The majorales were usually either relatives of the judiche or belonged to reliable local families. In essence, it was more-or-less identical to the witenagemot of Anglo-Saxon England in both its composition of officials and its purpose.
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The Crown nominated the "Deemster King" Judiche, and attributed the supreme power, maintaining the powers to ratify the acts and the laws which regarded the whole realm. The Supreme Magistrate of the Crown was the "Deemster King" Judiche, although they could be substituted for a curadore or a majore if need be.
The moots were in the capital or wherever the judiche lived. The Sardinian word logu literally means "place", but when capitalised it refers to a judicadu. From Wikipedia, the free encyclopedia. This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Indeed, the Humiliati were well known to have been engaged in communal offices.
It was during a year-long fellowship in Florence, however, that she noticed that in late medieval Siena and Florence this was also very often the case for other regular clergy i. Bearing in mind the vast number of urban governments in central and northern Italy and the abundance of extant sources, it was at this point that it became clear that on her own it would take decades to get a real sense of how this relationship worked.
Italian City States: from Communes to Signorie c. c. | University of St Andrews
The project which arose from this realisation and resulted in Churchmen and Urban Government, began with a conference Frances organised in , funded by the British Academy. This enabled her to bring speakers together from Italy, the US, and closer to home, to discuss relations between regular clergy and public life. The collaborative nature of the work has proved to be especially fruitful.
- Religion and Science: The Basics;
- Un alto en el camino (psicología social - autoayuda) (Spanish Edition).
- Crown of the Realm;
- 7 Week Slim Down.
- The Hip Spica Kid?
In the second half of the volume experts on religious life then explore the reactions of particular monastic orders, including the Camaldolese and the Cistercians. Thus, Churchmen and Urban Government shows the great variety in the relationship of monks, friars and penitents with urban governments: in Milan, being a Cistercian monk might mean spending some of your time working for the city, in Turin it did not. So, the big question: why did cities employ monks in this way? The classic interpretation, put forth by Richard Trexler in , places a lot of emphasis on the role of trust. Hypothetically, a religious superior instructed a monk to go and work in the city.
The city could therefore trust this monk, because of the bond of obedience which bound the monk and abbot. Whilst Frances believes that trust and integrity did play a role, there were a number of other reasons why monks were engaged. They possessed technical skills, such as in book keeping and the production of registers.
William R. Day Jr
In addition, relationships of patronage between monasteries and certain powerful families seem to have led to the greater deployment of monks in these roles. Perhaps most importantly, Churchmen and Urban Government highlights the importance of the political context in determining the deployment of regular clergy. It demonstrates that the initial idea of employing people from religious orders or penitential brethren was something associated with the popolo, that is, the anti-magnate group in cities, a factional body closely identified with papal politics.
What comes next?
This work is, in fact, just one part of a larger project, and Frances is currently working on the second volume: a monograph intended to build on the case studies. As well as this, Frances intends to continue looking further afield for other comparisons. Frances will be asking why this was the case, and who was doing these jobs, if not the regular clergy. Filed under Publication Spotlight , Research , Staff.
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