The present study begins with a discussion of the different forms of non-verbal communication used in early medieval monastic communities, with an emphasis on the sources for the use of sign language among Cluniac monks.
If you’re passing through London and want something to do that is very quick, free, and historical, check out this great little Magna Carta exhibit at Burlington House hosted by the Society of Antiquaries of London.
‘His face sadder, his look harsher, his speech more bitter, his movements slower…’ He was going from bad to worse.
This thesis expands how the medieval monastic family can be understood to parallel the traditional nuclear family founded upon the heterosexual union of husband and wife for the purpose of procreation.
Three fantastic papers on Prosopography from #KZOO2015.
It is a popular story – the teenage son defying his parents and doing something very rebellious. It could be using drugs, getting a tattoo, or falling into with the wrong type of people. Back in the thirteenth-century, the rebellious son might become a Franciscan!
The Chronicle of the thirteenth-century Franciscan friar Salimbene de Adam is filled with an abundance of self-referential passages.
Environmental archaeologist and Professor of Archeology at Reading, Dr. Aleks Pluskowski, examined Malbork and several other sites across Eastern and Northern Europe in his recent paper, The Ecology of Crusading: The Environmental Impact of Holy War, Colonisation, and Religious Conversion in the Medieval Baltic. Pluskowski is keenly interested in the impact the Teutonic Knights and Christian colonisation had on the region. His ambitious 4 year project on the ecological changes in this area recently came to a close at the end of 2014.
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.
St. Augustine’s Abbey can be viewed as a centre of magical studies in the late Middle Ages because of the large and diverse collection of magic texts present in the library, the number of monks interested in unorthodox studies and the ways in which magic was integrated within the monastic context
The rule of the order of the Temple took a traditional monastic attitude towards women, being strongly anti-feminine in tone, and seeing women as contaminating the brothers.
The nun’s crown, a white linen circlet with overlapping bands forming a cross worn over her veil, formed part of the dress of monastic women in northern Germany.
Although they were devout members of a pacifist religion, they were also its dominant military force. By the most basic tenants of Christianity, the Military Orders should never have existed.
This study opens with a historical account of Corbie from its foundation until the reign of Charles the Simple, which clarifies the political importance of the abbey and its relations with rulers and bishops.
In 1482, Catharina Arndes lifted up her skirts in front of the archbishop’s chaplain. She was a respectable townswoman from Hamburg, and her action was carried out in defense of the Cistercian monastery of Harvestehude which was close to the city and where several of Catharina’s nieces lived as nuns.
This dissertation explores the fluid relationship between monastic women and religious orders. I examine the roles of popes and their representatives, governing bodies of religious orders, and the nunneries themselves in outlining the contours of those relationships.
The purpose of this thesis was to explore the possible differences of quality of life in medieval monastic institutions based on the sex of their inhabitants, their location, and/or their ideology.
Various aspects of daily monastic life prepared monks for this primary nightly labor, the emotional and psychological effects of which were probably further heightened by physiological reactions to chronic sleep deprivation.
Another IHR paper, this time, a talk given about Bede’s writing and his interest in the image of the Temple and its relation to Christianity. This paper also examined how Bede’s views shifted over time. How did Bede view Judaism? Was he truly ambivalent?
What makes the case of this cartulary particularly interesting is that the Templar house in Provins was not established until 1193, sixty years after André’s gift. In 1133, there were no Templars living in Champagne at all.
The Sword Brothers at War: Observations on the Military Activity of the Knighthood of Christ in the Conquest of Livonia and Estonia (1203–1227)
The Knighthood of Christ of Livonia (Militia Christi de Livonia) was the first of the medieval military religious orders to be founded for service outside the Holy Land and Iberia, and thus the first one to be actively involved in warfare anywhere in northern Europe.
My interview with fiction author, SD Sykes about her fantastic medieval crime novel, Plague Land.
Latin Patrons, Greek Fathers: St Bartholomew of Simeri and Byzantine Monastic Reform in Norman Italy, 11th-12th Centuries
St Bartholomew of Simeri (ca. 1050-1130), a Greek monastic founder and reformer from Calabria, saw the effective end of Byzantine imperial power in southern Italy in 1071, the conquest of Muslim Palermo by Robert Guiscard the following year, and the rise of the Norman kingdom of Roger II at the end of his life.