King Rudolf I in Austrian Literature around 1820: Historical Reversion and Legitimization of Rule

2020 ◽  
Vol 51 ◽  
pp. 134-151
Author(s):  
Karin Schneider
Keyword(s):  
Nineteenth Century ◽  
Middle Ages ◽  
Central Europe ◽  
Thirteenth Century ◽  
Divine Providence ◽  
Collective State ◽  
Historical Reality ◽  
The Past ◽  
Austrian Literature ◽  
The Middle Ages

AbstractRudolf von Habsburg was a recurring motif in Austrian literature after the assumption of an Austrian imperial title by Emperor Francis II/I in 1804. These depictions were nourished by an enthusiasm for the Middle Ages circulating at the beginning of the nineteenth century and focused on the House of Habsburg and the establishment of Habsburg rule in Central Europe in the thirteenth century. As the ancestor of the ruling dynasty, Rudolf von Habsburg was idealized as the symbolic figure of identification for a collective state patriotism, a depiction that emphasized the historic mission of the dynasty and the legitimacy of its rule in the recently established empire. To this end, several complementary strategies—including divine providence, feudal approaches, classical genealogies, German-Austrian patriotism, and historical as well as contemporary references—were employed in texts to construct the Habsburg dynasty's claim to power in Central Europe. The past described in the texts, however, had little in common with historical reality but was rather an artificial design to justify Habsburg hegemony in the region.

The Monasteries of Mount Athos

Antiquity ◽  
1928 ◽  
Vol 2 (8) ◽  
pp. 443-451 ◽  
Author(s):  
D. Talbot Rice
Keyword(s):  
Everyday Life ◽  
Middle Ages ◽  
Thirteenth Century ◽  
Left Behind ◽  
The Past ◽  
Actual Experience ◽  
The Middle Ages

The peninsula of Athos, home of monks, resort of pilgrims and the sole surviving example of the life of the Middle Ages which exists in Europe, is the only spot in these days of hooting motor cars, roaring machinery and rushing, busy people, in which it is possible to lead a completely altered life. There only in Europe can one meet an entirely original mental outlook. Even in the remotest European village everyday life is of this age and it is only by exercising the imagination that one can transfer oneself to the past. But on arrival on Athos this earth is left behind and one begins to experience the life of a pilgrim of the Middle Ages. One sees from actual experience what that life really was, and one continues to live it until the discomforts of the thirteenth century finally persuade one that the evils of this age are amply repaid by its merits and that the romance of the Middle Ages is even excelled by the adventurous spirit of today. The medieval life is something that one likes to remember as a curiosity, something to be experienced occasionally only. But the claims of its art are more lasting and in these days of ease and luxury we can appreciate them the more fully.

The term “Macedonian(s)” in Ottoman Macedonia: on the map and in the mind

2012 ◽  
Vol 40 (5) ◽  
pp. 747-766
Author(s):  
Maria Pandevska
Keyword(s):  
Nineteenth Century ◽  
Middle Ages ◽  
Historical Reality ◽  
Advantages And Disadvantages ◽  
Historical Processes ◽  
The Mind ◽  
First Time ◽  
The Middle Ages

In this article I analyze the term “Macedonian(s)” based on the discourse of the Macedonian Revolutionary Organization (1893–1908) from the aspect of the internal understanding of the term as a supra-local and supra-church identity. Another matter for analysis in this article is that of the stereotypes in the interpretation of Macedonian historical processes inherited from the nineteenth century, still present in some contemporary historiographies. Hence, the article makes an attempt to bring down the stereotype about the existence of some unique Macedonian ethnic phenomenon known as the “Macedonian salad.” This article also deals with the significance of the geopolitical position of Ottoman Macedonia within the empire. More specifically, the emphasis is placed on the change of its position after the Great Eastern Crisis (1875–1881). Namely, for the first time since the Ottoman conquests in the Middle Ages, Macedonia's position within the empire changed from being a central to a peripheral Ottoman province, with all the advantages and disadvantages that this change brought about. This aspect of Macedonian historical reality is often neglected in the historiography.

Piety and impiety in thirteenth-century italy

1972 ◽  
Vol 8 ◽  
pp. 83-106 ◽  
Author(s):  
Alexander Murray
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Religious Authority ◽  
Medieval Italy ◽  
The Past ◽  
Modern Sense ◽  
The Middle Ages

Everyone is familiar with the notion of an ‘Age of Faith’. It is the idea that, at some time in the past, everyone believed what religious authority told them to believe. In this paper I propose to test the truth of this idea, in one period, and one region.I have chosen thirteenth-century Italy. The Middle Ages stand, par excellence, as the Age of Faith; and the thirteenth century, late enough not to starve us of evidence, was still early enough to be safely medieval. Italy, too, chooses itself: its documents, and its debates, yield the historian a clearer picture than he would get elsewhere. Whether Italy was typical of latin Christendom is a question that would call, not for another paper, but for another conference. But hints of her position will appear in the course of our enquiry. Some sources singled her out, some did not – giving an assurance, between them, that any difference between Italy and the rest was a difference between shades of grey.Italy, then, in the thirteenth century, is our field; and we shall be enquiring in it not, now, about kinds of belief, but about degrees of it. How far were our predecessors, in the time and place chosen, in the modern sense ‘religious’?

scholarly journals Tolkien’s Middle-Earth Stories: Things form the Past for a Present-Day Audience?

Linguaculture ◽  
2019 ◽  
Vol 10 (2) ◽  
pp. 64-80
Author(s):  
Dieter Petzold
Keyword(s):  
Nineteenth Century ◽  
Middle Ages ◽  
Late Nineteenth Century ◽  
Political Systems ◽  
Short Overview ◽  
The Past ◽  
Late Nineteenth ◽  
Century Thought ◽  
The Middle Ages

Practically all of Tolkien’s non-academic writings are in many ways “things of the past”: They are set in a chronotope reminiscent of the middle ages; they reflect images of an idealized past that have roots in Romantic and late-nineteenth-century thought and literature; and they were conceived and developed during the first half of the last century. Nevertheless, they have remained immensely popular, over a period of more than sixty years that has seen enormous changes in technology, ideology, and lifestyle. This paper will attempt a short overview of the ways Tolkien’s writings do reflect certain views typical of their own times – including attitudes towards class, race, and political systems that some critics of Tolkien have regarded as rather reprehensible. In addition it will address the question why Tolkien’s stories have remained highly popular in spite of their apparent ‘outmodedness’. In doing so, it will look briefly at the ways they have been transformed by present-day media like film and internet.

Muslim Contributions to the History of Religions

1991 ◽  
Vol 8 (3) ◽  
pp. 409-421
Author(s):  
Ghulam-Haider Aasi
Keyword(s):  
Nineteenth Century ◽  
Middle Ages ◽  
Comparative History ◽  
History Of Religions ◽  
History Of ◽  
Muslim Spain ◽  
Muslim Scholars ◽  
The Middle Ages

History of Religions in the WestA universal, comparative history of the study of religions is still far frombeing written. Indeed, such a history is even hr from being conceived, becauseits components among the legacies of non-Western scholars have hardly beendiscovered. One such component, perhaps the most significant one, is thecontributions made by Muslim scholars during the Middle Ages to thisdiscipline. What is generally known and what has been documented in thisfield consists entirely of the contribution of Westdm scholars of religion.Even these Western scholars belong to the post-Enlightenment era of Wsternhistory.There is little work dealing with the history of religions which does notclaim the middle of the nineteenth century CE as the beginning of thisdiscipline. This may not be due only to the zeitgeist of the modem Wstthat entails aversion, downgrading, and undermining of everything stemmingfrom the Middie Ages; its justification may also be found in the intellectualpoverty of the Christian West (Muslim Spain excluded) that spans that historicalperiod.Although most works dealing with this field include some incidentalreferences, paragraphs, pages, or short chapters on the contribution of thepast, according to each author’s estimation, all of these studies are categorizedunder one of the two approaches to religion: philosophical or cubic. All ofthe reflective, speculative, philosophical, psychological, historical, andethnological theories of the Greeks about the nature of the gods and goddessesand their origins, about the nature of humanity’s religion, its mison dsttre,and its function in society are described as philosophical quests for truth.It is maintained that the Greeks’ contribution to the study of religion showedtheir openness of mind and their curiosity about other religions and cultures ...

Visions of Kinship in Medieval Europe

2018 ◽  
Author(s):  
Hans Hummer
Keyword(s):  
Nineteenth Century ◽  
Middle Ages ◽  
Social Mechanisms ◽  
Divine Love ◽  
Ethnographic Approach ◽  
Medieval Europe ◽  
High Middle Ages ◽  
The Middle Ages ◽  
Late Roman

What meaning did human kinship possess in a world regulated by biblical time, committed to the primacy of spiritual relationships, and bound by the sinews of divine love? In the process of exploring that question, this book offers a searching re-examination of kinship in Europe between late Roman times and the high Middle Ages, the period bridging Europe’s primitive past and its modern present. It critiques the modernist and Western bio-genealogical and functionalist assumptions that have shaped kinship studies since their inception in the nineteenth century, when biblical time collapsed and kinship became a signifier of the essential secularity of history and a method for conceptualizing a deeper prehistory guided by autogenous human impulses. It argues that this understanding of kinship is fundamentally antagonistic to medieval sentiments and is responsible for the frustrations researchers have encountered as they have tried to identify the famously elusive kin groups of medieval Europe. It delineates an alternative ethnographic approach inspired by recent anthropological work that privileges indigenous expressions of kinship and the interpretive potential of native ontologies. The book reveals that kinship in the Middle Ages was not biological, primitive, or a regulator of social mechanisms; nor is it traceable by bio-genealogical connections. In the Middle Ages kinship signified a sociality that flowed from convictions about the divine source of all things and wove together families, institutions, and divinities into an expansive eschatological vision animated by “the most righteous principle of love.”

Clothing and Female Reclusion in The Life of Mary of Egypt and The Life of Christina of Markyate

2021 ◽  
Vol 3 (1) ◽  
pp. 17-31
Author(s):  
Anna McKay
Keyword(s):  
Middle Ages ◽  
Twelfth Century ◽  
Feminist Scholarship ◽  
Literary Representation ◽  
The Past ◽  
The World ◽  
Holy Women ◽  
Experiences Of Women ◽  
Mary Of Egypt ◽  
The Middle Ages

Over the past two decades, medieval feminist scholarship has increasingly turned to the literary representation of textiles as a means of exploring the oftensilenced experiences of women in the Middle Ages. This article uses fabric as a lens through which to consider the world of the female recluse, exploring the ways in which clothing operates as a tether to patriarchal, secular values in Paul the Deacon’s eighthcentury Life of Mary of Egypt and the twelfth-century Life of Christina of Markyate. In rejecting worldly garb as recluses, these holy women seek out and achieve lives of spiritual autonomy and independence.

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