“Astrology was one of the most widespread types of cosmic order accepted among intellectual elites of the Middle Ages. The celestial movement of astral bodies was considered influential in sublunar events, including the time of the End and redemption.“
From a collection of essays on the apocalypse.
“In the aftermath of the First Crusade, over the course of the twelfth century, crusading became firmly linked to the apocalyptic imagination of medieval Europeans.”
“The bishop of Winchester hoped that the arrival of the Mongols would somehow transform the status of Christendom in the world, leading to a universal Christian order that would precede the end of time.”
“Illuminated chronicles proper should be called those manuscripts in which the pictures are not merely occasional illustrations added to some exemplars, but where text and image are closely connected and mutually related to each other. The earliest example would be the panegyrical rhymed chronicle written and illuminated for Emperor Henry VI about the Hohenstaufen conquest of Sicily by Petrus de Ebulo (c. 1196). A new epoch of illuminated chronicles begins with the 1370s. The opener of this age is the Illuminated Chronicle from the late 1360s.” – From the introduction to the ninth volume in the bilingual series of Central European Medieval Texts.
“There is no doubt that the Illuminated Chronicle is one of the most precious items—if not the most precious one—of book art from the medieval kingdom of Hungary. The whole volume with its evenly written, richly gilded and painted folia on which text, miniatures and initials display a balanced rhythm is a unique work of art that offers a real delight when one takes it in one’s hand. It is a codex of medium size with well legible writing that can be held like a modern printed book and paged through with ease. The Illuminated Chronicle does not primarily call for reading but looking. It is as if the pictures were signs to the viewer to look into the text for the explanation of their contents.” – From one of the eight studies written on the Illuminated Chronicle.
“Considering the hairshirt she wore of little value, she had prepared for herself hedgehog skins three or four fingers wide. She girded herself with these, putting all of the spines on the skins next to her naked flesh.” (Nam cilicium, quo utebatur, parvi pendens pelles ericinas, secretius sibi parari fecit trium vel quattuor digitorum latitudine et universisa spinis pellium circa carnem ipsam nudam seipsam cinxit eisdem.)
The seventh volume in the bilingual series of Central European Medieval Texts contains a collection of documents born during the seven centuries that passed between the Hungarian royal princess Margaret’s premature death and her canonization. The hagiographic corpus—Latin texts with English translation—begins with the Oldest Legend from 1275-1275 and ends with documents of the fifteenth century canonization attempt.
The series of Latin-English bilingual critical edition volumes of Central European medieval texts is the flagship of CEU Press publishing on medieval themes:
- The deeds of the Hungarians (and Huns) by Simon of Kéza,
- the Autobiography of Emperor Charles IV, and his legend of St Wenceslas,
- the Gesta principum Polonorum, attributed to the Anonymous Frenchman (Gallus),
- the biography of St. Gaudentius written by Thomas, thirteenth century archdeacon of Spalato (Split),
- the Gesta Hungarorum of Anonymus, including Master Roger’s eye-witness record of the Mongol invasion,
- and the bilingual biographies of saints of the christianization age of Central Europe from Adalbert to Zoerard the Confessor.
Other CEU Press titles on medieval subjects, late Middle Ages on top, earliest themes below:
Suleyman in the eyes of Hungarians, the strangling of Sehzade Mustafa on the English stage, the Pope's call for the conversion of the Sultan, multicultural Algiers depicted by a Christian prisoner and other experiences of coexistence.
"The essays in this book deal to a large extent with images, representations, projections, and perceptions based on various experiences of coexistence. As examples of practices in diverse historical contexts, the book includes a variety of textual material, such as literary productions, rhetorical exercises, dramatic applications, chronicles, epistles, and diarytype historical accounts with ethnographic sensitivities. Supported by a thorough research apparatus, these studies propose a new cultural history of the early modern coexistence of various communities, as identified in current research by young scholars."
Prepared (written and illuminated) in the fourteenth century, probably in Bologna, dispersed in two continents, four countries and six collections; many of its pages cropped, cut into four, or lost forever; its history, origin, commissioner and audience are obscure; still, in its fragmented state it presents fifty-eight legends in abundant series of images, on folios fully covered by richly gilded miniatures; one of the most significant manuscripts of the medieval Hungarian Kingdom - these are all what we call the Hungarian Angevin Legendary.
The largest part of what remained of the codex was bound together in the eighteenth century in a volume housed in the Vatican Library. Some of the missing pages, often incomplete, have resurfaced in different parts of the world only to disappear again, finding their way into collections from the United States to Russia. Their common origin has only been discovered in the course of modern research. For today's observers the primary role of the surviving codex pages is to illuminate the way people in the fourteenth century viewed the saints they revered.
Knights not only fought in battles, but also moved in sophisticated courts. Knights were interested in Latin classics, and reading, and writing poetry. These lettered warriors, while improving their culture, learned to repress their own violence and were initiated to courtesy: selective language, measured gestures, elegance in dress, and manners at the table. Their association with women, who were often learned, became more gallant. Related with the Twelfth-Century Renaissance, an essential intellectual movement for western history, lay elites, in contact with the clergy, began to use their weapons for common welfare. This new conduct was a tangible sign of medieval society's leap towards modernity.
This monograph - which was very well received when originally published in France - examines the attitudes towards learning and written culture among members of the nobility in different parts of Europe in the Middle Ages.
The long twelfth century, from the seizure of the throne by Alexius I Comnenus in 1081, to the sack of Constantinople by the Fourth Crusade in 1204, is a period recognized as fostering the most brilliant cultural development in Byzantine history, especially in its literary production. It was a time of intense creativity as well as of rising tensions, and one for which literary approaches are a lively area in current scholarship.
This study focuses on the prose dialogues in Greek from this period and on what they can tell us about the society and culture of an era when western Europe was itself developing a new culture of schools, universities, and scholars. Yet it was also the period in which Byzantium felt the fateful impact of the Crusades, which ended with the momentous sack of Constantinople in 1204.
Lives, identities, cults, landscapes and tombs – it is in this arrangement that the memories of the transition from paganism to Christianity are discussed, based on latest archeological discoveries from the last centuries of the Roman Empire.
Most of the essays subscribe to a conception of smoother processes than the earlier scholarly consensus. Such a paradigm shift in the interpretation of the relations between ‘pagans’ and ‘Christians’ attempts to replace the old ‘conflict model’ with a subtler, complex approach by triggering new explanatory models such as multiculturalism, cohabitation, cooperation, identity, or group cohesion.
"Martyrdom is one of the most controversial and incomprehensible phenomena of early Christianity. Our feelings about this can be very different: we may admire the unbending courage and heroism of the martyrs or be irritated by their stubbornness, or even feel disgusted at the fanaticism with which they strove for death. But whatever our feelings may be, we must admit that a very strong motivation is needed to accept voluntarily or even seek death."
"In this study I shall argue that martyrs are actual and not 'metaphorical' sacrifices and, consequently human sacrifices, since those who die in this way are human beings. Therefore, I shall try to interpret the sacrificial character of martyrdom on the basis of its relation to ancient human sacrifices. My argumentation will be based on the idea that human sacrifices, which originally were addressed to the divinities of nature, being connected subsequently to the paradigm 'to die for' were transformed into voluntary sacrifices and survived under this form in Jewish and Christian martyrology."
Further titles on medieval themes on the backlist of the Central European University Press:
- Cultural hybridization, a leading feature in the Renaissance, had important antecedents in the Middle Ages;
- The history of Carpatho-Rusyns could be traced also in medieval times;
- Estonia (Livonia) found itself on the edges of the world also in the Middle Ages;
- The narrative of medieval Christian culture through the figure of Virgin Mary;
- Essays on cults and their contexts from late antiquity until the early modern period;
- Medieval Muscovite records of witchcraft investigation;
- The probably first modern introduction to the enigma of the Baltic origins and the self-identification of the Baltic people.
Some of the older titles are out of print nevertheless bookshops or online distributors may get you print-on-demand copies, and all CEU Press titles are sold in digital version at the major electronic distributors.