For all historians of this last, most violent, century some concern with matters of war and peace has been unavoidable.
Jan Machielsen’s book is ostensibly the first modern biography of the Jesuit scholar Martin Delrio (1551–1608), a man best known today as the author of the treatise on witchcraft Disquisitiones magicae (‘Investigations into magic’). However, to call this important book a biography does it an injustice, since it is so much more than this.
Scholars of modern Jewish life have largely focused on Jews’ position in the nation-states in which they live.
Reviewing this book is a challenge. The ‘handbook’ genre falls somewhere between that of an encyclopedia and that of the textbook but without the overall coverage, both of topics and details, of the former nor the communications-driven ‘narrative arc’ of the latter.
The main aim of this book is to answer the following question: how does one account for the speed with which the Arab empire was built? The period covered extends from the rise of Islam down to the middle of the eighth century.
If Jeanne d’Arc had stuck to embroidery under her mother’s petticoats, then Charles VII would have been overthrown and the war would have ended. The Plantagenets would have reigned over England and France, which would have formed one territory, as it did in prehistoric times before the Channel existed, populated by one race.(1)
This is a very welcome addition to the study of dress in antiquity. While studies of clothing, bodily adornment and the body language of antiquity are becoming more frequent, a volume that considers the role of religious dress and the religious meanings of dress among Jews and Christians takes this research in new directions.
The writings of John Wyclif (c.1330–84) do not make for easy reading.
Derived from a 2007 University of Chicago Ph.D. dissertation, this is an audacious debut.(1) In a challenging new take on the politics of English religious association during the late 17th and early 18th centuries, Sirota presents a dynamic ‘Anglican revival’ which gave rise to ‘modern civil society in Britain’ (p. 260).
As Hugh Thomas points out in his introduction to The Secular Clergy in England, the secular clergy of medieval England are an unjustly neglected group.