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Philippe Buc

Universiteit Leiden, Instituut voor Geschiedenis, Faculty Member

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Lycée École Active Bilingue (Paris); BA Swarthmore College; Maîtrise Paris I Sorbonne; MA U.C. Berkeley (Political Science, Medieval Europe, Medieval Japan); PhD École des Hautes Études en Sciences Sociales (Paris).
Supervisors: Jacques Le Goff, Gerard Caspary, and Jean-Claude Schmitt

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Papers by Philippe Buc

Oaths in Premodern Japan and Premodern Europe. An Introduction

Medieval Worlds, 2023

This introduction to this collection of articles on oaths in premodern Japan and premodern Latin ... more This introduction to this collection of articles on oaths in premodern Japan and premodern Latin Europe aims merely to survey the data presented in the articles, and some comparativist findings. It considers terminology, chronology, avoidance of oath-taking, identity of oath-takers, diversity in formulas and practices of swearing, depending on hierarchy and situations, sanctions for perjury, and the efficiency (or not) of oaths.

This article has been published by Medieval Worlds at https://doi.org/10.1553/medievalworlds_no19_2023s3.

Christianity's stamp: Of hybrids, traitors, false peace, massacres and other horrors

History and Anthropology, 2022

The contribution focuses on the ways in which medieval Catholic religion influenced warfare, not ... more The contribution focuses on the ways in which medieval Catholic
religion influenced warfare, not in terms of causality but in terms
of conditions of possibility. After having looked at (1) the way in
which the crusades, in particular, opened up the possibility to
transfer attributes from monastic asceticism (the monks were
spiritual ‘warriors of God’) to warriors (fighting as ‘warriors of
God’), the article examines two examples. (2) Theology provided
to the Western European culture of war the figure of the ‘false
brother’, which, translated, yielded a script for the internal enemy,
the political traitor and adversary in civil wars. Around this figure
enormous fantasies crystallized themselves, arguably without
equivalent in non-monotheistic cultures. One sees in the late
medieval French civil wars the semi-secularized mobilization of
this figure, with fantasies and execution of violent purge. (3) The
ascetic values activated for warfare with the First Crusade meant
that while in reality (as one would expect) sexual did
transgressions occur, rape in war by one’s own side was hardly
ever admitted, and arguably was in reality also inhibited.

Introduction to premodern war and religions: Comparison, Issues and Results

History and Anthropology, 2022

Building and elaborating on the dossier's five articles on East Africa, the Maghreb and Islamic S... more Building and elaborating on the dossier's five articles on East Africa, the Maghreb and Islamic Spain, Western Europe, the Aztec Mesoamerica, and the native American Northeast (plus Japanese and Byzantine history), this introduction discusses quandaries about comparison in the intertwined disciplines of History and Anthropology and suggests some hypotheses as to the relation between premodern warfare and religions. Side-switching was demonized (and punished as a quasi-religious sin) in Western Christianity, not so as a rule in the other societies here compared. It was ´treason´. Sexual violence and rape was inhibited by religious conceptions in the same society, and among the natives of the American Northeast. Non-human powers might help or intervene in warfare, but there is no general pattern. As for the presence or absence of holy war there may be correlation with the type of polity concerned. Established empires may be averse to the emergence of charismatic figures and sacral practices, as one sees with China and Byzantium. Central imperial elites may also dislike miracles, especially in offensive warfare. Evidently, while religion might shape this or that aspect of warfare, it was not the sole provider of ´conditions of possibility´.

“Religion, war, and peace in premodern Islamicate polities and the Christian West”, Violence: An international journal 2:1 (2021), 131-153

Violence: An international journal, 2021

The plural Islams and the various Christianities deriving from late Antique Catholicism constitut... more The plural Islams and the various Christianities deriving from late Antique Catholicism constitute two families of monotheisms whose relation to armed violence and to peace can be compared over the longue durée. In both, war and peace coexist as values, with the sense however that there can be a corrupting bad peace and a wicked bad war. Both – albeit through different media – produced norms governing warfare. For both, there is a strong correlation between holy war and societal reform. In both the potential to sacralize a space that then has to be defended (New Jerusalems or second Hejaz) figures prominently. In both, radical warfare, reform, and purge of one’s own group can be triggered by apocalyptic or eschatological expectations (with figures such as a person anticipating typologically the return of the vengeful Christ, a last world emperor, a mujaddid, or a Mahdī). While this contribution focuses mainly on the pre-modern world, it ends on an attempt to relate the current war waged by Boko Haram to this past.

“Sectarian violence in premodern Japan and Europe: Jōdo Shinshū and the Anabaptists”, Viator 50:2 (2019), 351-386 (actual publication date 2021).

Viator, 2019

The juxtaposition of two sixteenth-century religious groupings, one in Western Europe, the Europe... more The juxtaposition of two sixteenth-century religious groupings, one in Western Europe, the European Anabaptists, and one in Japan, Jōdo Shinshū (then called the Ikkōshū), allows to make sense of the seeming contradictions present in the history of the latter, a commingling of violence and its refusal. The two traditions were both beholden to a binary that contrasted the outside world (including secular law and its claims) to the sect itself. This engendered two apparently contradictory reactions: the dismissing of the world while not confronting it and its claims or vigorously fighting with arms the world. For Anabaptism, what long prevented one to apprehend this logic was Anabaptist confessional historiography, which ended up rejecting armed violence and turned pacifist, and Anabaptist fragmentation. In the Japanese case, it has been the canonization of Rennyo’s teachings. His pastoral letters ultimately called for respect for authorities and forbade armed rebellion. This voice has been taken as the sole authentic representative of the tradition out of which he came, whereas there must have existed varied understandings stemming from the opposition buppō-ōbō (Buddhist Teachings and Teachings of the Realm), including some that logically led to defend the sect with arms. The complexity of earliest Anabaptism, in particular in relation to secular authorities and warfare, thus helps to make sense of Jōdo Shinshū’s seeming confused and inconsistent late medieval history–the coexistence of, on the one hand, armed leagues of devotees and, on the other hand, calls to respect authorities and the claim to be peaceful.

Civil war and religion in medieval Japan and medieval Europe: War for the Gods, emotions at death and treason

The Indian Economic & Social History Review, 2020

To compare and contrast medieval Japan and medieval Western Europe allows one to discover three t... more To compare and contrast medieval Japan and medieval Western Europe allows one to discover three things. First, analogous to Catholic holy war, in Japan becomes visible a potential for war (albeit seldom actualised) for the sake, quite surprisingly, of Buddhism. Second, the different role played by emotions during war: in Europe, when vicious (and motivated by emotions such as greed, ambition or lust), they endanger the victors; thus the concern for right emotions foster, to a point, proper behavior during war; in Japan, however, the focus is on the emotions of the defeated, which may hamper a good reincarnation and produce vengeful spirits harmful to the victors and to the community at large. Finally, while Japanese warriors could and often did switch sides, the archipelago did not know for centuries anything approaching the European concept of treason, ideally punished with the highest cruelty, hated and feared to the point of generating collective paranoia and conspiracy theories. Western treason was (and is still) a secularised offspring of the Christian belief in the internal enemy of the Church, the false brethren. Arguably, the texture of the religions present in the two ensembles gave their specific form to these three aspects of warfare.

“A backward glance: Light and darkness in the medieval theology of power”

Dan Edelstein and Anton Matytsin, eds., Let There Be Enlightenment: The Religious and Mystical Sources of Rationality (Baltimore), 2018

“One among many renegades: The Serb janissary Konstantin Mihailović and the Ottoman conquest of the Balkans"

Journal of Medieval History, 2020

Konstantin Mihailović, a Serb born in Novo Brdo, was taken by the Ottomans and became a janissary... more Konstantin Mihailović, a Serb born in Novo Brdo, was taken by the Ottomans and became a janissary in Mehmet II’s army. After he returned to the Christian side, he penned a report on Ottoman governance, religion, military structures and tactics. It explained by organisational advantages, fairness to subjects of all faiths coupled with deceit vis-à-vis enemies, divisions within Christendom, and providential history’s retributive measures, why the ‘heathen’ had the upper hand. But the author, Konstantin, remained discreet. Autobiographical details on his years as a janissary are scarce. He had risen high in the Ottoman system. While conveying his expertise about the enemy to Christian courts was his key to a further career, he also had to conceal that he had been an important member of the janissary corps, and probably had converted to Islam. The first imperative, sharing expertise, complicated the second, self-silencing, and made it impossible to dissimulate fully.

“What is order? In the aftermath of the "feudal transformation" debates”

Francia, 2019

The sound and fury of the mostly Franco-French »feudal transformation« (or »feudal revolution«) d... more The sound and fury of the mostly Franco-French »feudal transformation« (or »feudal revolution«) debate, incepted in the 1990s, have drowned their local fruits, and the harvest of non-French contributions to the nature of fief and vassal, including their local diversity in scope and function. Starting from a 2010 chapter penned by Patrick Boucheron, this article reviews some of the French, English, and German-language contributions. It underlines the progressively greater importance for this historiography of Anthropology, and within it, of a trend away from structural towards processual traditions. The strategies that social actors deployed via fiefs and with vassals were extremely diverse across Catholic Europe in time and in space. Historiography has also re-emphasized the importance of »honor« (in the duality, material and immaterial, that Heinrich Fichtenau eloquently revealed in 1984), both for aristocrats and lesser men and women, and given a sense of the tactics employed to acquire and maintain it. In the light of the history of Anthropology and of the historical Sociology of Ordnungen as they developed in the first half of the twentieth century, he article then proceeds to question the assumptions undergirding the terms of the debate— the exclusive connection between »order« and the State (that monopolizer of violence) or some ersatz of the State, and the concept of »order« itself. The State can generate violence and »dis-order« in its immediate environment by its very making of peace and »order« within its own sphere; so can other institutions when they strive to monopolize something.

Religion, Coercion, and Violence in Medieval Rituals

Published in State, Power, and Violence, vol. II: Rituals of Power and Consent, ed. Bernd Schne... more

“1701 in medieval perspective: Monarchical rituals between the Middle Ages and Modernity",

Eschatologies of the sword, compared: Latin Christianity, Islam(s), and Japanese Buddhism

Forthcoming in Veronika Wieser and Vincent Eltschinger, eds., Making Ends Meet: Cross-Cultural Perspectives on the End of Times in Medieval Christianity, Islam and Buddhism (Berlin), 277-293, 2020

The highest skill in matter of Scriptures [is] to know how to distinguish between the times.

Crusade and Eschatology: Holy War fostered and inhibited

A b s t r a c t : In its apocalyptic variant, medieval Catholic eschatology could lead men and wo... more A b s t r a c t : In its apocalyptic variant, medieval Catholic eschatology could lead men and women to mobilize to fight alongside Christ's heavenly armies in the war to end all wars, which would cleanse the world and usher in eternal peace. It was expected that Satan would try to corrupt Christ's soldiers. But ultimately a purified Christian army would triumph both over sins and heathendom. In a variant, when one felt close to the End of times, one could fear that the call to holy war was a satanic trick. Especially devious close to the Eschaton, the Deceiver tried thereby to lead would-be milites Christi into sin, without redemption. These two configurations are visible with the First and Second crusades.

“L’épistre lamentable au regard de l’exégèse et de la tradition des croisades"

Joël Blanchard & Renate Blumenfeld-Kosinski, eds., Philippe de Mézières et l'Europe médiévale: nouvelle histoire, nouveaux espaces, nouveaux langages (Geneva: Droz, 2017), 2017

RELIGIONS AND WARFARE: PROLEGOMENA TO A COMPARATIVE STUDY (galleys of Questiones Medii Aevi Novae 21 / 2016)

Not an abstract -- A shorter French version constitutes the postface to the French translation ... more

The Dangers of Ritual, introduction

From the PUP website. Recall that to evaluate a book, what it says and does not say, one has to r... more

The dangers of ritual: between early medieval texts and social scientific theory (bibliography)

Some idiotic feature in this site uploaded this (or created the link) automatically. Downright st... more

Ritual and interpretation: the early medieval case

Early Medieval Europe, 2003

"Princely Power between Legitimacy and Illegitimacy in Twelfth-Century Exegesis" (1995)

... an English-language introduction (1995) to my first book, L´ambiguité du Livre (1994)

Buc Q&A with Bernd Schneidmüller for the WBG Magazine

Evidently German propaganda for the forthcoming "Heiliger Krieg" ... But it may clarify a little... more

Oaths in Premodern Japan and Premodern Europe. An Introduction

Medieval Worlds, 2023

This introduction to this collection of articles on oaths in premodern Japan and premodern Latin ... more This introduction to this collection of articles on oaths in premodern Japan and premodern Latin Europe aims merely to survey the data presented in the articles, and some comparativist findings. It considers terminology, chronology, avoidance of oath-taking, identity of oath-takers, diversity in formulas and practices of swearing, depending on hierarchy and situations, sanctions for perjury, and the efficiency (or not) of oaths.

This article has been published by Medieval Worlds at https://doi.org/10.1553/medievalworlds_no19_2023s3.

Christianity's stamp: Of hybrids, traitors, false peace, massacres and other horrors

History and Anthropology, 2022

The contribution focuses on the ways in which medieval Catholic religion influenced warfare, not ... more The contribution focuses on the ways in which medieval Catholic
religion influenced warfare, not in terms of causality but in terms
of conditions of possibility. After having looked at (1) the way in
which the crusades, in particular, opened up the possibility to
transfer attributes from monastic asceticism (the monks were
spiritual ‘warriors of God’) to warriors (fighting as ‘warriors of
God’), the article examines two examples. (2) Theology provided
to the Western European culture of war the figure of the ‘false
brother’, which, translated, yielded a script for the internal enemy,
the political traitor and adversary in civil wars. Around this figure
enormous fantasies crystallized themselves, arguably without
equivalent in non-monotheistic cultures. One sees in the late
medieval French civil wars the semi-secularized mobilization of
this figure, with fantasies and execution of violent purge. (3) The
ascetic values activated for warfare with the First Crusade meant
that while in reality (as one would expect) sexual did
transgressions occur, rape in war by one’s own side was hardly
ever admitted, and arguably was in reality also inhibited.

Introduction to premodern war and religions: Comparison, Issues and Results

History and Anthropology, 2022

Building and elaborating on the dossier's five articles on East Africa, the Maghreb and Islamic S... more Building and elaborating on the dossier's five articles on East Africa, the Maghreb and Islamic Spain, Western Europe, the Aztec Mesoamerica, and the native American Northeast (plus Japanese and Byzantine history), this introduction discusses quandaries about comparison in the intertwined disciplines of History and Anthropology and suggests some hypotheses as to the relation between premodern warfare and religions. Side-switching was demonized (and punished as a quasi-religious sin) in Western Christianity, not so as a rule in the other societies here compared. It was ´treason´. Sexual violence and rape was inhibited by religious conceptions in the same society, and among the natives of the American Northeast. Non-human powers might help or intervene in warfare, but there is no general pattern. As for the presence or absence of holy war there may be correlation with the type of polity concerned. Established empires may be averse to the emergence of charismatic figures and sacral practices, as one sees with China and Byzantium. Central imperial elites may also dislike miracles, especially in offensive warfare. Evidently, while religion might shape this or that aspect of warfare, it was not the sole provider of ´conditions of possibility´.

“Religion, war, and peace in premodern Islamicate polities and the Christian West”, Violence: An international journal 2:1 (2021), 131-153

Violence: An international journal, 2021

The plural Islams and the various Christianities deriving from late Antique Catholicism constitut... more The plural Islams and the various Christianities deriving from late Antique Catholicism constitute two families of monotheisms whose relation to armed violence and to peace can be compared over the longue durée. In both, war and peace coexist as values, with the sense however that there can be a corrupting bad peace and a wicked bad war. Both – albeit through different media – produced norms governing warfare. For both, there is a strong correlation between holy war and societal reform. In both the potential to sacralize a space that then has to be defended (New Jerusalems or second Hejaz) figures prominently. In both, radical warfare, reform, and purge of one’s own group can be triggered by apocalyptic or eschatological expectations (with figures such as a person anticipating typologically the return of the vengeful Christ, a last world emperor, a mujaddid, or a Mahdī). While this contribution focuses mainly on the pre-modern world, it ends on an attempt to relate the current war waged by Boko Haram to this past.

“Sectarian violence in premodern Japan and Europe: Jōdo Shinshū and the Anabaptists”, Viator 50:2 (2019), 351-386 (actual publication date 2021).

Viator, 2019

The juxtaposition of two sixteenth-century religious groupings, one in Western Europe, the Europe... more The juxtaposition of two sixteenth-century religious groupings, one in Western Europe, the European Anabaptists, and one in Japan, Jōdo Shinshū (then called the Ikkōshū), allows to make sense of the seeming contradictions present in the history of the latter, a commingling of violence and its refusal. The two traditions were both beholden to a binary that contrasted the outside world (including secular law and its claims) to the sect itself. This engendered two apparently contradictory reactions: the dismissing of the world while not confronting it and its claims or vigorously fighting with arms the world. For Anabaptism, what long prevented one to apprehend this logic was Anabaptist confessional historiography, which ended up rejecting armed violence and turned pacifist, and Anabaptist fragmentation. In the Japanese case, it has been the canonization of Rennyo’s teachings. His pastoral letters ultimately called for respect for authorities and forbade armed rebellion. This voice has been taken as the sole authentic representative of the tradition out of which he came, whereas there must have existed varied understandings stemming from the opposition buppō-ōbō (Buddhist Teachings and Teachings of the Realm), including some that logically led to defend the sect with arms. The complexity of earliest Anabaptism, in particular in relation to secular authorities and warfare, thus helps to make sense of Jōdo Shinshū’s seeming confused and inconsistent late medieval history–the coexistence of, on the one hand, armed leagues of devotees and, on the other hand, calls to respect authorities and the claim to be peaceful.

Civil war and religion in medieval Japan and medieval Europe: War for the Gods, emotions at death and treason

The Indian Economic & Social History Review, 2020

To compare and contrast medieval Japan and medieval Western Europe allows one to discover three t... more To compare and contrast medieval Japan and medieval Western Europe allows one to discover three things. First, analogous to Catholic holy war, in Japan becomes visible a potential for war (albeit seldom actualised) for the sake, quite surprisingly, of Buddhism. Second, the different role played by emotions during war: in Europe, when vicious (and motivated by emotions such as greed, ambition or lust), they endanger the victors; thus the concern for right emotions foster, to a point, proper behavior during war; in Japan, however, the focus is on the emotions of the defeated, which may hamper a good reincarnation and produce vengeful spirits harmful to the victors and to the community at large. Finally, while Japanese warriors could and often did switch sides, the archipelago did not know for centuries anything approaching the European concept of treason, ideally punished with the highest cruelty, hated and feared to the point of generating collective paranoia and conspiracy theories. Western treason was (and is still) a secularised offspring of the Christian belief in the internal enemy of the Church, the false brethren. Arguably, the texture of the religions present in the two ensembles gave their specific form to these three aspects of warfare.

“A backward glance: Light and darkness in the medieval theology of power”

Dan Edelstein and Anton Matytsin, eds., Let There Be Enlightenment: The Religious and Mystical Sources of Rationality (Baltimore), 2018

“One among many renegades: The Serb janissary Konstantin Mihailović and the Ottoman conquest of the Balkans"

Journal of Medieval History, 2020

Konstantin Mihailović, a Serb born in Novo Brdo, was taken by the Ottomans and became a janissary... more Konstantin Mihailović, a Serb born in Novo Brdo, was taken by the Ottomans and became a janissary in Mehmet II’s army. After he returned to the Christian side, he penned a report on Ottoman governance, religion, military structures and tactics. It explained by organisational advantages, fairness to subjects of all faiths coupled with deceit vis-à-vis enemies, divisions within Christendom, and providential history’s retributive measures, why the ‘heathen’ had the upper hand. But the author, Konstantin, remained discreet. Autobiographical details on his years as a janissary are scarce. He had risen high in the Ottoman system. While conveying his expertise about the enemy to Christian courts was his key to a further career, he also had to conceal that he had been an important member of the janissary corps, and probably had converted to Islam. The first imperative, sharing expertise, complicated the second, self-silencing, and made it impossible to dissimulate fully.

“What is order? In the aftermath of the "feudal transformation" debates”

Francia, 2019

The sound and fury of the mostly Franco-French »feudal transformation« (or »feudal revolution«) d... more The sound and fury of the mostly Franco-French »feudal transformation« (or »feudal revolution«) debate, incepted in the 1990s, have drowned their local fruits, and the harvest of non-French contributions to the nature of fief and vassal, including their local diversity in scope and function. Starting from a 2010 chapter penned by Patrick Boucheron, this article reviews some of the French, English, and German-language contributions. It underlines the progressively greater importance for this historiography of Anthropology, and within it, of a trend away from structural towards processual traditions. The strategies that social actors deployed via fiefs and with vassals were extremely diverse across Catholic Europe in time and in space. Historiography has also re-emphasized the importance of »honor« (in the duality, material and immaterial, that Heinrich Fichtenau eloquently revealed in 1984), both for aristocrats and lesser men and women, and given a sense of the tactics employed to acquire and maintain it. In the light of the history of Anthropology and of the historical Sociology of Ordnungen as they developed in the first half of the twentieth century, he article then proceeds to question the assumptions undergirding the terms of the debate— the exclusive connection between »order« and the State (that monopolizer of violence) or some ersatz of the State, and the concept of »order« itself. The State can generate violence and »dis-order« in its immediate environment by its very making of peace and »order« within its own sphere; so can other institutions when they strive to monopolize something.

Religion, Coercion, and Violence in Medieval Rituals

Published in State, Power, and Violence, vol. II: Rituals of Power and Consent, ed. Bernd Schne... more

“1701 in medieval perspective: Monarchical rituals between the Middle Ages and Modernity",

Eschatologies of the sword, compared: Latin Christianity, Islam(s), and Japanese Buddhism

Forthcoming in Veronika Wieser and Vincent Eltschinger, eds., Making Ends Meet: Cross-Cultural Perspectives on the End of Times in Medieval Christianity, Islam and Buddhism (Berlin), 277-293, 2020

The highest skill in matter of Scriptures [is] to know how to distinguish between the times.

Crusade and Eschatology: Holy War fostered and inhibited

A b s t r a c t : In its apocalyptic variant, medieval Catholic eschatology could lead men and wo... more A b s t r a c t : In its apocalyptic variant, medieval Catholic eschatology could lead men and women to mobilize to fight alongside Christ's heavenly armies in the war to end all wars, which would cleanse the world and usher in eternal peace. It was expected that Satan would try to corrupt Christ's soldiers. But ultimately a purified Christian army would triumph both over sins and heathendom. In a variant, when one felt close to the End of times, one could fear that the call to holy war was a satanic trick. Especially devious close to the Eschaton, the Deceiver tried thereby to lead would-be milites Christi into sin, without redemption. These two configurations are visible with the First and Second crusades.

“L’épistre lamentable au regard de l’exégèse et de la tradition des croisades"

Joël Blanchard & Renate Blumenfeld-Kosinski, eds., Philippe de Mézières et l'Europe médiévale: nouvelle histoire, nouveaux espaces, nouveaux langages (Geneva: Droz, 2017), 2017

RELIGIONS AND WARFARE: PROLEGOMENA TO A COMPARATIVE STUDY (galleys of Questiones Medii Aevi Novae 21 / 2016)

Not an abstract -- A shorter French version constitutes the postface to the French translation ... more

The Dangers of Ritual, introduction

From the PUP website. Recall that to evaluate a book, what it says and does not say, one has to r... more

The dangers of ritual: between early medieval texts and social scientific theory (bibliography)

Some idiotic feature in this site uploaded this (or created the link) automatically. Downright st... more

Ritual and interpretation: the early medieval case

Early Medieval Europe, 2003

"Princely Power between Legitimacy and Illegitimacy in Twelfth-Century Exegesis" (1995)

... an English-language introduction (1995) to my first book, L´ambiguité du Livre (1994)

Buc Q&A with Bernd Schneidmüller for the WBG Magazine

Evidently German propaganda for the forthcoming "Heiliger Krieg" ... But it may clarify a little... more

L´ambiguïté du Livre: Prince, pouvoir, et peuple dans les commentaires de la Bible au Moyen Age, Paris 1994 (introduction)

Heiliger Krieg. Gewalt im Namen des Christentums

The German translation of Holy War, Martyrdom and Terror. The blurb is as usual both simplis... more

Holy War, Martyrdom, and Terror. Christianity, Violence, and the West (introduction)

A good abstract is the (friendly) review by Cecilia Gaposchkin (Reviews in History) http://www.hi... more

Interview mit Georgios Chatzoudis, 11.02.2016, über das 2015 erschienen Buch Heiliger Krieg

[MIÖG 2_17]P. Buc_Rez_Lapina Warfare and the Miraculous-Korr.pdf

Review of Lapina, Warfare and the Miraculous, in Mitteilungen des Instituts für Österreichische G... more

[MIÖG 2_17]P. Buc_Rez_Mallett Popular Muslim Reactions to the Franks in the Levant.pdf

Review of Mallet for the Mitteilungen des Österreichichen Instituts für Geschichtsforschung (2007)

Review of Gerd Althoff. — Die Macht der Rituale. Symbolik und Herrschaft im Mittelalter. Darmstadt Primus, 2003

Cahiers de civilisation médiévale, Année 2005, Volume 48, Numéro 191, p. 251 - 253 (while old, a ... more

Peter Brown, The Ransom of the Soul (review)

Buc-Medieval European civil wars (forthcoming Leeds; ARC 2023)

"Medieval European civil wars, local and proto-national identities of Toulousains, Parisians, and Prague Czechs", in Y. Stouraitis, War and collective identities in the Middle Ages East, West, and beyond, 2023