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An Ordinary Year at the End of the Roman Empire
This is a sweeping tour of the Mediterranean world from the Atlantic to Persia during the last half-century of the Roman Empire. By focusing on a single year not overshadowed by an epochal event, 428 AD provides a truly fresh look at a civilization in the midst of enormous change--as Christianity takes hold in rural areas across the empire, as western Roman provinces fall away from those in the Byzantine east, and as power shifts from Rome to Constantinople. Taking readers on a journey through the region, Giusto Traina describes the empires' people, places, and events in all their simultaneous richness and variety. The result is an original snapshot of a fraying Roman world on the edge of the medieval era. The result is an original snapshot of a fraying Roman world on the edge of the medieval era.
Readers meet many important figures, including the Roman general Flavius Dionysius as he encounters a delegation from Persia after the Sassanids annex Armenia; the Christian ascetic Simeon Stylites as he stands and preaches atop his column near Antioch; the eastern Roman emperor Theodosius II as he prepares to commission his legal code; and Genseric as he is elected king of the Vandals and begins to turn his people into a formidable power. We are also introduced to Pulcheria, the powerful sister of Theodosius, and Galla Placidia, the queen mother of the western empire, as well as Augustine, Pope Celestine I, and nine-year-old Roman emperor Valentinian III.
Full of telling details, 428 AD illustrates the uneven march of history. As the west unravels, the east remains intact. As Christianity spreads, pagan ideas and schools persist. And, despite the presence of the forces that will eventually tear the classical world apart, Rome remains at the center, exerting a powerful unifying force over disparate peoples stretched across the Mediterranean.
Perhaps no other work of secular poetry was as widely read in Tudor England as the historical verse tragedy collection A Mirror for Magistrates. For over sixty years (1559–1621), this compendium of tragic monologues presented in the voices of fallen political figures from England’s past remained almost constantly in print, offering both exemplary warnings to English rulers and inspiring models for literary authors, including Spenser and Shakespeare. In a striking departure from previous scholarship, Scott Lucas shows that modern critics have misconstrued the purpose of the tragic verse narratives of the Mirror, approaching them primarily as uncontroversial meditations on abstract political and philosophical doctrines. Lucas revises this view, revealing many of the Mirror tragedies to be works topically applicable in form and politically contentious in nature. Lucas returns the earliest poems of A Mirror for Magistrates to the troubled context of their production, the tumultuous reign of the Catholic Queen Mary (1553–1558). As Protestants suffering from the traumatic collapse of King Edward VI’s “godly” rule (1547–1553) and from the current policies of Mary’s government, the Mirror authors radically reshaped their poems’ historical sources in order to craft emotionally moving narratives designed to provide models for interpreting the political failures of Edward VI’s reign and to offer urgent warnings to Marian magistrates. Lucas’s study also reveals how, in later poems, the Mirror authors issued oblique appeals to Queen Elizabeth’s officers, boldly demanding that they allow the realm of “the literary” to stand as an unfettered discursive arena of public controversy. Lucas thus provides a provocative new approach to this seminal but long-misunderstood collection, one that restores the Mirror to its rightful place as one of the greatest works of sixteenth-century English political literature.
A Twelfth-Century Philosopher in His Context and Ours
Abelard in Four Dimensions: A Twelfth-Century Philosopher in His Context and Ours by John Marenbon, one of the leading scholars of medieval philosophy and a specialist on Abelard's thought, originated from a set of lectures in the distinguished Conway Lectures in Medieval Studies series and provides new interpretations of central areas of Peter Abelard's philosophy and its influence. The four dimensions of Abelard to which the title refers are that of the past (Abelard's predecessors), present (his works in context), future (the influence of his thinking up to the seventeenth century), and the present-day philosophical culture in which Abelard's works are still discussed and his arguments debated. For readers new to Abelard, this book provides an introduction to his life and works along with discussion of his central ideas in semantics, ethics, metaphysics, and philosophy of religion. For specialists, the book contains new arguments about the authenticity and chronology of his logical work, fresh evidence about Abelard’s relations with Anselm and Hugh of St. Victor, a new understanding of how he combines the necessity of divine action with human freedom, and reinterpretations of important passages in which he discusses semantics and metaphysics. For all historians of philosophy, it sets out and illustrates a new methodological approach, which can be used for any thinker in any period and will help to overcome the divisions between "historians" based in philosophy departments and scholars with historical or philological training.
This intensely personal book develops a new approach to the study of action in drama. Michael Goldman eloquently applies a method based on a crucial fact: our experience of a play in the theater is almost exclusively our experience of acting.
Originally published in 1985.
The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Essays on Medieval Culture
This volume brings together Lee Patterson’s essays published in various venues over the past twenty-seven years. As he observes in his preface, “The one persistent recognition that emerged from writing these otherwise quite disparate essays is that whatever the text . . . and whoever the people . . ., the values at issue remain central to contemporary life.” Two dialectics are at work in this book: that between the past and the present and that between the individual and the social, and both have moral significance. The first two chapters are methodological; the first is on the historical understanding of medieval literature and the second on how to manage the inseparability of fact and value in the classroom. The next three chapters take up three “less-read” late medieval writers: Sir John Clanvowe, Thomas Hoccleve, and John Lydgate. Each is used to illuminate a social phenomenon: the nature of court culture, the experience of the city, and Henry V’s act of self-making. The following chapter explicitly links past and present by arguing that the bearing of the English aristocrat comes from a tradition beginning with Beowulf and later reinvoked in response to nineteenth-century imperialism. The next three chapters are the most literary, dealing with Chaucer and with literary conventions in relation to a number of texts. The final chapter is on the man Patterson considers one of the most important of our medieval ancestors, Francis of Assisi.
Adam Usk, a Welsh lawyer in England and Rome during the first years of the fifteenth century, lived a peculiar life. He was, by turns, a professor, a royal advisor, a traitor, a schismatic, and a spy. He cultivated and then sabotaged figures of great influence, switching allegiances between kings, upstarts, and popes at an astonishing pace. Usk also wrote a peculiar book: a chronicle of his own times, composed in a strangely anxious and secretive voice that seems better designed to withhold vital facts than to recount them. His bold starts tumble into anticlimax; he interrupts what he starts to tell and omits what he might have told. Yet the kind of secrets a political man might find safer to keep—the schemes and violence of regime change—Usk tells openly.
Steven Justice sets out to find what it was that Adam Usk wanted to hide. His search takes surprising turns through acts of political violence, persecution, censorship—and, ultimately, literary history. Adam Usk's narrow, eccentric literary genius calls into question some of the most casual and confident assumptions of literary criticism and historiography, making stale rhetorical habits seem new. Adam Usk's Secret concludes with a sharp challenge to historians over what they think they can know about literature and to literary scholars over what they think they can know about history.
The Politics of Sacramental Marriage in Late Medieval English Literature
Affections of the Mind argues that a politicized negotiation of issues of authority in the institution of marriage can be found in late medieval England, where an emergent middle class of society used a sacramental model of marriage to exploit contradictions within medieval theology and social hierarchy. Emma Lipton traces the unprecedented popularity of marriage as a literary topic and the tensions between different models of marriage in the literature of the later fourteenth and fifteenth centuries by analyzing such texts as Chaucer's Franklin's Tale, The Book of Margery Kempe, and the N-Town plays. Affections of the Mind focuses on marriage as a fluid and contested category rather than one with a fixed meaning, and argues that the late medieval literature of sacramental marriage subverted aristocratic and clerical traditions of love and marriage in order to promote the values of the lay middle strata of society. This book will be of value to a broad range of scholars in medieval studies.
Affective meditation on the Passion was one of the most popular literary genres of the high and later Middle Ages. Proliferating in a rich variety of forms, these lyrical, impassioned, script-like texts in Latin and the vernacular had a deceptively simple goal: to teach their readers how to feel. They were thus instrumental in shaping and sustaining the wide-scale shift in medieval Christian sensibility from fear of God to compassion for the suffering Christ.
Affective Meditation and the Invention of Medieval Compassion advances a new narrative for this broad cultural change and the meditative writings that both generated and reflected it. Sarah McNamer locates women as agents in the creation of the earliest and most influential texts in the genre, from John of Fécamp's Libellus to the Meditationes vitae Christi, thus challenging current paradigms that cast the compassionate affective mode as Anselmian or Franciscan in origin. The early development of the genre in women's practices had a powerful and lasting legacy. With special attention to Middle English texts, including Nicholas Love's Mirror and a wide range of Passion lyrics and laments, Affective Meditation and the Invention of Medieval Compassion illuminates how these scripts for the performance of prayer served to construct compassion itself as an intimate and feminine emotion. To feel compassion for Christ, in the private drama of the heart that these texts stage, was to feel like a woman. This was an assumption about emotion that proved historically consequential, McNamer demonstrates, as she traces some of its legal, ethical, and social functions in late medieval England.
The Meditative Reader and the Text
Augustine of Hippo was the most prolific and influential writer on reading between antiquity and the Renaissance, though he left no systematic treatise on the subject. His reluctance to synthesize his views on other important themes such as the sacraments suggests that he would have been skeptical of any attempt to bring his statements on reading into a formal theory. Yet Augustine has remained the point of reference to which all later writers invariably return in their search for the roots of problems concerning reading and interpretation in the West.
Using Augustine as the touchstone, Brian Stock considers the evolution of the meditative reader within Western reading practices from classical times to the Renaissance. He looks to the problem of self-knowledge in the reading culture of late antiquity; engages the related question of ethical values and literary experience in the same period; and reconsiders Erich Auerbach's interpretation of ancient literary realism.
In subsequent chapters, Stock moves forward to the Middle Ages to explore the attitude of medieval Latin authors toward the genre of autobiography as a model for self-representation and takes up the problem of reading, writing, and the self in Petrarch. He compares the role of the reader in Augustine's City of God and Thomas More's Utopia, and, in a final important move, reframes the problem of European cultural identity by shifting attention from the continuity and change in spoken language to significant shifts in the practice of spiritual, silent reading in the Middle Ages and Renaissance. A richly rewarding reflection on the history and nature of reading, After Augustine promises to be a centerpiece of discussions about the discovery of the self through literature.