Due to the scarcity of data, the demographic regime of pre-plague England is poorly understood. In this article, we review the existing literature to estimate the mean age at first marriage for women (at 24) and men (at 27), the remaining life expectancy at first marriage for men (at 25 years), the mean household size (at 5.8), and marital fertility around 1300. Based on these values, we develop a macrosimulation that creates a consistent image of English demography at its medieval population peak that reflects a Western European marriage pattern with a relatively very high share of celibates.

This article focuses on the involvement of Viennese elites in wide-reaching political conflicts around 1400. Central European princes often held positions as city lords, which resulted in ambivalent relations between them and urban elites, as well as with their kin residing in the countryside. Setting aside grand categories of institutional history in favor of the interactions and relations of concrete actors, their social networks, and their involvement in shaping politics, the article follows six urban actors through a major conflict that involved the city lords, urban authorities, and individual actors and eventually resulted in the beheading of three of them. The article adopts a prosopographical approach to find out more about patterns of social costs and benefits in these conflicts. It argues that considering polyvalent and relational dimensions of belonging can help us better understand constellations of conflict and alliance and the modes and mechanisms of late medieval politics. It eventually establishes the boundaries of social network approaches when it comes to assessing individual motives and their alleged resonance in contemporary narratives of community.

The nine articles in this collection are the product of two workshops hosted at the University of Chicago in 2022 and 2023 in affiliation with the University of Vienna. They build on recent work that has called attention to the extraordinary political and religious diversity in the fifteenth-century Holy Roman Empire, and Central Europe more broadly. Pushing back against older historiography, in which this period was frequently overlooked or framed by uncritical use of such broad categories as the “state,” the “territory,” the “estates,” and the “feud,” this collection recognizes the polycentric nature of the fifteenth century's structures and institutions. Specifically, these articles return to the sources, especially documents of practice rather than normative texts, to open the door to a new understanding of conflicts and negotiations. They illuminate the patterns of conflict and negotiation evident in specific historical contexts by examining actors, networks, and practices of community building—as well as the processes through which conflicts emerged, evolved, and were negotiated and settled. Rather than relying on time-honored categories and meta-narratives, the contributors embrace the messiness of social and political relations and of the extant source material to shine new light on key themes in the fifteenth century's history.

The Dominican friar Johannes Nider (1380–1438), known today as the father of witchcraft literature, played an important role at the Council of Basel (1431–49) on the Council's delegation to the Hussites and its deputation on religious reform. Despite Nider's reputation as a reformer of religious communities, his approach to communal liturgy has not attracted close attention. This article focuses on his broad theoretical treatise, De reformatione religiosorum or De reformatione status cenobitici (On the Reform of the Religious State), in which Nider articulates a philosophical concept of reform as the restoration of beauty, manifested in well-ordered and balanced proportion. In the interest of universal applicability, the treatise remains abstract. However, biographical descriptions of Nider from his contemporaries and the visitation letters he wrote to women's convents show Nider as an engaged liturgical leader, a talented singer with a robust voice, and a zealous expert in the legal particulars of Dominican liturgical regulations. In light of these contexts, De reformatione's sweeping laments over liturgical neglect and academic metaphors of well-disposed proportion are not just rule-hammering and scholastic fancy but rather universalized expressions of Nider's lived commitment to Dominican musical and ritual practice.

Gerberga of Saxony, the sister of Otto I of Germany and wife of Louis IV of France, receives frequent scholarly mention in relation to a treatise by Adso of Montier-en-Der circa 950–954. The topic of this short work, presented as a letter to Gerberga in answer to a question she posed to the monk, was the life of the Antichrist, that fearful servant of Satan who would appear before Christ's Second Coming, lead whole nations into damnable error, and kill many who would not apostatize before being defeated by Jesus himself at his return. The treatise eventually become the foundation of centuries of Christian apocalyptic thought. But despite her prominence in the letter, Gerberga has received no sustained examination by historians regarding her interest and promotion of apocalyptic thought beyond being a recipient of Adso's letter. At most, scholars tend to see Gerberga as if through the eyes of Adso, that is, as a nervous queen anxious to be reassured that a universal evil is not hiding just around the corner. Such views—wholly unintentional but nevertheless present—do her a great disservice and misunderstand the motivations of both Gerberga and Adso present in the letter, as well as Gerberga's younger, apocalyptically minded in-law, the empress Adelaide. This essay examines Gerberga's life not simply as it relates to Adso's work but in relation to the very personal, family-driven politics of both East and West Francia in the tenth century. When placed in her proper context, we find Gerberga was not merely a passive recipient of apocalyptic ideas for a brief period in the early 950s but was an active patron whose interest shaped imperial politics for generations.

Around the year 1200, the court of the Roman pope produced a list of all the bishops – and hence of all the cities – in the Christian world. For the next three centuries this text was copied and updated by kings, priests, lawyers and academics across Europe. The numerous surviving manuscripts of this text – the so–called ‘Roman provincial’ – have received some attention from scholars, but the sheer number of manuscripts has meant that any attempt to catalogue and study them en masse is all but destined to fail. This article suggests a different approach: that the most interesting feature of the provincial manuscripts is their differences; the ways in which copyists changed the ecclesiastical and political geography of Europe to meet their own preferences and expectations. Political geographers and modern historians have long been aware of ‘contested cartographies’ and battles over borders on maps; by studying the Roman provincial we can apply such lenses to the medieval world too. Thirteenth-century kings were quite as aware as we are that maps and lists constitute, rather than just describe, political realities.

Contrary to what is sometimes assumed, the elderly in the distant past could not always rely on voluntary care. Therefore, some of them had to develop strategies to secure assistance during old age. We focus on towns in the Low Countries, where family ties were weak, and ageing individuals likely had to plan for old age. We show how members of the middling layers of society could use wills and retirement contracts to ensure care provided by both kin and non-kin, and also to secure living standards during their final years. By recording such contracts, the elderly remained in control of their lives, despite their advancing years.