Cultural life flowered from the mid-fifteenth century in the Italian city-states, many of which profited from the new trading opportunities that growing world networks permitted. Contact among regions of the world expanded, bringing new ideas and prompting an appreciation of arts and letters-not only of the present but of the past. In Italy this cultural flowering was known at first as the renaissance of arts and letters, soon shortened to just "Renaissance" to accommodate cultural ingredients that came from beyond Europe. Italian and northern European cultural expansion benefited from similar retrieval of ancient knowledge in the Islamic world and East Asia. Like the Italians, the Chinese had grown even wealthier from the extensive links to global commerce provided by the Mongol Empire, but once thrown off, their cultural life flourished under the Ming. Cultural knowledge and the arts spread across Asia and into Europe. As part of state-building, the Ming nourished commerce but also rejected the cosmopolitan Buddhist legacy that arrived from central and south Asia. To strengthen dynastic Chinese rule, the Ming challenged Buddhism with a revival of age-old concern for the Confucian values that had languished under the Mongols. Foremost among these new Confucians was Wu Yube, so expert in his teachings that he attracted a wide coterie of disciples. In India, Nanak, an educated employee of an Afghan prince, sparked the founding of Sikhism. A similar search for reviving fundamental religious values occurred in Europe, where Martin Luther challenged the practices of the Catholic church, ushering in Protestantism. Religious reform and resistance to it were closely connected to the state-building efforts of enterprising monarchs such as Henry VIII of England. India likewise experienced a fervent movement to revive pure, ancient religious practices. Fourteenth and fifteenth century global trade and long-distance ventures such as those made by the Ming and then by the Portuguese further inspired and advanced these worldwide cultural and political developments. A brisk Indian Ocean trade flourished. Economic change ensued with the arrival of New World silver on the global market. The advance of printing not only furthered the cause of religious reform and state-building globally; it also helped globalize knowledge and intellectual experimentation. People of great power and those of more limited means came to live their lives differently because of this expanding web of shared knowledge and trade. Cities flourished, the enslavement of native Americans came to replace their use as human sacrifices, and diseases migrated at a more rapid pace and greater devastation than perhaps ever before.

This volume traces transformations in attitudes toward, ideas about, and experiences of religion and the senses in the medieval and early modern period. Broad in temporal and geographical scope, it challenges traditional notions of periodisation, highlighting continuities as well as change. Rather than focusing on individual senses, the volume’s organisation emphasises the multisensoriality and embodied nature of religious practices and experiences, refusing easy distinctions between asceticism and excess. The senses were not passive, but rather active and reactive, res-ponding to and initiating change. As the contributions in this collection demonstrate, in the pre-modern era, sensing the sacred was a complex, vexed, and constantly evolving process, shaped by individuals, environment, and religious change. The volume will be essential reading not only for scholars of religion and the senses, but for anyone interested in histories of medieval and early modern bodies, material culture, affects, and affect theory.

This new volume explores the surprisingly intense and complex relationships between East and West during the Middle Ages and the early modern world, combining a large number of critical studies representing such diverse fields as literary (German, French, Italian, English, Spanish, and Arabic) and other subdisciplines of history, religion, anthropology, and linguistics. The differences between Islam and Christianity erected strong barriers separating two global cultures, but, as this volume indicates, despite many attempts to 'Other' the opposing side, the premodern world experienced an astonishing degree of contacts, meetings, exchanges, and influences. Scientists, travelers, authors, medical researchers, chroniclers, diplomats, and merchants criss-crossed the East and the West, or studied the sources produced by the other culture for many different reasons. As much as the theoretical concept of 'Orientalism' has been useful in sensitizing us to the fundamental tensions and conflicts separating both worlds at least since the eighteenth century, the premodern world did not quite yet operate in such an ideological framework. Even though the Crusades had violently pitted Christians against Muslims, there were countless contacts and a palpitable curiosity on both sides both before, during, and after those religious warfares.

The volume explores the relationship between religion and violence in Europe from the Middle Ages to the Early modern period, involving European and Japanese scholars. It investigates the ideological foundations of the relationship between violence and religion and their development in a varied corpus of sources (political and theological treatises, correspondence of missionaries, pamphlets, and images).

People in the Middle Ages and the early modern age more often suffered from imprisonment and enslavement than we might have assumed. Incarceration and Slavery in the Middle Ages and the Early Modern Age approaches these topics from a wide variety of perspectives and demonstrates collectively the great relevance of the issues involved. Both incarceration and slavery were (and continue to be) most painful experiences, and no one was guaranteed exemption from it. High-ranking nobles and royalties were often the victims of imprisonment and, at times, had to wait many years until their ransom was paid. Similarly, slavery existed throughout Christian Europe and in the Arab world. However, while imprisonment occasionally proved to be the catalyst for major writings and creativity, slaves in the Ottoman empire and in Egypt succeeded in rising to the highest position in society (Janissaries, Mamluks, and others).

This groundbreaking book examines the complex relationships between individuals and communities in the profound transitions of the early modern period. Taking a global and comparative approach to historical issues, the distinguished contributors show that individual and community created and recreated one another in the major structures, interactions, and transitions of early modern times. Offering an important contribution to our understanding both of the early modern period and of its historiography, this volume will be an invaluable resource for scholars working in the fields of medieval, early modern, and modern history, and on the Renaissance and Reformation.

Sexuality is one of the most influential factors in human life. The responses to and reflections upon the manifestations of sexuality provide fascinating insights into fundamental aspects of medieval and early-modern culture. This interdisciplinary volume with articles written by social historians, literary historians, musicologists, art historians, and historians of religion and mental-ity demonstrates how fruitful collaborative efforts can be in the exploration of essential features of human society. Practically every aspect of culture both in the Middle Ages and the early modern age was influenced and determined by sexuality, which hardly ever surfaces simply characterized by prurient interests. The treatment of sexuality in literature, chronicles, music, art, legal documents, and in scientific texts illuminates central concerns, anxieties, tensions, needs, fears, and problems in human society throughout times.

Death is not only the final moment of life, it also casts a huge shadow on human society at large. People throughout time have had to cope with death as an existential experience, and this also, of course, in the premodern world. The contributors to the present volume examine the material and spiritual conditions of the culture of death, studying specific buildings and spaces, literary works and art objects, theatrical performances, and medical tracts from the early Middle Ages to the late eighteenth century. Death has always evoked fear, terror, and awe, it has puzzled and troubled people, forcing theologians and philosophers to respond and provide answers for questions that seem to evade real explanations. The more we learn about the culture of death, the more we can comprehend the culture of life. As this volume demonstrates, the approaches to death varied widely, also in the Middle Ages and the early modern age. This volume hence adds a significant number of new facets to the critical examination of this ever-present phenomenon of death, exploring poetic responses to the Black Death, types of execution of a female murderess, death as the springboard for major political changes, and death reflected in morality plays and art.

All of us are exposed to graphic means of communication on a daily basis. Our life seems flooded with lists, tables, charts, diagrams, models, maps, and forms of notation. Although we now take such devices for granted, their role in the codification and transmission of knowledge evolved within historical contexts where they performed particular tasks. The medieval and early modern periods stand as a formative era during which visual structures, both mental and material, increasingly shaped and systematized knowledge. Yet these periods have been sidelined as theorists interested in the epistemic potential of visual strategies have privileged the modern natural sciences. This volume expands the field of research by focusing on the relationship between the arts of memory and modes of graphic mediation through the sixteenth century. Chapters encompass Christian (Greek as well as Latin) production, Jewish (Hebrew) traditions, and the transfer of Arabic learning. The linked essays anthologized here consider the generative power of schemata, cartographic representation, and even the layout of text: more than merely compiling information, visual arrangements formalize abstract concepts, provide grids through which to process data, set in motion analytic operations that give rise to new ideas, and create interpretive frameworks for understanding the world.

One characteristic of European history of religion is a two-fold pluralism—a pluralism of religious identities on the one hand, and a pluralism of various societal systems that interact with religious systems on the other. Addressing discourses of perfect knowledge in Western culture between 1200 and 1800, this book integrates the study of Western esotericism in a larger analytical framework of European history of religion. Viewed from a structuralist perspective, ‘esoteric discourse’ provides an analytical framework that helps to reveal genealogies of modern identities in a pluralistic competition of knowledge. Experiential philosophy, kabbalah, astrology, Hermeticism, philology, and early modern science are linked to knowledge claims that shaped the way in which Western culture defined itself.