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1999, Speculum
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2 pages
1 file
AI-generated Abstract
El artículo examina el uso de emblemas heráldicos en el arte medieval de Navarra, analizando su significación cultural y social. A lo largo del análisis, se destacan las conexiones entre los emblemas y las identidades políticas y sociales de la época, además de su uso en la representación del poder y el estatus dentro de la región. Se proporciona un contexto histórico que sitúa estos emblemas en un marco más amplio, discutiendo sus implicaciones en la iconografía medieval y su apreciación en la actualidad.
2004
Delivered at the 39 th International Congress on Medieval Studies Kalamazoo, MI, 7 th May, 2004 " Young knight, learn to love God and revere women; thus your honor will grow. Practice knighthood and learn the Art that dignifies you, and brings you honor in wars. Be a good grappler in wrestling; lance, spear, sword and falchion handle manfully, and foil them in your opponent's hands. Cut in and hasten forth; rush to, let it hit, or go by. Those with wisdom loath the one forced to defend. This you should grasp: All arts have length and measure. " 1 These are the words not of Ramon Lull, the famed articulator of chivalry both practical and ideal, but are attributed to the 14 th century Master-at-Arms Johannes Liectenauer, a chivalric " invocation " at the start of his merkeverse that encrypted his art for generations of students who followed. " When charity, loyalty, truth, justice and verity fell in the world, then began cruelty, injury, disloyalty and falseness. And therefore there was error and trouble in the world in which God had created man, with the intention that man be known and loved, doubted, served and honored. In the beginning, when to the world came wickedness, justice returned by dread in the honor in which she was wont to be, and therefore all of the people were divided by the thousands. Of each thousand was chosen a man most loyal, most strong, and of noble courage; better educated and mannered than all the others. He was inquired and searched for, he who was best and was covenably most fair, most courageous, and most able to sustain trials, and the most able to serve mankind. " 2 " God in Glory chose the knights because by force of arms they vanquished the miscreants who labored daily to destroy the holy church and such knights as God holds as friends, honored in this world, when they keep and maintain the faith by which we intend to be saved. " Such is the origin of Ramon Lull's knight, as recorded by the venerable knight-cum-priest in the 2 nd half of the 13 th century.
Studies in Church History, 1983
2013
The situation in the Eastern Mediterranean during the early fourteenth century was becoming increasingly acute. Such a critical state required the presence of a Latin military power in the region for the effective defence of the Latin Kingdoms of Cyprus and Armenia, both vital outposts in Latin hands. 2 The new Pope, Clement V, considered a new crusade as an absolute priority from the very early stages of his papacy. 3 As a result, shortly after his elevation to the papal throne, on 5 June 1305, Clement V summoned the Masters of the Templars and Hospitallers to Avignon for deliberation and advice on a new crusade. 4 Jacques de Molay and Fulk de Villaret, masters of the Templars and Hospitallers respectively, were both men of military experience in the East. 5 Both men wrote crusade plans-from 1305 to 1306-and they were therefore summoned by the Pope to the curia. 6 Fulk de Villaret's Memorandum of 1305 is of particular interest. The text deals briefly with the preaching of the new crusade. Fulk refers to Pope 1 I would like to express my gratitude to Christopher Schabel, Simon Philips and the anonymous reviewer for their invaluable comments on the original version of this text.
Life and Religion in the Middle Ages Ed. F. Sabaté
This paper wishes to offer a new perspective on this complicated issue. Political and military references were a “strategic model” of passagium generale in Ramon Llull’s works. That model sought the military defeat of the Muslims in the Holy Land, the Iberian Peninsula and the Maghreb, and envisaged their conversion, and also that of the Jews, through the divided arms of Christendom. That aim of conversion even touched an emergent people in the fight for the Eastern Mediterranean: the Mongols.
I quaderni del m.ae.s., 2022
After 1291, the crusading experience underwent considerable changes, conceptual rather than only military. Despite the loss of the direct experience of the Holy Land, however, the crusading symbolism and institutions did not disappear, but lent themselves to new uses. New goals and forms channeled the penitential expectation. The movements of the Fourteenth century, such as the Flagellants and the Bianchi, seemed to be alternative forms to the overseas crusade, inheriting similarities and symbols. Did these penitents present themselves as new crusaders? These movements had however completely disengaged themselves from the Papacy in granting indulgences and from the earthly Jerusalem. Another way to the crusade was that of the French, Burgundian and English aristocracy. For them, the participation in a crusading expedition was functional to the construction of an aristocratic ethos. After the end of the crusades, the legacy they left behind took new and unexpected paths.
Erudition and the Republic of Letters, 2017
Congreso Internacional "Los judeoconversos en la Monarquía Española", 8-10 de abril de 2015, Córdoba, Universidad de Córdoba., 2015
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