Here are 100 books that Medieval Women fans have personally recommended if you like
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I am a historian of medieval women, especially women in the Iberian peninsula, and royal women. I became interested in Berenguela of Castile through studying her sister, Blanche, who was queen and regent of France. I learned about Blanche through studying Cistercian architecture – I remain really interested in material culture, memorialization, interpersonal relationships (like motherhood!), and political life in the medieval world, all of which I study primarily through the lens of gender. I still turn to these classic, foundational works on medieval women when I want to teach students how the field developed, and when I want to understand essential premises about Iberia, motherhood, religion, queenship, and historiography.
Heath Dillard uses a very special source, the Castilian municipal codes known as the fueros, to tell us about the lives of ordinary women in Castile in the twelfth and thirteenth centuries. These municipal codes were given to settler communities during the Christian conquest of southern Iberia, and so reveal the value and roles of all community members: married women and girls, Muslim and Jewish women, widows, and outsiders like prostitutes, concubines, and sorceresses. This book was published just before I began my graduate study and became my constant companion once I settled on Iberian women’s history.
'[This] vivid and sensitive portrayal of Castilian townswomen ... provides an important source for any comparative study of the social changes that urbanism engendered'. -- Diane Owen Hughes, Journal of Interdisciplinary History 'Heath Dillard demonstrates how living on the frontiers of Christian Europe influenced women's position within urban settlements of the Reconquest ... [Her] study is not of an interesting sidelight of political expansion, but of a critical aspect of that expansion ... This is an important book because it does an in-depth analysis of sources and a topic that needed to be brought to the forefront of Hispanic studies.'…
I am a historian of medieval women, especially women in the Iberian peninsula, and royal women. I became interested in Berenguela of Castile through studying her sister, Blanche, who was queen and regent of France. I learned about Blanche through studying Cistercian architecture – I remain really interested in material culture, memorialization, interpersonal relationships (like motherhood!), and political life in the medieval world, all of which I study primarily through the lens of gender. I still turn to these classic, foundational works on medieval women when I want to teach students how the field developed, and when I want to understand essential premises about Iberia, motherhood, religion, queenship, and historiography.
This brilliant piece of scholarship examines thousands of early medieval saints to paint a picture of a particular form of life for medieval women that allowed them in some ways to transcend their gender – to “forget their sex”. Early medieval women could be recognized for their sanctity and social contributions through their commitment to virginity, but also as mothers, nuns, siblings, and friends. Schulenberg is particularly attentive to how gender operated in the saints’ lives and tells marvelous stories about real human beings.
Despite religious claims of a spiritual egalitarianism in the heavenly kingdom, there was a definite tendency in the Middle Ages to organize the celestial realm according to the established customs, values, and hierarchy of earthly society. In this study of over 2500 female and male saints, Jane Schulenburg explores women's status and experience in early medieval society and in the Church. She focuses on the changing social contexts of female sanctity (women saints as embodiments of cultural models) as well as extravagant, "transgressive" or "deviant" female behaviour which frequently challenged male order and authority. She argues that between 500-1100 a…
I am a historian of medieval women, especially women in the Iberian peninsula, and royal women. I became interested in Berenguela of Castile through studying her sister, Blanche, who was queen and regent of France. I learned about Blanche through studying Cistercian architecture – I remain really interested in material culture, memorialization, interpersonal relationships (like motherhood!), and political life in the medieval world, all of which I study primarily through the lens of gender. I still turn to these classic, foundational works on medieval women when I want to teach students how the field developed, and when I want to understand essential premises about Iberia, motherhood, religion, queenship, and historiography.
Another companion on my journey to becoming a medievalist, The Oldest Vocation is one of the earliest works of medieval scholarship to take the history of motherhood seriously. Atkinson showed us how mothering was a calling in the medieval world, whether it was a physical experience or a spiritual one. I think this was the first book I ever bought the moment it was available!
According to an old story, a woman concealed her sex and ruled as pope for a few years in the ninth century. Pope Joan was not betrayed by a lover or discovered by an enemy; her downfall came when she went into labor during a papal procession through the streets of Rome. From the myth of Joan to the experiences of saints, nuns, and ordinary women, The Oldest Vocation brings to life both the richness and the troubling contradictions of Christian motherhood in medieval Europe.
After tracing the roots of medieval ideologies of motherhood in early Christianity, Clarissa W. Atkinson…
I am a historian of medieval women, especially women in the Iberian peninsula, and royal women. I became interested in Berenguela of Castile through studying her sister, Blanche, who was queen and regent of France. I learned about Blanche through studying Cistercian architecture – I remain really interested in material culture, memorialization, interpersonal relationships (like motherhood!), and political life in the medieval world, all of which I study primarily through the lens of gender. I still turn to these classic, foundational works on medieval women when I want to teach students how the field developed, and when I want to understand essential premises about Iberia, motherhood, religion, queenship, and historiography.
Last, but certainly not least, Queens, Concubines, and Dowagers was a book that helped formed the field of queenship studies, now a booming industry. Stafford teaches us how to think about the meaning of queenship, the sources and limits of the queen’s power, and the evolution of her office; she tells the stories of a number of remarkable early medieval women along the way in what is now England, France, and Germany. Deeply influential for me as I sought ways to think about queenship in later periods, this book remains widely available, accessible, and influential.
A biography of the queens and royal bedfellows of the 6th to the 11th centuries, providing an assessment of their political importance and the many factors that affected their personal lives.
I’d already published a scholarly book about the household of a medieval widow, who was just a decade older than Margery Kempe and lived sixty miles away, so the time, place, and mindset seemed very familiar. As a Jungian Psychoanalyst I’m interested in how individuals find the central meaning in their lives. Clearly for Margery it was the search for God, although she doesn’t appear to have been a kindly soul. When I read that she twice quarreled with her maidservant, I realised the maidservant could tell her own tale. And so she did, and sometimes it seemed she was dictating it to me! Characters really do speak for themselves...
I find it difficult to have any admiration for Margery Kempe since I don’t believe she was a mystic – she was frequently quarrelsome, meddling, vain and judgmental, and those who travelled on pilgrimage with her often wanted to get as far away from her as possible. Bale, however, has sympathy for this troubled soul and explores her life through the text of her book, focusing on the places she visited, her friends and enemies, objects she admired, and her intense feelings which were on a dramatic spectrum from despair to bliss. After reading A Mixed Life I still don’t think Margery is deserving of sainthood but, like her long-suffering maidservant, I appreciate her a little more and respect her tenacity and dedication to her religious quest.
This is a new account of the late-fourteenth-century mystic and pilgrim Margery Kempe. Kempe, who had 14 children, travelled all over Europe and recorded a series of unusual events and religious visions in her work The Book of Margery Kempe, which is often called the first autobiography in the English language. Anthony Bale charts her life, and tells her story through the places, relationships, objects and experiences that influenced her. Extensive quotation from Kempe's Book, and generous illustration, gives fascinating insight into the life of a medieval woman. Margery Kempe is situated within the religious controversies of her time, and…
I’d already published a scholarly book about the household of a medieval widow, who was just a decade older than Margery Kempe and lived sixty miles away, so the time, place, and mindset seemed very familiar. As a Jungian Psychoanalyst I’m interested in how individuals find the central meaning in their lives. Clearly for Margery it was the search for God, although she doesn’t appear to have been a kindly soul. When I read that she twice quarreled with her maidservant, I realised the maidservant could tell her own tale. And so she did, and sometimes it seemed she was dictating it to me! Characters really do speak for themselves...
I love this book – Hanawalt’s research is intriguing – using manorial court rolls, coroners’ reports, and wills she reveals the lives of ordinary folk and opened the doors for me to peasant homes in the later Middle Ages. I thoroughly enjoyed her description of everyday life from childhood to old age, the household economy, blood ties, wealth, homesteads, and surrogate parents and children. I discovered that family concerns were not so very different then to ours today and was reminded that the past is not a foreign country where they did things differently. It’s both scholarly and readable, a book to dip into or relish from cover to cover, another essential for writing historical fiction about the Middle Ages.
Barbara A. Hanawalt's richly detailed account offers an intimate view of everyday life in Medieval England that seems at once surprisingly familiar and yet at odds with what many experts have told us. She argues that the biological needs served by the family do not change and that the ways fourteenth- and fifteenth-century peasants coped with such problems as providing for the newborn and the aged, controlling premarital sex, and alleviating the harshness of their material environment in many ways correspond with our twentieth-century solutions.Using a remarkable array of sources, including over 3,000 coroners' inquests into accidental deaths, Hanawalt emphasizes…
I’d already published a scholarly book about the household of a medieval widow, who was just a decade older than Margery Kempe and lived sixty miles away, so the time, place, and mindset seemed very familiar. As a Jungian Psychoanalyst I’m interested in how individuals find the central meaning in their lives. Clearly for Margery it was the search for God, although she doesn’t appear to have been a kindly soul. When I read that she twice quarreled with her maidservant, I realised the maidservant could tell her own tale. And so she did, and sometimes it seemed she was dictating it to me! Characters really do speak for themselves...
If you want to know the reality of medieval pilgrimage, read this book. I learnt a lot from it and got a real feel for this group of people. Webb describes the multiple reasons for going on pilgrimage, as a penance, fulfilling a vow, looking for a cure or a blessing, or just having a good time. She introduces us to a wider variety of individuals than Chaucer’s famous pilgrims and describes the most important shrines in England, like Walsingham and the St Thomas shrine in Canterbury, as well as numerous small shrines with local cults where country folk went to worship in the hope of finding their lost keys or cattle. You might discover, as I did, there is still one near you!
The men and women who gathered at the Tabard Inn in Southwark in Chaucer's "Canterbury Tales" are only the most famous of the tens of thousands of English pilgrims, from kings to peasants, who set off to the shrines of saints and the sites of miracles in the middle ages. As they travelled along well-established routes in the hope of a cure or a blessing, to fulfil a vow or to see new places, the pilgrims left records that let us see medieval people and their concerns and beliefs from a unique and intimate angle. As well as the most…
I’d already published a scholarly book about the household of a medieval widow, who was just a decade older than Margery Kempe and lived sixty miles away, so the time, place, and mindset seemed very familiar. As a Jungian Psychoanalyst I’m interested in how individuals find the central meaning in their lives. Clearly for Margery it was the search for God, although she doesn’t appear to have been a kindly soul. When I read that she twice quarreled with her maidservant, I realised the maidservant could tell her own tale. And so she did, and sometimes it seemed she was dictating it to me! Characters really do speak for themselves...
There’re numerous books on medieval pilgrimage, and even though I don’t agree with all of Sumption’s conclusions, I’m recommending this for its readability and fascinating anecdotes and quotations, drawn from contemporary accounts, which were invaluable for my research. It’s informative about both the devout and more worldly travelers, kings, queens, clerics and nobles, and the common people of the day.
One major drawback is that his focus is largely on France and Rome, while Jerusalem, Santiago, and the German pilgrimage sites don’t get the attention they deserve. But this just demonstrates how popular pilgrimage was throughout the Middle Ages and how busy the highways and byways were with crowds of pilgrims. I learnt that people were much more mobile at this time than I had thought.
We are apt to forget how much people traveled in the Middle Ages. Not only merchants, friars, soldiers and official messengers, but crowds of pilgrims were a familiar sight on the roads of Western Europe. In this engaging work of history, Jonathan Sumption brings alive the traditions of pilgrimage prevalent in Europe from the beginning of Christianity to the end of the fifteenth century. Vividly describing such major destinations as Jerusalem, Rome, Santiago de Compostela and Canterbury, he examines both major figures--popes, kings, queens, scholars, villains--and the common people of their day.…
I have had an interest in the Middle Ages as long as I can remember. In boyhood, this took the form of model knights, trips to castles, and a huge body of writing about an imaginary medieval country called Rulasia. Later it was disciplined by the study of the real medieval world, in particular by finding an ideal subject for my doctoral dissertation in Gerald of Wales, a prolific and cantankerous twelfth-century cleric, whose writings on Ireland and Wales, on saints and miracles, and on the Angevin kings (Henry II, Richard the Lionheart and John), were the ultimate inspiration for my own books on medieval colonialism, the cult of the saints and medieval dynasties.
Susan Reynolds was renowned for speaking her mind, never rudely but always forthrightly. If she considered that a generally accepted view or term was wrong or misleading or ill-defined, she said so. In a later work of hers, Fiefs and Vassals, she questioned the very value of the term “feudalism” when analyzing the Middle Ages. In Kingdoms and Communities, a rather less polemical work, she argued for the importance of self-organizing lay communities (parishes, guilds, even “the community of the realm”) as contrasted with the traditional focus on kings and the Church. Susan was in the line of a long tradition of female medievalists at Oxford and Cambridge, going back even before female students were allowed to take degrees. Eileen Power (1889-1940), author of Medieval People (1924, still in print) would be a precursor.
This study is an exploration of the collective values and activities of lay society in Western Europe between the tenth century and the thirteenth. Arguing that medieval attitudes and behaviour have too readily been defined in terms of hierarchical structures of government, clerical thought, or narrow notion of kinship, the author instead places new emphasis on the horizontal bonds of collective association which permeated society in medieval England, France and Burgundy, Germany, the Netherlands, and Italy. By refocusing on the social and political values that characterized lay collective activity, this book offers a stimulating new approach to the history of…
I'm a medievalist with a focus on German and European literature. Already with my Ph.D. diss. in 1987, I endeavored to explore interdisciplinary, interlingual connections (German-Italian), and much of my subsequent work (119 scholarly books so far) has continued with this focus. I have developed a large profile of studies on cultural, literary, social, religious, and economic aspects of the pre-modern era. In the last two decades or so, I have researched many concepts pertaining to the history of mentality, emotions, everyday-life conditions, and now also on transcultural and global aspects before 1800. Numerous books and articles have dealt with gender issues, communication, and historical and social conditions as expressed in literature.
Contrary to our common assumptions, women in the Middle Ages were not simply muted or repressed. Much depended on the social, economic, religious, and cultural circumstances. Blamires brings to light a wealth of documents that confirm the much more complex conditions for women in the pre-modern age, many of whom received considerable respect if not admiration.
Misogyny is of course not the whole story of medieval discourse on women: medieval culture also envisaged a case for women. But hitherto studies of profeminine attitudes in that periods culture have tended to concentrate on courtly literature or on female visionary writings or on attempts to transcend misogyny by major authors such as Christine de Pizan and Chaucer. This book sets out to demonstrate something different: that there existed from early in the Middle Ages a corpus of substantial traditions in defence of women, on which the more familiar authors drew, and that this corpus itself consolidated strands of…
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