Questions related to Medieval Studies
Hi. I'd like to examine in depth the Italian recruitment system during the Medieval period of XII°-XIII° centuries. I know that it isn't an easy job because of the very different situation among Italian "Comuni" (maybe could be translated with "shire" or "municipality") of Northern Italy, and centre-southern part of the country, which were substantially controlled by the German emperor (and by Normans before him) and the Pope.
I'd like to focus my studies on the Northern side of Italy, because I come from there.
I'm studying some "statuti Comunali" (that were a sort of constitutional charts of the municipality) but I wish to have other points of views or info.
Thank you very much!
After a PhD about the public land registries from the rural spaces of medieval and early modern Southern France, I am beginning new researches about the role of the surveyors in the same region.
I am very interested in improving our knowledge of this underestimated microcosme, which inserts between the masses and the notables of the countryside, whether these last ones were noble persons or commoners.
I will take with pleasure any bibliographical information or archives references.
I am looking at the coronation feast of Henry VI of England and the use of subtelties to promote the dual monarchy.
The pictured cross slab is from Kilsharvan (Cille Sarbhán) near Duleek, Co. Meath, Ireland. The site is associated with the abbey of Colp near Drogheda and had de Lacey patronage in the early medieval period. The present church ruin is 13th century and reconfigured in the 17th century before being abandoned.
Kilsharvan (Cill Searbhain, or Cell Serbáin), a townland in the barony of Lower Duleek in County Meath is well known locally for its graveyard and church (SMR ME027-009) and a number of local historical figures are interred therein. The graveyard is a stop on the local tourist route (Beamore – Kilsharvan Trail, Meath County Council). However, the tourist literature makes no mention of the rough-hewn stone (Figure 1.) with a representation of three crosses. Gothic Past, holds no record for Kilsharvan and whereas the National Monuments’ Service records the church and graveyard, no mention is made of the rough-hewn stone. The dedication of the site to Searbhain (“The Bitter Tongued”) or Serbáin (St. Serban?) is unusual if either is taken as correct. The former and the one most commonly linked to Kilsharvan is a epithet for St. John the Baptist who complained ‘bitterly’ of the moral rectitude of the Herodians in Jerusalem, this is the explanation the tourist and local history favours; on the other hand Monasticon Hibernicum lists a Serbáin (‘male’) as the association to Kilsharvan, but no such saint appears in the martyrologies and it is not a name known in Irish.
Kilsharvan church is thought to date to around 1300, but, there is a reference to the tithes of Kilsharvan being allocated to the new Augustinian monastery at Colpe in 1182 when it was built by Hugh de Lacy (the Irish house of the Abbey of Llanthony Prima in Wales)(Mullen, 1988/9). Hugh (born c. 1124 – 1185) came to Ireland with King Henry II and was granted the Kingdom of Meath (as Earl). His son Hugh de Lacy (Earl of Ulster, born c.1179 - 1242) was a substantial benefactor of Llanthony Prima Abbey in Wales as was the de Lacy family in general. It is not known if a church existed prior to 1300. The importance of the tithe reference is that it places Kilsharvan, as a place at least, earlier on the ecclesiastical landscape. The calvary stone might predate the current ruin, but what is its date?
 According to Monasticon Hibernicum (http://monasticon.celt.dias.ie)
Is it possible that the Crónica de 1344 had directly followed the source of De Rebus Hispaniae, rather than through the Estoria de España?
I'm writing an article on "the effect of prejudice on linguistic representation of information before getting informed of reality and the changes to linguistic and mental patterns after getting informed of reality. Put plainly, people have different mentalities about phenomena before and after becoming informed of reality, which are represented in their language. Part of title I'm using is "Prejudice and its ante- and posteaquam certiores de re linguistic representations". I want to see if the title is correct when I use Latin expressions or not. And if there are sources, please let me know. Thank you.
In both the Queen Mary Psalter (f.162) and the Luttrell Psalter (f.152v) there are bas de page images of men (one Seated and one standing) with one foot pressed against the opponents foot in what looks like a form of foot or toe wrestling.Is that what is happening in these images? Has anybody heard or seen anymore about about this kind of thing in Medieval life?
I understand that the Carmelites followed the Jerusalem Rite of the Holy Sepulchre at this time. I have been consulting a 1575 edition printed in Lyon, France, but am not sure if this would have been available in Castilla.