| Adriano Sofri | Annales school | positivism | imaginary biography | social drama |
| root metaphor | The House of Valois | Salic law | Great Schism | Nullification Trial |
| Treaty of Troyes | Robert de Baudricourt | Pierre Cauchon | Fairy Tree | Joan of Arc's voices |
| The Angel's Crown | metaphor | allegory | microhistory | diachronic account |
| synchronic account | Occitania | Catharism | parfaits | consolamentum |
| Bishop Fournier | Bernard Clergue | tithe | transhumance | domus |
| pardon tale | ||||
According to Ginzburg, what are the similarities and differences between the intellectual methods of historians and judges?
Why are Turner's anthropological models so attractive to historians? Pick a trial we have studied in class and explain it in terms of Turner's theory of social drama and root metaphor.
Why did the inquisitors think Joan was a heretic?
How might Joan of Arc be a symbol of the theoretical issues raised in the stuudy of historical trials, and of history in general.
Why have the questions of language and narrative posed such philosophical and methodological problems to historians.
For some historians, however, attending to the narrative structures of evidence from trials has proven quite productive. Discuss at least two of the scholars and two of the trials we have studied this semester.
The trials of Rabirius and the Cathars of Montaillou pose radically
different analytical problems for historians. Why? How, methodologically,
should a historian respond to these problems?
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