Is it possible to write a popular book on the subject of money that is both readable and scholarly? The feat has been accomplished in other areas of history with books on people and battles, written by reputable academics, to be found on best seller lists. However, one of the few I know in financial history is J.K.
Ask most people, including Russians, who have a modest familiarity with European history what they know about medieval Russia and their answer will probably be brief, but will include something about the Mongols, perhaps even 'the Tatar yoke' (for a succinct statement of the difference between Mongols and Tatars see Ostrowski's preface, p. xiii).
The appearance of a new collection of essays from Professor Nelson merely needs to be signalled for its importance to be apparent.
In the middle of the period covered by this book, one of the most resonant accounts of urban life ever written was composed by the poet Dante. For all its startling vividness, however, Dante's evocation of the city in the Divine Comedy is not easy to interpret.
The history of public health has been a flourishing field in the last three decades. Yet despite a spate of excellent monographs about various epidemic diseases and many good collections about health and disease in Africa, Asia, The Middle East, Latin America, as well as Europe and North America, the most recent textbook on the history of public health is four decades old.
Why attempt the history of suicide? Leaving aside the rare episodes of mass self-destruction by such people as sect members and warriors determined to die rather than fall into the hands of their enemies, suicides have never made up more than a tiny m inority of any known human population. A rate of 25 per 100,000, or one in four thousand, counts as high in the late twentieth century.
How does one define widowhood? In spite of its widespread acceptance, the classic definition of widowhood as the phase of marriage following the death of one of the partners is never entirely satisfactory.
The figure of the devadasi, or ‘temple-woman’, who entertained Hindu gods at festivals, hardly needs an introduction. Because of her supposed sexual availability, the devadasi became a potent and notorious symbol of the corruption of Hindu society.
This volume is long, and it is the second out of three. Some books are long because it is expected. That was the case with the old thèse d'état in France, and the tradition lives on under different administrative arrangements.