Here are 100 books that Tormented Voices fans have personally recommended if you like
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I am professor of medieval history at the University of St Andrews in Scotland. As a PhD student, I was electrified by the historian E. P. Thompson’s call to rescue the masses ‘from the enormous condescension of posterity’, but it’s often only when peasants revolt, as they did outside Paris in 1358, that we get much evidence about the masses in the Middle Ages. I loved writing The Jacquerie of 1358 because it allowed me to get very close to the men (and a few women) who risked everything to make their society a more just and equal one. It was a privilege, and a pleasure, to tell their story.
This is a work of fiction, but one so well imagined that I felt like I was actually in the medieval English countryside.
It’s the story of Will, a peasant heading to France to join the English army as an archer in the Hundred Years War during the summer of 1348, when the Black Death swept across northern Europe. Along with him travel a gentlewoman avoiding an unwelcome marriage, some soldiers harboring a sordid secret, and a cleric with troubles of his own.
Following behind is Will’s gender-fluid childhood friend and would-be lover, Hab-Madlen, who is endangered as much by people’s prejudices as by the disease stalking the population. Will they escape England and their pasts before the plague catches up with them?
'Inventive and original' The Times 'Fans of intelligent historical fiction will be enthralled' Hilary Mantel
Shortlisted for the Walter Scott Prize for Historical Fiction Longlisted for the Orwell Prize for Political Fiction
Three journeys. One road.
England, 1348. A gentlewoman flees an odious arranged marriage, a proctor sets out for a monastery in Avignon and a young ploughman in search of freedom is on his way to volunteer with a company of archers. All come together on the road to Calais. In the other direction comes the Black Death, the plague that will wipe out half of the population of…
I am professor of medieval history at the University of St Andrews in Scotland. As a PhD student, I was electrified by the historian E. P. Thompson’s call to rescue the masses ‘from the enormous condescension of posterity’, but it’s often only when peasants revolt, as they did outside Paris in 1358, that we get much evidence about the masses in the Middle Ages. I loved writing The Jacquerie of 1358 because it allowed me to get very close to the men (and a few women) who risked everything to make their society a more just and equal one. It was a privilege, and a pleasure, to tell their story.
I really appreciate this book because it explains how medieval people thought about the grossly unequal society they inhabited and how they tried to reconcile its obvious injustices with Christian morality.
I particularly like how it shows peasants’ criticism of the medieval idea of society as being composed of Three Orders: those who fought (the knights and nobles), those who prayed (monks and priests), and those who worked (peasants).
The Three Orders idea supposedly justified the way that nobles and clerics profited from peasant labor, but peasants sometimes threw it back at them, arguing that if the nobles were defeated in war or the Church was full of hypocrites, then the peasants really didn’t owe them anything. It’s a fair argument.
The medieval clergy, aristocracy, and commercial classes tended to regard peasants as objects of contempt and derision. In religious writings, satires, sermons, chronicles, and artistic representations peasants often appeared as dirty, foolish, dishonest, even as subhuman or bestial. Their lowliness was commonly regarded as a natural corollary of the drudgery of their agricultural toil.
Yet, at the same time, the peasantry was not viewed as "other" in the manner of other condemned groups, such as Jews, lepers, Muslims, or the imagined "monstrous races" of the East. Several crucial characteristics of the peasantry rendered it less clearly alien from the elite…
I am professor of medieval history at the University of St Andrews in Scotland. As a PhD student, I was electrified by the historian E. P. Thompson’s call to rescue the masses ‘from the enormous condescension of posterity’, but it’s often only when peasants revolt, as they did outside Paris in 1358, that we get much evidence about the masses in the Middle Ages. I loved writing The Jacquerie of 1358 because it allowed me to get very close to the men (and a few women) who risked everything to make their society a more just and equal one. It was a privilege, and a pleasure, to tell their story.
One of the most disquieting things about medieval peasants for me is that many of them were not free.
Some were outright slaves, particularly at the very beginning and the very end of the Middle Ages, but by 1100, most ‘unfree’ peasants were serfs. Although not a commodity to be bought or sold like slaves, serfs did unpaid labor and suffered serious limitations on their liberty, like the inability to move or marry at will.
Many historians have written on the medieval transition from slavery to serfdom (and back again), but what I like about Rio’s book is her attention to the variety of forms that ‘unfreedom’ could take and to how and why people might lose or gain freedom in the centuries after the fall of Rome and its slave system.
Slavery After Rome, 500-1100 offers a substantially new interpretation of what happened to slavery in Western Europe in the centuries that followed the fall of the Roman Empire. The periods at either end of the early middle ages are associated with iconic forms of unfreedom: Roman slavery at one end; at the other, the serfdom of the twelfth century and beyond, together with, in Southern Europe, a revitalised urban chattel slavery dealing chiefly in non-Christians. How and why this major change took place in the intervening period has been a long-standing puzzle. This study picks up the various threads linking…
I am professor of medieval history at the University of St Andrews in Scotland. As a PhD student, I was electrified by the historian E. P. Thompson’s call to rescue the masses ‘from the enormous condescension of posterity’, but it’s often only when peasants revolt, as they did outside Paris in 1358, that we get much evidence about the masses in the Middle Ages. I loved writing The Jacquerie of 1358 because it allowed me to get very close to the men (and a few women) who risked everything to make their society a more just and equal one. It was a privilege, and a pleasure, to tell their story.
It’s a real frustration of mine that so much historical writing pays little or no attention to women, even though they made up half the population.
However ‘important’ whatever the men were doing was, they couldn’t have done it without women. There’s more written on elite medieval women—queens, noblewomen, abbesses, etc.—than there used to be, but peasant women remain mostly neglected.
I like Bennett’s book not only because she pays attention to village women but also because it doesn’t sugarcoat the story. Peasant women could do many things in medieval England, like owning property, going to court, and running businesses, but their options were sharply curtailed by male domination.
As Bennett puts it, "Insofar as these women had choices about their lives, the choices were always poor ones."
In this book, Judith Bennett addresses the gap in our knowledge of medieval country women by examining how their lives differed from those of rural men. Drawing on her study of an English manor in the early-fourteenth century, she finds that rural women were severely restricted in their public roles and rights primarily because of their household status as dependents of their husbands, rather than because of a notion of female inferiority. Adolescent women and widows, by virtue of their unmarried status, enjoyed greater legal and public freedom than did their married counterparts.
I was a stubborn teenager, and growing up, I vocally declared I would never set foot in Spain. The Spanish Empire was oppressive! It was full of religious fanatics! Yet… in college I took a course on Spain’s Golden Age, and for the first time I saw a different side of history, full of paradoxes and contradictions, Inquisitors and female mystics, bumbling priests and powerful nuns, decadence and poverty, emperors, tricksters, artists, pirates, scientists, and everything in between. Spain of the sixteenth through eighteenth centuries was extraordinarily complex and far from one-dimensional. Now, years later, I have travelled to Spain over twenty times, lived in Pamplona, and I am a historian of early modern Spain at Penn State University.
This book centers the experience of global empire on the ordinary women left behind in northwest Spain. In many parts of the peninsula, the empire was felt most acutely and at the day-to-day level through absence: Galicia, in particular, had extremely high levels of male migration, creating communities dominated by women. Drawing upon court cases, marriage contracts, testaments, and Inquisition records, Allyson Poska shows how peasant women seized legal and social power in the sometimes-permanent absence of their spouses, eschewing norms on sexuality, property, and family.
While scholars have marvelled at how accused witches, mystical nuns, and aristocratic women understood and used their wealth, power, and authority to manipulate both men and institutions, most early modern women were not privileged by money or supernatural contacts. They led the routine and often difficult lives of peasant women and wives of soldiers and tradesmen. However, a lack of connections to the typical sources of authority did not mean that the majority of early modern women were completely disempowered.
Women and Authority in Early Modern Spain explores how peasant women in Galicia in north-western Spain came to have significant…
Hussein Fancy is a Professor of History at Yale University where he teaches medieval history with a particular focus on medieval Spain and North Africa. His research, writing, and teaching focus on the entwined histories of not only Jews, Christians, and Muslims but also Latin and Arabic in the Middle Ages. He has traveled and lived extensively in Europe, North Africa, and the Middle East.
If there’s only one that I could recommend, it’s this brilliant, beautiful, and vexing book by María Rosa Menocal, Sterling Professor at Yale University. In a compelling and artful manner, Menocal tells the story of medieval Spain from the arrival of the first Umayyad rulers to Cervantes. Beyond being a useful introduction to the fascinating history, Menocal makes the argument that a culture of tolerance existed in medieval Spain, one that transcended religious and ethnic differences. The principal engine of this culture, she suggests, was the Arabic language. Menocal’s book has received as much praise as criticism, a testament to its enduring power and the contentious quality of medieval Spain.
A rich and thriving culture where literature, science and religious tolerance flourished for 700 years is the subject of this enthralling history of medieval Spain.
Living side by side in the Andalusian kingdoms, the 'peoples of the book' produced statesmen, poets and philosophers who influenced the rest of Europe in dramatic ways, giving it the first translations of Plato and Aristotle, love songs and secular poetry plus remarkable feats of architecture and technology. This evocative account explores the lost history whose legacy and lessons have a powerful resonance in today's world.
I am an avid Hispanist and have for a long time been fascinated by the mix of cultures in medieval Spain. Soon after 9-11, I was forced to take part in a barefoot ritual of security checks on arriving at Zaragoza airport to see something of the Moorish heritage there, and it hit me how important the way we tell the story of ‘Moors and Christians’ is to our own times. My own experience as a linguist and of living abroad made me particularly interested in people who are able to see both sides of a story and transfer between cultures. This is what I researched further in my Ph.D. in relation to the demise of Muslim Granada.
This is a book that made me think again about the ‘Moorishness’ of Spain.
How to square the repression and ultimate expulsion of people of Muslim origin in the early sixteen hundreds with the obvious delight taken in aspects of their material culture such as architecture, fashion, and horsemanship, not to mention the sympathetic portrayal of Moorish characters in sixteenth-century Spanish literature?
It’s a well-argued book full of fascinating examples which examine and enlighten this paradox.
In the Western imagination, Spain often evokes the colorful culture of al-Andalus, the Iberian region once ruled by Muslims. Tourist brochures inviting visitors to sunny and romantic Andalusia, home of the ingenious gardens and intricate arabesques of Granada's Alhambra Palace, are not the first texts to trade on Spain's relationship to its Moorish past. Despite the fall of Granada to the Catholic Monarchs in 1492 and the subsequent repression of Islam in Spain, Moorish civilization continued to influence both the reality and the perception of the Christian nation that emerged in place of al-Andalus.
Born and raised in New Zealand, about as far from the Roman world as one can get, I got hooked on history as a child and began university life as an ancient and medieval double major, studying everything from the classical Greeks and Romans to Charlemagne and the Crusades. By the time I came to Oxford to write my PhD, I decided that my greatest interest lay in the dramatic transformation which saw classical antiquity evolve into medieval Christendom. I've been fortunate enough to write and teach about many different aspects of that transformation and I'm currently Associate Professor in Ancient and Late Antique History at Royal Holloway, in the University of London.
The Visigothic kingdom of Spain was long dismissed in older books as a barbaric backwater, the darkest point of the so-called Dark Ages. Yet it was, in truth, a vibrant cultural centre for more than two centuries, until falling to the forces of Islam in 711. Hillgarth’s fascinating book gives an excellent short survey of Visigothic history, and then explores how the legends surrounding the Goths were developed and exploited by later Spanish generations, from the Christian Reconquista and the sixteenth-century Golden Age to modern times. This creation of an idealized Gothic past provided inspiration and a sense of identity in Spain, in sharp contrast to Italy where the Goths were depicted during the Renaissance as the savage destroyers of classical civilization.
This book explores one of the central myths of Spain: the idea that Spanish culture arose from that of the Visigoths. It begins with a sketch of Visigothic history, then proceeds to explore attitudes towards the Goths and legends and myths that developed around them from late antiquity to the twentieth century; such ideas proved influential among those who saw the Goths as their spiritual, if not literal, ancestors. The focus is on the myth of the Goths as expressed in literature of a broadly historical nature; many authors have played a significant role in forming and shaping this myth,…
Hussein Fancy is a Professor of History at Yale University where he teaches medieval history with a particular focus on medieval Spain and North Africa. His research, writing, and teaching focus on the entwined histories of not only Jews, Christians, and Muslims but also Latin and Arabic in the Middle Ages. He has traveled and lived extensively in Europe, North Africa, and the Middle East.
I have used this collection of translated primary sources for over a decade to teach students. It covers the whole period of medieval Spain, from the arrival of Muslim conquerors in 711 to the expulsion of the Jews in 1492, and allows one to confront for themselves the paradoxes of coexistence, collaboration, and violence that characterized this place and period. A thoughtful introduction precedes each document.
For some historians, medieval Iberian society was one marked by peaceful coexistence and cross-cultural fertilization; others have sketched a harsher picture of Muslims and Christians engaged in an ongoing contest for political, religious, and economic advantage culminating in the fall of Muslim Granada and the expulsion of the Jews in the late fifteenth century. The reality that emerges in Medieval Iberia is more nuanced than either of these scenarios can comprehend. Now in an expanded, second edition, this monumental collection offers unparalleled access to the multicultural complexity of the lands that would become modern Portugal and Spain.
The documents collected…
I am a writer who lived in the city of Granada for almost four years, in the uncanny barrio of the Albayzin. The daily blessings of life there are powerful and cumulative, and I wrote a book in honor of such luminosity; and I wrote it, as well, because most of us have been lied to about Spanish history. But the truth, like the poetry of Garcia Lorca, cannot be suppressed. In my sojourn in Spain, and in my visits over the years, I have found Granada to be a treasure-house of stories and poetry; and in flamenco singing, the home of one of the most powerful art-forms of music in the world.
These three women give us Al-Andalus in depth. They are scholars of prodigious learning. This book shows their gift for clear explanation and offers a rich selection of color illustrations that are not collected so cogently together in any other books about the period. It is a major achievement and a joy to read; indispensable for anyone who wants to understand the history of Spain.
A dynamic vision of medieval Castilian culture and the Arabic, Hebrew, and Latin strands that are woven into its fabric
Named a Book of the Year by the Times Literary Supplement, this lavishly illustrated work explores the vibrant interaction among different and sometimes opposing cultures, and how their contacts with one another transformed them all. It chronicles the tumultuous history of Castile in the wake of the Christian capture of the Islamic city of Tulaytula, now Toledo, in the eleventh century and traces the development of Castilian culture as it was forged in the new intimacy of Christians with the…
