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Books on the topic 'Medieval fear'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

McCann, Daniel, and Claire McKechnie-Mason, eds. Fear in the Medical and Literary Imagination, Medieval to Modern. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-55948-7.

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2

Sadaune, Samuel. La peur au Moyen Âge: Craintes, effrois et tourments particuliers et collectifs. Rennes: Éditions Ouest-France, 2013.

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3

Landscapes of fear: Perceptions of nature and the city in the Middle Ages. Cambridge, UK: Polity Press, 1994.

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4

Fear and loathing in the North: Jews and Muslims in medieval Scandinavia and the Baltic Region. Berlin: De Gruyter, 2015.

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5

Tragic pathos: Pity and fear in Greek philosophy and tragedy. Cambridge: Cambridge University Press, 2012.

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6

Municipal officials, their public, and the negotiation of justice in medieval Languedoc: Fear not the madness of the raging mob. Leiden: Brill, 2012.

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7

For fear of the fire: Joan of Arc and the limits of subjectivity. Chicago: The University of Chicago Press, 2001.

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8

Aparisi, Frederic. Fer Harca: Històries medievals valencianes. Valencia, Spain]: Drassana, 2014.

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9

Cedric, una leyenda nueja. Monterrey, Nuevo León, México: Ediciones Castillo, 2004.

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10

Sacred cow, mad cow: A history of food fears. New York: Columbia University Press, 2005.

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11

Medieval Filmscape: Reflections of Fear and Desire in a Cinematic Mirror. McFarland & Company, Incorporated Publishers, 2014.

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12

McCann, Daniel, and Claire McKechnie-Mason. Fear in the Medical and Literary Imagination, Medieval to Modern: Dreadful Passions. Palgrave Macmillan, 2018.

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13

Turning, Patricia. Municipal Officials, Their Public, and the Negotiation of Justice in Medieval Languedoc: Fear Not the Madness of the Raging Mob. BRILL, 2012.

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14

(Editor), Anne Scott, and C. Kosso (Editor), eds. Fear and Its Representations in the Middle Ages and Renaissance (Arizona Studies in the Middle Ages and Renaissance, Volume 6). Brepols Publishers, 2002.

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15

Ristuccia, Nathan J. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198810209.003.0007.

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Slowly, from about 1100 onward, the Rogation Days waned. Multiple causes contributed to the holiday’s senescence: its lack of apostolic authority, competition from new holidays such as Corpus Christi, and fear of abuses. But perhaps the most important was the systemization of the parish and, with it, the exaltation of a different symbol of the community: the Eucharistic host. This new model for church organization gradually supplanted the ritually defined communities of the early Middle Ages. Contemporary paradigms of Christianization, which treat Christianity as a fixed system of doctrines and practices, continue to impose later norms on early medieval people. The early medieval Rogation Days were Christianization before religion.

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16

Krug, Rebecca. Margery Kempe and the Lonely Reader. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501705335.001.0001.

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Since its rediscovery in 1934, the fifteenth-century Book of Margery Kempe has become a canonical text for students of medieval Christian mysticism and spirituality. Its author was a fifteenth-century English laywoman who, after the birth of her first child, experienced vivid religious visions and vowed to lead a deeply religious life while remaining part of the secular world. After twenty years, Kempe began to compose with the help of scribes a book of consolation, a type of devotional writing found in late medieval religious culture that taught readers how to find spiritual comfort and how to feel about one's spiritual life. This book shows how and why Kempe wrote her Book, arguing that in her engagement with written culture she discovered a desire to experience spiritual comfort and to interact with fellow believers who also sought to live lives of intense emotional engagement. An unlikely candidate for authorship in the late medieval period given her gender and lack of formal education, Kempe wrote her Book as a revisionary act. This book shows how the Book reinterprets concepts from late medieval devotional writing (comfort, despair, shame, fear, and loneliness) in its search to create a spiritual community that reaches out to and includes Kempe, her friends, family, advisers, and potential readers. It offers a fresh analysis of the Book as a written work and draws attention to the importance of reading, revision, and collaboration for understanding both Kempe's particular decision to write and the social conditions of late medieval women's authorship.

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17

Hadfield, Andrew. Shakespeare’s Tragedy and English History. Edited by Michael Neill and David Schalkwyk. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780198724193.013.14.

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In the history plays of the 1590s Shakespeare covers most of late medieval English history, representing the struggle between the rival claimants to the crown and the people as a tragedy. Shakespeare was influenced by the verse tragedies in A Mirror for Magistrates—as well as by Holinshed’s Chronicles—which presented history as a series of stories from which relevant morals could be drawn. In following A Mirror Shakespeare had one eye on the present, articulating the fear that history might repeat itself and produce yet another tragedy. In his plays Shakespeare represents a series of kings with varying personalities and abilities struggling to rule in trying circumstances, each living out his own tragedy, leaving the audience to work out the relevance and significance of the plays. In this chapter I provide specific readings of Richard II, Richard III and King John.

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18

Weissman, Susan. Final Judgement and the Dead in Medieval Jewish Thought. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764975.001.0001.

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Through a detailed analysis of ghost tales in the Ashkenazi pietistic work Sefer ḥasidim, this book documents a major transformation in Jewish attitudes and practices regarding the dead and the afterlife that took place between the rabbinic period and medieval times. The book reveals that a huge influx of Germano-Christian beliefs, customs, and fears relating to the dead and the afterlife seeped into medieval Ashkenazi society among both elite and popular groups. In matters of sin, penance, and posthumous punishment, the infiltration of Christian notions was so strong as to effect a radical departure in Pietist thinking from rabbinic thought and to spur outright contradiction of talmudic principles regarding the realm of the hereafter. Although it is primarily a study of the culture of a medieval Jewish enclave, this book demonstrates how seminal beliefs of medieval Christendom and monastic ideals could take root in a society with contrary religious values — even in the realm of doctrinal belief.

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19

Esposito, John L., and Natana J. DeLong-Bas. Shariah. Oxford University Press, 2018. http://dx.doi.org/10.1093/wentk/9780199325054.001.0001.

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Sharia is by now a term that most Americans and Europeans recognize, though few really understand what it means. Often portrayed as a medieval system used by religious zealots to oppress women and deny human rights, conservative politicians, media commentators, and hardline televangelists stoke fear by promoting the idea that Muslims want to impose a repressive Sharia rule in America and Europe. Despite the breadth of this propaganda, a majority of Muslims-men and women-support Sharia as a source of law. In fact, for many centuries Sharia has functioned for Muslims as a positive source of guidance, providing a moral compass for individuals and society. This critical new book by John L. Esposito and Natana Delong-Bas aims to serve as a guide for what everybody needs to know in the conversation about Sharia, responding to misunderstandings and distortions, and offering answers to questions about the origin, nature, and content of Sharia.

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20

Spencer, Stephen J. Emotions in a Crusading Context, 1095-1291. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198833369.001.0001.

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Emotions in a Crusading Context is the first book-length study of the emotional rhetoric of crusading. It investigates the ways in which a number of emotions and affective displays—primarily fear, anger, and weeping—were understood, represented, and utilized in twelfth- and thirteenth-century western narratives of the crusades, making use of a broad range of comparative material to gauge the distinctiveness of those texts: crusader letters, papal encyclicals, model sermons, chansons de geste, lyrics, and an array of theological and philosophical treatises. In addition to charting continuities and changes over time in the emotional landscape of crusading, this book identifies the underlying influences which shaped how medieval authors represented and used emotions; analyses the passions crusade participants were expected to embrace and reject; and assesses whether the idea of crusading created a profoundly new set of attitudes towards emotions. Emotions in a Crusading Context calls on scholars of the crusades to reject the traditional methodological approach of taking the emotional descriptions embedded within historical narratives as straightforward reflections of protagonists’ lived feelings, and in so doing challenges the long historiographical tradition of reconstructing participants’ beliefs and experiences from these texts. Within the history of emotions, it demonstrates that, despite the ongoing drive to develop new methodologies for studying the emotional standards of the past, typified by recent experiments in ‘neurohistory’, the social constructionist (or cultural-historical) approach still has much to offer the historian of medieval emotions.

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21

Spitzer, Michael. A History of Emotion in Western Music. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190061753.001.0001.

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This book is the first history of musical emotion in any language. Combining intellectual history, music studies, philosophy, and cognitive psychology, it unfolds a history of musical emotion across a thousand years of Western art music, from chant to pop. It affords a new way of analyzing music, revealing the relationship between emotion and musical structure. The book also provides an introduction to the latest approaches to emotion research, as well as an original theory of how musical emotion works. The book is disposed in two parts. Part I (Chapters 1–4) comprises the theoretical foundation of the book. Part II (Chapters 5–9) provides an historical narrative from medieval to contemporary music. Chapter 1 summarizes contemporary theories of emotion in general, and of musical emotion in particular, bringing together seminal philosophers and psychologists. Chapter 2 contains the core of the book’s original thesis: that five basic emotions (happiness, sadness, anger, tenderness, and fear) constitute five categories of musical emotion throughout the common-practice period. Chapter 3 outlines a variety of complex musical emotions, such as wonder, nostalgia, envy, and disgust. Chapter 4 explores the historiography of emotion, including the seminal writings of Elias, Rosenwein, and Reddy. Part II of the book (Chapters 5–9) explores a millennium of Western music in terms of shifting categories of emotion: from affections and passions through sentiments, emotions proper, to modern affect.

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22

Nowakowska, Natalia. Drama in Danzig. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813453.003.0003.

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Royal Prussia was the most urbanized part of Sigismund I’s monarchy, its Hanseatic ports profoundly affected by Luther’s message from 1518. This chapter traces the Polish Crown’s responses to Reformation in this province—the Crown’s strange inaction in the face of Danzig’s radicalization and full-scale Lutheran revolt (1518–25), the King’s armed reversal of that Reformation in 1526, and his return to passivity thereafter as Royal Prussia’s social elites tacitly rolled out Lutheran reform in town and countryside. These events are analysed first through a geopolitical or ‘realpolitik’ lens, which stresses royal fears of a wholesale secession of Royal Prussia from Poland. Application of a religious lens shows, however, that the Crown read the revolt in ‘secular’ terms, avoided the language of heresy, and enacted only a minimal urban ‘re-Catholicization’ in 1526. It is argued that this was a pre-confessional anti-Reformation policy, reflecting late medieval perceptions of Lutheranism.

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23

The Knight and the Blast Furnace: A History of the Metallurgy of Armour in the Middle Ages & the Early Modern Period (History of Warfare, 12). Brill Academic Publishers, 2003.

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