The Fifteenth-Century Prioress’s Tale and the Problem of Anti-Semitism

2021 ◽  
pp. 93-115
Author(s):  
Mary F. Godfrey
1994 ◽  
Vol 3 (1) ◽  
pp. 45-55 ◽  
Author(s):  
Ann Lewis

There is much interest at present in the way medieval motets generate meaning, both with their texts and their music. In two articles from a recent issue of Early Music History, for example, a remarkable density of meaning and symbolism, both textual and musical, has been proposed for Machaut's motet 15. Studies of this kind are intended to demonstrate what can be achieved by placing the poems of motets in a literary context and by considering the structure of words and music. Such research also no doubt serves to reinforce the idea that many motets of the fourteenth and fifteenth centuries demand a wealth of erudite knowledge to be understood and is thus congenial to the current belief that many motets were intended for an intellectual elite. Whilst there can be no doubt that medieval motets often cultivate a literary style of considerable – indeed intense – obscurity, what I wish to suggest here is that one, very ambitious, motet can be interpreted using some of the most basic tools of the medieval cleric.


Author(s):  
Jonathan Israel

This chapter explores how, during the latter half of the seventeenth century, the Jewish world was shaken spiritually more profoundly than at any time since the expulsions of the late fifteenth century. A mounting turmoil of inner pressures erupted in the 1650s and 1660s in a drama which was to convulse world Jewry for decades. Moreover, although this Jewish upheaval had some separate and independent roots, unconnected with the current intellectual preoccupations of Christian Europe, it took place during, and shared some causes with, the deepening crisis besetting seventeenth-century European culture as a whole. Inevitably, the ferment within the Synagogue interacted on the wider upheaval within European devotion and thought, the one chain of encounters pervading the other in a remarkable process of cultural transformation. Ultimately, the upheaval is perhaps best understood as a cultural reaction to the immense disruptions and migrations of the previous two centuries and the many unresolved contradictions the vast treks, first to the East and then to the West, had given rise to. It may be true that the reintegration of Jews was more economic than cultural, yet the rifts and disintegrative tendencies within western Christendom had placed the age-old confrontation of Christianity and Judaism on a totally new basis. The chapter then looks at the Shabbatean movement, Spinozism, philosemitism, and anti-Semitism.


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