St George is enjoying something of a scholarly and popular renaissance at present – not that he ever really went away as a figure of interest in the many countries and cities beyond England which associate themselves with him.
Most medievalists would be able to cite an example of the close parallels in symbolic thinking about the city and world in the Middle Ages, whether along the lines of ideas of Rome as caput mundi or Augustine’s Two cities.
Stephen Mileson’s book is very timely, representing the first comprehensive study of medieval parks at a time when academic interest in aristocratic identity, social landscapes, hunting culture and environmental exploitation is blossoming.
The Rituals and Rhetoric of Queenship; Medieval to Early Modern is a collection of papers which originated in a conference held at Canterbury Christ Church University in August 2006.
Many years ago this reviewer attended a meeting of the Cambridge interdisciplinary medievalists’ group at which Terry Jones, who had recently published his debunking book on Chaucer’s knight, bravely crossed swords with Derek Brewer, then the foremost Chaucerian scholar, in front of an audience which included numbers of the university’s teachers of medieval English literature.
There was a time, not so long ago, when the history of the Jewish communities of 12th- and 13th-century England was a neglected subject in English historical studies. No longer.
Ever since R. I. Moore published his The Formation of a Persecuting Society in 1987, we have increasingly come to understand medieval society in terms of its treatment of its ‘others’: Jews, lepers, heretics and so forth.(1) New bureaucratic structures starting in the 11th century established themselves by persecuting these minorities.
The thesis and value of Andrew Elliott’s new study of ‘medieval film’ are neatly encapsulated by his reminding us at the end of the book’s preface that, in the medieval tradition, the Grail quest involved asking, not answering, the right questions.
This festschrift pays tribute to one of our most distinguished medievalists, who has helped shape the subject through his teaching and writing, and through his active support for societies and individuals.
Medieval people traced the multiplicity of languages back to the story in Genesis of the tower of Babel, built by humans. God punished their arrogance by scattering them to the four winds so that each could not understand the language of his neighbour. From the sons of Noah were descended 72 peoples with 72 languages.