Fruits of the most recent research on the worlds of the eleventh and twelfth centuries. The contributions in this volume illuminate critical aspects of the Anglo-Saxon, Anglo-Norman and Angevin worlds - and more. Essays consider the complexities of the Norman administration in North Africa, the Canterbury primacy controversy through the lens of the relics of St Ouen, and the meanings of natura and divinitas in the works of Bernardus Silvestris. Additional chapters explore cross-cultural definitions of masculinity articulated through the biblical figure of David, the social networks and monastic patronage of the female lords of Braine, and the links between legal classifications of adultery and thirteenth-century fabliaux. The Journal continues its focuson source criticism with explorations of two Italian sources -- a Miscellany from the Piedmontese monastery of Novalesa and an overlooked Venetian source for Byzantine imperial history. A re-assessment of the legal and judicial activities of King Henry I rounds out the volume. Contributors: JASON BAXTER, LUIGI ANDREA BERTO, APRIL HARPER, JOHN HUDSON, RUTH MAZO KARRAS, MATT KING, BRIDGET K. RILEY, EDWARD M. SCHOOLMAN, YVONNE SEALE.

Wide-ranging examination of women's achievements in and influence on many aspects of medieval culture. Medieval women were normally denied access to public educational institutions, and so also denied the gateways to most leadership positions. Modern scholars have therefore tended to study learned medieval women as simply anomalies, and women generally as victims. This volume, however, argues instead for a via media. Drawing upon manuscript and archival sources, scholars here show that more medieval women attained some form of learning than hitherto imagined, and that women with such legal, social or ecclesiastical knowledge also often exercised professional or communal leadership. Bringing together contributors from the disciplines of literature, history and religion, this volume challenges several traditional views: firstly, the still-prevalent idea that women's intellectual accomplishments were limited to the Latin literate. The collection therefore engages heavily with vernacular writings (in Anglo-Saxon, Middle English, French, Dutch, German and Italian), and also with material culture (manuscript illumination, stained glass, fabric and jewelry) for evidence of women's advanced capabilities. But in doing so, the contributors strive to avoid the equally problematic view that women's accomplishments were somehow limited to the vernacular and the material. So several essays examine women at work with the sacred languages of the three Abrahamic traditions (Latin, Arabic and Hebrew). And a third traditional view is also interrogated: that women were somehow more "original" for their lack of learning and and dependence on their mother tongue. Scholars here agree wholeheartedly that women could be daring thinkers in any language; they engage readily with women's learnedness wherever it can be found.

Wide-ranging examination of women's achievements in and influence on many aspects of medieval culture. Medieval women were normally denied access to public educational institutions, and so also denied the gateways to most leadership positions. Modern scholars have therefore tended to study learned medieval women as simply anomalies, and women generally as victims. This volume, however, argues instead for a via media. Drawing upon manuscript and archival sources, scholars here show that more medieval women attained some form of learning than hitherto imagined, and that women with such legal, social or ecclesiastical knowledge also often exercised professional or communal leadership. Bringing together contributors from the disciplines of literature, history and religion, this volume challenges several traditional views: firstly, the still-prevalent idea that women's intellectual accomplishments were limited to the Latin literate. The collection therefore engages heavily with vernacular writings (in Anglo-Saxon, Middle English, French, Dutch, German and Italian), and also with material culture (manuscript illumination, stained glass, fabric and jewelry) for evidence of women's advanced capabilities. But in doing so, the contributors strive to avoid the equally problematic view that women's accomplishments were somehow limited to the vernacular and the material. So several essays examine women at work with the sacred languages of the three Abrahamic traditions (Latin, Arabic and Hebrew). And a third traditional view is also interrogated: that women were somehow more "original" for their lack of learning and and dependence on their mother tongue. Scholars here agree wholeheartedly that women could be daring thinkers in any language; they engage readily with women's learnedness wherever it can be found.