By C. S. Lewis
The good Divorce is C.S. Lewis's Divine Comedy: the narrator bears robust resemblance to Lewis (by means of Dante); his Virgil is the fable author George MacDonald; and upon boarding a bus in a nondescript local, the narrator is taken to Heaven and Hell. The book's basic message is gifted with nearly indirect tidiness--"There are just varieties of humans finally: those that say to God, 'Thy may be done,' and people to whom God says, finally, 'Thy could be done.'" notwithstanding, the narrator's descriptions of sin and temptation will hit fairly with regards to domestic for plenty of readers. Lewis has a genius for describing the intricacies of shallowness and self-deception, and this publication is enormously power in forcing its reader to contemplate the last word effects of daily pettiness.
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Example text
The French historiography of féodalité has been very influential in Spain; see above, pp. 27–8. ⁹⁸ S. D. White, Custom, Kinship and Gifts to Saints: The Laudatio Parentum in Western France, 1050–1150 (Chapel Hill, 1988). 32 Setting the Scene of such groups and the principles of inclusion within them. ¹⁰³ Both White’s and Rosenwein’s works, while obviously making important contributions on the symbolic significance of donation, also made a valuable point about the temporality of giving—phases of giving rose and fell; there was no simple, steady, increase; there were distinct periods in which donation to the church predominated over other recorded transactions.
Serfdom and Slavery: Studies in Legal Bondage (London, 1996), 225–46, at 243. 22 Setting the Scene were only associated with properties in one community, where these donors and vendors did not themselves appear across a wide area, and/or where the witness lists do not include identifiable aristocrats, then it is a reasonable assumption that these actors were peasants. In what follows I shall treat such characters as ordinary, non-noble, free people. Areas of doubt will inevitably remain, particularly over isolated individuals; sometimes one does not know and one cannot make a reasonable guess.
Beginning with kinship groups, it focuses on the laudatio parentum, family approval of grants, and takes the study of family structure and family networks into new areas by looking at the (irregular) composition 1978); and the collection of his key papers in idem, Gebetsgedenken und adliges Selbstverständnis im Mittelalter (Sigmaringen, 1983). See Karl Leyser’s discussion, ‘The German aristocracy from the ninth to the early twelfth century: a historical and cultural sketch’, Past and Present, 41 (1968), 25–53, and his words of warning in K.