In The King's Two Bodies, Kantorowicz traces the historical problem posed by the King's two bodies--the body politic and the body natural--back to the Middle Ages and demonstrates, by placing the concept in its proper setting of medieval thought and political theory, how the early-modern Western monarchies gradually began to develop a political theology.?The king's natural body has physical attributes, suffers, and dies, naturally, as do all humans; but the king's other body, the spiritual body, transcends the earthly and serves as a symbol of his office as majesty with the divine right to rule. The notion of the two bodies allowed for the continuity of monarchy even when the monarch died, as summed up in the formulation The king is dead. Long live the king.Bringing together liturgical works, images, and polemical material, The King's Two Bodies explores the long Christian past behind this political theology. It provides a subtle history of how commonwealths developed symbolic means for establishing their sovereignty and, with such means, began to establish early forms of the nation-state.Kantorowicz fled Nazi Germany in 1938, after refusing to sign a Nazi loyalty oath, and settled in the United States. While teaching at the University of California, Berkeley, he once again refused to sign an oath of allegiance, this one designed to identify Communist Party sympathizers. He was dismissed as a result of the controversy and moved to the Institute for Advanced Study in Princeton, where he remained for the rest of his life, and where he wrote The King's Two Bodies.

    It shows how the attitudes and values of the otherwise inarticulate were shaped by social conditions and how they changed as European society changed between 1500 and 1800. This edition contains a new preface looking at developments in recent years in the study of Popular Culture and the difficulty in fixing these two terms. An extensive supplementary bibliography also adds to the information about new research in the area.

    Her childhood was spent in the centre of the Spanish reconquest and was dominated by her military hero of a father (St Ferdinand) and her prodigiously clever brother (King Alfonso X the Learned). Married at the age of twelve and a mother at thirteen, she gave birth to at least sixteen children, most of whom died young. She was a prisoner for a year amid a civil war in which her husband’s life was in acute danger. Devoted to Edward, she accompanied him everywhere, including on Crusade to the Holy Land. All in all, she was to live for extended periods in five different countries.Eleanor was a highly dynamic, forceful personality who acted as part of Edward’s innermost circle of advisers, and successfully accumulated a vast property empire for the English Crown. In cultural terms her influence in architecture and design – and even gardening – can be discerned to this day, while her idealised image still speaks to us from Edward’s beautiful memorials to her, the Eleanor crosses. This book reveals her untold story.

    It is also a study of gender, that is, a study of how sex roles and possibilities are conceptualized by both men and women, even though asymmetric power relationships and men's greater access to knowledge have informed the cultural construction of categories such as "male" and "female," "heretic" and "saint." Finally, these essays are about the creativity of women's voices and women's bodies.Bynum discusses how some women manipulated the dominant tradition to free themselves from the burden of fertility, yet made female fertility a powerful symbol; how some used Christian dichotomies of male / female and powerful / weak to facilitate their own imitatio Christi, yet undercut these dichotomies by subsuming them into humanitas. Medieval women spoke little of inequality and little of gender, yet there is a profound connection between their symbols and communities and the twentieth-century determination to speak of gender and "study women."