Jerusalem medieval narrative by Suzanne M. Yeager
By Suzanne M. Yeager
Through the early medieval interval, crusading caused new methods of writing in regards to the urban of Jerusalem in Europe. through developing texts that adorned the historic dating among the Holy urban and England, English authors endowed their kingdom with a name of energy and value. In Jerusalem in Medieval Narrative, Suzanne Yeager identifies the expansion of medieval propaganda aimed toward rousing curiosity in crusading, and analyzes how fourteenth-century writers refashioned their assets to create a significant (if fictive) English function within the struggle for Jerusalem. Centering on medieval identification, this learn bargains new exams of a few of the fourteenth century's most well liked works, together with English pilgrim itineraries, political treatises, the romances Richard, Coeur de Lion and The Siege of Jerusalem, and the prose booklet of Sir John Mandeville. This research can be an important source for the examine of medieval literary heritage, go back and forth, campaign, and where of Jerusalem.
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62 Like the Anonymous, Torkington is subsequently taken to the Probatica Piscina (also known as the Pool of Bethesda), the house of Herod, the house of Veronica, and the gates of the Church of the Holy Sepulchre. Like Wey, Torkington refers to these sites as ‘‘stacions,’’ suggesting that he, too, is aware of their devotional significance in the exercise of remembering the Passion. Even more stones offer him the chance to superimpose biblical history on the sites: on Mount Sion they see the rock which the angel removed from Christ’s tomb, stones where Mary died and was assumed into heaven, where John the Evangelist said mass, where Matthew was chosen to join the Apostles, where Mary prayed, where Christ used to sit and preach, and where Mary sat and listened to him, and so on.
96 It is ambiguous whether the ‘‘darkness’’ refers to the threat caused by the moral corruption already existing in the souls of Christians, the Muslim occupation of the Holy Land, or both; however, the pilgrim sees the role of the Christians at Rhodes as defenders of the ‘‘light,’’ allowing the double-meaning that they are inwardly spiritually pious and that they fight for Christian conquest of the Holy Land. Significantly, the Anonymous credits the English with winning the day in this drama, adding to a text that was ostensibly about pilgrimage the implications of English crusading might and steadfast dedication.
He offers only vague descriptions of the holy places, saying, for instance, that at St. Jean de Maurienne, ‘‘I sey many Reliquis,’’ including the finger of St. John the Baptist. Compared to the Anonymous, Torkington is similarly brief about the cities he visits, for, aside from Venice, he mentions little about local politics and industry. 51 In comparison to Torkington, and, to a lesser degree, Wey, the Anonymous visits more shrines and cities while en route to the Holy Land, and he makes substantially detailed notes about minor shrines not directly associated with Venice, Rome, or Jerusalem.