Standards of Living in the Later Middle Ages. Social Change in England, c. 1200-1520

Abstract

precisely the picture that Waite's own interpretation suggests.We are told that apparently "Jons' emotional anguish led to physical convulsions," which he con- trolled with some kind of medication; that Joris nurtured a relationship "in which the prophet held almost cultic sway over his followers;" that he saw himself as a prophet "in the lineage of Jesus Christ himself," claiming direct revelation from God, and refused to engage in rational discussion of his claims (pp. 80f, 134, 157)."Deranged narcissist" sounds like a pretty accurate description.Finally, the book lacks a conclusion.This means we are left with no clear statement of how Waite views the significance of his own work.The threads of the chapters, three of which appeared in abbreviated form as articles, are never pulled together, nor are we told how Waite believes his interpretation has significantly advanced and revised our understanding of Joris.The text of David Joris is supplemented with two maps, nine tables, and eleven illustrations, mostly from the Wonder Book (1543 and 1551 editions), all very attractively produced.There is a name and subject index which unfortunately omits secondary authors, and has no entries for David or Dirkgen Joris or their parents.

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