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Feudalism was how most of Medieval Europe was ran.

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An illustration depicting the strict hierarchical structure of the societies of Western Europe in the Middle Ages (c.10th-13th century) based on a tenement-based distribution of the land into units or "fiefs." During a period commonly known as Feudalism, the Crown owned all of the Realm (except the Church's possessions) and portioned it out to the nobles in exchange for military service or rent. Knights were, in turn, tenants of the nobles. The lowest class - the peasants (villeins or serfs) were obliged to work the land and give labor, homage, and a share of the produce to their lord in exchange for protection.

About the Author

Simeon is a freelance visual designer with a deep interest in the human side of history. He believes that every image should be an interaction, a commentary, and a narrative, and every map should lead on an exciting journey of exploration and discovery.

License & Copyright

Uploaded by Simeon Netchev, published on 16 March 2022. The copyright holder has published this content under the following license: Creative Commons Attribution-NonCommercial-ShareAlike. This license lets others remix, tweak, and build upon this content non-commercially, as long as they credit the author and license their new creations under the identical terms. When republishing on the web a hyperlink back to the original content source URL must be included. Please note that content linked from this page may have different licensing terms.

Cite This Work

APA Style

Netchev, S. (2022, March 16). The Feudal Society in Medieval Europe. World History Encyclopedia. Retrieved from https://www.worldhistory.org/image/15424/the-feudal-society-in-medieval-europe/

Chicago Style

Netchev, Simeon. "The Feudal Society in Medieval Europe." World History Encyclopedia. Last modified March 16, 2022. https://www.worldhistory.org/image/15424/the-feudal-society-in-medieval-europe/.

MLA Style

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An illustration depicting the strict hierarchical structure of the societies of Western Europe in the Middle Ages (c.10th-13th century) based on a tenement-based distribution of the land into units...

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The main religion in medieval europe was Christianity but was mostly dominated by the catholic church.

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Religion in the Middle Ages, though dominated by the Catholic Church, was far more varied than only orthodox Christianity. In the Early Middle Ages (c. 476-1000), long-established pagan beliefs and practices entwined with those of the new religion so that many people who would have identified as Christian would not have been considered so by orthodox authority figures.

Practices such as fortune-telling, dowsing, making charms, talismans, or spells to ward off danger or bad luck, incantations spoken while sowing crops or weaving cloth, and many other daily observances were condemned by the medieval Church which tried to suppress them. At the same time, heretical sects throughout the Middle Ages offered people an alternative to the Church more in keeping with their folk beliefs.

Jewish scholars and merchants contributed to the religious make-up of medieval Europe as well as those who lived in rural areas who simply were not interested in embracing the new religion and, especially after the First Crusade, Christians and Muslims interacted to each other's mutual benefit. As the medieval period progressed, the Church exerted more control over people's thoughts and practices, controlling - or trying to - every aspect of an individual's life until the corruption of the institution, as well as its perceived failure to offer any meaningful response to the Black Death pandemic of 1347-1352, brought on its fracture through the Protestant Reformation of the 16th century.

Early Middle Ages & Pagan Christianity

Christianity did not immediately win the hearts and minds of the people of Europe. The process of Christianization was a slow one and, even toward the end of the Middle Ages, many people still practiced 'folk magic' and held to the beliefs of their ancestors even while observing Christian rites and rituals. The pre-Christian people - now commonly referenced as pagans - had no such label for themselves. The term pagan is a Christian designation from the French meaning a rustic who came from the countryside where the old beliefs and practices held tightly long after urban centers had more or less adopted orthodox Christian belief.

The belief in fairies, sprites, & ghosts was so deeply embedded that parish priests allowed to continue practices of appeasement.

Even though there is ample evidence of Europeans in the Early Middle Ages accepting the basics of Christian doctrine, most definitely the existence of hell, a different paradigm of life on earth and the afterlife was so deeply ingrained in the communal consciousness that it could not easily just be set aside. In Britain, Scotland, and Ireland, especially, a belief in the "wee folk", fairies, earth and water spirits, was regarded as simple common sense on how the world worked. One would no more go out of one's way to offend a water sprite than poison one's own well.

The belief in fairies, sprites, and ghosts (defined as spirits of the once-living) was so deeply embedded that parish priests allowed members of their congregations to continue practices of appeasement even though the Church instructed them to make clear such entities were demonic and not to be trifled with. Rituals involving certain incantations and spells, eating or displaying certain types of vegetables, performing certain acts or wearing a certain type of charm - all pagan practices with a long history - continued to be observed alongside going to Church, veneration of the saints, Christian prayer, confession, and acts of contrition.

A central concern of the Church, however, was right practice which reflected right belief, and the authorities struggled constantly to bring the population of Europe to this understanding. The problem, though, was that the rites of the Church did not resonate with a congregation like folk belief. The parish church or cathedral altar, at which the priest stood to celebrate the mass and transform the bread and wine into the body and blood of Christ, was far removed from the congregation of onlookers. The priest recited the mass in Latin, his back to the people, and whatever went on up there at the front had little to do with the people observing it.

The baptismal font, therefore, became the focal point of church life as it was present at the beginning of one's life (through infant baptism), at confirmation, weddings, and funerals - even if it was not used at all of these events - and most notably for the ritual known as the ordeal (or Ordeal by Water) which decided a person's guilt or innocence.

The baptismal font was often quite large and deep and the accused would be bound and thrown into it. If the accused floated to the top, they were guilty of the charges while, if they sank, they were innocent. Unfortunately, the innocent had to enjoy exoneration post-mortem since they usually drowned. The ordeal was used for serious crimes in a community as well as charges of heresy, which included the continued practice of pre-Christian rites.

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High Middle Ages & the Cult of Mary

The tendency of the laity to continue these practices did not diminish with time, threats, or repeated drownings. Just as in the present day one justifies one's own actions while condemning others for the same sort of behavior, the medieval peasant seems to have accepted that their neighbor, drowned by the Church for some transgression, deserved their fate. There is certainly no record of public outcry, and the ritual of the ordeal - like executions - were a form of public entertainment.

How the medieval peasant felt about anything at all is unknown as they were illiterate and anything recorded about their beliefs or behavior comes from Church or town records kept by clerics and priests. The peasants' silence is especially noted regarding the Church's view of women, who worked alongside men in the fields, could own their own businesses, join guilds, monastic orders and, in many cases, do the same work as a man but were still considered inferiors. As scholar Eileen Power observes, the peasants of a town "went to their churches on Sundays and listened while preachers told them in one breath that a woman was the gate of hell and that Mary was Queen of Heaven" (11). This view, established by the Church and supported by the aristocracy, would change significantly during the High Middle Ages (1000-1300), even though whatever progress was made would not last.

The Cult of the Virgin Mary was not new to the High Middle Ages - it had been popular in Palestine and Egypt from the 1st century onward - but became more highly developed during this time. Pope Gregory I (l. 540-604) established the two poles of womanhood in Christianity by characterizing Mary Magdalene as the redeemed prostitute and Mary the Mother of Jesus as the elevated virgin. Scholars still debate Gregory's reasons for characterizing Mary Magdalene in this way, conflating her with the Woman Taken in Adultery (John 8:1-11), even though there is no biblical support for his claim.

Mary Magdalene, linked through her sins to Eve and the Fall of Man, was the sexual temptress men were encouraged to flee while the Virgin Mary was beyond the realm of temptation, incorruptible, and untouchable. Actual human women might at one time be Magdalene and another the Virgin and, whether one or the other, were best dealt with from a distance. The Cult of the Virgin, however, at least encouraged greater respect for women.

At the same time the Cult of the Virgin was developing most rapidly (or possibly because of it) a genre of romantic poetry and an accompanying ideal was appearing in Southern France, known today as courtly love. Courtly love romanticism maintained that women were not only worthy of respect but adoration, devotion, and service. The genre and attendant behavior it inspired are closely linked to the queen Eleanor of Aquitaine (l. c. 1122-1204), her daughter Marie de Champagne (l. 1145-1198), and writers associated with them such as Chretien de Troyes (l. c. 1130-1190), Marie de France (wrote c. 1160-1215), and Andreas Capellanus (12th century). These writers and the women who inspired and patronized them created an elevated vision of womanhood unprecedented in the medieval period.

These changes occurred at the same time as the popularity of a heretical religious sect known as the Cathars was winning adherents away from the Catholic Church in precisely the same region of Southern France. The Cathars venerated a divine feminine principle, Sophia, whom they swore to protect and serve in the same way that the noble, chivalric knights in courtly love poetry devoted themselves to a lady. Some scholars (most notably Denis de Rougemont) have therefore suggested that courtly love poetry was a kind of code of the Cathars, who were regularly threatened and persecuted by the Church, by which they disseminated their teachings. This theory has been challenged repeatedly but never refuted.

The Cathars were destroyed by the Church in the Albigensian Crusade (1209-1229) with the last blow struck in 1244 at the Cathar stronghold of Montsegur. The crusading knights of the Church took the fortress after the Cathars' surrender and burned 200 of their clergy alive as heretics. The Inquisition, led by the order of the Dominicans, rooted out and condemned similar sects.

Islamic & Jewish Influences

The Cathars were not alone in suffering persecution from the Church, however, as the Jewish population of Europe had been experiencing that for centuries. Overall, relations between Jews and Christians were amicable, and there are letters, records, and personal journals extant showing that some Christians sought to convert to Judaism and Jews to Christianity. Scholar Joshua Trachtenberg notes how "in the tenth and eleventh centuries we hear of Jews receiving gifts from Gentile friends on Jewish holidays, of Jews leaving keys to their homes with Christian neighbors before departing on a journey" (160). Relations between members of the two religions were more or less cordial, in fact, until after the First Crusade (1096-1099).

Jewish & Islamic scholasticism contributed more significantly to the culture of Europe than any Christian efforts outside of the monasteries.

Jews were forbidden to bear arms and so could not participate in the crusade, which seems to have upset their Christian neighbors whose husbands and sons were taken by the feudal lords off to the Holy Land. Economic hardships caused by lack of manpower to work the fields further damaged relationships between the two as many Jews were merchants who could continue their trade while the Christian peasant was tied to the land and struggled to plant, tend, and harvest a crop.

The First Crusade had the opposite effect on Muslims who, outside of Spain, had previously only appeared in Europe as traders. The crusade opened up the possibility of travel to the Holy Land, and a number of scholars took advantage of this to study with their Muslim counterparts. The works of Islamic scholars and scientists found their way to Europe along with translations of some of the greatest classical thinkers and writers such as Aristotle, whose works would have been lost if not for Muslim scribes. Jewish and Islamic scholasticism, in fact, contributed more significantly to the culture of Europe than any Christian efforts outside of the monasteries.

The Church's insistence on the absolute truth of its own vision, while condemning that of others, extended even to fellow Christians. The Catholic Church of the West quarreled with the Eastern Orthodox Church in 867 over who had the true faith, and the Eastern Orthodox Church finally broke all ties with its western counterpart in 1054, the so-called Great Schism. This was brought on by the Church's claim that it was founded by Saint Peter, was the only legitimate expression of Christian faith, and should therefore rightly be able to control the policies and land holdings of the Eastern Orthodox Church.

In the Late Middle Ages (1300-1500), the Church continued to root out heresy on a large scale by suppressing upstart religious sects, individually by encouraging priests to punish heterodox belief or practice, and by labeling any critic or reformer a 'heretic' outside of God's grace. The peasantry, though nominally orthodox Catholic, continued to observe folk practices and, as scholar Patrick J. Geary notes, "knowledge of Christian belief did not mean that individuals used this knowledge in ways that coincided with officially sanctioned practice" (202). Since a medieval peasant was taught the prayers of the Our Father and Hail Mary in Latin, a language they did not understand, they recited them as incantations to ward off misfortune or bring luck, paying little attention to the importance of the words as understood by the Church. The mass itself, also conducted in Latin, was equally mysterious to the peasantry.

Consequently, the medieval peasant felt far more comfortable with a blending of the old pagan beliefs with Christianity which resulted in heterodox belief. Parish priests were again instructed to take heretical practices seriously and punish them, but the clergy was disinclined, largely because of the effort involved. Further, many of the clergy, especially the parish priests, were seen as hypocrites and had been for some time. One of the reasons heretical sects attracted adherents, in fact, was the respect generated by their clergy who lived their beliefs. In contrast, as Geary notes, the Catholic clergy epitomized the very Seven Deadly Sins they condemned:

The ignorance, sexual promiscuity, venality, and corruption of the clergy, combined with their frequent absenteeism, were major and long-standing complaints within the laity. Anti-clericalism was endemic to medieval society and in no way detracted from religious devotion. (199)

A parishioner could loathe the priest but still respect the religion that said priest represented. The priest, after all, had little to do with the life of the peasant while the saints could answer prayers, protect one from harm, and reward one's good deeds. Pilgrimages to saints' sites like Canterbury or Santiago de Compostela were thought to please the saint who would then grant the pilgrim favors and expiate sin in ways no priest could ever do.

At the same time, one could not do without the clergy owing to the Church's insistence on sacerdotalism - the policy which mandated that laypersons required the intercession of a priest to communicate with God or understand scripture - and so priests still wielded considerable power over individuals' lives. This was especially so regarding the afterlife state of purgatory in which one's soul would pay in torment for any sins not forgiven by a priest in one's life. Ecclesiastical writs known as indulgences were sold to people - often for high prices - which were believed to lessen the time for one's soul, or that of a loved one, in purgatorial fires.

The unending struggle to bring the peasantry in line with orthodoxy eventually relented as practices formerly condemned by the Church - such as astrology, oneirology (the study of dreams), demonology, and the use of talismans and charms - were recognized as significant sources of income. Sales of relics like a saint's toe or a splinter of the True Cross were common and, for a price, a priest could interpret one's dreams, chart one's stars, or name whatever demon was preventing a good marriage for one's son or daughter.

For many years, medieval scholarship insisted on a dichotomy of two Christianities in the Middle Ages - an elite culture dominated by the clergy, city-dwellers, and the written word, and a popular culture of the oral tradition of the rural masses, infused with pagan belief and practice. In the present day, it is recognized that pagan beliefs and rituals informed Christianity in both city and country from the beginning. As the Church gained more and more power, it was able to insist more stridently on people obeying its strictures, but the same underlying form - of the Church trying to impose a new belief structure on people used to the one of their ancestors - remained more or less intact throughout the Middle Ages.

Conclusion

As the medieval period wound to a close, the orthodoxy of the Church finally did permeate down through the lowest social class but this hardly did anyone any favors. The backlash against the progressive movement of the 12th century and its new value of women took the form of monastic religious orders such as the Premonstratensians banning women, guilds which had previously had female members declaring themselves men's-only-clubs, and women's ability to run businesses curtailed.

The ongoing crusades vilified Muslims as the archenemy of Christendom while Jews were blamed for practicing usury (charging interest) - even though the Church had more or less defined that role in finance for them through official policy - and were expelled from communities and entire countries. Pagan practices had now either been stamped out or Christianized, and the Church held significant power over people's daily lives.

The corruption of the medieval Church, however, against which critics and reformers had been preaching for centuries, finally grew too intolerable and general distrust of the Church and its vision was further encouraged by its failure to meet the challenge of the Black Death pandemic of 1347-1352 which resulted in a widespread spiritual crisis. The Protestant Reformation began as simply another attempt at getting the Church to pay attention to its own failings, but the political climate in Germany, and the personal power of the priest-monk Martin Luther (l. 1483-1546 CE), led to a revolt by people who had long grown tired of the monolithic Church.

After Martin Luther initiated the Reformation, other clerics followed his example. Christianity in Europe afterwards would frequently show itself no more tolerant or pure in Protestant form than it had been as expressed through the medieval Church but, in time, found a way to coexist with other faiths and allow for greater freedom of individual religious experience.

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Religion in the Middle Ages, though dominated by the Catholic Church, was far more varied than only orthodox Christianity. In the Early Middle Ages (c. 476-1000), long-established pagan beliefs and...

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This was a way of execution and entertainment. Kings and queen were often sent to the guillotine if the people were mad with him or her.

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25th April 1792: First Use of the Guillotine

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In medieval europe they started using gunpowder. Gunpowder is the thing you put in a gun and when in contact with fire it explodes and hits the bullet to shoot it.

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Women could do the same things as men but it was harder for them to find a spot in their town or city because of laws and rules.

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In medieval europe they found out that if you but a certain kind of glass in front of your eyes it can magnify things to see better. It spread across the world and eventually every body who needed glasses could get them.

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It's a common misconception that medieval minds regarded every little gadget with superstition and fear. Like us, medieval people loved wearable tech, and adapted useful gear - like sundials - to take with them on the go. In the thirteenth-century, Europeans were keen to get on board with the latest high-tech gadget to come out of Italy: eyeglasses.
The concepts of magnification and optics in general are ancient, but it wasn't until the medieval period that lenses became wearable (and fashionable!). Historians have estimated that the first European glasses were invented around the 1280s CE in Italy, based partly on this sermon by Fra Giordano of Pisa in 1306:
It is not twenty years since there was discovered the art of making spectacles which help one to see well, an art which is one of the best and most necessary in the world... I myself saw the man who discovered and practised it and I talked with him.
Glasses were one of those inventions that seemed to spring up from many inventors' imaginations at the same time - making it impossible to pin down who the first inventor was, no matter what the good brother may have said - but Italy seems to have been the hotbed for optometry. This, perhaps, is not so surprising, given that glassmaking and Italy went hand-in-hand in the Middle Ages: some of the most impressive and sought-after medieval glassware was known to be made by Venetians.

Medieval glasses didn't have arms to go over the ears at first; they were of the pince-nez variety with two lenses riveted together in the centre. This meant that wearers would either have to hold them while using them, or pinch them tightly onto their noses to keep them in place. Not super-comfortable, but worth the effort. These early glasses featured convex lenses to help the farsighted focus on items up close. Concave glasses were invented in the Early Modern period. As James B. Tschen-Emmons notes in Artifacts from Medieval Europe¸ "Bone, wood, or metal were used for frames at first, but in time wire and leather might also house the lenses". Leather glasses sound amazing.

As time passed, glassmakers became so proficient and knowledgeable about their product that it was possible for the Duke of Milan to order 200 pairs in 1466, all of varying strengths. The Duke specified that he wanted the strength of the lenses to increase based on an average person's ocular degeneration from ages thirty to seventy in five-year intervals, presumably so that he'd have a new, stronger pair to wear every five years. This means that his glassmaker had the information to create such a variety, which in turn suggests enough glasses were being produced that glassmakers could figure out averages such as lens strength based on age. That's pretty impressive.

While it was probably difficult for the lowest classes to buy glasses - our friend the duke was generous enough to buy glasses for young people with vision problems, too - they had to have been somewhat affordable for them to be as ubiquitous as they seem to have been. The variety of materials with which glasses could be made would have helped make them widely affordable. And stylish. Apparently, medieval hipsters were wearing glasses for fashion's sake before they became cool.

Because glasses and contact lenses are so common today, it's hard not to take them for granted, but when you think about it, the fact that half the world wears glasses speaks to what a game-changer the invention of eyeglasses was for society. While a common theme in medieval paintings of glasses is of studious monks and saints writing, glasses made it possible for people of all walks of life to continue to read, to write, and to work at both their hobbies and professions much later in life. It also meant that people could overcome vision problems that would have been nearly insurmountable before. No wonder Fra Giordano called making glasses "an art which is one of the best and most necessary in the world."

The earliest recorded image of glasses is a fourteenth-century fresco painted by Tommaso da Modena in Treviso, Italy, which features a portrait of a bespectacled cardinal who actually lived before eyeglasses were invented. Artistic license, right? One of my favourite images of medieval glasses, though, is just the outline of them, found in an eleventh-century book, which you can find on Erik Kwakkel's blog. Kwakkel also features a pair of wooden glasses a medieval person lost by dropping them in the toilet, which just goes to show that glasses were as hard to keep track of then as now. Some things never change.

For more on the fascinating history of medieval technology, I recommend Jean Gimpel's The Medieval Machine, Frances and Joseph Gies' Cathedral, Forge, and Waterwheel: Technology and Invention in the Middle Ages, and James B. Tschen-Emmons' Artifacts from Medieval Europe. Thank goodness for medieval wearable tech.

You can follow Danièle Cybulskie on Twitter @5MinMedievalist

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Medieval Eyeglasses: Wearable Technology of the Thirteenth Century - Medievalists.net

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It's a common misconception that medieval minds regarded every little gadget with superstition and fear. Like us, medieval people loved wearable tech, and adapted useful gear - like sundials - to take with them on the go. In the thirteenth-century, Europeans were keen to get on board with the latest high-tech gadget to come out of Italy: eyeglasses.

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Medieval Europeans began trading frequently at local markets and at the larger and less-frequent fairs held in towns and cities. These were both organized with the approval of local councilmen and church officials, who in turn fostered a growing trade-based economy.

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Is the Guillotine a good way to execute someone

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Do you think a Jester would be entertaining? 

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A Tunic is something a man who did not have much money would wear. Women would usually wear dresses with cut sleeves or the same thing as men if they were poor. If higher up in ranks and such would usually mean more colors and finer material.

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It is also called "Our Lady of Paris." It was constructed between the 12th and 14th centuries. It holds the crown of thorns worn believed to be worn by Jesus.

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Overview and HistoryWelcome to Paris, the City Of Lights, La Ville-Lumiere! We're going to depart from the standard timeline here and just start looking at pictures. You can put the history together in your mind along the way, or live contentedly with an abstract expression of images, whichever you prefer.For lessons in light from the expressionist masters, blur yourself directly to the Orsay Museum and find Monet, Renoir and Cezanne waiting. But let's not get ahead of ourselves.The River Seine divides the city into two halves, called the Left Bank and Right Bank. The right bank is on the north side, left to the south. In general the right bank claims the sophistication and modern development in Paris, while the left bank has the universities, parks and historic areas.There are two islands on the river in the middle of the city, Ile de la Cite and Ile de St. Louis. Here's a beautiful Flower Market on Ile de la City, which is the oldest section of the city. It's also home to Notre Dame cathedralThe Right Bank has a big hill called Montmartre, literally translating to "Mount Mars" or "Mountain of the Martyr", depending on which time period you take the story from. Its name dates back to at least 250A.D and it's home to the Sacre Coeur Basilica among many other things of note, such as the studios of Salvadore Dali, Picasso and Van Gogh.And what else? The Champs-Elysees, of course! The Champs-Elysees is the most prestigious avenue in Paris. L'Arc de Triomph stands at the western end of the Champs-Elysees, at the star shaped intersection of twelve major avenues which is called Place d'Etoil. The Arch is a monument to all who fought for France, especially during the Napoleonic wars.By the way, the sprint finish of the Tour de France -- the most prestigious bicycle race in the world -- comes down the Champs-Elysees. Catch it in the early summer.You may have heard of a museum called Le Louvre. Before you attempt to visit it, go through some tour de france training to build up your stamina. This is a museum big enough to take your whole summer to walk through, and that's without even stopping to look at any of the art.Situated right along the river is the Place de la Concord, the largest open square in the city. It's where Louis XVI, Marie Antoinette and 2,798 of their closest friends met the guillotine during the French Revolution. The smell of blood was so strong, according to the tale, that a herd of cattle refused to cross the square.Let's see what we have on the Left Bank. How about Les Invalides, a stately group of museums and monuments dedicated to military history, which also houses a hospital and residences for veterans.The Left Bank has for decades been the center of academic life in Paris, which can be summed up in a word: La Sorbonne. La Sorbonne is the nickname for the University of Paris, founded in 1257. It sits in a historic scholarly sector called the Latin Quarter, which connects La Sorbonne to the Left Bank (Place Maubert). If Paris was a tropical island, this would be the coral reef.Near La Sorbonne can be found Le Jardin de Luxembourg, where Marie d'Medici's chateau stands. It's a pleasant little country house in Florentine style. They used it for a prison during the French Revolution and for Luftwaffe headquarters during WWII. It now houses the French Senate. Shakespeare and Co Library sits in the heart of the Latin Quarter and has earned an international reputation for being more than just a bookshop.Getting ThereTake a look at the Gare du Nord Paris North Station. One of six large train stations in Paris, it's the busiest one in Europe. If you're already on the continent, you very well may arrive here.As for airports, there are two: Charles De Gualle and Orly. De Gaulle airport is about 25 minutes by train from Gare du Nord station, Orly is a bit closer. Here's the train information for connections to the city.TransportationHere's one of the 380 metro stations in Paris, the Palais-Royale at the Louvre. Looking good! This is Europe's second-largest metro system and it's connected with the buses the commuter rail network to get you around the city.People and CultureBeside the fact that Paris contains all walks of life, "people and culture" in Paris is synonymous with food and wine. Here we are smack in the middle of it, La Contrescarpe at Mouffetard Street.Remember, champagne was perfected here during the Belle Epoque, and you need the proper setting in which to drink it.And check out this fish shop!! This is what the zoom tool was made for!In case you're wondering, there's a gritty side to Paris, too. Here's a little mobile graffiti.In the same vein, by which I mean "cheap" or "free", stroll around Left Bank to the flea market at Place Maubert.Street musicians are another great thing about Paris. Here are some drummers, some visual artists on the Quai de Conti, and there should be an organ grinder on the corner when you get there. Let me know if you see him.Things to do & RecommendationsStreet food -- get a croque monsieur or croque madam, it's a toasted cheese sandwich with or without ham. They're so good, it's the pizza slice of Paris! I can't for the life of me understand why nobody has shot a panorama of one.Street food part 2, and I quote:"the motherfucking best falafel in the world is there in the Marais. it's called La Du's and it's on the Rue de Rosiers. it's the 5th I think, right bank. If you flirt with the take out boys they'll give you more falafel too, I'm not kidding it's a fucking transcendant experience." "there's also this bar in the 11th, called the baron rouge, where on sunday a friend of the owner drives in from normandy with a truck full of oysters and just parks it in front of the bar and sells oysters out the back and you just eat them on the street and drink Muscadet off the top of parked cars." (Thank you Allison O'Leary)Spend a little time outdoors in the beautiful Botanical Garden, see if you can find the recycled dragon.No trip to Paris would ever be complete without... well actually the reason Paris is Paris because you never finish seeing it all.Move there, spend a lifetime there, walk everyplace you go and you still won't see it all. It's like New York, London or Tokyo; anyplace in such a state of constant change will remain eternally elusive.I almost said, "no trip to Paris would be complete without going up the Eiffel Tower and seeing the view from the top."Text by Steve Smith.

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Place Du Parvis Notre Dame, Paris 360 Panorama | 360Cities

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360° panorama photo from Paris by Antushev Vladimir.

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leadership demonstrate their wealth in their society?/dayton

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leadership demonstrate their wealth in their society?/dayton

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Wealth in the Middle Ages was primarily measured through ownership of land. Unlike today, land ownership in medieval Europe was almost totally occupied by the very wealthy, the nobility, who had huge tracts of property.

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How was your civilization successful at creating wealth?/dayton

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How was your civilization successful at creating wealth?/dayton

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"The main source of wealth in the Middle Ages in England was the land. From this wealth sprang the prosperity of individuals, institutions, and the Crown. The greatest landowners were the lay magnates, bishops, monasteries, and other religious institutions. ‘Wealth, Population, and Social Change in the Later Middle Ages’ looks at social change during the medieval period and how economic and population changes affected the social makeup of the country. Landed wealth was the foundation of the political, administrative, and social influence of the aristocracy. The population of England reached a peak towards the end of the thirteenth century. A high population with low living standards meant poverty, famine, dissent, and disease."

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Spread of Christianity in Medieval Europe/Owen

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Spread of Christianity in Medieval Europe/Owen

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The people who helped spread Christianity were Missionaries. They spread it by speaking to people and reading out of the Bible.

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St. Patricks Day was celebrated in Medieval Europe. It started around March 17, 1631. It is still celebrated today on March 17.

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 How did wealth impact international relations?/dayton

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 How did wealth impact international relations?/dayton

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The main source of wealth in the Middle Ages in England was the land. From this wealth sprang the prosperity of individuals, institutions, and the Crown. The greatest landowners were the lay magnates, bishops, monasteries, and other religious institutions.

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What major trading routes did they have? Who did they trade with?/dayton

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What major trading routes did they have? Who did they trade with?/dayton

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Italian merchants traded in the Middle East for spices, silks, and other highly sought after Eastern goods, and traded them across Europe at enormous profit. In Africa, the most important trade route of the Middle Ages was across the Sahara Desert.

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How did your civilization fail to produce wealth?/dayton

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How did your civilization fail to produce wealth?/dayton

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Early in the Middle Ages, it was the collapse of the Roman empire. The fall of the empire in the west led to political and economic disruption. selling stopped, a number of notable technologies vanished, and the west struggled to recover.

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According to a law made 1322 if a Whale or a Great Sturgeon washes up on shore it should be presented to the Queen to eat.

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This is William the Conqueror. He gets the Name from successfully taking over England in 1066. He was also the Duke of Normandy.

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The Hundred Years War was a war between France and England from 1337 to 1453. It was a war over the crown. France suffered destroying the Feudal system there by a new social order. England lost power on land and became strong on the water.

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The soldiers in Medieval Europe were usually Nights and household troops and sometimes mercenaries were hired. There could have been other troops but those were the main ones. Depending on the class a soldier could be equal to anyone above on the feudal system.