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Why did weeds matter in the Carolingian empire? What was their special significance for writers in eighth- and ninth-century Europe and how was this connected with the growth of real weeds? In early medieval Europe, unwanted plants that persistently appeared among crops created extra work, reduced productivity, and challenged theologians who believed God had made all vegetation good. For the first time, in this book weeds emerge as protagonists in early medieval European history, driving human farming strategies and coloring people's imagination. Early medieval Europeans' effort to create agroecosystems that satisfied their needs and cosmologies that confirmed Christian accounts of vegetable creation both had to come to terms with unruly plants. Using diverse kinds of texts, fresh archaeobotanical data, and even mosaics, this interdisciplinary study reveals how early medieval Europeans interacted with their environments.
Carolingian Medical Knowledge and Practice explores the practicality and applicability of the medical recipes recorded in early medieval manuscripts. It takes an original, dual approach to these overlooked and understudied texts by not only analysing their practical usability, but by also re-evaluating these writings in the light of osteological evidence. Could those individuals with access to the manuscripts have used them in the context of therapy? And would they have wanted to do so? In asking these questions, this book unpacks longstanding assumptions about the intended purposes of medical texts, offering a new perspective on the relationship between medical knowledge and practice.
Charlemagne's Mustache presents the reader with seven engaging studies, 'thick descriptions', of cultural life and thought in the Carolingian world. The author begins by asking questions. Why did Charlemagne have a mustache and why did hair matter? Why did the king own peacocks and other exotic animals? Why was he writing in bed and could he write at all? How did medieval kings become stars? How were secrets kept and conveyed in the early Middle Ages? And why did early medieval peoples believe in storm and hailmakers? The answers, he found, are often surprising.
"A new translation of selections from the 5th century monk John Cassian's writings on ways to avoid distraction and enhance our concentration. Distraction is not just an artifact of the digital age, and we're not the first to complain about how hard it is to concentrate. Monks in the late Roman Empire beat us to it. Concentration was their job, which made them more aware of how hard it was to master. John Cassian was a monk who lived in the Roman Empire in the fourth and early fifth centuries, the very early days of monasticism. He was born in the Levant and joined his first monastery there, then spent over twenty years in Egypt, interviewing and learning from ascetic hermits. Eventually, he moved to Marseilles to start his own monastery. He found that the monks in Gaul were hungry for stories of what he'd learned in Egypt, and in the 420s, wrote a massive record of his most memorable conversations with the Egyptian ascetics called the Collationes (or Conferences), in which one of the central preoccupations is the art of staying focused. While many monks in Cassian's day blamed demons for their cognitive lapses, Cassian was more convinced that distraction was largely a self-inflicted problem of minds "driven by random impulses" that could be fixed (or at least mitigated) by disciplining the mind itself. A large portion of his Collationes is dedicated to helping monks accomplish this, and his thoughts about thinking influenced centuries of monks. Many of Cassian's techniques to stay focused became signature elements of the emerging Christian monasticism: renouncing property and family, avoiding sex, eating sparingly. These were all strategies to minimize the things that didn't matter in order to stretch the mind out to God. But he also recommended forms of mental discipline that are accessible today, even to the non-monks among us. In this addition to our Ancient Wisdom for Modern Readers (AWMR) series, historian of late antiquity Jamie Kreiner selects and focuses on (no pun intended) those portions of Cassian's work that can help us poor, overloaded, overstimulated moderns cope with our inability to concentrate"--
"A dazzling display of humanistic erudition, wit, and practical culinary advice. Ballerini's living herbarium reinitiates modern readers living in the concrete manswarm into the joys of foraging, gathering, and savoring herbs, flowers, and berries. Its wide-ranging historical context, a veritable documentary of poets and chroniclers of past and present, is a learned celebration of nature's bounty. Practical and flavorful recipes for each plant transport the 'weeds' from the field to the palate and enhance a narrative enriched by splendid complementary footnotes."—Albert Sonnenfeld, Series Director, Arts of the Table "Weeds indeed. A guide as witty as he is erudite, Luigi Ballerini has given us a remarkable compendium of the wild greens, along with their flowers and fruits, that people have foraged and eaten for millennia. Once the food of the poor, such ingredients are now in high demand. Gathering greens both familiar—such as mint or borage—and obscure—milk thistle and wallrocket—Ballerini draws upon a diverse cast of authors to attest or dispute their real or alleged medicinal powers. Just as important, he never neglects to suggest how they taste or to present fine recipes so that we can savor them for ourselves."—Carol Field, author of The Italian Baker "The scholar and poet Luigi Ballerini has given us a mouthwatering treasure of inventive Italian recipes for foraged wild plants adapted for the American locavore kitchen (including ten for borage alone, as well as nettle and purslane frittatas, and prickly pear risotto). This elegantly illustrated volume is peppered with humor and tastefully seasoned with a wealth of cultural, historical, and scientific sources and information. A Feast of Weeds is food for both the palate and the mind."—Jean-Claude Carron, University of California, Los Angeles
Functional analysis of the written word in eight and ninth century Carolingian European society demonstrates that literacy was not confined to a clerical elite, but dispersed in lay society and used administratively as well.
A Ruling Family -- Building Carolingian Royalty 751-768 -- A House and its Head: the reign of Charlemagne 768-814 -- Child Labour 751-888 -- Louis the Pious and the Paranoid Style in Politics -- Lines of Succession and lines of failure, 843-879 -- Universal Carolingians: masteries of time and space (751-888) -- Women's Work -- The Loss of Uniqueness: 888 And All That.
Embodying the Soul explores the possibilities and limitations of human intervention in the body's health across the ninth-century Carolingian Empire. Early medieval medicine has long been cast as a superstitious, degraded remnant of a vigorous, rational Greco-Roman tradition. Against such assumptions, Meg Leja argues that Carolingian scholars engaged in an active debate regarding the value of Hippocratic knowledge, a debate framed by the efforts to define Christian orthodoxy that were central to the reforms of Charlemagne and his successors. From a subject with pagan origins that had suspicious links with magic, medical knowledge gradually came to be classified as a sacred art. This development coincided with an intensifying belief that body and soul, the two components of individual identity, cultivated virtue not by waging combat against one another but by working together harmoniously. The book demonstrates that new discussions regarding the legitimacy of medical learning and the merits of good health encouraged a style of self-governance that left an enduring mark on medieval conceptions of individual responsibility. The chapters tackle questions about the soul's material occupation of the body, the spiritual meaning of illness, and the difficulty of diagnosing the ills of the internal bodily cavity. Combating the silence on "dark-age" medicine, Embodying the Soul uncovers new understandings of the physician, the popularity of preventative regimens, and the theological importance attached to dietary regulation and bloodletting. In presenting a cultural history of the body, the book considers a broad range of evidence: theological and pastoral treatises, monastic rules, court poetry, capitularies, hagiographies, biographies, and biblical exegesis. Most important, it offers a dynamic reinterpretation of the large numbers of medical manuscripts that survive from the ninth century but have rarely been the focus of historical study.