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An edition and English translation of the Speculum Stultorum (The Mirror for Fools), a long Latin beast epic written near the end of the twelfth century by a monk of Christ Church, Canterbury. This was one of the most popular works of the Middle Ages, a favourite of Chaucer, Gower, and Henryson, and was copied for over three centuries, with a circulation extending as far as eastern Europe. It is not only a milestone in the history of medieval beast epic, but a rich source of information about contemporary life and events at Canterbury. The work is dedicated to William Longchamp, who was Richard I's chancellor, and the significance of this fact is shown. This is a highly entertaining narrative about a donkey who longs to have a longer tail and journeys to Salerno to buy some (imaginary) medicines which will provide it. When his medicines are destroyed in an accident, he decides to become learned instead, and goes off to study at the university of Paris for seven years, but can still say only 'heehaw'. Interwoven into this simple narrative are other stories and long rhetorical set-pieces which satirise the distorted values of contemporary religious life or the corruption of the papal curia, and describe the qualities of an ideal bishop (which the donkey hopes to become).
An edition and English translation of the Speculum Stultorum (The Mirror for Fools), a long Latin beast epic written near the end of the twelfth century by a monk of Christ Church, Canterbury. This was one of the most popular works of the Middle Ages, a favourite of Chaucer, Gower, and Henryson, and was copied for over three centuries, with a circulation extending as far as eastern Europe. It is not only a milestone in the history of medieval beast epic, but a rich source of information about contemporary life and events at Canterbury. The work is dedicated to William Longchamp, who was Richard I's chancellor, and the significance of this fact is shown. This is a highly entertaining narrative about a donkey who longs to have a longer tail and journeys to Salerno to buy some (imaginary) medicines which will provide it. When his medicines are destroyed in an accident, he decides to become learned instead, and goes off to study at the university of Paris for seven years, but can still say only 'heehaw'. Interwoven into this simple narrative are other stories and long rhetorical set-pieces which satirise the distorted values of contemporary religious life or the corruption of the papal curia, and describe the qualities of an ideal bishop (which the donkey hopes to become).
Towards the end of the twelfth century, powerful images of laughing kings and saints began to appear in texts circulating at the English royal court. At the same time, contemporaries began celebrating the wit, humour, and laughter of King Henry II (r.1154-89) and his martyred Archbishop of Canterbury, Saint Thomas Becket (d.1170). Taking a broad genealogical approach, Laughter and Power in the Twelfth Century traces the emergence of this powerful laughter through an immersive study of medieval intellectual, literary, social, religious, and political debates. Focusing on a cultural renaissance in England, the study situates laughter at the heart of the defining transformations of the second half of the 1100s. With an expansive survey of theological and literary texts, bringing a range of unedited manuscript material to light in the process, Peter J. A. Jones exposes how twelfth-century writers came to connect laughter with spiritual transcendence and justice, and how this connection gave humour a unique political and spiritual power in both text and action. Ultimately, Jones argues that England's popular images of laughing kings and saints effectively reinstated a sublime charismatic authority, something truly rebellious at a moment in history when bureaucracy and codification were first coming to dominate European political life.
For over a thousand years, monks, nuns, canons, friars, and others under religious vows stood at the pinnacle of Western European society. For their ascetic sacrifices, their learning, piety, and expertise, they were accorded positions of power and influence, and a wide range of legal, financial and social privileges. As such they present an important opportunity to consider the nature and dynamics of an "elite" in medieval culture. Using medieval religious life as their interpretive lens, the essays of this volume seek to uncover the essential markers of elite status. They explore how those under vows claimed and manifested elite status in complex spiritual, temporal, and social combinations. They explore the workings of elite status from day to day, across region and locale - who earned recognition and how, whether through specific achievements or the deployment of specific capacities; who recognized, conferred, or helped maintain elite status, how and why; how elite status could be redefined, contested or rejected. The essays also seek to understand how medieval European religious elites compared to those found in other cultures and settings, from Syria and South Asia to the early modern transatlantic world.
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A Benedictine Reader, 530–1530, has been more than twenty years in the making. A collaboration of a dozen scholars, this project gives as broad and deep a sense of the reality of the first one thousand years of Benedictine monasticism as can be done in one volume, using primary sources in English translation. The texts included are drawn from many different genres and from several languages and areas of Europe. The introduction to each of the thirty-two chapters aims to situate each author and text and to make connections with other texts and studies within and outside the Reader. The general introduction summarizes the main ideas and practices that are present in the Rule of Saint Benedict and in the first thousand years of Benedictine monasticism while suggesting questions that a reader might bring to the texts.
The importance of the themes of rulership and rebellion in the history of the Anglo-Norman world between 1066 and the early thirteenth century is incontrovertible. The power, government, and influence of kings, queens and other lords pervaded and dominated society and was frequently challenged and resisted. But while biographies of rulers, studies of the institutions and operation of central, local and seigniorial government, and works on particular political struggles abound, many major aspects of rulership and rebellion remain to be explored or further elucidated. This volume, written by leading scholars in the field and dedicated to the pioneering work of Professor Edmund King, will make an original, important and timely contribution to our knowledge and understanding of Anglo-Norman history.
How different are we from those in the past? Or, how different do we think we are from those in the past? Medieval people were more dirty and unhygienic than us – as novels, TV, and film would have us believe – but how much truth is there in this notion? This book seeks to challenge some of these preconceptions by examining medieval society through rules of conduct, and specifically through the lens of a medieval Latin text entitled The Book of the Civilised Man – or Urbanus magnus – which is attributed to Daniel of Beccles. Urbanus magnus is a twelfth-century poem of almost 3,000 lines which comprehensively surveys the day-to-day life of medieval society, including issues such as moral behaviour, friendship, marriage, hospitality, table manners, and diet. Currently, it is a neglected source for the social and cultural history of daily life in medieval England, but by incorporating modern ideas of disgust and taboo, and merging anthropology, sociology, and archaeology with history, this book aims to bring it to the fore, and to show that medieval people did have standards of behaviour. Although they may seem remote to modern ‘civilised’ people, there is both continuity and change in human behaviour throughout the centuries.
​Authors, Factions, and Courts in Angevin England: A Literature of Personal Ambition (12th-13th Century) advances a model for historical study of courtly literature by foregrounding the personal aims, networks, and careers as the impetus for much of the period’s literature. The book takes two authors as case studies – Gerald of Wales and Walter Map – to show how authors not only built their own stories but also used popular narratives and the tools of propaganda to achieve their own, personal goals. The purpose of this study is to overturn the top-down model of political patronage, in which patrons – and particularly royal patrons – set the cultural agenda and dictate literary tastes. Rather, Fabrizio De Falco argues that authors were often representative of many different interests expressed by local groups. To pursue those interests, they targeted specific political factions in the changeable political scenario of Angevin England. Their texts reveal a polycentric view of cultural production and its reception. The study aims to model a heuristic process which is applicable to other courtly texts besides the chosen case-studies.
The Old French fabliaux may be notorious for their bawdy content, but few aspects of these medieval comic narratives are as astonishing as their depiction of the parish priest, whose fiscal and sexual transgressions are on occasion so enormous that lay protagonists are driven to inflict graphic punishments ranging from public exposure and communal beating to castration and murder. In this study, Burrows draws on social psychological research into the cognitive and socio-motivational components of stereotyping to explore the forces underlying the creation and development of the fabliau priest. Through an assessment of the constituent elements of the figure against a background of a range of literary and historical sources, Burrows demonstrates that the literary figure is the product of the specific socio-historical context of contemporaneous changes in relationships between Church and laity in which anticlerical stereotyping, in a manner comparable to other instances of outgroup derogation, can be attributed to a quest for positive social identity and ingroup solidarity on the part of an inscribed lay audience.