If you're an ancient historian, a medievalist, or early modernist, there are so many other amazing pieces and works of art a the Louvre other than these two tourist staples. Here is my list of cool, creepy, unusual and better than the Mona Lisa at the Louvre in Paris.
A peasant is a peasant, is a peasant...or is s/he? Was the life of a peasant who lived in the coastal regions of England the same as that of the peasant who made his livelihood toiling on the land for his local lord?
The journey to the Holy Land by crusaders was often a perilous trip. However, the biggest fear for many crusaders was that the climate would be dangerously hot for them.
These are some of the findings of Joanna Phillips, who spoke earlier this week at the Institute of Historical Research. Her paper, 'Marching on their Stomachs? Crusader Marches to the Holy Land in the Twelfth Century' dealt with issues related to food, health and travel during the crusades in the Eastern Mediterranean.
Everyone has “that” neighbour on their floor, or street who they’d secretly love to move to Mars and never see again. Well, the Early Modern Swedes had a way of dealing with those kinds of nasty neighbours…
It's that time of year again - the mad scramble for the perfect Christmas gift for the historian, nerd, avid reader on your list. Here are a few suggestions for you - new releases for December and January!
I recently visited the British Museum and enjoyed their Witches and Wicked Bodies exhibit which runs until January 11th, 2015. It displays art depicting witches from the middle ages up to the late nineteenth century. This post looks at a few late medieval interpretations of witches and the artists behind these works.
Much scholarship concerning the concept of “companionate” marriage traces its origins to the early modern period as clergymen, especially Protestant ones, began to publish “guides” to the relationships and respective duties of husbands and wives in the 1500s and 1600s.
In 806 a much-discussed silver denarius bearing the likeness of Charlemagne was issued. This is called the “temple-type” coin due to the (as yet unidentified) architectural structure illustrated on the reverse side, and which is explicitly labeled as representing the epitome of “Christian Religion.”
The earliest sources of the history of medieval Flanders do not agree on the origins of the counts. The earliest source, the so-called “Genealogy of Arnold [I],” credibly traces the counts’ origin to Baldwin I “Iron Arm,”...
This study approaches the concept of resistance as a tool for historical analysis during Roman Late Antiquity, especially with respect to the identity construction and the creation of physical or mental borders between Byzantines and Barbarians.
At the outset of his influential study on Rabelais, Mikhail Bakhtin makes an interesting observation. The scholar dedicates several pages to detail how the French author’s critical reception changed over time. Bakhtin illustrates how the attempt to comprehend an author can frequently be stymied by the cultural changes that occur across the centuries.
The literature of the Peasants’ Revolt of 1381, a miscellany of fourteenth-century poetry and prose penned before, during, and after the insurrection, often stresses the importance of literacy to the nonaristocratic population of England.
In 1493 the well-known and controversial Franciscan preacher Bernardino of Feltre gave a series of Lenten sermons to the people of Pavia. On March 11 he dedicated an entire sermon to the necessity of contrition—or perfect sorrow over sin—in the rite of confession.
In a letter written as part of his work for the Irish Department of the Ordnance Survey in 1840, Thomas O’Conor recorded his reaction to a “Sheela- na-gig” sculpture—the image of a naked woman shown exposing her genitalia (fig. 1)—that he saw on the old church at Kiltinane, Co. Tipperary.
Late medieval sources clearly refer to souls, which in traditional folk beliefs were periodically returning to feed and warm themselves by the fires made by the living. This kind of conception can be merged with Slavic eschatology. There is multiple evidence to confirm that belief some form of spirit or soul was spreading amongst the people, who in the early medieval period, bordered directly with Pomerania.
This chapter discusses identity formation in early modern Flanders. It argues that policy makers and their intellectual agents transformed the perception of a province that had been divided by urban rivalries, civil war and conflicts with the Burgundian and Habsburg overlords, into a bastion of the Catholic Counter Reformation with strong ties to the Spanish King and his representatives.