden) which maintained their local civil-sacred unity into the twentieth century and those which lost that unity after succumbing to Westphalia's divisive effects.

Circa AD 750, both the Islamic world and western Europe underwent political revolutions; these raised to power, respectively, the 'Abbasid and Carolingian dynasties. The eras thus inaugurated were similar not only in their chronology, but also in the foundational role each played in its respective civilization, forming and shaping enduring religious, cultural, and societal institutions. The 'Abbasid and Carolingian Empires: Studies in Civilizational Formation, is the first collected volume ever dedicated specifically to comparative Carolingian-'Abbasid history. In it, editor D.G. Tor brings together essays from some of the leading historians in order to elucidate some of the parallel developments in each of these civilizations, many of which persisted not only throughout the Middle Ages, but to the present day. Contributors are: Michael Cook, Jennifer R. Davis, Robert Gleave, Eric J. Goldberg, Minoru Inaba, Jurgen Paul, Walter Pohl, D.G. Tor and Ian Wood.

Animal Companions explores how eighteenth-century British society perceived pets and the ways in which conversation about them reflected and shaped broader cultural debates. While Europeans kept pets long before the eighteenth century, many believed that doing so was at best frivolous and at worst downright dangerous. Ingrid Tague argues that for Britons of the eighteenth century, pets offered a unique way to articulate what it meant to be human and what society ought to look like. With the dawn of the Enlightenment and the end of the Malthusian cycle of dearth and famine that marked previous eras, England became the wealthiest nation in Europe, with a new understanding of religion, science, and non-European cultures and unprecedented access to consumer goods of all kinds. These transformations generated excitement and anxiety that were reflected in debates over the rights and wrongs of human-animal relationships. Drawing on a broad array of sources, including natural histories, periodicals, visual and material culture, and the testimony of pet owners themselves, Animal Companions shows how pets became both increasingly visible indicators of spreading prosperity and catalysts for debates about the morality of the radically different society emerging in eighteenth-century Britain.

This book discusses the "long fifteenth century" in Iberian history, between the 1391 pogroms and the forced conversions of Aragonese Muslims in 1526, a period characterized by persecutions, conversions and social violence, on the one hand, and cultural exchange, on the other. It was a historical moment of unstable religious ideas and identities, before the rigid turn taken by Spanish Catholicism by the middle of the sixteenth century; a period in which the physical and symbolic borders separating the three religions were transformed and redefined but still remained extraordinarily porous. The collection argues that the aggressive tone of many polemical texts has until now blinded historiography to the interconnected nature of social and cultural intimacy, above all in dialogue and cultural transfer in later medieval Iberia. Contributors are Ana Echevarria, Gad Freudenthal, Mercedes Garcia-Arenal, Maria Laura Giordano, Yonatan Glazer-Eytan, Eleazar Gutwirth, Felipe Pereda, Rosa M. Rodriguez Porto, Katarzyna K. Starczewska, John Tolan, Gerard Wiegers, and Yosi Yisraeli.

The year is 1932. In Rome, the Fascist leader Benito Mussolini unveils a giant obelisk of white marble, bearing the Latin inscription MVSSOLINI DVX. Invisible to the cheering crowds, a metal box lies immured in the obelisk's base. It contains a few gold coins and, written on a piece of parchment, a Latin text: the Codex fori Mussolini. What does this text say? Why was it buried there? And why was it written in Latin? The Codex, composed by the classical scholar Aurelio Giuseppe Amatucci (1867-1960), presents a carefully constructed account of the rise of Italian Fascism and its leader, Benito Mussolini. Though written in the language of Roman antiquity, the Codex was supposed to reach audiences in the distant future. Placed under the obelisk with future excavation and rediscovery in mind, the Latin text was an attempt at directing the future reception of Italian Fascism. This book renders the Codex accessible to scholars and students of different disciplines, offering a thorough and wide-ranging introduction, a clear translation, and a commentary elucidating the text's rhetorical strategies, historical background, and specifics of phrasing and reference. As the first detailed study of a Fascist Latin text, it also throws new light on the important role of the Latin language in Italian Fascist culture.