Well that was an awesome semester. Thanks everyone! But don't mourn
its passing too soon. The internet is a treasure trove of amazing
medieval information. Here I'm just highlighting a few places you could
go in particular for podcasts (online audio files) about historical topics, including
medieval ones, by famous historians from all over the world.
For
example, did you know that the BBC History Magazine has a free online
section with audio interviews and brief talks? You can hear the latest
one, or browse the archive for whatever topic takes your fancy, from the
Crusades to WWII: http://www.historyextra.com/podcast-page
If you want a bit more detail, try the online lectures available [on almost any topic] from the Universities of Oxford (http://itunes.ox.ac.uk/) and Cambridge (http://www.cam.ac.uk/video/itunesu.html).
Did
you know that our own Clare Monagle is also a podcasting sensation?
Check her out on Radio National talking about the medieval concept of
'political theology': http://www.abc.net.au/radionational/programs/encounter/politics-and-god/3126076
And if you enjoyed the Robert Bartlett series Inside the Medieval Mind, linked earlier in semester, you could follow up by listening to this interview with him about making the series and what he wanted people to learn.
The end of semester doesn't have to be the end of medieval!
Naturally, there are also other Medieval and Renaissance units you can take here at Monash - just check out the Handbook!
In semester 2, look for ATS1317 (Renaissance Europe); ATS2603 (Age of
Crusades); and ATS2604 (Arthur: History and Myth). In summer 2012 there
will be the exciting travel unit ATS2612 (Renaissance in Florence). And
in 2013 look our for ATS3288 (Angels & Demons: Rome, the Papacy and
the World); ATS2572 (Crisis and renewal in the late Renaissance);
ATS2573 (Relics and legends); and ATS2579 (Witches and depravity).
See you then...
Kathleen
P.S.
Comments remain open, so those of you still writing your essays, please
feel free to post queries about citation, etc., below.
Monday 21 May 2012
Monday 14 May 2012
Test Revision
So I'm just putting this here to provide a space for those who would
like to make use of a communal discussion to help them think about the
unit and revise for the test on Monday.
![]() |
God the Geometer, Codex Vindobonensis 2554 |
Details, in case you missed them, are:
- The test takes place in the lecture slot on Monday 21 May.
- It is expected to take about an hour, but you can take up to two if required.
- It will follow an essay format.
- It will take the form of a statement you must discuss with reference to primary sources.
- Select primary sources will be provided.
- A mock test is available on Blackboard
- The marking criteria are listed in the Unit Guide
- There is no exam in the exam period.
- There is no tutorial in week 12 after the test.
- Please submit outstanding essay hard copies to the SOPHIS essay box (Menzies W604).
It's been a blast, so thanks everyone. And good luck on Monday!
Kathleen
Wednesday 9 May 2012
Unit feedback
Dear Students,
You will have received an email from SETU (Student Evaluation of
Teaching and Units), inviting you to evaluate ATS 1316. Please do so! We
really want to know what you think.
These surveys are taken extremely seriously by the University. They
are used when staff members apply for promotion, or for other jobs.
They are also used to make changes to the units for next year, drawing
on student comments. These blogs, for example, emerged out of comments
by students that they sometimes felt disconnected during first year.
Hence, we have tried to build community and encourage your readings by
running these blogs.
So let us know what you think of the unit. YOU ARE VERY POWERFUL!
Many thanks, Clare
P.S. You will also see a link on the
right to a survey specifically asking you about the blog. We are really
interested in your feedback on this learning tool in particular. This
is separate from the University's SETU feedback.
Thanks!
Kathleen
P.P.S. The Black Death blog follows below!
The Black Death
The Black Death – Ellen Kearney
![](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNCyLVKYvBp3qgxMxQfwWIY8EuRQYNGeN19v3GNOST-wEqmcrO1Lss8JydwCZTS5jzpbttzwpGNl0mj3A__U0hWrLbaWfIpbyo3QB_wfLUnwB9j-eG3fzJQI3nveWgQZBNLgG1UTuMwpI/s320/town+wall+graph.bmp)
![](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeP4bn2ZTxJi05wlXH8kq4J11XjY4eih1OEUdUt_06dqIP4o3kRQKqqPtk3Y9hN9iw40s5GmiHOkOYiENa0zCsa0Q80O9tgtu2sxwMAdmSdRnPOg8J2dOH-ASjZvJB2Ea0Q7PZLrAcRnY/s200/italian+scene+1.jpg)
![](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXcEAv4ZfdDaQc8UjfrFuAAMvGWQtOSWI5IG8ggP8lwnn2QmlD7UtSyXU61nE83jHzo1FjqFLtu1SleBRY3xdxV9Z1O_2omL_Nt1iMH9EQg-LMVCV55j4LCl0cXpOIR3Hc8MX7Rpo82rQ/s200/italian+scene+2.jpg)
Striking Italy in 1348 the Black Death had disastrous effects on the
European population, which in 1347 was sitting comfortably around 75 million
inhabitants, by 1352 had fallen to a mere 50 million. This fall in population
resulted in severe labour shortages, subsequently leading to higher wages, resulting
economic disruption and the end of feudalism. Socially, smaller communities
evaporated, fleeing to cities where disease and plague spread rapidly.
Community ideals were lost as many individuals sought to preserve their own
lives. There was a resulting impact upon the Church as many prayed for
deliverance from the plague, and were forced to question their philosophical
ideals.
![]() |
Illustration of the Black Death from the Toggenburg Bible (1411) |
~ ~ ~
The movement in ideas and arts that would eventually become
known as the Renaissance was interrupted by the arrival of the Black Death in
Europe. Now known as the Yersinia pestis,
the plague probably assumed all of its known in Europe from the 14th to
18th centuries. The most common form of the plague however was the
bubonic infection, which was carried fleas, in turn carried by rodents. The
plagues septicaemic form entered the bloodstream causing death within hours and
the pneumonic form entered the body through the lungs, spread by droplets and
would kill a person within days. This from was spread from person to person
rather than via fleas.
The Black Death originated in Asia, arriving at Messina in
1347, Sicily, where it was borne by merchant galleys that had traded with
Byzantium and Crimea. From here rats carrying the disease came onto Italian
soil, traveling throughout the winter of 1347-8, flaring up in the summer, and
tens of thousands died, and populations declined by rates of one or two thirds.
The plague was worst in urban areas, although it hit the country side hard as
well. The rural population had been weakened by waves of famine from 1339-40
and 1356-7. The plague returned in each new generation, although with less
force then the first years, carrying off the elderly and the young.
When the plague first struck in 1348, Italy was completely
unprepared, and as a result was unable to resist. The physicians trained in
theory from Galen and Aristotle, originating from around c.130-c.201 C.E., and
were ignorant of infections, contagion and quarantine. With no antidote,
doctors would refuse to treat infected people, some thinking that the plague
was a result of poisoned air, recommending moderate habits, filtered air and
closed windows.
There was an upheaval to their lives, as they were unable to
live as they used to. Shown by the interruption of their progression towards
the renaissance, they became less focused on this and more on survival, as the
plague left a swathe of dead across Europe. Fathers would abandon their sick
sons, and bodies went unburied, as the church was unable to help. In some
places the members of the church had fled with the rest of the population, and
in others they had helped care for the sick. This brought the plague to them,
and in many cases heavily reduced the population of its members.
--Callon
[Editor's note: Matthew's contribution to come...]
Wednesday 2 May 2012
The Crusades and Christian Love
This week’s topic is the idea of Crusading as an Act of
love. Pretty much right away the phrase “Crusading as an act of love” doesn’t quite
add up. These violent wars do not conjure up ideas of love. But in this week’s readings
Jonathan Riley-Smith explains to us how they were viewed as an act of love by
Christendom and those who preached for the Crusades. The love of their neighbours,
the fellow Christians of Jerusalem and the Byzantine Empire, of Christ, and
even of their enemies were all ideas, showing crusading as being an act of christianly
love and are espoused by Riley-Smith in the first reading.
These ideas are not so hard to reconcile with the ideas of
the Crusades. As the Crusades show us brave Christians going to the Holy Land to
liberate their fellow Christians out of love. Of defending the realm of
Christendom out of love, as Cardinal Odo of Chateauroux preached to his
audience. “It is a clear sign that a man burns
with love of God and zeal for God when he leaves country, possessions,
house, children and wife, going overseas in the service of Jesus Christ” There
is no doubt that the Crusades were not only regarded as holy missions, but also
as acts of love.
The issue therefore comes when discussing the Fourth
Crusade. A topic that is dealt with in the readings of this week, the Fourth
Crusade in which the heavily in debt crusaders sacked the Christian city of
Zara and then sacked the great capital of the Christian (Eastern Orthodox)
Byzantine Empire, Constantinople. This desecration of Constantinople goes against
the ideas of Christian love guiding the crusades, of love of their Christian
neighbours and the rescuing of the holy land. In this case, they were attacking
the very Christian neighbours of the Byzantine Empire that they were meant to
be liberating from the Muslim Threat.
As for those who preached the Crusades as being acts of
love, such as Pope Innocent III. He was infuriated, ashamed and quick to rebuke
the actions of the Crusaders against Constantinople. He was shocked at the
actions of them, against those whom he saw as still being Christian. This was
not the act of love that he had preached for. However, his reaction was short
lived, as eventually, when the Crusaders returned bearing riches and holy
treasures as well as the changing of many formerly Eastern Orthodox areas to Western
Catholic under the authority of the Pope he quickly rescinded the excommunication of the Crusaders.
--Jake
[Editor's note: Greg's contribution to follow...]
Tuesday 24 April 2012
St Francis & the Franciscans
![]() |
Giotto di Bondone, Stigmatization of St Francis, 1325, Basilique Assise |
St Francis' Life
For the blog I have decided to briefly summarize the extracts of ‘Thomas of Celano First And Second Lives of Saint Francis’ given to us in the reader. Thus my blog entry considers the fantastical elements of St. Francis’ life.
For the blog I have decided to briefly summarize the extracts of ‘Thomas of Celano First And Second Lives of Saint Francis’ given to us in the reader. Thus my blog entry considers the fantastical elements of St. Francis’ life.
“Provide
neither gold, nor silver, nor brass in your purses, nor scrip for your journey,
neither two coats, neither shoes, nor yet staves: for the workman is worthy of
his meat.” Matthew 10:9
Francesco Bernardone was born approximately 1181 into a wealthy merchant family. In his youth he entertained a military career and lived an urban life. He undergoes a drastic transformation were he ultimately rejects this way of living. This conversion begins in 1202, were during a military expedition he is captured by the Perugians for a year, feeling profoundly reshaped from this experience however the pull towards a religious life is reinforced when he visits the church of St. Damian on his return from the war. Here the voice of the Holy Spirit urges Francis to rebuild the damaged Church. This in turn drives him to essentially cut ties with his father after he steals from him to fund the restoration of the St. Damian church.
St. Francis’ devotion to the impoverished life is inspired by Christ and the Apostles, he felt certain that this was his calling. Destitution and piety was the imperative of the Franciscan order, through poverty they could essentially imitate Christ and his apostles. They had no possessions or property and would wonder place to place preaching and begging. The Franciscans were inconstant praise of God; some would suspend themselves with ropes so they would not fall asleep whilst praying or expose themselves to extreme cold for the spiritual experience. They also held the clergy in high respects, for this there order was accepted in 1209 by Pope Innocent III, although Francis and his first twelve followers were initially turned away.
He’d preach
indiscriminately, and was known for his unwavering benevolence, even to the animal
kingdom. His connection with the natural
world is that of legend, as his ability to communicate and control with animals
often transcends human capability. In these tales Francis preaches to birds or
fish who wait for his sermon to finish and will leave only when he gives them
permission to do so. He was also famed for being able to miraculously heal, the
bread which he would blessed was said to cure sickness. Things he touched was
said to have the same quality, people would cut off pieces of his clothing, and
at times he was almost stripped naked.
The Franciscan order founded the tradition of recreating the
nativity scene. St. Francis, while staying in the town of Greccio, wanted to
witness the memory of Christ on the day of his birth. The manger they created
was said to have healing capabilities as the people who visited seemed to
regain their health. This event occurred
during the last years of St. Francis’ life, during this time he receives the stigmata.
He is visited by a vision of God nailed to a cross with six wings. Afterwards
marks appear on his body that replicate the wounds Christ receives during
crucifixion. St. Francis was canonized in 1228, two years after his death.
-- Anna
St Francis' beliefs
A link
which is interesting to read in order to see how their life style worked: Saint
Francis of Assis, The
Rule: (c.1233)
I think it
is very interesting to note, that whilst Francis was devoted to the church, he
was still a critic of the monetary style way of life, which showed an
individual’s absolute devotion to God. The second reading in our reader;
Medieval Civilisation by Kay Slocum, has some very interesting points on this
subject.
Some images of St Francis:
Some images of St Francis:
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|
![]() |
St Francis renouncing his inheritance |
Urbanisation and St Francis: Le Goff's argument
The article by Le Goff starts by describing the times in
which Francis would have grown up. This description involves the rapid increase
in population that occurred from the year 1000. This lead to better farming
practices and urbanisation. Urbanisation caused the greatest changes to society
as material wealth became a strong motivator rather than Christian ideals, thus
leading to towns becoming centres of great power rather than Christian
authorities.
It was from this that the Church began to change. This was
through the Gregorian reform. Le Goff states that the reform “was more than a
process of releasing church society from feudal secular domination.” What the
reform also did was separate the laity from the clergy and a return to the true
apostolic life.
The reform of the Church was also a natural reaction to the
changes of society. These are shown in the establishment of new Orders, the
development of the canonical movement and the acceptance of ecclesiastical
diversity. The new Orders created had a focus on returning to the original
Order of Saint Benedict with emphasis on manual labour and a simple life
without any forms of monastic wealth. The canonical movement created a new
balance between the active and contemplative life. The acceptance of ecclesiastical
diversity allowed lay people to become more involved in Christian practices but
still allowed for the separation between clergy and laity.
The Church also changed some of its doctrinal formations and
religious practices to cater to the new society. In the case of sin, penance
became less important than the admission of guilt. This revolution of thought
in the Church aided another revolution: the scholastic revolution. New urban
schools sprung up either focussing on theology or law. The creation of many new
schools allowed for new methods of thinking and practice to become prominent
symbolised by the creation of scholasticism.
Yet the Church had some major setbacks. These setbacks were
the failure of Crusades, the struggle against heresies and its inability to
deal with the new pleasures created by wealth. The Church also failed to
properly engage itself within the new urban system and remained rurally
focussed.
All this relates to the Franciscan movement. We can see that
the failures of the Church lead to the swelling urban population wanting
something different. The Franciscan movement can be see as capitalising on this
sentiment as well as capitalising on the pre-existing movement towards the
simple life of St. Benedict to contrast against the unattractive side of urban
life.
--Tom
Monday 23 April 2012
Clarification
Clarification I:
There are no classes on campus for ATS1316 in week 8. Your posts on the Crusades and Crusade Historians post, below, constitute your 'virtual tutorial' for this week.
Clarification II:
Blogs by presenters in week 9 will go live on Wednesday. Everyone needs to read and comment on these, even if they are not presenting.
Clarification III:
For presenters in weeks 9-11:
There are no classes on campus for ATS1316 in week 8. Your posts on the Crusades and Crusade Historians post, below, constitute your 'virtual tutorial' for this week.
Clarification II:
Blogs by presenters in week 9 will go live on Wednesday. Everyone needs to read and comment on these, even if they are not presenting.
Clarification III:
For presenters in weeks 9-11:
Topic | St Francis (wk 9) | Crusades (wk 10) | Black Death (wk 11) |
Blog Post to Kathleen |
5pm Tue. 24th April | 5pm Tue. 1st May | 5pm Tue. 8th May |
Presentation | Mon. 30th April | Mon. 7th May | Mon. 14th May |
Essay Due | Fri. 11 May | Fri. 18 May | Fri. 25 May |
Friday 20 April 2012
Important Announcement
Unfortunately the audio of the week 7 lectures have not been recorded. The slides are available, however, on both MULO and Blackboard. I am very sorry for the inconvenience, but sometimes technology does fail. I know that some of you have clashes and need to rely on the recordings. I would urge, however, those of you who can attend the lectures to do so, because that is the only absolutely guaranteed way that you have of hearing the material
Cheers, Clare
Cheers, Clare
Wednesday 18 April 2012
Crusades and Crusade Historians
[Edit: spelling of Tyerman corrected - thanks to JJ.]
In lectures during week 7 Clare raised the issue of thinking about where historians are coming from when they write. I'd like us to try and incorporate this into our discussions in this week's virtual tutorial. I've provided some links that give you other people's perspectives on Christopher Tyerman, author of the chapter on the Meaning of the Crusades, and his work. There are reviews of one of his recent books by Jonathan Philips - another well-known historian of the Crusades - and Dame Janet (a.k.a. 'Jinty') Nelson, a prominent early medievalist. I've also given you a link to an interview with Dr Tyerman himself. If you can, I recommend reading through these after you've looked at Tyerman's chapter. Address the questions in the reading pack, but also consider whether Tyerman's view seems to represent a consensus; and how his views differ from or relate to those of others who have written and thought about the Crusades.
The same was true at the time of the very first crusade. As Megan told us a couple of weeks back, pope Urban's sermon was recorded in different versions by a range of observers. Does applying similar principles of interpretation to these reports help you think about how and why they differ? Where were these medieval writers coming from, do you think? Why were they writing? Who was in their assumed audience?
Post your thoughts and responses to these readings below by Monday evening. Then we'll be moving on to St Francis and Co.!
Truce between Christians and Saracens.
Matthew Paris, Chronica Maiora, Parker MS 16II, f.139v.
|
-
- Review of God's War by Jonathan Phillips in The Telegraph, September 2006.
- Review of God's War by J.L. Nelson in the London Review of Books, 2007.
- Interview with Christopher Tyerman about his book God's War.
![]() |
Urban II preaching at Clermont |
In this interview, Tyerman talks about how it is misleading and ahistorical to draw direct connections between modern wars in the Middle East and the medieval crusading movement. I agree with him on this point, and it brings me to a general matter I forgot to mention in class, which is: while modern parallels and experiences can be useful tools for helping us think about the past, we should never confuse them with historical argument itself, which always has to be based in the evidence and context of the period. I'm sure you knew this - but especially following our discussions about ANZAC cove and Canterbury it seemed a good time to remind ourselves of this point...
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Urban II preaching the crusade |
But back to the Crusades! The Institute for Historical Research in London runs a monthly seminar about the Crusades, so clearly there's no shortage of opinion and debate on the topic.
Post your thoughts and responses to these readings below by Monday evening. Then we'll be moving on to St Francis and Co.!
Wednesday 11 April 2012
Women's Roles
Stephanie starts us off with a montage of thought-provoking images:
Trishna adds:
In terms of expectations of women different women assumed
different roles. Peasant women worked in fields and stores, sometimes taking
over stores that were once owned by husbands if they died. Even upper class
women were taught sewing, embroidery, weaving and other needlework.
Trishna adds:
From what I’ve gathered from this week’s readings, women’s
roles in the middle ages were not as pivotal in the public eye however they
were crucial to how a family functioned and the lineage of a family. Most women
did not have major roles in society, such as roles involving the church or
leadership of kingdoms; however they had crucial roles in a family’s lineage
and the relations between families and between villages. I found this really
interesting and the fact that women were the ‘agents of alliance’ according to
Le Goff as the act of them being handed over involved a lot of items and funds
from a dowry. The economic process of marriage was very intriguing as there was
a ‘transfer of wealth’ firstly as compensation to the family who were losing a
daughter, and then in exchange between husband and wife. Marriage between men and women was also seen
as a ‘peace pact’ as it created a truce between two families and it was the
woman’s job to maintain the alliance and to maintain lineages. I also found it
interesting that marriage was essentially a social act and was done so to bring
honour to a family. This practice was seen in the nobility as marriages were decided
upon often by the status of a man and women, because once a women got married
she either moved up or down in social standings. I also noticed disparities in
the ages of when women got married, because while women did get married quite
young (at the age of 17 or so) those of the peasantry and working class delayed
the age of marriage while the richer classes had women married by the age of
15. It is clear from these readings that women’s roles and lives revolved
around their families and maintaining relationships, however I wonder how this
worked for monastic women, considering they didn’t have families?
Portrayals of women from the three demographics; Nobility,
Monastic/Religious and Peasantry. All show the three different worlds they came
from. A noble women would be shown in her beautiful gowns surrounded by other
women similarly dressed as seen in the image on the left.
Monastic Women on the other hand would be shown in the image of God almost,
as they would be simply dressed and reverent looking (below left). Lastly, Peasant women would be shown as hard working as they would be working
on a farm (below right).
Ironically, none of these images have any reflection of family life nor do
they have any children involved. I could not find any women with children or family
portraits which possibly suggest that while family life was so important and
crucial, it was also a very private affair and once a woman was married any
further business was to remain within the household.
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