DOCSLIB.ORG

Reading Charlemagne in Outremer.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Reading Charlemagne in Outremer.Pdf Reading Charlemagne in Outremer Laura K. Morreale (Affiliated Scholar, Harvard University, Department of History & Fordham University, Center for Medieval Studies) [email protected] Who will dare to preach and speak of God any more in square or cloister, and announce benefits and indulgences, [when no-one is disposed to perform] anything which can assist Our Lord to conquer and win back the land where He paid our ransom with His blood? Lord prelates, it is neither good nor just that you so delay helping Him: you, this can certainly be said, have made Roland of God and Ganelon of yourselves. From “Jerusalem se plaint et li païs” by Huon de Saint-Quentin, 13th century.1 As the lyrics of Huon de Saint-Quentin suggest, Charlemagne’s name and those of his household, including Roland and Ganelon, were easily recognized among Latin Christians living in the lands of the Levant during the crusading period, from the early twelfth until the late fifteenth century. Previous studies of Outremer literary culture have pieced together circumstantial evidence to claim that works from the matière de France and the Charlemagne-centered Cycle du Roi formed the basis for a cohesive cultural identity for Western Christians living in the East.2 However, at the same moment works belonging to the matière de France were flourishing in the West, scant evidence remains that these same texts were produced, copied, or circulated in Outremer.3 The near absence of these works or of the Frankish king in the eastern repertoire more generally highlights how writing and reading in Outremer followed a trajectory independent from these same activities in the West. 1 Huon de Saint-Quentin, “Jerusalem se plaint et li païs,” trans. Linda Paterson, with Ruth Harvey, available at Troubadours, Trouvères and the Crusades, https://warwick.ac.uk/ fac/arts/modernlanguages/research/french/crusades/texts/of/rs1576#page1 (accessed 25 June 2018). 2 David Jacoby, “La Littérature française dans les états latins de la Méditerranée orientale à l’époque des croisades: diffusion et création,” in Essor et fortune de la chanson de geste dans l’Europe et l’Orient latin: actes du IXe Congrès international de la Société Rencesvals pour l'étude des épopées romanes, Padoue-Venise, 29 août–4 septembre 1982 (Modena: Mucchi, 1984), 617–46. 3 Krijnie Ciggaar, “Manuscripts as Intermediaries: The Crusader States and Literary Cross- Fertilization,” in East and West in the Crusader States: Context, Contacts, Confrontations: Acta of the Congress Held at Hernen Castle in May 1993, ed. Krijnie Ciggaar, Adelbert Davids and Herman Teule (Leuven: Uitgeverij Peeters, 1996), 131–51. 2 The purpose of this essay is to offer a preliminary survey of extant written evidence for the tradition of reading Charlemagne in Outremer during the crusading period. It is based on an examination of three separate yet inter- related repertoires, including the corpus of writings created by authors living in Outremer during the crusader era,4 the body of texts produced outside of the Holy Land but found in manuscripts copied or circulated in the East,5 and the extended manuscript tradition of a selected number of foundational texts for the Charlemagne story, which will be examined especially for evidence of reception or circulation in the crusader settlements of the Levant.6 I hope then to draw some early conclusions about the role the Frankish king, or the memory of the emperor, fulfilled in the written traditions of the Latin East. Texts Created in the Latin East Charlemagne was most visible to readers in the East via the well-known historical narratives written by authors in Outremer who recounted the crusading efforts of the late twelfth through early fourteenth centuries. However, as others have noted, crusader historians who composed their histories in the Latin East and made allusion to Charlemagne referred to the emperor only infrequently and never featured him or his followers as characters central to their writings.7 The first wave of crusade historians 4 A list of texts that form part of this corpus comes from Peter Edbury, “Crusader Sources from the Near East,” in Byzantines and Crusaders in Non-Greek Sources, 1025–1204, ed. Mary Whitby (Oxford and New York: Published for the British Academy by Oxford University Press, 2007), 23–38; See also the index of from the French of Outremer site: https://frenchofoutremer.ace.fordham.edu/index-of-sources/ (accessed 25 June 2018). 5 For the corpus of manuscripts from the Latin East, see Hugo Buchtal, Miniature Painting in the Latin Kingdom of Jerusalem (Oxford: Clarendon, 1957); Jaroslav Folda, Crusader Illumination at Saint-Jean d'Acre, 1275–1291 (Princeton: Princeton University Press, 1976); idem, The Art of the Crusaders in the Holy Land, 1098–1187 (Cambridge: Cambridge University Press, 1995); idem, “manoscritti miniati negli stati crociati,” in Le crociate. L'Oriente e I'Occidente da Urbano II a San Luigi, 1096–1270, ed. M. Rey-Delque (Milan: Electa, 1997), 299–305; Cristina Dondi, The Liturgy of the Canons Regular of the Holy Sepulchre of Jerusalem. A Study and a Catalogue of the Manuscript Sources (Turnhout: Brepols, 2004); Online Inventory of the Manuscripts Owned by the Custody of the Holy Land in Jerusalem, http://www.bibliothecaterraesanctae.org/descrizione-inventario-manoscritti.ht ml (accessed 25 June 2018). 6 For a list of foundational texts, see Thomas F. X. Noble, “Greatness Contested and Confirmed: The Raw Materials of the Charlemagne Legend,” in The Legend of Charlemagne in the Middle Ages: Power, Faith, and Crusade, ed. Matthew Gabriele and Jace Stuckey (New York: Palgrave Macmillan, 2008), 3–21. 7 Matthew Gabriele has noted that “there are no extended meditations on Charlemagne in any crusade chronicle and his name is mentioned, briefly, in only a few contemporary sources.” An Empire of Memory: The Legend of Charlemagne, the Franks, and Jerusalem before the First Crusade (Oxford and New York: Oxford University Press, 2011), 140. See also Jace Stuckey, “Charlemagne as Crusader? Memory, Propaganda, and the Many Uses of Charlemagne’s Legendary Expedition to Spain,” in Legend of Charlemagne, 137–52, at 139. 3 who did mention Charlemagne most often characterized the emperor as a precursor to those who travelled east on crusade, or as a progenitor of these same warriors whose actions then reappeared in the main part of the narrative, even though the Emperor never made such a journey. The author of the Gesta Fracorum, for example, explained that Charlemagne paved the way for the crusader armies who, centuries afterwards, followed “the route which Charles the Great, the wondrous king of France, had prepared towards Constantinople.” 8 William of Tyre, relying on Eckhard’s Vita Karoli as a source, noted that Charlemagne established a precedent and even a preference for western rule in the lands of the East among local inhabitants, due to the peace treaty he concluded with Harun al-Rashid, King of Persia. William noted that the relationship between Charlemagne and the inhabitants of Jerusalem was so fruitful that “the gracious favor of that potentate [Charlemagne] was a source of much comfort to the faithful, so that they seemed to be living under the rule of the Emperor Charles rather than under that of Harun.”9 Along with citing Charlemagne’s fictional deeds as rationale for western settlers’ actions in the East, First Crusade authors writing in Outremer further defended the newly-arrived westerners by casting Charlemagne as a biological ancestor of those chosen to rule in these new territories. Ralph of Caen, in his Gesta Tancredi in expeditione Hierosolymitana, mentioned that the bearing of Baldwin of Boulogne “showed with ease his descent from Charlemagne and that fact that he was born divinely as one who was to take his seat on David’s throne.”10 Similarly, Bartolf of Nangis concluded his Gesta Francorum Iherusalem expugnantium with a set of verses claiming Carolingian parentage for Godfrey of Bouillon and his brother Baldwin through their mother, Ida of Lorraine: a noble lineage produced both kings, that is Godfrey and Baldwin. The mother Ida, to the father Eustace 8 Gesta Francorum et aliorum Hierosolimitanorum, ed. and trans. Rosalind Hill (London: Thomas Nelson and Sons LTD, 1962), 2: “Isti potentissimi milites et alii plures quos ignoro uenerunt per uiam quam iamdudum Karolus Magnus mirificus rex Franciae aptari fecit usque Constantinopolim.” Questions remain whether this text was created in the East or the West. See Jay Rubenstein, “What is the Gesta Francorum and who was Peter Tudebode?” Revue Mabillon 16 (2005): 179–204. 9 William of Tyre, A History of Deeds Done Beyond the Beyond the Sea, ed. and trans. Emily Atwater Babcock and August C. Krey (New York: Columbia University Press, 1943), 64; Einhard, Vita Karoli Magni, ed. Oswald Holder-Egger, Monumenta Germaniae historica. Scriptores rerum Germanicarum in usum scholarum separatim editi, 25 (Hannover: Hahn, 1911), 19. 10 Ralph of Caen, The Gesta Tancredi of Ralph of Caen: A History of the Normans on the First Crusade, trans. Bernard S. Bachrach and David S. Bachrach (Aldershot: Ashgate, 2005), 61. 4 Bore these noble princes ruling Jerusalem. Let Baldwin, his brother, leader, king of Jerusalem Father of the king, king Philip and Robert of Flanders, Become after the death of Godfrey, the most unconquered king. They were born equally of regal seed. The mother Ida descends from the lineage of Charlemagne, The sister of the leader Godfrey of renowned Lotharia…11 In many of these twelfth-century eastern texts, Charlemagne served as a carrier of the collective will of the newly arrived Westerners and a justification for their newfound authority in the East. The writer of the mid- twelfth century Historia Nicaena vel Antiochena also reiterated the stance of previous eastern authors who had cast Charlemagne as the western Christian subjugator of pagan rule and, by recalling his imagined voyage to Constantinople, the forerunner of western travelers to the East.12 As the twelfth century progressed, writers and readers in the East placed more distance between Charlemagne and the lands where Latin Christians had settled.
Load more

Recommended publications
  • Quaderni D'italianistica : Revue Officielle De La Société Canadienne
    Elio Costa From locus amoris to Infernal Pentecost: the Sin of Brunetto Latini The fame of Brunetto Latini was until recently tied to his role in Inferno 15 rather than to the intrinsic literary or philosophical merit of his own works.' Leaving aside, for the moment, the complex question of Latini's influence on the author of the Commedia, the encounter, and particularly the words "che 'n la mente m' è fìtta, e or m'accora, / la cara e buona imagine paterna / di voi quando nel mondo ad ora ad ora / m'insegnavate come l'uom s'ettema" (82-85) do seem to acknowledge a profound debt by the pilgrim towards the old notary. Only one other figure in the Inferno is addressed with a similar expression of gratitude, and that is, of course, Virgil: Tu se' lo mio maestro e'I mio autore; tu se' solo colui da cu' io tolsi lo bello stilo che m'ha fatto onore. {Inf. 1.85-87) If Virgil is antonomastically the teacher, what facet of Dante's cre- ative personality was affected by Latini? The encounter between the notary and the pilgrim in Inferno 15 is made all the more intriguing by the use of the same phrase "lo mio maestro" (97) to refer to Virgil, silent throughout the episode except for his single utterance "Bene ascolta chi la nota" (99). That it is the poet and not the pilgrim who thus refers to Virgil at this point, when the two magisterial figures, one leading forward to Beatrice and the other backward to the city of strife, conflict and exile, provides a clear hint of tension between "present" and "past" teachers.
    [Show full text]
  • By Uta Goerlitz — München the Emperor Charlemagne
    Amsterdamer Beiträge zur alteren Germanistik 70 (2013), 195-208 Special Issue Section: Saints and Sovereigns KARL WAS AIN WÂRER GOTES WÎGANT 1 PROBLEMS OF INTERPRETING THE FIGURE OF CHARLEMAGNE IN THE EARLY MIDDLE HIGH GERMAN KAISERCHRONIK 2 by Uta Goerlitz — München Abstract The Kaiserchronik is the first German rhymed chronicle of the Roman Empire from Caesar to around 1150, fifteen years before Charlemagne’s canonization in 1165. A strand of scholarship that goes back to the middle of C19 sees the chronicle’s Charlemagne as an Emperor figure who is decidedly depicted as “German”. This cor- relates with the assumption, widespread in C19 and most of C20, based upon the erroneous equation of “Germanic” to “German”, that the historic Charlemagne was the first medieval “German” Emperor, an assumption debunked by historians in the last few decades. Readings of critics based on these faulty premises have neglected essential characteristics of this Early Middle High German text. One of these characteristics is Charlemagne’s saintly features, which implicitly contradict interpretations of the Emperor figure as a national hero. First, I question traditional interpretive patterns of Charlemagne in the Kaiserchronik. Then I re-examine the chronicle’s Charlemagne account, focusing, on the one hand, on the interferences between the descriptions of Charlemagne as a worldly ruler and, on the other, as a Christian Emperor with saintly characteristics. The Emperor Charlemagne (AD 800–814) was canonized in the year 1165, instigated by Emperor Frederic I Barbarossa and approved by the Antipope Paschal III. This event took place roughly a decade after the composition of the Early Middle High German Kaiserchronik, the central text of the following contribution.
    [Show full text]
  • From Charlemagne to Hitler: the Imperial Crown of the Holy Roman Empire and Its Symbolism
    From Charlemagne to Hitler: The Imperial Crown of the Holy Roman Empire and its Symbolism Dagmar Paulus (University College London) [email protected] 2 The fabled Imperial Crown of the Holy Roman Empire is a striking visual image of political power whose symbolism influenced political discourse in the German-speaking lands over centuries. Together with other artefacts such as the Holy Lance or the Imperial Orb and Sword, the crown was part of the so-called Imperial Regalia, a collection of sacred objects that connotated royal authority and which were used at the coronations of kings and emperors during the Middle Ages and beyond. But even after the end of the Holy Roman Empire in 1806, the crown remained a powerful political symbol. In Germany, it was seen as the very embodiment of the Reichsidee, the concept or notion of the German Empire, which shaped the political landscape of Germany right up to National Socialism. In this paper, I will first present the crown itself as well as the political and religious connotations it carries. I will then move on to demonstrate how its symbolism was appropriated during the Second German Empire from 1871 onwards, and later by the Nazis in the so-called Third Reich, in order to legitimise political authority. I The crown, as part of the Regalia, had a symbolic and representational function that can be difficult for us to imagine today. On the one hand, it stood of course for royal authority. During coronations, the Regalia marked and established the transfer of authority from one ruler to his successor, ensuring continuity amidst the change that took place.
    [Show full text]
  • Introduction
    Cambridge University Press 0521819458 - Kingship and Politics in the Late Ninth Century: Charles the Fat and the End of the Carolingian Empire Simon Maclean Excerpt More information Chapter 1 INTRODUCTION the end of the carolingian empire in modern historiography The dregs of the Carlovingian race no longer exhibited any symptoms of virtue or power, and the ridiculous epithets of the Bald, the Stammerer, the Fat, and the Simple, distinguished the tame and uniform features of a crowd of kings alike deserving of oblivion. By the failure of the collateral branches, the whole inheritance devolved to Charles the Fat, the last emperor of his family: his insanity authorised the desertion of Germany, Italy, and France...Thegovernors,the bishops and the lords usurped the fragments of the falling empire.1 This was how, in the late eighteenth century, the great Enlightenment historianEdward Gibbonpassed verdict onthe endof the Carolingian empire almost exactly 900 years earlier. To twenty-first-century eyes, the terms of this assessment may seem jarring. Gibbon’s emphasis on the im- portance of virtue and his ideas about who or what was a deserving subject of historical study very much reflect the values of his age, the expectations of his audience and the intentions of his work.2 However, if the timbre of his analysis now feels dated, its constituent elements have nonetheless survived into modern historiography. The conventional narrative of the end of the empire in the year 888 is still a story about the emergence of recognisable medieval kingdoms which would become modern nations – France, Germany and Italy; about the personal inadequacies of late ninth- century kings as rulers; and about their powerlessness in the face of an increasingly independent, acquisitive and assertive aristocracy.
    [Show full text]
  • Thomas Ricklin, « Filosofia Non È Altro Che Amistanza a Sapienza » Nadja
    Thomas Ricklin, « Filosofia non è altro che amistanza a sapienza » Abstract: This is the opening speech of the SIEPM world Congress held in Freising in August 2012. It illustrates the general theme of the Congress – The Pleasure of Knowledge – by referring mainly to the Roman (Cicero, Seneca) and the medieval Latin and vernacular tradition (William of Conches, Robert Grosseteste, Albert the Great, Brunetto Latini), with a special emphasis on Dante’s Convivio. Nadja Germann, Logic as the Path to Happiness: Al-Fa-ra-bı- and the Divisions of the Sciences Abstract: Divisions of the sciences have been popular objects of study ever since antiquity. One reason for this esteem might be their potential to reveal in a succinct manner how scholars, schools or entire societies thought about the body of knowledge available at their time and its specific structure. However, what do classifications tell us about thepleasures of knowledge? Occasionally, quite a lot, par- ticularly in a setting where the acquisition of knowledge is considered to be the only path leading to the pleasures of ultimate happiness. This is the case for al-Fa-ra-b-ı (d. 950), who is at the center of this paper. He is particularly interesting for a study such as this because he actually does believe that humanity’s final goal consists in the attainment of happiness through the acquisition of knowledge; and he wrote several treatises, not only on the classification of the sciences as such, but also on the underlying epistemological reasons for this division. Thus he offers excellent insight into a 10th-century theory of what knowledge essentially is and how it may be acquired, a theory which underlies any further discussion on the topic throughout the classical period of Islamic thought.
    [Show full text]
  • Jonesexcerpt.Pdf
    2 The Texts—An Overview N’ot que trois gestes en France la garnie; ne cuit que ja nus de ce me desdie. Des rois de France est la plus seignorie, et l’autre aprés, bien est droiz que jeu die, fu de Doon a la barbe florie, cil de Maience qui molt ot baronnie. De ce lingnaje, ou tant ot de boidie, fu Ganelon, qui, par sa tricherie, en grant dolor mist France la garnie. La tierce geste, qui molt fist a prisier, fu de Garin de Monglenne au vis fier. Einz roi de France ne vodrent jor boisier; lor droit seignor se penerent d’aidier, . Crestïenté firent molt essaucier. [There were only threegestes in wealthy France; I don’t think any- one would ever contradict me on this. The most illustrious is the geste of the kings of France; and the next, it is right for me to say, was the geste of white-beardedPROOF Doon de Mayence. To this lineage, which was full of disloyalty, belonged Ganelon, who, by his duplic- ity, plunged France into great distress. The thirdgeste , remarkably worthy, was of the fierce Garin de Monglane. Those of his lineage never once sought to deceive the king of France; they strove to help their rightful lord, . and they advanced Christianity.] Bertrand de Bar-sur-Aube, Girart de Vienne Since the Middle Ages, the corpus of chansons de geste has been di- vided into groups based on various criteria. In the above prologue to the thirteenth-century Girart de Vienne, Bertrand de Bar-sur-Aube classifies An Introduction to the Chansons de Geste by Catherine M.
    [Show full text]
  • Appendix A: Selective Chronology of Historical Events
    APPENDIX A: SELECTIVE CHRONOLOGY OF HIsTORICaL EVENTs 1190 Piero della Vigna born in Capua. 1212 Manente (“Farinata”) degli Uberti born in Florence. 1215 The Buondelmonte (Guelf) and Amidei (Ghibelline) feud begins in Florence. It lasts thirty-three years and stirs parti- san political conflict in Florence for decades thereafter. 1220 Brunetto Latini born in Florence. Piero della Vigna named notary and scribe in the court of Frederick II. 1222 Pisa and Florence wage their first war. 1223 Guido da Montefeltro born in San Leo. 1225 Piero appointed Judex Magnae Curia, judge of the great court of Frederick. 1227 Emperor Frederick II appoints Ezzelino da Romano as commander of forces against the Guelfs in the March of Verona. 1228 Pisa defeats the forces of Florence and Lucca at Barga. 1231 Piero completes the Liber Augustalis, a new legal code for the Kingdom of Sicily. 1233 The cities of the Veronese March, a frontier district of The Holy Roman Empire, transact the peace of Paquara, which lasts only a few days. © The Author(s) 2020 249 R. A. Belliotti, Dante’s Inferno, https://doi.org/10.1007/978-3-030-40771-1 250 AppeNDiX A: Selective ChrONOlOgY Of HistOrical EveNts 1234 Pisa renews war against Genoa. 1235 Frederick announces his design for a Holy Roman Empire at a general assembly at Piacenza. 1236 Frederick assumes command against the Lombard League (originally including Padua, Vicenza, Venice, Crema, Cremona, Mantua, Piacenza, Bergamo, Brescia, Milan, Genoa, Bologna, Modena, Reggio Emilia, Treviso, Vercelli, Lodi, Parma, Ferrara, and a few others). Ezzelino da Romano controls Verona, Vicenza, and Padua.
    [Show full text]
  • World History Unit 1, Part Two, the Greeks and the Romans
    World History Unit 3 – Medieval Europe, Renaissance, Reformation SSWH7 The student will analyze European medieval society with regard to culture, c. Explain the main characteristics of humanism; include the ideas of Petrarch, Dante, and politics, society, and economics. Erasmus. a. Explain the manorial system and feudalism; include the status of peasants and feudal d. Analyze the impact of the Protestant Reformation; include the ideas of Martin Luther monarchies and the importance of Charlemagne. and John Calvin. b. Describe the political impact of Christianity; include Pope Gregory VII and King e. Describe the Counter Reformation at the Council of Trent and the role of the Jesuits. Henry IV of Germany (Holy Roman Emperor). f. Describe the English Reformation and the role of Henry VIII and Elizabeth I. c. Explain the role of the church in medieval society. g. Explain the importance of Gutenberg and the invention of the printing press. d. Describe how increasing trade led to the growth of towns and cities. SSWH13 The student will examine the intellectual, political, social, and economic SSWH9 The student will analyze change and continuity in the Renaissance and factors that changed the world view of Europeans. Reformation. a. Explain the scientific contributions of Copernicus, Galileo, Kepler, and Newton and a. Explain the social, economic, and political changes that contributed to the rise of how these ideas changed the European world view. Florence and the ideas of Machiavelli. b. Identify the major ideas of the Enlightenment from the writings of Locke, Voltaire, and b. Identify artistic and scientific achievements of Leonardo da Vinci, the “Renaissance Rousseau and their relationship to politics and society.
    [Show full text]
  • Brunetto Latini's Tesoro in Print
    David Napolitano Ex Historia 19 David Napolitano1 University of Cambridge Brunetto Latini’s Tesoro in print Brunetto Latini (c. 1220-1294), a Florentine notary, wrote one of the first European encyclopaediae in the vernacular, Li Livres dou Tresor, during an exile in France (1260-1266/7).2 This literary work consists of three books, hence the plural in its title.3 The first book deals with theoretical knowledge. After a brief presentation of the encyclopaedia’s organisational plan this book starts with a discussion of theological matters. Its central section contains a universal history. It continues with physics, cosmology, and geography, and it ends with mechanical arts and a bestiary. The first section of the second book is a translation of Aristotle’s Nichomachean Ethics, while the second part contains a panoply of moral precepts. The third and final book revolves around the art of rhetoric and politics. The Tresor instantly became a bestseller and its fortune extended widely beyond its place of origin. Originally written in the langue d’oïl (Old French) translations into Old Italian, generally referred to as the Tesoro, were quickly produced. The manuscript tradition spanned almost three centuries 1 David Napolitano ([email protected]) is a Ph.D Candidate in History at the University of Cambridge (2011-2014). Under the supervision of Professor David Abulafia he is preparing a thesis, entitled "The professional profile and moral code of conduct of the podestà in thirteenth-century Italy". His academic interest lies primarily in studying the political history of medieval Italy with an emphasis on the functioning of the podestà as a professional city magistrate, the development of a podestà literature, and the nexus between ethics and politics.
    [Show full text]
  • The Artistic Patronage of Albrecht V and the Creation of Catholic Identity in Sixteenth
    The Artistic Patronage of Albrecht V and the Creation of Catholic Identity in Sixteenth- Century Bavaria A dissertation presented to the faculty of the College of Fine Arts of Ohio University In partial fulfillment of the requirements for the degree Doctor of Philosophy Adam R. Gustafson June 2011 © 2011 Adam R. Gustafson All Rights Reserved 2 This dissertation titled The Artistic Patronage of Albrecht V and the Creation of Catholic Identity in Sixteenth- Century Bavaria by ADAM R. GUSTAFSON has been approved for the School of Interdisciplinary Arts and the College of Fine Arts _______________________________________________ Dora Wilson Professor of Music _______________________________________________ Charles A. McWeeny Dean, College of Fine Arts 3 ABSTRACT GUSTAFSON, ADAM R., Ph.D., June 2011, Interdisciplinary Arts The Artistic Patronage of Albrecht V and the Creation of Catholic Identity in Sixteenth- Century Bavaria Director of Dissertation: Dora Wilson Drawing from a number of artistic media, this dissertation is an interdisciplinary approach for understanding how artworks created under the patronage of Albrecht V were used to shape Catholic identity in Bavaria during the establishment of confessional boundaries in late sixteenth-century Europe. This study presents a methodological framework for understanding early modern patronage in which the arts are necessarily viewed as interconnected, and patronage is understood as a complex and often contradictory process that involved all elements of society. First, this study examines the legacy of arts patronage that Albrecht V inherited from his Wittelsbach predecessors and developed during his reign, from 1550-1579. Albrecht V‟s patronage is then divided into three areas: northern princely humanism, traditional religion and sociological propaganda.
    [Show full text]
  • Between Friends Discourses of Power and Desire in the Machiavelli
    JOHN M. NAJEMY Between Friends Discourses of Power and Desire in the Machiavelli-Vettori Letters of 1513-1515 PRINCETON LEGACY LIBRARY c."Between friends DISCOURSES OF POWER AND DESIRE IN THE MACHIAVELLI-VETTORI LETTERS OF 1513-1515 John M. Najemy PRINCETON UNIVERSITY PRESS • PRINCETON, NEW JERSEY Copyright © 1993 by Princeton University Press Published by Princeton University Press, 41 William Street, Princeton, New Jersey 08540 In the United Kingdom: Princeton University Press, Chichester, Wesr Sussex All Rights Reserved Library of Congress Cataloging-in-Publication Data Najemy, John M., 1943- Between friends : discourses of power and desire in the Machiavelli-Vettori letters of 1513-1515 / John M. Najemy. p. cm. Includes bibliographical references and index. ISBN 0-691-03262-9 z. Machiavelli, Niccolo, 1469-1527-Correspondence. 2. Vettori, Francesco, 1474-1539-Correspondence. 3. Italy-Intellectual life-1268-1559. DG738.14.M2A4 1993 320.1'092-dc20 93-9737 CIP This book has been composed in Garamond typeface Princeton University Press books are printed on acid-free paper and meet the guidelines fur permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources Printed in the United States of America IO 9 8 7 6 5 4 3 2 Princeton Legacy Library edition 2019 Paperback ISBN: 978-0-691-65522-2 Hardcover ISBN: 978-0-691-65664-9 To the memory of Hans Baron (1900-1988) and Edward P. Morris (1924-1989) ?f CONTENTS ?f Prefac e ix Abbreviations xiii INTRODUCTION : The Letters in Machiavelli
    [Show full text]
  • UNIVERSITY of CALIFORNIA Los Angeles Marvelous Generations: Lancastrian Genealogies and Translation in Late Medieval and Early M
    UNIVERSITY OF CALIFORNIA Los Angeles Marvelous Generations: Lancastrian Genealogies and Translation in Late Medieval and Early Modern England and Iberia A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in English by Sara Victoria Torres 2014 © Copyright by Sara Victoria Torres 2014 ABSTRACT OF THE DISSERTATION Marvelous Generations: Lancastrian Genealogies and Translation in Late Medieval and Early Modern England and Iberia by Sara Victoria Torres Doctor of Philosophy in English University of California, Los Angeles, 2014 Professor Christine Chism, Co-chair Professor Lowell Gallagher, Co-chair My dissertation, “Marvelous Generations: Lancastrian Genealogies and Translation in Late Medieval and Early Modern England and Iberia,” traces the legacy of dynastic internationalism in the fifteenth, sixteenth, and early-seventeenth centuries. I argue that the situated tactics of courtly literature use genealogical and geographical paradigms to redefine national sovereignty. Before the defeat of the Spanish Armada in 1588, before the divorce trials of Henry VIII and Catherine of Aragon in the 1530s, a rich and complex network of dynastic, economic, and political alliances existed between medieval England and the Iberian kingdoms. The marriages of John of Gaunt’s two daughters to the Castilian and Portuguese kings created a legacy of Anglo-Iberian cultural exchange ii that is evident in the literature and manuscript culture of both England and Iberia. Because England, Castile, and Portugal all saw the rise of new dynastic lines at the end of the fourteenth century, the subsequent literature produced at their courts is preoccupied with issues of genealogy, just rule, and political consent. Dynastic foundation narratives compensate for the uncertainties of succession by evoking the longue durée of national histories—of Trojan diaspora narratives, of Roman rule, of apostolic foundation—and situating them within universalizing historical modes.
    [Show full text]