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Urban V (1362-1370): Kirchenreform zwischen Kardinalkollegium, Kurie und Klientel. By Ludwig Vones. Papste und Papsttum 28. Stuttgart: Anton Hiersemann, 1998. xii + 719 pp. DM340 cloth. This Habilitationsschrift exhibits the [...]

The article talks about the College Saint-Benoit-Saint-Germain house of study established by Pope Urban V in 1364 at the University of Montpellier in France. Topics discussed include the house being primarily intended for monks from the Abbey of Saint Victor in Marseille, France, a brief on the qualifications of Pope Urban, and the three communities of monks, secular clergy and monk-scholars that intended to populate the priory-college.

The article presents a report on the Klevish history of the 14th century in Germany. Topics discussed here include the history of inheritance, the Klevian state administration between change and continuity, and the rule legitimation and dynastic self-image of the new House Kleve. Also being discussed is the secondary genealogy in Kleve following the inheritance in 1368.

The 14th-century rebuilding of the collegiate church of St Mary's by the earls of Warwick has received surprisingly little scholarly consideration, despite the status of its patrons and the distinctiveness of its architecture. This article uses drawings of the building before the fire of 1694, which destroyed its west end, together with the college's extensive cartulary and other records, to reconstruct the 14th-century church. From this a timeline for the construction of the church is proposed. Regional, national and international stylistic precedents and antecedents are explored and used to test the validity of the 'centre/periphery' model of architectural change. The article concludes with a brief discussion of methodological insights drawn from the analysis. [ABSTRACT FROM AUTHOR]

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Copyright of Historische Zeitschrift is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper focuses on one of the main features of the saint's liturgy: making his or her presence real and vivid during the services of the Office. The presence of the saint was a notion that was central in elaborating the relationship between the saint, especially when he or she was a newcomer, and his or her folk. The presence should also be something that the saint him- or herself wanted. In Thomas' translation Office, which is at the centre of our analyses, the presence of the saint can be sensed by ears, eyes, nose, mouth and touch, and through such feelings as darkness and deepness, doubts, and joy. In this paper, we argue that the liturgical melodies and texts were in the core of experiencing the presence of a saint. The approach of cults of saints through analysis of modal and metrical structure of the Office as well as the overall composition of liturgical feast is still a novelty. The mode of a chant is the key to interpreting the sensual or emotional meaning the melodies and the texts conveyed to the medieval audience in the Dominican church spaces. The metrical structure must be seen as a meaningful component of the poetry of the liturgy. In a larger contemporary context of Thomas' translation, we will see the power of emotionally loaded liturgy in transmitting political as well as religious ideologies. Altogether, the study demonstrates the necessity of analysing the cults of saints using liturgical sources, and the fruitfulness of multidisciplinary analyses of liturgy, especially when trying to recapture the emotions and experiences of medieval lay people. [ABSTRACT FROM AUTHOR]

The last two hundred years have seen the development of different systems of traction with effective methods of applying traction to the foot or to the leg for the treatment of fractures of the femur. The success of these methods has been tested during many wars by clinical evaluations but also by means of x-rays since the beginning of the twentieth century. Because of their advantages, these methods of traction were very frequent during the first part of the twentieth century. Crosby, Smith, Buck, Hodgen, Steinmann, Codivilla, Kirschner, and Pearson are names recurring daily on our fracture wards. Their concern for the welfare of their patients led to substantial improvements in the treatment of all patients with fractures. [ABSTRACT FROM AUTHOR]

Copyright of Radovi Zavod za povijesne znanosti HAZU u Zaru is the property of Zavod za Povijesne Znanosti HAZU and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Information on an international conference on hagiographic structuring of the Mediterranean Region organized in Rome, Italy from March 3-5, 2015 is presented. Topics discussed include spiritual exploration of Mediterranean region, empowerment of religious groups and sacred ceremonies during the Middle Ages. The symposium featured several historians including Nikolas Jaspert, Manuel Castiñeiras and Zara Pogossian.

This article is a step towards a rethinking of the emergence of the modern state in Europe. Traditionally, war has been viewed as the central mechanism of state formation. This approach claims that war caused the emergence of the modern state in two significant ways: 1) by consolidating the politically fragmented world of the middle ages through conquest; and 2) through the pressure of competition in a Darwinian international system, which forced the polities of Europe to create the bureaucratic structures fundamental to the authority of the modern state. This article seeks to undermine the first of these mechanisms by showing that the territorial consolidation of Europe was a logical result of dynastic lordship. I seek to show that the consolidation of territory and authority into fewer and fewer hands was a direct consequence of dynastic successional practices and therefore that the emphasis on coercion in European political development has been overplayed. [ABSTRACT FROM PUBLISHER]

Political debate, even in medieval Europe, has often centred upon the relationship between individual liberties and the greater good. Fourteenth-century town councils had to think about protecting private property while ensuring the greater public good. The council registers of late medieval Marseilles offer the opportunity for insight into this public–private dichotomy through an examination of the council's decisions to suspend temporarily the execution of letters of marque. In fourteenth-century Marseilles, letters of marque helped citizens gain restitution from foreign debtors through a judicial authorisation to seize foreign assets. The suspensions, justified in the language of theutilitas publica, were declared for two reasons: to protect the integrity of the town's market by ensuring an ample supply of labourers and victuals, and to protect the town's honourable reputation when dignitaries visited. Study of these suspensions illustrates an overarching philosophy in urban government – that the public good must be safeguarded against private advantage. [ABSTRACT FROM PUBLISHER]

The iuramentum perhorrescentiae was a remedy under canon law in the fourteenth century by which any person could have his case tried in the first instance at the Papal Curia by swearing that, because of the power of his adversary, he did not expect to obtain justice in the locality. The English chancellor exercised a similar jurisdiction in the late-fourteenth century in cases in which the plaintiff claimed he could not avail himself of the common law remedy because of the defendant's power. This paper examines the possible influence of the iuramentum perhorrescentiae on the development of early Chancery jurisdiction. [ABSTRACT FROM AUTHOR]

In the second half of the fourteenth century, petitioners hoping to secure royal grace began addressing the king in an increasingly obsequious and ostentatious manner. A strong historiographical tradition is now established which regards this development in very narrow terms, as part of Richard II’s attempt to create a new type of authoritarian kingship in the late 1390s. Close analysis of the incidence of these new language forms shows, however, that they emerged much earlier in the fourteenth century. This discussion explores the reasons for this shift in language use, arguing that much broader political, cultural and institutional factors must be taken into account. The emergence of more elaborate ways of addressing the king is, in fact, of great consequence in revealing important developments in the nature of the fourteenth-century parliament, a dramatic shift in the culture of the royal court and, ultimately, a reconfiguration of the expectations of kingship itself. The discussion has at its heart an exploration of the way that language shaped and reflected political authority in the late Middle Ages. [ABSTRACT FROM PUBLISHER]

Salisbury cathedral is usually seen as a 'one period' building, a 'complete' 13th-century cathedral. As a result, the later medieval work at Salisbury has rarely been considered in its own right. This neglect has been compounded by the subsequent loss of many of its most important elements: the two eastern chantry chapels, St Osmund's shrine and half the library. The aim of this paper is to redress this imbalance. Salisbury's original appearance was transformed dramatically in the early 14th century by the construction of the high tower and spire, and in the later 15th century, following the canonisation of St Osmund, when the east end was substantially remodelled. As at other great churches, the interior was continuously adapted to enable the cathedral to meet the spiritual needs of late medieval society. These were principally the performance of the liturgy, the commemoration of the dead, the augmentation of devotional cults and the promotion of learning. These themes are explored in the discussion of the new library, major monuments, the shrine of St Osmund and the construction of four new chantry chapels. Thus the cathedral evolved significantly in the two and a half centuries after Bishop Ghent's consecration in 1297. [ABSTRACT FROM AUTHOR]

Copyright of Studia Historyczne is the property of Polska Akademia Nauk, Warszawska Drudkarnia Naukowa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay examines how Dominicans focused their late fourteenth-century struggle to redefine spirituality around the cults of St. Thomas and St. Catherine of Siena. The relics of the Angelic Doctor were translated from the Cistercian abbey of Fossanova to Toulouse in 1369 through the efforts of French Dominican Master, Elias Raymundus. However, the translation was then countered by Raymond of Capua through the active promotion of the much more affective spirituality of Catherine of Siena. The contest came to a head when Raymond overthrew Elias Raymundus as Master of the Order at the General Chapter of Pentecost in 1380, just after the death of Catherine of Siena at thirty-three. Catherine's intensely emotional style of spiritual writing is much more closely connected to her understanding of the influence of Thomas Aquinas than often realised and its promotion by Raymond of Capua marks a shift away from a purely cerebral approach to theology. [ABSTRACT FROM AUTHOR]