For earlier medieval Christians, the Bible was the book of guidance above all others, and the route to religious knowledge, used for all kinds of practical purposes, from divination to models of government in kingdom or household. This book's focus is on how medieval people accessed Scripture by reading, but also by hearing and memorizing sound-bites from the liturgy, chants and hymns, or sermons explicating Scripture in various vernaculars. Time, place and social class determined access to these varied forms of Scripture. Throughout the earlier medieval period, the Psalms attracted most readers and searchers for meanings. This book's contributors probe readers' motivations, intellectual resources and religious concerns. They ask for whom the readers wrote, where they expected their readers to be located and in what institutional, social and political environments they belonged; why writers chose to write about, or draw on, certain parts of the Bible rather than others, and what real-life contexts or conjunctures inspired them; why the Old Testament so often loomed so large, and how its law-books, its histories, its prophetic books and its poetry were made intelligible to readers, hearers and memorizers. This book's contributors, in raising so many questions, do justice to both uniqueness and diversity.

In these essays Carolingian government is explored through the workings of courts and assemblies; through administrative texts; through contemporaries' historical writing; through the rituals, looking back to Roman times and reflecting the long continuity of administration in the areas constituting Francia that supplemented and reinforced social and political solidarities; and through the ideological and material dilemmas confronted by ninth-century churchmen: the material wealth of the church, a necessary precondition to its influence, attracted a variety of private interests that inhibited its ability to perform its public duty.
Janet Nelson extends her perspective to include the settlement of disputes, often without recourse to courts or to conflict, and the application of law. An introduction sets Francia in context and outlines its main features. More recent work on gender history is represented here by studies of the political, intellectual and religious activities of women in the Frankish world. Although circumscribed, the activities of women acting on their own will can be clearly detected. While the male authorship of nearly all early medieval texts has usually been taken for granted, Janet Nelson makes a case for the possibility that a number were written by women.

For earlier medieval Christians, the Bible was the book of guidance above all others, and the route to religious knowledge, used for all kinds of practical purposes, from divination to models of government in kingdom or household. This book's focus is on how medieval people accessed Scripture by reading, but also by hearing and memorizing sound-bites from the liturgy, chants and hymns, or sermons explicating Scripture in various vernaculars. Time, place and social class determined access to these varied forms of Scripture. Throughout the earlier medieval period, the Psalms attracted most readers and searchers for meanings. This book's contributors probe readers' motivations, intellectual resources and religious concerns. They ask for whom the readers wrote, where they expected their readers to be located and in what institutional, social and political environments they belonged; why writers chose to write about, or draw on, certain parts of the Bible rather than others, and what real-life contexts or conjunctures inspired them; why the Old Testament so often loomed so large, and how its law-books, its histories, its prophetic books and its poetry were made intelligible to readers, hearers and memorizers. This book's contributors, in raising so many questions, do justice to both uniqueness and diversity.