Brepols

Der burgundische Hofadel des 15. Jahrhunderts kannte eine Vielzahl von Texten, die ihm von adligem Heldentum und Ruhm erzählten, ihm das Ungenügen der privilegierten Geburt vorhielten und ihn zu sittlicher Überlegenheit anspornten. Doch wie äußert sich die Wirksamkeit dieser normativen Adelsliteratur? Das vorliegende Buch verortet sie in einem bestimmten Teil des Leserverhaltens, nämlich in der persuasiven politischen Kommunikation. Diese These wird durch drei Argumente gestützt. Erstens enthält die normative Adelsliteratur nur selten konkrete Handlungsanweisungen. Vielmehr bietet sie eine Referenzordnung der Schlüsselbegriffe, Argumente, Autoritätenzitate und Anekdoten, mit deren Hilfe der Leser seine Werturteile bilden und begründen kann. Zweitens finden sich diese literarisch vermittelten Referenzwerte genau dort in der politischen Kornmunikation wieder, wo Werturteile vermittelt wurden. Dies war der Fall, wenn etwas legitimiert wurde, noch mehr aber, wenn das Ansehen von Personen gestaltet wurde. Gerade solche bewertende Kommunikationshandlungen waren drittens im burgundischen Hofadel in wesentlichen politischen und sozialen Feldern erfolgsrelevant.

Auf diese Weise gelingt ein anderer Blick auf das moralische Selbstverständnis des burgundischen Hofade1s. Die typischen Adelstraktate, die eigenen Versuche einzelner Adliger auf diesem Gebiet, das komplexe Verhältnis zur zeitgenössischen Chronistik, aber auch die politischen Verfahren im Orden vom Goldenen Vlies rücken ins Zentrum. Hier tritt der Adel im Umgang mit Wertvorstellungen und deren Zuschreibung zutage. Dieser Umgang mit Lob und Tadel- und dessen politische Relevanz - tragen zum Verständnis bei, weshalb der burgundische Hofadel seine normative Selbstvergewisserung mit solcher Hingabe inszenierte und weshalb er so streng auf moralische Konformität achtete.

This book explores the morphology of early medieval Irish religious settlement. It seeks to shift the focus of academic interest away from simply the materiality of settlement towards a greater concern for its possible theological significance. The critical literature is reviewed and the archaeological and literary evidence revisited in search of evidence for a consistent early medieval Irish schema for the layout of religious settlement.

This study suggests that the enclosure and zoning of religious space was primarily inspired by depictions of the Jerusalem Temple through the medium of a universally received scriptural ‘canon of planning’. The distinctive early Irish religious landscape is a result of the convergence of this Christian exemplar of ordered holy space with vernacular building forms. These building forms were shaped by the legacy of Ireland’s recent pagan past whose architectural leitmotif was the circular or sub-circular form, in contrast to the buildings described in Christian texts.

Some of the traditional assumptions about the possible heterodox nature of the ecclesiology of the early medieval Irish church are also challenged. Irish religious topography is set within the context of a universal Christian understanding of holy space which impacts upon the topography of religious settlement not just in Ireland but further afield in Anglo-Saxon England, Gaul and the Middle East. In this the book, like many other recent studies, challenges the presumption that there was a ‘Celtic church’ distinctive in its practices from the wider church, while documenting the local contribution to Christian architecture.

Rev. Canon Dr David Harold Jenkins is an Anglican clergyman. Presently he is a residentiary canon at Carlisle Cathedral and Director of Education for the Diocese of Carlisle.

This is the first book volume ever to study the ‘difficult’ subject of congenital, intellectual disability in the ancient world. The contributions cover the Ancient Near East, Egypt and the Graeco-Roman world, up to the late ancient period, China, the rabbinic tradition, Byzantium, the Islamic world, and the Middle Ages in the Latin West. The engaging and thought-provoking chapters combine careful textual analysis with attention to the material evidence and comparative perspectives, not the least those offered by disability history for recent periods in history.

Hildebert of Lavardin is one of the great poets of the Middle Ages, praised for his elegant style by his contemporaries and by modern scholars alike. He occupies a seminal position in the revival of learning in the late Middle Ages known as the Twelfth Century Renaissance, and his mastery of classical Latin style was so refined that some of his works were long considered products of Antiquity. This collection of Hildebert's biblical epigrams and short poems introduces English-speaking readers to the best works of this neglected poet and places them in the context of his life and literary career. The translations attempt to bring the reader as close as possible to experiencing these poems in their original Latin while still being readable and comprehensible, facilitated by notes and commentary. Hildebert's poetry is sometimes challenging, dense and complicated, yet his rhetoric is often beautiful, even magnificent.

The thirteen essays collected in ‘This Earthly Stage’ explore intersections between the world as stage and the stage as world in late medieval and early modern England. The volume features studies of stages both familiar and unfamiliar, and worlds old and new - from the ritual performance of funerals for the fifteenth-century London elite to the electronic recreation of Shakespeare on the Internet. The essays engage with a variety of scholarly fields, including art and iconography, cultural and social history, digital humanities, literature, myth, philology, and philosophy. Most studies examine performative elements of Shakespeare’s works in relation to a representative selection of other plays from the dramatic genres in which he wrote, while they also analyse broader topics which traverse a number of plays, such as kingship and rites of civic performance in relation to stage drama. All of the essays consider the overarching issue of representation in late medieval and early modern English drama and culture through a range of theoretical approaches. This volume offers a valuable contribution to contemporary medieval and early modern scholarship, with a particular interest for those researching and teaching early modern English drama and culture.

Danuta Shanzer is a scholar of international caliber, and this volume honors her career on the occasion of her sixtyfifth birthday (or thereabouts). Most of the contributors are current or former students, colleagues, collaborators and friends, from Oxford, Berkeley, Cornell, Illinois, the University of Vienna, and elsewhere. They have chosen topics appropriate in some way to the honoree’s scholarly interests. The volume’s center of gravity is in late antiquity and early medieval Gaul, but some contributions reach backwards to the Roman period or forward to the later Middle Ages. The contributions embrace a number of authors in whom Shanzer herself has been particularly interested (Augustine, Martianus Capella, Boethius, Avitus of Vienne, Gregory of Tours), but the range and variety of the volume is also representative of her approach to the field.

The Revelation of Jesus Christ, better known as the Apocalypse of John, or simply the Book of Revelation, has always fascinated its readers, both religious and non-religious. Its transmission and reception in a Christian context have given rise to a wide variety of interpretations and controversies. At the heart of this revelation are the enigmatic figures of a pregnant woman appearing in heaven and then fleeing into the desert, a prostitute appearing in the desert and riding a beast, and then the bride of the Lamb, as well as a great city called Babylon, Sodom, and Egypt. Cities, beast, and prostitute are usually interpreted as thinly veiled references to Rome and its empire, and in particular to the emperor Nero.

However, this reading raises a number of interpretative problems concerning the relationship between these different female figures and their relation to the beast, which duplicates into a beast from the sea and a beast from the land, and concerning the city that lies beneath Babylon. Although they do not all share the exact same point of view on the Apocalypse of John and on the solutions to these interpretative problems, the contributions gathered in this volume all question the received ideas in one way or another. What they have in common is a regard for the Apocalypse of John as a text strongly rooted in the Judaism of its time, and they place great emphasis on interpreting the text through attention to its author’s use of the Jewish Scriptures.