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This book argues that current criticism tends to take the mythology of love either too innocently or too skeptically and therefore distorts the complex roles played by the god of love in longer narrative poems and discursive works of the Middle Ages and the Renaissance.
This book compares the cultures of the different social groups living in the Low Countries in the early Middle Ages. Clergy, nobility, peasants and townsmen greatly varied in their attitudes to labor, property, violence, and the handling and showing of emotions. Künzel explores how these social groups looked at themselves as a group, and how they looked at the other groups. Image and self-image could differ radically. The results of this research are specified and tested in four case studies on the interaction between group cultures, focusing respectively on the influence of oral and written traditions on a literary work, rituals as a means of conflict management in weakly centralized societies, stories as an expression of an urban group mentality, and beliefs on death and the afterlife.
This book provides, for the first time, an exhaustive discussion of the Franciscan production of texts of religious instruction during the later medieval period (c. 1210-c. 1550). In eight chapters, it introduces the reader to the most important Franciscan sermon cycles, the Franciscan guidelines for living the life of evangelical perfection, the many Franciscan novice training manuals, the Franciscan catechisms and confession manuals, the Franciscan output of liturgical handbooks, the large number of Franciscan texts containing more wide-ranging forms of religious edification, and Franciscan prayer guides. This book provides medievalists and Renaissance scholars alike with a new tool to assess the intellectual and religious transformations between the thirteenth and the sixteenth century, and contributes to the current re-interpretation of the late medieval pastoral revolution.
Staging the World is an illustrated study of the Roman triumphal procession in its capacity as spectacle and performance. Ida Ostenberg analyses how Rome presented and perceived the defeated on parade. Spoils, captives, and representations are the objects, and the basic questions to be asked concern both contents and context: What was displayed? How was it paraded? What was the response? The triumph was a crowded civic celebration, when spectators met with coins from Spain and Asia, Jewish temple treasures, silver plate and furniture from opulent royal feasts, trees from eastern gardens, Punic elephants appearing as in battle, kings, long known by name only, and ferocious barbarians dressed in outlandish costumes. Ostenberg aims to show what stories the Roman triumph told about the defeated and what ideas it transmitted about Rome itself.