The mendicant orders-Augustinians, Carmelites, Dominicans, Franciscans, and several other groups-spread across Europe apace from the early thirteenth century, profoundly influencing numerous aspect of medieval life. But alongside their tremendous success, their members (friars) also encountered derision, scorn, and even violence. Such opposition, generally known as antifraternalism, is often seen as an ecclesiastical in-house affair or an ideological response to the brethren's laxity: both cases registering a moral decline symptomatic of a decadent church. Challenging the accuracy of these views, Geltner contends that the phenomenon exhibits a breadth of scope that on the one hand pushes it far beyond its accustomed boundaries, and on the other supports only tenuous links with Reformation or modern forms of anticlericalism. Drawing from numerous sources, from theological treatises to poetry and criminal court records, Guy Geltner shows that people from all walks of life lambasted and occasionally assaulted the brethren, orchestrating detailed scenes of urban violence in the process. Their myriad motivations and diverse goals preclude us from associating antifraternalism with any one ideology or agenda, let alone allow us to brand many of its proponents as religious reformers. At the same time, he demonstrates the friars' active role in forging a medieval antifraternal tradition, not only by deviating from their founders' paths to varying degrees, but also by chronicling their suffering inter fideles and thus incorporating it into the orders' identity as the vanguard of Christianity. In doing so, Geltner illuminates a major chapter in Europe's social, urban, and religious history.

Corporal punishment is often seen as a litmus test for a society's degree of civilization. Its licit use purports to separate modernity from premodernity, enlightened from barbaric cultures. As Geltner argues, however, neither did the infliction of bodily pain typify earlier societies nor did it vanish from penal theory, policy, or practice. Far from displaying a steady decline that accelerated with the Enlightenment, physical punishment was contested throughout Antiquity and the Middle Ages, its application expanding and contracting under diverse pressures. Moreover, despite the integration of penal incarceration into criminal justice systems since the nineteenth century, modern nation states and colonial regimes increased rather than limited the use of corporal punishment. Flogging Others thus challenges a common understanding of modernization and Western identity and underscores earlier civilizations' nuanced approaches to punishment, deviance, and the human body. Today as in the past, corporal punishment thrives due to its capacity to define otherness efficiently and unambiguously, either as a measure acting upon a deviant's body or as a practice that epitomizes - in the eyes of external observers - a culture's backwardness.

The modern prison is commonly thought to be the fruit of an Enlightenment penology that stressed man's ability to reform his soul. "The Medieval Prison" challenges this view by tracing the institution's emergence to a much earlier period beginning in the late thirteenth century, and in doing so provides a unique view of medieval prison life.

G. Geltner carefully reconstructs life inside the walls of prisons in medieval Venice, Florence, Bologna, and elsewhere in Europe. He argues that many enduring features of the modern prison--including administration, finance, and the classification of inmates--were already developed by the end of the fourteenth century, and that incarceration as a formal punishment was far more widespread in this period than is often realized. Geltner likewise shows that inmates in medieval prisons, unlike their modern counterparts, enjoyed frequent contact with society at large. The prison typically stood in the heart of the medieval city, and inmates were not locked away but, rather, subjected to a more coercive version of ordinary life. Geltner explores every facet of this remarkable prison experience--from the terror of an inmate's arrest to the moment of his release, escape, or death--and the ways it was viewed by contemporary observers.

"The Medieval Prison" rewrites penal history and reveals that medieval society did not have a "persecuting mentality" but in fact was more nuanced in defining and dealing with its marginal elements than is commonly recognized.

The modern prison is commonly thought to be the fruit of an Enlightenment penology that stressed man's ability to reform his soul. "The Medieval Prison" challenges this view by tracing the institution's emergence to a much earlier period beginning in the late thirteenth century, and in doing so provides a unique view of medieval prison life.

G. Geltner carefully reconstructs life inside the walls of prisons in medieval Venice, Florence, Bologna, and elsewhere in Europe. He argues that many enduring features of the modern prison--including administration, finance, and the classification of inmates--were already developed by the end of the fourteenth century, and that incarceration as a formal punishment was far more widespread in this period than is often realized. Geltner likewise shows that inmates in medieval prisons, unlike their modern counterparts, enjoyed frequent contact with society at large. The prison typically stood in the heart of the medieval city, and inmates were not locked away but, rather, subjected to a more coercive version of ordinary life. Geltner explores every facet of this remarkable prison experience--from the terror of an inmate's arrest to the moment of his release, escape, or death--and the ways it was viewed by contemporary observers.

"The Medieval Prison" rewrites penal history and reveals that medieval society did not have a "persecuting mentality" but in fact was more nuanced in defining and dealing with its marginal elements than is commonly recognized.