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Gerald of Wales (c.1146–c.1223), widely recognized for his innovative ethnographic studies of Ireland and Wales, was in fact the author of some twenty-three works which touch upon many aspects of twelfth-century life. Despite their valuable insights, these works have been vastly understudied. This collection of essays reassesses Gerald’s importance as a medieval Latin writer and rhetorician by focusing on his lesser-known works and providing a fuller context for his more popular writings. This broader view of his corpus brings to light new evidence for his rhetorical strategies, political positioning and usage of source material, and attests to the breadth and depth of his collected works.
Gerald of Wales was among the most dynamic and fascinating churchmen of the twelfth century. A member of one of the leading Norman families involved in the invasion of Ireland, he first visited there in 1183 and later returned in the entourage of Henry II. The resulting Topographia Hiberniae is an extraordinary account of his travels. Here he describes landscapes, fish, birds and animals; recounts the history of Ireland's rulers; and tells fantastical stories of magic wells and deadly whirlpools, strange creatures and evil spirits. Written from the point of view of an invader and reformer, this work has been rightly criticized for its portrait of a primitive land, yet it is also one of the most important sources for what is known of Ireland during the Middle Ages.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
The Latin Middle Ages were characterised by a vast array of different representations of nature. These conceptualisations of the natural world were developed according to the specific requirements of many different disciplines, with the consequent result of producing a fragmentation of images of nature. Despite this plurality, two main tendencies emerged. On the one hand, the natural world was seen as a reflection of God’s perfection, teleologically ordered and structurally harmonious. On the other, it was also considered as a degraded version of the spiritual realm – a world of impeccable ideas, separate substances, and celestial movers. This book focuses on this tension between order and randomness, and idealisation and reality of nature in the Middle Ages. It provides a cutting-edge profile of the doctrinal and semantic richness of the medieval idea of nature, and also illustrates the structural interconnection among learned and scientific disciplines in the medieval period, stressing the fundamental bond linking together science and philosophy, on the one hand, and philosophy and theology, on the other. This book will appeal to scholars and students alike interested in Medieval European History, Theology, Philosophy, and Science.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
The figure of the monster in medieval culture functions as a vehicle for a range of intellectual and spiritual inquiries, from questions of language and representation to issues of moral, theological and cultural value. Monsters embody cultural tensions that go far beyond the idea of the monster as simply an unintelligible and abject other. This text looks at both the representation of literal monsters and the consumption and exploitation of monstrous metaphors in a wide variety of high and late-medieval cultural productions, from travel writing and mystical texts, to sermons, manuscript illuminations and maps. Individual essays explore the ways in which monstrosity shaped the construction of gendered and racial identities, religious symbolism and social prejudice in the Middle Ages. Reading the Middle Ages through its monsters provides an opportunity to view medieval culture from fresh perspectives. It should be of interest in the concept of monstrosity and its significance for medieval cultural production.
At the rise of the Tudor age, England began to form a national identity. With that sense of self came the beginnings of the colonialist notion of the ""other"""" Ireland, however, proved a most difficult other because it was so closely linked, both culturally and geographically, to England. Ireland's colonial position was especially complex because of the political, religious, and ethnic heritage it shared with England. Andrew Murphy asserts that the Irish were seen not as absolute but as ""proximate"" others. As a result, English writing about Ireland was a problematic process, since standard.