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The Mediterranean and its hinterlands were the scene of intensive
and transformative contact between cultures in the Middle Ages.
From the seventh to the seventeenth century, the three
civilizations into which the region came to be divided
geographically - the Islamic Khalifate, the Byzantine Empire, and
the Latin West - were busily redefining themselves vis-a-vis one
another. Interspersed throughout the region were communities of
minorities, such as Christians in Muslim lands, Muslims in
Christian lands, heterodoxical sects, pagans, and, of course, Jews.
One of the most potent vectors of interaction and influence between
these communities in the medieval world was inter-religious
conversion: the process whereby groups or individuals formally
embraced a new religion. The chapters of this book explore this
dynamic: what did it mean to convert to Christianity in
seventh-century Ireland? What did it mean to embrace Islam in
tenth-century Egypt? Are the two phenomena comparable on a social,
cultural, and legal level? The chapters of the book also ask what
we are able to learn from our sources, which, at times, provide a
very culturally-charged and specific conversion rhetoric. Taken as
a whole, the compositions in this volume set out to argue that
inter-religious conversion was a process that was recognizable and
comparable throughout its geographical and chronological purview.
The Merovingian centuries were a foundational period in the
historical consciousness of western Europe. The memory of the
first dynasty of Frankish kings, their origin myths,
accomplishments, and failures were used by generations of
chroniclers, propagandists, and historians to justify a wide range
of social and political agendas. The process of curating and
editing the source material gave rise to a recognizable
'Merovingian narrative' with three distinct phases: meteoric
ascent, stasis, and decline. Already in the seventh-century
Chronicle of Fredegar, this tripartite model was invoked by a
Merovingian queen to prophesy the fate of her descendants. This
expert commentary sets out to understand how the story of the
Merovingians was shaped through a process of continuous
historiographical adaptation. It examines authors from across a
millennium of historical writing and analyzes their influences and
objectives, charting the often-unexpected ways in which their
narratives were received and developed.
This study is the first to attempt a thorough investigation of the
activities of the Columbanian congregation, which played a
significant role in the development of Western monasticism. This
was a new form of rural monasticism, which suited the needs and
aspirations of a Christian elite eager to express its power and
prestige in religious terms. Contrary to earlier studies, which
viewed Columbanus and his disciples primarily as religious
innovators, this book focuses on the political, economic, and
familial implications of monastic patronage and on the benefits
elite patrons stood to reap. While founding families were in a
privileged position to court royal favour, monastic patronage also
exposed them to violent reprisals from competing factions.
Columbanian monasteries were not serene havens of contemplation,
but rather active foci of power and wealth, and quickly became
integral elements of early medieval statecraft.
This study is the first to attempt a thorough investigation of the
activities of the Columbanian congregation, which played a
significant role in the development of Western monasticism. This
was a new form of rural monasticism, which suited the needs and
aspirations of a Christian elite eager to express its power and
prestige in religious terms. Contrary to earlier studies, which
viewed Columbanus and his disciples primarily as religious
innovators, this book focuses on the political, economic, and
familial implications of monastic patronage and on the benefits
elite patrons stood to reap. While founding families were in a
privileged position to court royal favour, monastic patronage also
exposed them to violent reprisals from competing factions.
Columbanian monasteries were not serene havens of contemplation,
but rather active foci of power and wealth, and quickly became
integral elements of early medieval statecraft.
The Mediterranean and its hinterlands were the scene of intensive
and transformative contact between cultures in the Middle Ages.
From the seventh to the seventeenth century, the three
civilizations into which the region came to be divided
geographically - the Islamic Khalifate, the Byzantine Empire, and
the Latin West - were busily redefining themselves vis-a-vis one
another. Interspersed throughout the region were communities of
minorities, such as Christians in Muslim lands, Muslims in
Christian lands, heterodoxical sects, pagans, and, of course, Jews.
One of the most potent vectors of interaction and influence between
these communities in the medieval world was inter-religious
conversion: the process whereby groups or individuals formally
embraced a new religion. The chapters of this book explore this
dynamic: what did it mean to convert to Christianity in
seventh-century Ireland? What did it mean to embrace Islam in
tenth-century Egypt? Are the two phenomena comparable on a social,
cultural, and legal level? The chapters of the book also ask what
we are able to learn from our sources, which, at times, provide a
very culturally-charged and specific conversion rhetoric. Taken as
a whole, the compositions in this volume set out to argue that
inter-religious conversion was a process that was recognizable and
comparable throughout its geographical and chronological purview.
From their crystallisation in the late fifth century to their
ultimate decline in the eighth, the Merovingian kingdoms were a
product of a vibrant Mediterranean society with both a cultural
past and a dynamic and ongoing dialogue between the member
communities. By bringing together the scholarship of historians,
archaeologists, art historians, and manuscript researchers, this
volume examines the Merovingian world's Mediterranean connections.
The Franks' cultural horizons spanned not only the Latin-speaking
world, but also the Byzantine Empire, northern Europe, Sassanid
Persia, and, after the seventh century, a quickly ascendant Islamic
culture. Traces of a constant movement of people and cultural
artefacts through this world are ubiquitous. As simultaneous
consumers, adapters, and disseminators of culture, the degree to
which the Merovingian kingdoms were thought to engage with their
neighbours is re-evaluated as this volume analyses written
accounts, archaeological findings and artefacts to provide new
perspectives on Merovingian wide-ranging relations.
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