LITMIR.BIZ

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From its creation in the early fourteenth century to its dissolution in the sixteenth, the nunnery at Dartford was among the richest in England. Although obliged to support not only its own community but also a priory of Dominican friars at King's Langley, Dartford prospered. Records attest to the business skill of the Dartford nuns, as they managed the house's numerous holdings of land and property, together with the rents and services owed them. That the Dartford nuns were capable businesswomen is not surprising, since the house was also a center of female education. For Nancy Bradley Warren, the story of Dartford exemplifies the vibrancy of nuns' material and spiritual lives in later medieval England. Revising the long-held view that fourteenth- and fifteenth-century English nunneries were impoverished both financially and religiously, Warren clarifies that the women in female monastic communities like Dartford were not woefully incompetent at managing their affairs. Instead, she reveals the complex role of female monasticism in diverse systems of production and exchange. Like the nuns at Dartford, women religious in late medieval England were enmeshed in material, symbolic, political, and spiritual economies that were at times in harmony and at other times in conflict with each other. Building on emerging cross-disciplinary trends in feminist scholarship on medieval religion, Warren extends ongoing debates about textual and economic constructions of women's identities to the rarely considered evidence of monastic theory and practice. To this end, Spiritual Economies emphasizes that the cloister was not impermeable. As worldly forces such as economic trends and political conflicts affected life in the nunneries, so too did religious practices have political impact. In breaking down the convent wall, Warren also succeeds in breaching the boundaries separating the material and the symbolic, the religious and the secular, the literary and the historical. She turns to a wide range of sources—from legislative texts, court records, and financial accounts to devotional treatises and political propaganda—to explore the centrality of female monasticism to the flowering of female spirituality and to the later Middle Ages at large.

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The institution of marriage is commonly thought to have fallen into crisis in late medieval northern France. While prior scholarship has identified the pervasiveness of clandestine marriage as the cause, Sara McDougall contends that the pressure came overwhelmingly from the prevalence of remarriage in violation of the Christian ban on divorce, a practice we might call «bigamy.» Throughout the fifteenth century in Christian Europe, husbands and wives married to absent or distant spouses found new spouses to wed. In the church courts of northern France, many of the individuals so married were criminally prosecuted. In Bigamy and Christian Identity in Late Medieval Champagne , McDougall traces the history of this conflict in the diocese of Troyes and places it in the larger context of Christian theology and culture. Multiple marriage was both inevitable and repugnant in a Christian world that forbade divorce and associated bigamy with the unchristian practices of Islam or Judaism. The prevalence of bigamy might seem to suggest a failure of Christianization in late medieval northern France, but careful study of the sources shows otherwise: Clergy and laity alike valued marriage highly. Indeed, some members of the laity placed such a high value on the institution that they were willing to risk criminal punishment by entering into illegal remarriage. The risk was great: the Bishop of Troyes's judicial court prosecuted bigamy with unprecedented severity, although this prosecution broke down along gender lines. The court treated male bigamy, and only male bigamy, as a grave crime, while female bigamy was almost completely excluded from harsh punishment. As this suggests, the Church was primarily concerned with imposing a high standard on men as heads of Christian households, responsible for their own behavior and also that of their wives.

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While the late Anglo-Saxons rarely recorded saints' posthumous miracles, a shift occurred as monastic writers of the late eleventh and twelfth centuries started to preserve hundreds of the stories they had heard of healings, acts of vengeance, resurrections, recoveries, and other miraculous deeds effected by their local saints. Indeed, Rachel Koopmans contends, the miracle collection quickly became a defining genre of high medieval English monastic culture. Koopmans surveys more than seventy-five collections and offers a new model for understanding how miracle stories were generated, circulated, and replicated. She argues that orally exchanged narratives carried far more propagandistic power than those preserved in manuscripts; stresses the literary and memorial roles of miracle collecting; and traces changes in form and content as the focus of the collectors shifted from the stories told by religious colleagues to those told by lay visitors to their churches. Wonderful to Relate highlights the importance of the two massive collections written by Benedict of Peterborough and William of Canterbury in the wake of the murder of Thomas Becket in 1170. Koopmans provides the first in-depth examination of the creation and influence of the Becket compilations, often deemed the greatest of all medieval miracle collections. In a final section, she ponders the decline of miracle collecting in the thirteenth century, which occurred with the advent of formalized canonization procedures and theological means of engaging with the miraculous.

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Despite the recent outpouring of scholarship on Piers Plowman , Lawrence Warner contends, we know much less about the poem's production, transmission, and readership than one might think. When did William Langland write each of the three versions of the poem, and when did they enter wide circulation? What role did scribes and other agents play in these processes? The Lost History of «Piers Plowman» engages with these questions to bring about a fundamental shift in our understanding of the genesis and development of the Middle English poem. According to received history, the poem exists in three distinct, chronological versions, the A, B, and C texts, with most scholars agreeing that Langland completed the B text—the version most familiar to modern readers—around 1377-78. Challenging much of the prevalent wisdom about the poem, Warner argues that the received B text is not an integral poem aligned with a single author but, rather, two groups of manuscripts, each of which, because of scribal activities, takes on varying amounts of what we now call C version matter. Through close textual analysis, he reveals that the B text is a conflation of an ur-B text with a collection of passages that belong to the C version of circa 1390, demonstrating that the circulation of the C text actually predates that of the B. The Lost History of «Piers Plowman» is a groundbreaking and provocative work that establishes an entirely new paradigm for the study of one of the central works of Middle English literature. It will be of interest to scholars and students of textual studies, editorial theory, and medieval history.

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By the end of the Middle Ages, the ius commune—the combination of canon and Roman law—had formed the basis for all law in continental Europe, along with its patriarchal system of categorizing women. Throughout medieval Europe, women regularly found themselves in court, suing or being sued, defending themselves against criminal accusations, or prosecuting others for crimes committed against them or their families. Yet choosing to litigate entailed accepting the conceptual vocabulary of the learned law, thereby reinforcing the very legal and social notions that often subordinated them. In The Measure of Woman Marie A. Kelleher explores the complex relationship between women and legal culture in Spain's Crown of Aragon during the late medieval period. Aragonese courts measured women according to three factors: their status in relation to men, their relative sexual respectability, and their conformity to ideas about the female sex as a whole. Yet in spite of this situation, Kelleher argues, women were able to play a crucial role in shaping their own legal identities while working within the parameters of the written law. The Measure of Woman reveals that women were not passive recipients—or even victims—of the legal system. Rather, medieval women actively used the conceptual vocabulary of the law, engaging with patriarchal legal assumptions as part of their litigation strategies. In the process, they played an important role in the formation of a gendered legal culture that would shape the lives of women throughout Western Europe and beyond for centuries to come.

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The thirteenth century marks a turning point in the history of the western Mediterranean. The armies of Castile and Aragon won significant and decisive victories over Muslims in Iberia and took over a number of important cities including Cordoba, Seville, Jaen, and Murcia. Chased out of their native cities, a large number of Andalusis migrated to Ifr&#299qiyā in northern Africa. There, a newly founded Hafsid dynasty (1229-1574) welcomed members of the Andalusi elite and showered them with honors and high positions at court. While historians have tended to conceive of Ifr&#299qiyā as a region ruled by the Hafsids, Ramzi Rouighi argues in The Making of a Mediterranean Emirate that the Andalusis who joined the Hafsid court supported economic arrangements and political relationships that effectively prevented regional integration from taking place during this period. Rouighi examines an array of documentary, literary, and legal sources to argue that Ifr&#299qiyā was integrated neither politically nor economically and that, consequently, it was not a region in a meaningful sense. Through a close reading of narrative sources, especially historical chronicles, Rouighi further argues that the emergence in the late fourteenth century of the political ideology of Emirism accounts for the representation of the rule of the Hafsid dynasty over cities as its rule over the whole of Ifr&#299qiyā. Setting the activities of Andalusis such as the celebrated historian Ibn Khaldūn (1332-1406) in relation to specific political, economic, and intellectual developments in Ifr&#299qiyā, The Making of a Mediterranean Emirate proposes a counter to the dynastic-centric view of the period that pervades medieval sources and continues to inform most modern generalizations about the Maghrib and the Mediterranean.

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