In these essays, McKitterick establishes that early medieval historians conveyed in their texts a sophisticated set of multiple perceptions of the past.

The Middle Ages are often thought of as an era during which cruelty was a major aspect of life, a view that stems from the anti-Catholic polemics of the Reformation. Daniel Baraz makes the striking discovery that the concept of cruelty, which had been an important issue in late antiquity, received little attention in the medieval period before the thirteenth century. From that point on, interest in cruelty increased until it reached a peak late in the sixteenth century.Medieval Cruelty's extraordinary scope ranges from the writings of Seneca to those of Montaigne and draws from sources that include the views of Western Christians, Eastern Christians, and Muslims. Baraz examines the development of the concept of cruelty in legal texts, philosophical treatises, and other works that attempt to discuss the nature of cruelty. He then considers histories, martyrdom accounts, and literary works in which cruelty is represented rather than discussed directly. In the wake of the intellectual transformations of the twelfth and thirteenth centuries, an increasing focus on the intentions motivating an individual's acts rekindled the discussion of cruelty. Baraz shows how ethical thought and practice about cruelty, which initially focused on external forces, became a tool to differentiate internal groups and justify violence against them. This process is evident in attacks on the Jews, in the peasant rebellions of the later Middle Ages, and in the Wars of Religion.

Research on medieval and early modern travel literature has made great progress, which now allows us to take the next step and to analyze the correlations between the individual and space throughout time, which contributed essentially to identity formation in many different settings. The contributors to this volume engage with a variety of pre-modern texts, images, and other documents related to travel and the individual's self-orientation in foreign lands and make an effort to determine the concept of identity within a spatial framework often determined by the meeting of various cultures. Moreover, objects, images and words can also travel and connect people from different worlds through books. The volume thus brings together new scholarship focused on the interrelationship of travel, space, time, and individuality, which also includes, of course, women's movement through the larger world, whether in concrete terms or through proxy travel via readings. Travel here is also examined with respect to craftsmen's activities at various sites, artists' employment for many different projects all over Europe and elsewhere, and in terms of metaphysical experiences (catabasis).

Inquiring into childhood is one of the most appropriate ways to address the perennial and essential question of what it is that makes human beings – each of us – human. In Childhood in History: Perceptions of Children in the Ancient and Medieval Worlds, Aasgaard, Horn, and Cojocaru bring together the groundbreaking work of nineteen leading scholars in order to advance interdisciplinary historical research into ideas about children and childhood in the premodern history of European civilization. The volume gathers rich insights from fields as varied as pedagogy and medicine, and literature and history. Drawing on a range of sources in genres that extend from philosophical, theological, and educational treatises to law, art, and poetry, from hagiography and autobiography to school lessons and sagas, these studies aim to bring together these diverse fields and source materials, and to allow the development of new conversations. This book will have fulfilled its unifying and explicit goal if it provides an impetus to further research in social and intellectual history, and if it prompts both researchers and the interested wider public to ask new questions about the experiences of children, and to listen to their voices.

Peasant Perceptions of Landscape marks a change in the discipline of landscape history, as well as making a major contribution to the history of everyday life. Until now, there has been no sustained analysis of how ordinary medieval and early modern people experienced and perceived their material environment and constructed their identities in relation to the places where they lived. This volume provides exactly such an analysis by examining peasant perceptions in one geographical area over the long period from AD 500 to 1650. The study takes as its focus Ewelme hundred, a well-documented and archaeologically-rich area of lowland vale and hilly Chiltern wood-pasture comprising fourteen ancient parishes. The analysis draws on a range of sources including legal depositions and thousands of field-names and bynames preserved in largely unpublished deeds and manorial documents. Archaeology makes a major contribution, particularly for understanding the period before 900, but more generally in reconstructing the fabric of villages and the framework for inhabitants' spatial practices and experiences. In its focus on the way inhabitants interacted with the landscape in which they worked, prayed, and socialised, Peasant Perceptions of Landscape supplies a new history of the lives and attitudes of the bulk of the rural population who so seldom make their mark in traditional landscape analysis or documentary history.

To Live Like a Moor traces the many shifts in Christian perceptions of Islam-associated ways of life which took place across the centuries between early Reconquista efforts of the eleventh century and the final expulsions of Spain's converted yet poorly assimilated Morisco population in the seventeenth.

In the early Middle Ages, Italy became the target of Muslim expansionist campaigns. The Muslims conquered Sicily, ruling there for more than two centuries, and conducted many raids against the Italian Peninsula. During this period, however, Christians and Muslims were not always at war - trade flourished, and travel to the territories of the 'other' was not uncommon. By examining how Muslims and Christians perceived each other and how they communicated, this book brings the relationship between Muslims and Christians in early medieval Italy into clearer focus, showing that the followers of the Cross and those of the Crescent were in reality not as ignorant of one another as is commonly believed.