From difficult childhoods to fashion icons, from love matches to divorces, and from unrehearsed coronations to assassination attempts and untimely deaths.Curiosity about Britain’s rulers and their next of kin never seems to wane, and it is this compendium about the lives of the members of the Royal Family that makes this so utterly compelling.

    She remains the head of state of the United Kingdom, and a group of 16 nations including Canada, Australia, and New Zealand call her queen, and she is the head of the British Commonwealth which includes another 37 countries, including India and South Africa. Throughout her life, she has enjoyed much happiness including a long and happy marriage to Prince Philip, four children, and Silver, Golden, and Diamond Jubilees. Her reign has also been marked by much sadness, including the failed marriages of three of her children, the deaths of close family members and friends, and the markedly difficult death of Princess Diana, which took a toll on both the Royal Family and the nation.Now Life, in a new special edition, takes a nuanced and thoughtful look at the reign of Elizabeth at 90 and what her over-63 years on the throne have meant for her subjects and the world at large, including her early life, the years of World War Ii, her marriage and family, life ruling Great Britain, Windsor family values and much more.With dozens of stunning photos, stories, and analysis, Queen Elizabeth at 90 is a keepsake of both a life well-lived and an historical time on the throne, as well as a captivating collection for any royal watcher.

    Naples is always a shock, flaunting beauty and squalor like nowhere else. Naples is the only city in Europe whose ancient past still lives in its irrepressible people. Their ancestors came from all over the early Mediterranean to the wide bay and its islands, shadowed by a dormant volcano. Not all of them found what they were looking for, but they made a great and terribly human city. Peter Robb's Street Fight in Naples ranges across nearly three thousand years of Neapolitan life and art, from the first Greeklandings in Italy to his own less auspicious arrival thirty-something years ago.In 1503 Naples became the Mediterranean capital of Spain's world empire and the base for the Christian struggle with Islam. It was a European metropolis matched only by Paris and Istanbul, an extraordinary concentration of military power, lavish consumption, poverty and desperation. As the occupying empire went into crisis, exhausted by its wars against Islamists in the Mediterranean and Protestants in the North, the people of Naples paid a dreadful price.Naples was where in 1606 the greatest painter of his age fled from Rome after a fatal street fight. Michelangelo Merisi from Caravaggio found in its teeming streets an image of the age's crisis, and released among the painters of Naples the energies of a great age in European art - until everything erupted in a revolt by the dispossessed, and the people of an occupied city brought Europe into the modern world.

    A true "Renaissance man," Lorenzo dazzled contemporaries with his prodigious talents and magnetic personality. Known to history as Il Magnifico (the Magnificent), Lorenzo was not only the foremost patron of his day but also a renowned poet, equally adept at composing philosophical verses and obscene rhymes to be sung at Carnival. He befriended the greatest artists and writers of the time -- Leonardo, Botticelli, Poliziano, and, especially, Michelangelo, whom he discovered as a young boy and invited to live at his palace -- turning Florence into the cultural capital of Europe. He was the leading statesman of the age, the fulcrum of Italy, but also a cunning and ruthless political operative. Miles Unger's biography of this complex figure draws on primary research in Italian sources and on his intimate knowledge of Florence, where he lived for several years. Lorenzo's grandfather Cosimo had converted the vast wealth of the family bank into political power, but from his earliest days Lorenzo's position was precarious. Bitter rivalries among the leading Florentine families and competition among the squabbling Italian states meant that Lorenzo's life was under constant threat. Those who plotted his death included a pope, a king, and a duke, but Lorenzo used his legendary charm and diplomatic skill -- as well as occasional acts of violence -- to navigate the murderous labyrinth of Italian politics. Against all odds he managed not only to survive but to preside over one of the great moments in the history of civilization. Florence in the age of Lorenzo was a city of contrasts, of unparalleled artistic brilliance and unimaginable squalor in the city's crowded tenements; of both pagan excess and the fire-and-brimstone sermons of the Dominican preacher Savonarola. Florence gave birpth to both the otherworldly perfection of Botticelli's Primavera and the gritty realism of Machiavelli's The Prince. Nowhere was this world of contrasts more perfectly embodied than in the life and character of the man who ruled this most fascinating city.

     This book is an eye opener on Mughal history in India. Mughals have been glorified as great rulers in Indian history books despite being maniacs, incest-lovers, rapists and merciless invaders. The book is a compilation of all hidden facts. Straight from their authentic biographies. To make Indians realise, enough is enough. Do not glorify these filthy creatures in the name of preserving the secular fabric of India. Note: This is the latest edition of the book “Great Ruler of India” with different title and few additional chapters.

    Juxtaposing theology and science, poetry and mysticism, Eco explores the relationship that existed between the aesthetic theories and the artistic experience and practice of medieval culture.  “[A] delightful study. . . . [Eco’s] remarkably lucid and readable essay is full of contemporary relevance and informed by the energies of a man in love with his subject.” —Robert Taylor, Boston Globe “The book lays out so many exciting ideas and interesting facts that readers will find it gripping.” —Washington Post Book World  “A lively introduction to the subject.” —Michael Camille, The Burlington Magazine “If you want to become acquainted with medieval aesthetics, you will not find a more scrupulously researched, better written (or better translated), intelligent and illuminating introduction than Eco’s short volume.” —D. C. Barrett, Art Monthly

    Covers Low Mass, Sacramentaries, other Western Rites, etc. Highlights the reforms of Popes St. Gregory the Great (590-604) and St. Pius V (1566-1572). Says neither \"reform\" produced a \"new\" liturgy.

    Originating from the “Norsemen,” they were one of the most successful warrior tribes of the Dark Ages dominating Europe from the Baltic Sea to the island of Sicily and the borders of Eastern Europe. As a military force they were unstoppable; as conquerors, they established their own kingdom in Normandy from where they set out on a number of devastating campaigns, as well as introduced innovations in politics, architecture and culture.

    This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

    In one sense, their interrelationship is obvious. The first two address a question that was more in the forefront of scholarship a dozen years ago than it is today: the question of differences among religious orders.  These two essays set out a method of reading texts for imagery and borrowings as well as for spiritual teaching in order to determine whether individuals who live in different institutional settings hold differing assumptions about the significance of their lives.  The essays apply the method to the broader question of differences between regular canons and monks and the narrower question of differences between one kind of monk--the Cistercians--and other religious groups, monastic and nonmonastic, of the twelfth century.  The third essay draws on some of the themes of the first two, particularly the discussion of canonical and Cistercian conceptions of the individual brother as example, to suggest  an interpretation of twelfth-century religious life as concerned with the nature of groups as well as with affective expression.  The fourth essay, again on Cistercian monks, elaborates themes of the first three. Its subsidiary goals are to provide further evidence on distinctively Cistercian attitudes and to elaborate the Cistercian ambivalence about vocation that I delineate in the essay on conceptions of community. It also raises questions that have now become popular in nonacademic as well as academic circles: what significance should we give to the increase of feminine imagery in twelfth-century religious writing by males? Can we learn anything about distinctively male or female spiritualities from this feminization of language? The fifth essay differs from the others in turning to the thirteenth century rather than the twelfth, to women rather than men, to detailed analysis of many themes in a few thinkers rather than one theme in many writers; it is nonetheless based on the conclusions of the earlier studies. The sense of monastic vocation and of the priesthood, of the authority of God and self, and of the significance of gender that I find in the three great mystics of late thirteenth-century Helfta can be understood only against the background of the growing twelfth- and thirteenth-century concern for evangelism and for an approachable God, which are the basic themes of the first four essays. Such connections between the essays will be clear to anyone who reads them. There are, however, deeper methodological and interpretive continuities among them that I wish to underline here. For these studies constitute a plea for an approach to medieval spirituality that is not now--and perhaps has never been--dominant in medieval scholarship. They also provide an interpretation of the religious life of the high Middle Ages that runs against the grain of recent emphases on the emergence of "lay spirituality." I therefore propose to give, as introduction, both a discussion of recent approaches to medieval piety and a short sketch of the religious history of the twelfth and thirteenth centuries, emphasizing those themes that are the context for my specific investigations. I do not want to be misunderstood. In providing here a discussion of approaches to and trends in medieval religion I am not claiming that the studies that follow constitute a general history nor that my method should replace that of social, institutional, and intellectual historians.  A handful of Cistercians does not typify the twelfth century, nor three nuns the thirteenth. Religious imagery, on which I concentrate, does not tell us how people lived. But because these essays approach texts in a way others have not done, focus on imagery others have not found important, and insist, as others have not insisted, on comparing groups to other groups (e.g., comparing what is peculiarly male to what is female as well as vice versa), I want to call attention to my approach to and my interpretation of the high Middle Ages in the hope of encouraging others to ask similar questions.

    Charlemagne's empire was in ruins, most of Spain had been claimed by Moorish invaders, and even the papacy in Rome was embroiled in petty, provincial conflicts. To many historians, it was a prime example of the ignorance and uncertainty of the Dark Ages. Yet according to historian Paul Collins, the story of the tenth century is the story of our culture's birth, of the emergence of our civilization into the light of day.The Birth of the West tells the story of a transformation from chaos to order, exploring the alien landscape of Europe in transition. It is a fascinatingnarrative that thoroughly renovates older conceptions of feudalism and what medieval life was actually like. The result is a wholly new vision of how civilization sprang from the unlikeliest of origins, and proof that our tenth-century ancestors are not as remote as we might think.

    In this landmark work he depicts the Italian city-states of Florence, Venice and Rome as providing the seeds of a new form of society, and traces the rise of the creative individual, from Dante to Michelangelo. A fascinating description of an era of cultural transition, this nineteenth-century masterpiece was to become the most influential interpretation of the Italian Renaissance, and anticipated ideas such as Nietzsche's concept of the 'Ubermensch' in its portrayal of an age of genius.

    Here, from British historian and New Yorker senior writer Anthony Bailey is the dramatic story of the Low Countries - Belgium, the Netherlands, and Luxembourg - from the early days of nomads and barbarian invaders to the birth of towns and cities to the rise and decline of world prominence and finally to the dark and tragic days of World War II.

    Carlo Ginzburg uses the trial records of Domenico Scandella, a miller also known as Menocchio, to show how one person responded to the confusing political and religious conditions of his time.For a common miller, Menocchio was surprisingly literate. In his trial testimony he made references to more than a dozen books, including the Bible, Boccaccio's Decameron, Mandeville's Travels, and a "mysterious" book that may have been the Koran. And what he read he recast in terms familiar to him, as in his own version of the creation: "All was chaos, that is earth, air, water, and fire were mixed together; and of that bulk a mass formed—just as cheese is made out of milk—and worms appeared in it, and these were the angels."

    Lusanna was a beautiful woman from a middle-class background who, in 1455, brought suit against Giovanni, her aristocratic lover, when she learned he had contracted to marry a woman of his own class. Blending scholarship with insightful narrative, the book portrays an extraordinary woman who challenged the unwritten codes and barriers of the social hierarchy and dared to seek a measure of personal independence in a male-dominated world.