By Suzanne M. Yeager
Through the early medieval interval, crusading led to new methods of writing concerning the urban of Jerusalem in Europe. by means of growing texts that adorned the ancient dating among the Holy urban and England, English authors endowed their state with a name of strength 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 major (if fictive) English position within the struggle for Jerusalem. Centering on medieval id, this research bargains new tests of a few of the fourteenth century's preferred works, together with English pilgrim itineraries, political treatises, the romances Richard, Coeur de Lion and The Siege of Jerusalem, and the prose publication of Sir John Mandeville. This research should be a vital source for the examine of medieval literary historical past, commute, campaign, and where of Jerusalem.
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Extra info for Jerusalem in Medieval Narrative
Looking down to the paved esplanade of the Haram esh-Sharif, he says, ‘‘we saw Saracens walk, as if buying and selling in the market. ’’91 Tellingly, the Anonymous does not then proceed to storm the Temple Mount and disrupt local commerce, unlike other engagements where he himself is an actor in his own apocryphal narrative. Here, he is quick to associate Jerusalem’s contemporary Muslim inhabitants with other groups as they populate and activate his biblical memory. I would suggest that where the Anonymous finds Jerusalem lacking in its virtual representation of Christ’s life events, he improvises creatively with the peoples he finds there.
He records, for instance, that they set sail from Rye, Sussex and land in Kyryell, Normandy, adding side trips to St. 29 Another shared work, The Book of Sir John Mandeville, which I discuss in ch. 4, currently receives scholarly attention as a fabrication created by an author (or authors) who did not travel, rendering it the work of an ‘‘armchair pilgrim’’; nevertheless, it, too, was occasionally treated as a source text, suitable to draw from and to ‘‘top up’’ one’s own pilgrimage account. M.
WHO WERE THE WRITERS? Significant to this study’s interest in historical devotional practices is the probability that the authors studied here shared ecclesiastical backgrounds: Wey and Torkington are most certainly priests, and it is likely that the Anonymous held a clerical office, as well. Little is known about the anonymous writer of the Itinerarium cuiusdam Anglici, 1344–45, save what he reveals in his narrative. 17 On his first trip in 1458, he says that he is one of 197 pilgrims on two galleys bound for the Holy Land.
Jerusalem in Medieval Narrative by Suzanne M. Yeager