This book provides a series of studies concerning unique medieval texts that can be defined as 'books of knowledge', such as medieval chronicles, bestiaries, or catechetic handbooks. Thus far, scholarship of intellectual history has focused on concepts of knowledge to describe a specific community, or to delimit intellectuals in society. However, the specific textual tool for the transmission of knowledge has been missing. Besides oral tradition, books and other written texts were the only sources of knowledge, and they were thus invaluable in efforts to receive or transfer knowledge. That is one reason why texts that proclaim to introduce a specific field of expertise or promise to present a summary of wisdom were so popular. These texts discussed cosmology, theology, philosophy, the natural sciences, history, and other fields. They often did so in an accessible way to maintain the potential to also attract a non-specialised public. The basic form was usually a narrative, chronologically or thematically structured, and clearly ordered to appeal to readers. Books of this kind could be disseminated in dozens or even hundreds of copies, and were often available (by translation or adaptation) in various languages, including the vernacular. In exploring these widely-disseminated and highly popular texts that offered a precise segment of knowledge that could be accessed by readers outside the intellectual and social elite, this volume intends to introduce books of knowledge as a new category within the study of medieval literacy.

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.

This collection of essays examines how the paratextual apparatus of medieval manuscripts both inscribes and expresses power relations between the producers and consumers of knowledge in this important period of intellectual history. It seeks to define which paratextual features – annotations, commentaries, corrections, glosses, images, prologues, rubrics, and titles – are common to manuscripts from different branches of medieval knowledge and how they function in any particular discipline. It reveals how these visual expressions of power that organize and compile thought on the written page are consciously applied, negotiated or resisted by authors, scribes, artists, patrons and readers. This collection, which brings together scholars from the history of the book, law, science, medicine, literature, art, philosophy and music, interrogates the role played by paratexts in establishing authority, constructing bodies of knowledge, promoting education, shaping reader response, and preserving or subverting tradition in medieval manuscript culture.

From an acclaimed historian, a mesmerizing account of how medieval European Christians envisioned the paradoxical nature of holy objects Between the twelfth and the sixteenth centuries, European Christians used a plethora of objects in worship, not only prayer books, statues, and paintings but also pieces of natural materials, such as stones and earth, considered to carry holiness, dolls representing Jesus and Mary, and even bits of consecrated bread and wine thought to be miraculously preserved flesh and blood. Theologians and ordinary worshippers alike explained, utilized, justified, and warned against some of these objects, which could carry with them both anti-Semitic charges and the glorious promise of heaven. Their proliferation and the reaction against them form a crucial background to the European-wide movements we know today as “reformations” (both Protestant and Catholic). In a set of independent but interrelated essays, Caroline Bynum considers some examples of such holy things, among them beds for the baby Jesus, the headdresses of medieval nuns, and the footprints of Christ carried home from the Holy Land by pilgrims in patterns cut to their shape or their measurement in lengths of string. Building on and going beyond her well-received work on the history of materiality, Bynum makes two arguments, one substantive, the other methodological. First, she demonstrates that the objects themselves communicate a paradox of dissimilar similitude—that is, that in their very details they both image the glory of heaven and make clear that that heaven is beyond any representation in earthly things. Second, she uses the theme of likeness and unlikeness to interrogate current practices of comparative history. Suggesting that contemporary students of religion, art, and culture should avoid comparing things that merely “look alike,” she proposes that humanists turn instead to comparing across cultures the disparate and perhaps visually dissimilar objects in which worshippers as well as theorists locate the “other” that gives religion enduring power.

Annotations in modern books are a phenomenon that often causes disapproval: we are not supposed to draw, doodle, underline, or highlight in our books. In many medieval manuscripts, however, the pages are filled with annotations around the text and in-between the lines. In some cases, a 'white space' around the text is even laid out to contain extra text, pricked and ruled for the purpose. Just as footnotes are an approved and standard part of the modern academic book, so the flyleaves, margins, and interlinear spaces of many medieval manuscripts are an invitation to add extra text. This volume focuses on annotation in the early medieval period. In treating manuscripts as mirrors of the medieval minds who created them - reflecting their interests, their choices, their practices - the essays explore a number of key topics. Are there certain genres in which the making of annotations seems to be more appropriate or common than in others? Are there genres in which annotating is 'not done'? Are there certain monastic centres in which annotating practices flourish, and from which they spread? The volume thus investigates whether early medieval annotators used specific techniques, perhaps identifiable with their scribal communities or schools. It explores what annotators actually sought to accomplish with their annotations, and how the techniques of annotating developed over time and per region.

This comprehensive survey synthesises a quarter of a century of pathbreaking research in an accessible manner for undergraduate students. Matthew Innes combines an account of the historical background of the period with discussion of the social, economic, cultural and political structures within it.

Throughout the Middle Ages and early modern Europe theological uniformity was synonymous with social cohesion in societies that regarded themselves as bound together at their most fundamental levels by a religion. To maintain a belief in opposition to the orthodoxy was to set oneself in opposition not merely to church and state but to a whole culture in all of its manifestations. From the eleventh century to the fifteenth, however, dissenting movements appeared with greater frequency, attracted more followers, acquired philosophical as well as theological dimensions, and occupied more and more the time and the minds of religious and civil authorities. In the perception of dissent and in the steps taken to deal with it lies the history of medieval heresy and the force it exerted on religious, social, and political communities long after the Middle Ages. In this volume, Edward Peters makes available the most compact and wide-ranging collection of source materials in translation on medieval orthodoxy and heterodoxy in social context.

Western Europe supported a highly developed and diverse medical community in the late medieval and early Renaissance periods. In her absorbing history of this complex era in medicine, Siraisi explores the inner workings of the medical community and illustrates the connections of medicine to both natural philosophy and technical skills.

"The foundations of modern knowledge--philosophy, math, astronomy, geography--were laid by the Greeks, whose ideas were written on scrolls and stored in libraries across the Mediterranean and beyond. But as the vast Roman Empire disintegrated, so did appreciation of these precious texts. Christianity cast a shadow over so-called pagan thought, books were burned, and the library of Alexandria, the greatest repository of classical knowledge, was destroyed. Yet some texts did survive and The Map of Knowledge explores the role played by seven cities around the Mediterranean--rare centers of knowledge in a dark world, where scholars supported by enlightened heads of state collected, translated and shared manuscripts. In 8th century Baghdad, Arab discoveries augmented Greek learning. Exchange within the thriving Muslim world brought that knowledge to Cordoba, Spain. Toledo became a famous center of translation from Arabic into Latin, a portal through which Greek and Arab ideas reached Western Europe. Salerno, on the Italian coast, was the great center of medical studies, and Sicily, ancient colony of the Greeks, was one of the few places in the West to retain contact with Greek culture and language. Scholars in these cities helped classical ideas make their way to Venice in the 15th century, where printers thrived and the Renaissance took root. The Map of Knowledge follows three key texts--Euclid's Elements, Ptolemy's The Almagest, and Galen's writings on medicine--on a perilous journey driven by insatiable curiosity about the world"--Pages [2-3] of cover.