Posts Tagged ‘Medieval’
“When truth and reason cannot be heard, then must presumption rule”*…
Anne Wallentine considers an exhibition that depicts how people have reimagined the medieval period in the centuries since, and how they have revealed their own interests and ideals with each new interpretation…
To explain why I am standing outside the dinner theater juggernaut Medieval Times in the name of journalism, I would have to go back to the beginning: specifically, to 500 CE, the generally agreed upon start of the Middle Ages, which is a contemporary term for a 1,000-year period (500–1500) in world history. This term is now preferred to the “Dark Ages,” which derived from the assumption that the enlightened learning of Greco-Roman antiquity was extinguished with the collapse of the Roman empire. The retroactive valorizing of past eras — reflected in our names for them — is as constant as our passage into new ones. The Getty Center’s latest exhibition, The Fantasy of the Middle Ages, explores this historical habit by depicting how people have reimagined the medieval period in the centuries since, and how they have revealed their own interests and ideals with each new interpretation…
The fantastical imagery that many of us consider “medieval” today has been invented, at least in part, in the centuries since. While some legends are rooted in the period, like the stories of King Arthur and Camelot, many others were embroidered onto an imagined, “medieval-ish” past through fantasy stories, films, and other forms of popular culture, especially from the 19th century on. Modern medieval tales have become populated with knights, dragons, witches, and fairies — though, as the show explains, only the first two were frequently depicted in the period, and anything magical or mysterious was understood through the lens of religion. The exhibition pairs medieval and later imagery to explore these shifting depictions and the powerful legacy they have left…
Read on: “What Our Fantasies About the European ‘Middle Ages‘ Say About Us,” from @awallintime in @hyperallergic.
* Barbara Tuchman, A Distant Mirror: The Calamitous 14th Century
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As we ponder the past, we might recall that it was on this date in 1264, in the midst of the War of Saint Sabas (a Crusades-related conflict between Venice/Knights Templar and Genoa/Knights Hospitaller over land in the Kingdom of Jerusalem), that the Genoese tricked the Venetians into sailing east to the Levant, and captured an entire Venetian trade fleet in what’s known as the Battle of Saseno.
Still, the war continued until 1270, when the Peace of Cremona ended the hostilities. In 1288, Genoa finally received their land back.
“For most of history, Anonymous was a woman”*…
… and in the relatively few instances in which they weren’t anonymous, they were often rarefied into the stuff of legend…
Many of us are familiar with the legend of Lady Godiva, who rode through the streets of Coventry naked, covered only by her long hair, so her husband would reduce taxes. This legendary story actually originates with a real early medieval English woman. Godgifu (who flourished from c.990-1067) was the wife of Earl Leofric of Mercia, and she was a major landholder in England before the Norman Conquest.
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As powerful members of the nobility, Leofric and Godgifu were generous benefactors. As ‘the earl’s wife’, Godgifu is associated with her husband in the endowment and rebuilding of Stow St Mary, Lincolnshire in the 1050s, which was said to have been in ruins since it was burned down by Vikings. Leofric also endowed Coventry Abbey, an act with which Godgifu was associated in later accounts. Orderic Vitalis says that Godgifu gave ‘her whole store of gold and silver’, and this is said to include a necklace which was worth 100 silver marks. The Evesham Chronicle also names Leofric and Godgifu as founders both of Coventry, but also of the church of Holy Trinity, Evesham, to which they apparently gave a crucifix with figures of the Virgin Mary and St John the Evangelist.
In the centuries after her death tales of her beauty, piety and devotion to the Virgin Mary are known, though it is not until the early thirteenth century that we see the story of Godgifu’s naked horse ride through Coventry appear in sources. Roger of Wendover in his Flores Historiarum, writes that:
The countess Godiva, who was a great lover of God’s mother, longing to free the town of Coventry from the oppression of a heavy toll, often with urgent prayers besought her husband, that from regard to Jesus Christ and his mother, he would free the town from that service, and from all other heavy burdens; when the earl sharply rebuked her for foolishly asking what was so much to his damage, and always forbade her ever more to speak to him on the subject; and while she on the other hand, with a woman’s pertinacity, never ceased to exasperate her husband on that matter, he at last made her this answer, ‘Mount your horse, and ride naked, before all the people, through the market of the town, from one end to the other, and on your return you shall have your request.’ On which Godiva replied, ‘But will you give me permission, if I am willing to do it?’ ‘I will,’ said he. Whereupon the countess, beloved of God, loosed her hair and let down her tresses, which covered the whole of her body like a veil, and then mounting her horse and attended by two knights, she rode through the market-place, without being seen, except her fair legs; and having completed the journey, she returned with gladness to her astonished husband, and obtained of him what she had asked; for earl Leofric freed the town of Coventry and its inhabitants from the aforesaid service, and confirmed what he had done by a charter.
Roger of Wendover is known for his exaggerations. This story is not corroborated by earlier sources and cannot be verified; thus historians must treat it simply as a colourful anecdote. Over the years, elements have been added to the legend, such as the fourteenth century miraculous version where Godiva is invisible, a sixteenth century modest version in ballad form, in which she requests that all the townsfolk stay indoors so as not to see her nakedness, or the late eighteenth century moralistic addition of Peeping Tom, who is struck blind after trying to glimpse her naked body.
It might seem as if the later legend of Godiva has very little to do with the real evidence we have about the eleventh-century noblewoman and landowner Godgifu. However, some links can be made between the two figures. Godiva’s lack of adornment in her nudity would have seemed shocking to a medieval audience, not necessarily because nudity was an indication of sexual promiscuity, but because nobility was indicated by outer wear, like clothing and jewellery. By removing these, Godiva was not only removing her clothes, but also her status. Her nudity in this story does not function as a moral failure, but the converse, as an act of piety, in which she lowers herself in order to help those less fortunate, and her hair covers her ‘like a veil’ to protect her modesty. This piety is also present in the act of the real Godgifu giving away her precious necklace, an important symbol of status for elite women, to Coventry Abbey, as well as great quantities of gold and silver. Within the legend of Godiva and the real life of Godgifu there is a common thread of unadornment as a way of elite and wealthy women expressing religious piety.
“Godgifu: The Bare Truth Behind the Lady Godiva Legend,” just one of the portraits of early medieval English women published every two weeks by Florence H R Scott.
* Virginia Woolf
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As we get to know the players, we might spare a thought for Æthelthryth (aka Etheldreda and Audrey); she died on this date in 679. An East Anglian princess, a Fenland and Northumbrian queen, and ultimately Abbess of Ely, she is an Anglo-Saxon saint. Indeed, according to Jocelyn Wogan-Browne, “more medieval vernacular lives [about Æthelthryth] were composed in England than any other native female saint”– including an account contained in the Venerable Bede‘s Ecclesiastical History of the English People.
“How does it happen that trade, which after all is nothing more than the exchange of products of various individuals and countries, rules the whole world”*…
Expandable version here
The map above is probably the most detailed map of Medieval Trade Routes in Europe, Asia and Africa in the 11th and 12th centuries you can find online. It includes major and minor locations, major and minor routes, sea routes, canals and roads.
martinjanmansson [see here] explains that:
Even before modern times the Afro-Eurasian world was already well connected. This map depicts the main trading arteries of the high middle ages, just after the decline of the Vikings and before the rise of the Mongols, the Hansa and well before the Portuguese rounded the Cape of Good Hope…
Explore the global markets of the Middle Ages at: “An Incredibly Detailed Map Of Medieval Trade Routes.”
See also Michael Frachetti’s fascinating Long Now Seminar talk, “Open Source Civilization and the Unexpected Origins of the Silk Road.”
* Karl Marx, The German Ideology
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As we contemplate commerce, we might spare a thought for Francois-Marie Arouet, better known as Voltaire; he died on this date in 1778. The Father of the Age of Reason, he produced works in almost every literary form: plays, poems, novels, essays, and historical and scientific works– more than 2,000 books and pamphlets (and more than 20,000 letters). A social reformer, Voltaire used satire to criticize the intolerance, religious dogma, and oligopolistic privilege of his day, perhaps nowhere more sardonically than in Candide.
“The city, however, does not tell its past, but contains it like the lines of a hand”*…
Build your own with The Medieval Fantasy City Generator
* Italo Calvino
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As we wander within the walls, we might spare a thought for Henry I, King of Castile and Toledo; he died on this date in 1217 when a loose roof tile fell on his head. He had become the monarch two years earlier, at age 10, when his father (Alfonso VIII of Castile) passed away. His mother was Eleanor of England, Queen of Castile, the daughter of Henry II of England and Eleanor of Aquitaine.
“Fancy thinking the Beast was something you could hunt and kill!”*…
Also from the Aberdeen Bestiary, “in Asia an animal is found which men call Bonnacon. It has the head of a bull, and thereafter its whole body is of the size of a bull’s with the maned neck of a horse. Its horns are convoluted, curling back on themselves in such a way that if anyone comes up against it, he is not harmed. But the protection which its forehead denies this monster is furnished by its bowels. For when it turns to flee, it discharges fumes from the excrement of its belly over a distance of three acres, the heat of which sets fire to anything it touches. In this way, it drives off its pursuers with its harmful excrement.”
From a 13th century Bestiary by Hugh of Fouilloy: “There is a beast in the sea which is called a Sawfish, and has immense wings. When this beast has seen a ship making sail on the ocean, it raises its wings above the water and competes with the ship in sailing. (But when it has competed in sailing or racing against the ship) for 30 or 40 furlongs, being unable to sustain the exertion, it gives up, and lowering its wings draws them in. And the waves of the sea carry it back again, tired out, to its own place in the deep.”
These and other curious critters that may or may not have ever existed– but were featured in medieval Bestiaries— at “Ten Strange Medieval Animals You Might Not Have Heard Of.”
* William Golding, Lord of the Flies
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As we contemplate cryptozoology, we might recall that it was on this date in 1953, on the death of her father, George VI, that Elizabeth Alexandra Mary, became Elizabeth II, Queen of the United Kingdom (and of 16 of the 53 member states in the Commonwealth of Nations), and Supreme Governor of the Church of England.
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