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Religion and power in the Frankish Kingdoms: studies in honour of Mayke de Jong

This book, written in honour of Mayke De Jong, offers twenty-five essays focused upon the importance of religion to Frankish politics. It deals with religious discourse and political polemic in studies that take up the themes of identity, and the creative deployment of the language of the Old Testament within Frankish society. The book explores how the use of ethnic rhetoric in a Christian context shaped medieval perceptions of community. It shows that the Carolingian way of dealing with the Adoptionist challenge was to allow a conversation between the Spanish bishops and their Frankish opponents to take place. Charlemagne's role in the Vita Alcuini as a guardian of orthodoxy who sought to settle a controversy by organising and supervising a theological debate was striking. The book also discusses the admonition of an abbot of Frankish origin who came from southern France and made his monastic career in southern Italy. It showcases three letter manuscripts that share certain features but are different in other aspects. The first manuscript is a collection of the Moral Letters from Seneca to his pupil Lucilius , Paris , BnF, lat. 8658A. The book demonstrates that the lists of amici, viventes et defuncti reflected how the royal monastery was interacting with ruling elites, at different levels, and how such interactions were an essential part of its identity. It also examines the context of Monte Cassino's fading into the background, in the conviction that both political and religious concerns were at play.

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polemic in studies that take up the themes of identity, the creative deployment of the language of the Old Testament within Frankish society, law and the definition of royal authority. They address different instances of the uses of the Introduction 7 resources of the past for contemporary debates. Thus Gerda Heydemann and Walter Pohl explore early medieval uses of the biblical metaphor of a ‘chosen people’ in the early Middle Ages and show how the use of ethnic rhetoric in a Christian context shaped medieval perceptions of community. Rutger Kramer considers the

in Religious Franks
1 Peter 2.9 and the Franks

letter, which was probably written in the early second century, was soon ascribed to Peter the Apostle, which lent extra weight to it. Later, this and similar pieces of rhetoric could be used in arguments about the role of particular communities within the universal Church in specific historical contexts. This leads to a second line of enquiry, pursued in the present chapter and so far hardly addressed: How did the often emphatic use of ethnic rhetoric in a Christian context shape medieval perceptions of D. Buell, Why This New Race? Ethnic Reasoning in Early

in Religious Franks
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Schematic views of the Holy City, 1100–1300

This chapter, by Suzanne Conklin Akbari and Asa Simon Mittman, addresses the subject of cartography and medieval perceptions of geographical space, specifically in relation to Jerusalem. The chapter pays particularly attention to the map of the city in a manuscript from twelfth-century Flanders, doing so in the context of an overview of medieval map-making which stresses the symbolic function of maps within a Christian view of the physical world, with Jerusalem the ideal city at its centre. For the composer of the map examined here, however, Jerusalem is not just an ideal, but a real city. Thus theological understanding is strikingly combined with the practical knowledge.

in Aspects of knowledge
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A poetics of hagiographic narration

a matter of context and narrative practice, for the poet and his audience alike, and that narrativity requires looking closely at the strategies used in the text. We, as modern scholars rooted in a literary tradition fundamentally different from medieval perceptions of literature and its reception, can at least attempt to understand its mechanisms and functions. We have to learn to read for the discourse rather than for the story in order to render intelligible what once was self-evident. Only then can we come to realise and to appreciate that the Scottish

in The Scottish Legendary
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The a-chronology of medieval film

methods and a better understanding of medieval perceptions of time. 33 Rather than claiming an abrupt change from the medieval to the modern, we might think of a gradual transition. The very fact that the Middle Ages are so hard to define points in this direction. A tripartite division of history into three great eras – antiquity, the Middle Ages and modernity – has been deeply engrained in academic thought since

in Medieval film
The colonial animal matrix, 1788–1840

–7. 7 King James version. 8 Esther Cohen, ‘Animals in medieval perceptions: the image of the ubiquitous other’, in Aubrey Manning and James Serpell (eds), Animals and Human Society: Changing Perspectives (London: Routledge, 1994 ), pp. 60–1. 9

in Venomous encounters
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apostles occupy within Christian systems of knowledge and understanding but also considers how traditions of the apostles are appropriated and reconceived by Anglo-Saxon writers (including the poet of Andreas, whose reworking of his source is considered in greater detail in the chapter by North). Suzanne Conklin Akbari and Asa Simon Mittman’s chapter ‘Seeing Jerusalem: schematic views of the Holy City, 1100–1300’ brings us into the realm of cartography and medieval perceptions of geographical space, specifically in relation to Jerusalem. The chapter pays particular

in Aspects of knowledge
Open Access (free)
Thomas of Erceldoune’s prophecy, Eleanor Hull’s Commentary on the penitential Psalms, and Thomas Norton’s Ordinal of alchemy

ways of perceiving the value and practice of time also shape the treatment of multiple temporalities in the poem. Yet, despite the significance of time in late-medieval culture, and despite the attentiveness paid to different medieval schema for conceiving of time, and despite extensive study on the book of hours – as a text defined by time – and its role in constructing a popular understanding of sacred time in the late Middle Ages, little attention has been paid to how late-medieval perceptions of temporality intersect with reading experiences, and in particular

in Participatory reading in late-medieval England
London, British Library MS Harley 2253 and the traffic of texts

the medieval perception of this development is slight. It is during this time that disparate geographical regions in the West begin to fall into sync with each other, Le Goff points out, building cities, founding universities, sending soldiers on crusade, and subscribing to a set of ideals, practices, and rites whose norms might be defined and shared in writing: chivalry, courtesy, love, marriage, pilgrimage, feudal monarchy, and so on.56 Harley 2253 and multilingual English books like it deserve consideration in the context of this broader cultural trend because

in Household knowledges in late-medieval England and France