By P.J.P. Goldberg, Felicity Riddy
Relocating on from the legacy of Ari?s, those essays deal with facts for formative years and early life from the 6th century to the 16th, yet with specific emphasis on later medieval England. The contents comprise the belief of early life within the writing of Gregory of excursions, skaldic verse narratives and their implications for the knowledge of kingship, Jewish groups of Northern Europe for whom young children represented the continuity of a persecuted religion, little ones within the documents of the northern Italian Humiliati, the which means of romance narratives targeted round the departure of the hero or heroine from the natal fire, the age at which later medieval English childrens left domestic, how some distance they travelled and the place they went, literary resources revealing the politicisation of the assumption of the kid, and the reaction of younger, prosperous adult females to homiletic literature and the iconography of the virgin martyrs within the later heart ages.Contributors: FRANCES E. ANDREWS, HELEN COOPER, P.J.P.GOLDBERG, SIMCHA GOLDIN, EDWARD F. JAMES, JUDITH JESCH, KIM M. PHILLIPS, MIKE TYLER, ROSALYNN VOADEN.
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Extra info for Youth in the Middle Ages
93 no. 301; p. 178 no. 583–4; p. 236 no. 960. 32 Jewish Society under Pressure One source relates the case of a Gentile woman who urged a Jewish mother to dose her sick child with a stone from the sepulchre of the Christian God renowned for its healing properties. In the event she rejected the advice, but she was probably deterred only after she had weighed any possible benefit against the harm which could be caused to the child by employing a charm which related directly to the Christian Messiah.
Hanawalt, ‘Medievalists and the Study of Childhood’, Speculum 77 (2002), 440–50. See E. Kanarfogel, ‘Attitudes towards Children and Childhood in Medieval Jewish Society’, Approaches to Judaism in Medieval Times 2 (1985), 1–34; S. Goldin, ‘Die Beziehung der jüdischen Familie im Mittelälter zu Kind und Kindheit’, Jahrbuch der Kindheit 6 (1989), 211–33 and 251–6; I. Ta-Shma, ‘Children of Medieval German Jewry: A Perspective on Ariès from Jewish Sources’, Studies in Medieval and Renaissance History 12 (1991), 263–80.
26 From this seemingly mundane passage we can reconstruct a social practice in which the child becomes the chief emissary between the father and the mother in the family’s complete fulfilment of the commandment to keep the Sabbath. The importance of this commandment extends beyond the details of its observation into the realm of Jewish family life. On Fridays the children accompanied their father to the synagogue for the afternoon prayer, 23 See Sefer Hasidim, ed. Wistinetski, p. 194 no. 770, p.