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When medieval poets began to reflect on love, it was, from the beginning, a highly complex and problematic phenomenon, mostly determined by frustration, contradictions, and a lack of fulfilment. Highlighting particularly two major texts, one in Latin, the other in Middle High German, this paper brings to light the critically important element of discourse as part of the public performance of theoretical and practical reflections of love in the Middle Ages. Since courtly love thus has to be defined as a literary medium for courtly debates about its own identity, it makes perfect sense that we hardly ever hear about actual individual satisfaction and the realisation of erotic dreams. Instead, the overarching intention by medieval poets was to problematise the issue of love and to present its paradoxes, difficulties, and conflicts through the literary performance, not to present a maudlin, sentimental story with a simple happy end. As we realise here, the debate about proper attitudes towards the other gender, the analysis of values and virtues all contribute to the realisation of the discourse itself. [ABSTRACT FROM AUTHOR]

It ought to be an ongoing effort by all scholars/researchers to question the validity, legitimacy, and purposes of their own discipline because we live in an ever-changing world and must regularly reflect upon our academic self-justification. This also applies to the field of Medieval Studies that faces considerable difficulties and challenges today with declining numbers of students enrolling in respective classes and lacking support by university administrators. This study begins with a general consideration on where we are today in terms of justifying the humanities at large, that is, of the study of literature particularly, and hence of medieval literature. Then this paper focuses on two universal themes, tolerance and then love. While love has always been associated with the courtly world since the twelfth century, toleration and even tolerance do not seem to fit within the medieval context. However, the discussion of both phenomena can be utilized as a particularly effective catalyst for further investigations of medieval culture and literature within the framework of modern and postmodern responses to the Middle Ages. The exploration of this theme as it emerged already at that time offers intriguing opportunities to make the study of medieval literature relevant and important for us today, as does the examination of the love discourse through a historical lens. [ABSTRACT FROM AUTHOR]

Although it proves to be a difficult task, we still can identify more literary texts from the Middle Ages addressing homoerotic love than we might have expected. Even when poets voiced severe criticism and radically condemned homosexuality, their comments serve us well to identify more specifically the actual discourse behind the official scene. Although legal and Church authorities consistently characterized 'sodomy' as one of the worst sins a Christian could commit, since late antiquity, and certainly throughout the Middle Ages, the phenomenon, a biological fact, existed, of course, and was also addressed in veiled or open language. This article examines a selection of relevant literary and didactic works that shed more light on this issue. [ABSTRACT FROM AUTHOR]

Undoubtedly, racism is a deeply-anchored problem that continues to vex our world. There is a long history behind it, which can easily be traced back to the Middle Ages and beyond. This article, however, takes into consideration a number of medieval narratives and art works in which surprisingly positive images of Blacks are provided. The encounter with black-skinned people tended to create problems even for the best-intended white intellectuals or poets during the pre-modern era, but the examples studied here reveal that long before the modern age there was already an alternative discourse to embrace at least individual Blacks as equals within the courtly and the religious context. Since Europe did not yet know the large-scale form of slavery, as it emerged in the sixteenth and seventeenth centuries, there were much less contacts between Blacks and Whites. Nevertheless, the evidence brought to the table here clearly signals that we would commit a serious mistake by equating modern-day racism with the situation in the Middle Ages, as much as modern research (Heng) has argued along those lines. It would be more appropriate to talk about the encounter of races within the literary and arthistorical context. Even the notion of Black diaspora would not fully address the issue because the evidence brought to the table here engages mostly with black or half-black knights and other individuals who enjoy considerable respect and appear to be integral members of courtly society both in the East and in the West. Instead of working with theoretical models developed for the analysis of racism in our own times, such as Critical Race Theory (CRT), this study offers close readings of literary examples of personal encounters between members of different races in medieval German and Dutch literature, and of the representation of Blacks in late medieval and early modern art history, concluding with some comments on the first Black philosopher in eighteenth-century Germany. [ABSTRACT FROM AUTHOR]

It is highly fashionable today to project either a very negative or a very positive image of the Middle Ages. The invention of the printing press has hence often been associated with a radical change in literature, religion, politics, and generally the public media. Indeed, we can observe an imminent paradigm shift, ultimately leading, above all, to the Protestant Reformation, which would not have been possible without the printing press. However, technological revolutions do not necessarily transform the Zeitgeist or the history of mentality, the general value systems, and hence the fundamental concepts of literature. Although many medieval romances and heroic epics were soon eclipsed by new types of prose novels, for instance, printed and sold on the early modern book markets, in many other cases the medieval narratives, such as the various versions of the Melusine novel and the jest narratives of Till Eulenspiegel, experienced an astounding afterlife and renewed interests through the printed versions, and this far into the seventeenth century. This article does not intend to diminish the huge impact of the printing press on late medieval culture, but wants to qualify further and discriminate more in detail what really changed and what remained the same within the history of literature. Both the narratives discussed here and their accompanying woodcuts demonstrate a smooth continuation of late medieval topics well into the early modern period. [ABSTRACT FROM AUTHOR]

92, fol. 11v), once in b/w (p. 45) and once in color (plate 4, next to p. 154) is supposed to illustrate the claim, but I do not see a reference to the image in the text. As Even-Ezra emphasizes, these diagrams served particularly to translate the mental concept into a graphic design, which numerous medieval writers visualized in drawings. The bibliography at the end does not even include a reference to the critical edition, whereas all information about the manuscript seems to have been gleaned from a secondary source only (p. 121; p. 218, note 14). [Extracted from the article]

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Fable literature from Greek antiquity (Aesop) to today, from East and West, has proven to be of universal relevance and timeless meaning, even if modern generations seem to ignore increasingly that genre as something old-fashioned. Nevertheless, the timeless value of fables finds particularly powerful expression in the collection of fables, Der Edelstein, by the Dominican Swiss-German poet Ulrich Bonerius (ca. 1350). Whereas many historians have commonly tried to identify the Middle Ages as a world or culture all on its own, determined by an alien mentality, maybe even inaccessible for us in hermeneutic terms (Jauss), these fables allow us to comprehend fourteenth-century people and their concerns and ideas much more intimately than previously assumed because they commonly address universal issues people have always faced in their interaction with society. The article offers first a critical assessment of mostly erroneous assumptions about the Middle Ages and then illustrates the universal concerns shared by that past culture and us today by way of a close examination of a selection of fables by Bonerius. We discover here remarkable examples of ethical, moral, but especially rational concepts about good and respectable life. Little wonder that the Edelstein exerted such a long-term appeal far into the early sixteenth century, and that I was then rediscovered and greatly appreciated by late eighteenth-century scholars and writers. Bonerius offers many fables in which he formulates many observations and comments that reveal a rational universality in their content. [ABSTRACT FROM AUTHOR]

We certainly live in a world today determined by globalism, however we might want to define it. But it would be erroneous to assume that earlier centuries, and not even pre-modernity, were entirely ignorant about foreign worlds and did not have any interest in reaching out to, or in approaching foreign countries, peoples, and cultures either peacefully or militarily. The first part of this paper examines some of the misconceptions and then outlines many features that justify us in using the term 'globalism' already at that early stage, maybe free of much of the modern baggage brought upon by the colonialist attitude pursued by early modern Europeans. To illustrate the claim more specifically, this then leads over to a detailed examination of one of the many versions of the Alexander narratives in the Middle Ages, specifically of Priest Lambrecht's Middle High German Alexanderlied. Although Alexander is presented as a conqueror of the Persian empire and the Indian kingdom, apart from many other countries, there is still a strong narrative strategy to open the perspective toward the East and to make it to an integrative part of the global worldview of the western European audiences. This and many other Alexander versions contribute in their own intriguing way to the process of "worldmaking," as Nelson Goodman (1978) had called it. Although historic-fictional in his approach, Lambrecht facilitated in a path-breaking way, drawing on many classical sources, of course, the establishment of a global vision, at least in the mind of his medieval audiences. [ABSTRACT FROM AUTHOR]

We always face a certain danger when we investigate cultural-historical situations or conditions. Our chronicles and other documents tend to emphasize dramatic, if not tragic cases that color our understanding in rather dark light. This also applies to the relationship between Jews and Christians during the late Middle Ages, which has been discussed already from many different perspectives. Less consulted have been late German medieval verse narratives (verse-couplets, or mæren), where we encounter a number of times quite remarkable frameworks which situate the Jews in a much more mundane, ordinary context. As much as the poets endeavored, of course, to present the possibility of converting Jews to Christianity, as much they thereby also reveal a variety of different relationships characterized by a surprising degree of normalcy, free from the usual anti-Judaic hostility. We gain additional support for our approach by way of including two prose novellas by Boccaccio in his Decameron (ca. 1350). [ABSTRACT FROM AUTHOR]

It has long been accepted that fairy tales somehow trace their roots in pre‐modern culture and folklore. But we are rather unclear about what would constitute the historical dimension in those tales. Leaving psychological or gender‐oriented methodologies aside, this article takes a fresh look at the fairy tales by the Grimms and examines critically to what extent they contain more or less authentic material connecting them specifically with the Middle Ages and our understanding of that age today. There are many elements in the tales predicated on medieval culture and social‐political conditions, such as kingship, castles, princesses and princes, knights, etc. But then there are also many mysterious and magical creatures and objects that have appealed to audiences young and old, whether they are direct borrowings from the pre‐modern world or not. Some of those, along with many motifs, were obviously directly borrowed from medieval literature. [ABSTRACT FROM AUTHOR]

After a review of how the western world has viewed Persia and Persian culture since the turn of the eighteenth century, this article explores older forms of reception of Persia, first during the seventeenth century, but then, which is the main focus, in the high and late Middle Ages. As far as I can tell, Middle High German poets seem to have been at the forefront within the European context of engaging with the topic of Persia in their romances and other genres. Many of those references, of course, constitute nothing but fiction, and they were most likely not based on practical travel experiences or personal encounters. Nevertheless, we can identify a significant interest in that part of 'the East,' probably determined by the strong impact of the myth of Alexander the Great and his conquest of the Persian empire in the third century BCE on medieval literature. However, most of the references to Persia go far beyond that ancient topic and might signal a significant opening up toward non-European culture to the east already during the high and late Middle Ages. The thematic approach identified here facilitates the combination of a number of different texts from the late twelfth to the late fifteenth and even sixteenth century and intends to provide a new puzzle piece to the exploration of the notion of the Global Middle Ages. [ABSTRACT FROM AUTHOR]

The Dominican priest from Bern, Ulrich Bonerius, composed his collection of fables, Der Edelstein, at exactly the same time when Boccaccio created his collection of tales, Decameron, 1350. Even though there is no direct evidence of any kind of personal contacts between these two poets, the strong similarities between both works in formal and conceptual terms prove to be striking. This article illustrates the reasons why we would be justified to call Bonerius, more than just playfully, a Germanlanguage Boccaccio, since he created the first major compilation of narratives (in verse), framed by a prologue and an epilogue, in the history of late medieval German literature. While Boccaccio has ten storytellers entertain each other over ten days (ten stories per day = 100) reflecting on eroticism, love, adventures, or anticlericalism, Bonerius offers one hundred didactic fables illustrating human failings, shortcomings, and vices. Both contemporaries thus aimed at criticizing and improving their society through surprisingly similar literary means. Bonerius thus emerges as one of the most important fourteenthcentury poets in the German tongue who deserves to be placed close to Boccaccio. [ABSTRACT FROM AUTHOR]

Horribile dictu , the twenty-first century is witnessing a steady decline of democracy and the rise of autocratic, self-aggrandizing rulers in many countries across the world. How long will they stay in power, however? Already since the high Middle Ages, numerous poets across Europe explored the topic of the 'emperor in misery,' in which an angel takes on the appearance of the emperor, which forces the latter to go through a long period of extreme suffering, being denied all respect, rejected, beaten, imprisoned, suffering from hunger and cold. Eventually, the poor emperor learns to accept his destiny, repents his previous hubris, confesses his sins, and suddenly realizes that his doppelgänger is actually an angel sent from God to teach him a lesson. Once this transformation in his soul has happened, the angel explains the entire situation, warns the emperor never to commit his sins again, and disappears. Of course, it is doubtful whether these narratives might have ever had a direct impact on the political situation, but the warning for evil rulers resonated throughout the centuries and found a remarkable continuation in one of the novellas of the Baltic-German author Werner Bergengruen (1946). [ABSTRACT FROM AUTHOR]

Much research has been done on the figure of the Carolingian emperor Charlemagne, who has certainly left an indelible mark on posterity. This study focuses on the reception history in late medieval German and Italian/Latin literature, including some references to artworks mirroring Charlemagne. Drawing on theoretical reflections on the universal process of mythmaking (Cassirer, Weber), we can recognize how much the historical figure of this mighty ruler became idealized and transmogrified throughout time and, in its charismatic function, could serve many different functions for the various writers and artists, such as Petrarch, Hans Waltheym, Elisabeth von Nassau-Saarbrucken, Hans Schondoch, Albrecht Durer, and Hans Sachs. [ABSTRACT FROM AUTHOR]

Most scholars working on the concept of transculturality consider it a modern phenomenon, but we can discover forms of transculturality already in the Middle Ages, and this in terms of political, scholarly, artistic, medical and literary exchanges. Within the framework of Mediterranean Studies, this article examines the extraordinary case of Rudolf von Ems' Der guote Gêrhart (ca. 1220–1225) which illustrates how much the Mediterranean world proved to be a highly useful backdrop for the description of transcultural exchanges between the protagonist and a Moroccan castellan, Stranmûr. The verse narrative is based on the experiences of a wealthy Cologne merchant who proves to be extraordinarily open to other cultures, languages and religions and encounters an equally minded Muslim lord. We would not be far off by describing the poet's projections as a case of medieval tolerance. [ABSTRACT FROM AUTHOR]

As recent scholarship has demonstrated, the world of the Mediterranean exerted a tremendous influence not only on the societies and cultures bordering the Mediterranean Sea during the late Middle Ages, but had a huge influence on the mentality and culture of the world north of the Alps as well because it was here where East and West met, exchanged ideas and products, and struggled to find, despite many military conflicts, some kind of transcultural. The highly complex conditions in the Mediterranean realm represented significant challenges and promises at the same time, and no traveler from Germany or England, for instance, whether a merchant or a pilgrim, a diplomat or an artist, could resist responding to the allure of the Mediterranean cultures. The corpus of travelogues and pilgrimage accounts is legion, as scholars have noted already for quite some time. But we can also observe literary reflections on the Mediterranean especially during the fifteenth century. The emergence of the late medieval and early modern prose novel is often predicated on transcultural experiences, whether they entailed military conflicts or peaceful encounters between Christians and Muslims. These literary texts did not necessarily respond to the historical events, such as the fall of Constantinople in 1453, but they document an intriguing opening up of German, English, French, and Flemish, etc., society to the Mediterranean world. The prose novels discussed in this paper demonstrate that Germany, in particular, was a significant hinterland of the Mediterranean; somewhat farther apart, but still closely connected. The literary evidence will allow us to identify how those transcultural encounters were recognized and then dealt with. [ABSTRACT FROM AUTHOR]

The debate about the relevance of the marriage theme in the late Middle Ages has been ongoing for a long time. We are still collecting data to establish a solid paradigm for future discussions about this topic. The current article examines two highly popular prose novels, Thüring von Ringoltingen's Melusine (1456) and the anonymous Fortunatus (1509) where the married life of the protagonist gains much more traction in the narrative development than in previous courtly romances. Most importantly, both authors place significant emphasis on the role of the family and portray their characters as situated in the network of smaller social units consisting of parents and children only. We can thus recognize the meaningfulness of the new genre of the prose novel ( Volksbuch) in the public discourse about family and kinship during the late Middle Ages. [ABSTRACT FROM AUTHOR]

The article focuses on Boethian philosophy, friendship, and death in the Middle Ages. Topics discussed include the emergence of a new secular culture in the twelfth century, collection of songs in the book "Carmina Burana" during the early thirteenth century, and philosopher Boethius' philosophy. Also mentioned are spiritual friendship between people, God's predetermination, and Gothic cathedrals.

The article addresses the history of Christianity, Judaism, and Islam dating back from the Middle Ages as it shares a common ground in the all word religions. It focuses on the aspects of tolerance, openness to otherness, and acceptance among human beings regardless of identity, culture, and religion . It explores the poetical works of Gotthold Ephraim Lessing and Giovanni Boccaccio over the literary discourse on the meaning of human life that has been argued by critics.

While the theme of friendship in the Middle Ages has traditionally been associated with the world of courtly literature and the Renaissance of the Twelfth Century, deeply influenced by Cicero, there are also other strands of friendship that determine, contrary to our expectations, the world of heroic epics. As much as the heroic individuals often seem to be wood-cut like figures with no or little feelings, a closer analysis of Beowulf, Le Chanson de Roland, the Nibelungenlied, and Njal's Saga demonstrates that some of the true tragic elements contained in them are the conflicts among friends or the inability of friendship to avoid the massive killing. This friendship often comes to the surface only in the ultimate situation of death and dying, but the poets of those heroic epics were apparently deeply inspired to elaborate on the profound value of friendship in a bellicose and catastrophic world where human existence was at great risk. One of the greatest strengths of these heroes proves to be their deeply moving effort to reach out to their friends even in the most deadly situations. [ABSTRACT FROM AUTHOR]

In the late Middle Ages poets increasingly voiced severe criticism of the social conditions of their time; they especially targeted the world of the courts and aristocracy at large. One of the most outspoken representatives of this criticism was the fourteenth-century Austrian poet Heinrich der Teichner, heretofore fairly little studied and even less known among the reading public today. He certainly relied on the traditional topos of court criticism that can be traced back at least to the twelfth and eleventh centuries, but his comments about the courts and the nobility are extremely biting and explicit. This article identifies some of the key passages in Teichner’s voluminous poetic oeuvre in which he offers poignant social, moral, and political commentary about the shortcomings of his time. Teichner can be counted among the leading voices of his time particularly because of his unabashed and outspoken discussion of fundamental shortcomings among the upper level of late medieval society. 1 [ABSTRACT FROM AUTHOR]

The article talks about the geographic and spiritual isolation in German literature in the Middle Ages. Different representations of an island in several literary works, including the goliardic epic Herzog Ernst, Hartmann von Aue's religious legend "Gregorius," and Konrad von Würzburd's "Partonopier und Meliur," are discussed.

The motivation to study one or more foreign languages can be vastly improved through a travel experience. But I propose a structured travel course through various European countries focusing on a specific topic, such as the history of the Middle Ages. As part of this travel experience, students also acquire basic knowledge of various languages and gain a new understanding of the wealth of linguistic differences in the global community. This article analyzes a questionnaire handed out to a group of students at the end of a three-week summer travel course and argues that a multi-language exposure can have tremendous, long-term effects on students because they gain a new degree of inspiration and motivation to acquire more than one, if not many, foreign languages. [ABSTRACT FROM AUTHOR]

Stresses the significance of theatrical performances and rituals to the understanding of late-medieval literature in stage and written form. Role of medieval courtly literature in the discourse between singer and audience; Use of rituals and performances in several political and military operations during the high Middle Ages; Functions of literary performance in political and cultural self-representation.

The article presents a research on writer, composer, philosopher, Christian mystic Hildegard of Bingen also known as Saint Hildegard to understand her personal life, her political and religious role as magistra, her scholarship in the field of gynecology, herbal medicine, sexuality and astronomy. It states that in her role as magistra, teacher and as spiritual guide and mentor to her fellow sisters, Hildegard repeatedly dealt with the celestial realm and analyzed the hierarchy of angels. It explains the technique through which Hildegrade explained her spiritual visions to her devotees so that they can understand them.

An essay is presented on peasant life and peasant reality in the lyric poetry of Oswald von Wolkenstein. It states that Wolkenstein reveals a surprising ambiguity towards the ideals of the medieval world with strict triadic structure of royalty, clergy and peasant. The poem "Ir Alten Weib" transforms its details into representational functions for the poet's own world. Moreover, the poet provides valuable access to the realities of life and on the farms in the Alpine world in the 15th century.