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Journal articles on the topic 'Medieval fiction'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Marmo, Costantino. "Fictiones nelle filosofie medievali e filosofie medievali nelle fictions." Mediaevalia Textos e estudos 40 (2023): 11–49. http://dx.doi.org/10.21747/21836884/med40a1.

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This contribution is divided into two independent parts: in the first part, it will deal not so much with examining individual cases of fictio and their role within a certain philosophy or an author, as to see how philosophizing or reasoning through fictiones has been theorized and practiced during the twel-fth and thirteenth centuries; in the second part, it will try, instead, to share what can be found reading medieval setting novels, and in particular medieval crime fiction, namely which image is given of medieval philosophers, philosophies and types of knowledge, and what type of role a wide range of disciplines going from medicine to the arts of trivium play within those narratives

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2

Karnes, Michelle. "The Possibilities of Medieval Fiction." New Literary History 51, no. 1 (2020): 209–28. http://dx.doi.org/10.1353/nlh.2020.0008.

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3

Orlemanski, Julie. "Literary Persons and Medieval Fiction in Bernard of Clairvaux’s Sermons on the Song of Songs." Representations 153, no. 1 (2021): 29–50. http://dx.doi.org/10.1525/rep.2021.153.3.29.

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Like many exegetes before him, the twelfth-century Cistercian abbot Bernard of Clairvaux regarded the lovers in the Song of Songs as allegorical fictions. Yet these prosopopoeial figures remained of profound commentarial interest to him. Bernard’s Sermons on the Song of Songs returns again and again to the literal level of meaning, where text becomes voice and voice becomes fleshly persona. This essay argues that Bernard pursued a distinctive poetics of fictional persons modeled on the dramatic exegesis of Origen of Alexandria as well as on the Song itself. Ultimately, the essay suggests, Bernard’s Sermons form an overlooked episode in the literary history of fiction.

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4

Kristin Noone. "Medieval/Science/Fiction: Close Encounters of the Medieval Kind." Science Fiction Studies 44, no. 2 (2017): 371. http://dx.doi.org/10.5621/sciefictstud.44.2.0371.

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5

Lorden, Jennifer A. "Tale and Parable: Theorizing Fictions in the Old English Boethius." PMLA/Publications of the Modern Language Association of America 136, no. 3 (May 2021): 340–55. http://dx.doi.org/10.1632/s0030812921000249.

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AbstractScholarship has often considered the concept of fiction a modern phenomenon. But the Old English Boethius teaches us that medieval people could certainly tell that a fictional story was a lie, although it was hard for them to explain why it was all right that it was a lie—this is the problem the Old English Boethius addresses for the first time in the history of the English language. In translating Boethius's sixth-century Consolation of Philosophy, the ninth-century Old English Boethius offers explanatory comments on its source's narrative exempla drawn from classical myth. While some of these comments explain stories unfamiliar to early medieval English audiences, others consider how such “false stories” may be read and experienced by those properly prepared to encounter them. In so doing, the Old English Boethius must adopt and adapt a terminology for fiction that is unique in the extant corpus of Old English writing.

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6

Buc, Philippe. "Evangelical fundamentalist fiction and medieval crusade epics." Cahiers de recherches médiévales et humanistes, no. 37 (August 1, 2019): 211–31. http://dx.doi.org/10.4000/crm.17305.

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7

Jochens, Jenny M. "The Medieval Icelandic Heroine: Fact or Fiction?" Viator 17 (January 1986): 35–50. http://dx.doi.org/10.1484/j.viator.2.301404.

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8

Justman, S. "The Secularism of Fiction: A Medieval Source." Literary Imagination 10, no. 2 (October 27, 2007): 127–41. http://dx.doi.org/10.1093/litimag/imm112.

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9

Błaszkiewicz, Bartłomiej. "On the Idea of the Secondary World in Susanna Clarke’s Piranesi." Anglica. An International Journal of English Studies, no. 30/1 (September 1, 2021): 111–32. http://dx.doi.org/10.7311/0860-5734.30.1.08.

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The paper seeks to explore the concept of the secondary world as developed in Susanna Clarke’s 2020 fantasy novel Piranesi. The analysis is conducted in the context of the evolution of the literary motif of fairy abduction between the classic medieval texts and its current incarnations in modern speculative fiction. The argument relates the unique secondary world model found in Clarke’s novel to the extensive intertextual relationship Piranesi has with the tradition of portal fantasy narratives, and discusses it in the context of the progressive cognitive internalisation of the perception of the fantastic which has taken place between the traditional medieval paradigm and contemporary fantasy fiction.

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10

Ahearn, Kerry. "Medieval in LA: A Fiction by Jim Paul." Western American Literature 32, no. 4 (1998): 415. http://dx.doi.org/10.1353/wal.1998.0068.

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11

Franklin-Brown, Mary. "Fugitive Figures." Romanic Review 111, no. 1 (May 1, 2020): 66–84. http://dx.doi.org/10.1215/00358118-8007964.

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Abstract Through a study of early French romances, especially the Conte de Floire et Blancheflor and Alexandre de Paris’s Roman d’Alexandre, this essay offers a new approach to the automaton in medieval literature. Bruno Latour’s plural ontology, which elaborates on the earlier work of Gilbert Simondon and Étienne Souriau, provides a way to break down the division between the human mind and the world (and hence the mind and the machine), offering a rich understanding of the way in which the beings of technology [TEC], fiction [FIC], and religion [REL] act in concert upon us to inspire our desire for technological fictions.

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12

Fredborg, Karin Margareta. "The Horatian Tradition in Medieval Rhetoric: From the Twelfth-Century “Materia” Commentary to Landino 1482." Rhetorica 38, no. 1 (2020): 32–56. http://dx.doi.org/10.1525/rh.2020.38.1.32.

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Horace's Art of Poetry supplied the medieval schools with the only available classical doctrines on fiction and poetry before Aristotle's Poetics became widely studied in the fifteenth century. Horace exercized both practical and theoretical influence on literary exegesis, and shaped medieval and early Renaissance doctrines of composition by discussing the very nature of fiction, narrative techniques, authorial roles, description of character and tone, including performance and reading of a text. The anonymous commentators as well as the Dante commentator Francesco da Buti (1395) were deeply influenced by the twelfth-century “Materia” Commentary, but also by the Arabic notion of an independent art of poetics, and remained in lively dialogue with the teaching of Ciceronian rhetoric of invention, disposition, elocution, and delivery.

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13

Weikert, Katherine. "Medieval Everydays: A Creative Microhistory." Medieval People 37 (2022): 89–114. http://dx.doi.org/10.32773/wdnz5460.

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This article explores the medieval ‘everyday’ through archaeological, microhistorical and creative techniques. Following one day in the lives of a medieval lady of the manor and her family and servants in Faccombe Netherton, Hampshire, in 1198, the article uses excavation, material culture and contemporary texts to find the intersections between the quotidian and the extraordinary. As a result, we see lives of the less well-known in the period and explore the many lived experiences of a manor house. Ultimately the article weaves together the multiplicity of ‘everyday’ experiences and demonstrates the usefulness of embedding creativity and fiction into historical writing.

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14

Revere, William. "Medieval Futures and the Postwork Romance." New Literary History 55, no. 1 (January 2024): 145–72. http://dx.doi.org/10.1353/nlh.2024.a932374.

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Abstract: This essay explores speculative resources in the premodern past as displayed in some contemporary anglophone fiction, with a focus on novels by Octavia Butler and Margaret Atwood. Among its retrievals, speculative medievalism offers a critical vantage point on ruinous, "neofeudal" futures by fashioning a form of romance narrative centered on workers. The late-fourteenth century English poem Piers Plowman is looked to as a premodern speculative precursor and interlocutor for such versions of the medieval past.

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15

Flannery, Mary C. "Unspeakable words: Translating linguistic taboo into medieval historical fiction." postmedieval: a journal of medieval cultural studies 7, no. 2 (June 2016): 300–303. http://dx.doi.org/10.1057/pmed.2016.7.

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16

Bertinetto, Pier Marco. "Tense and narrativity. From medieval performance to modern fiction." Journal of Pragmatics 19, no. 1 (January 1993): 83–88. http://dx.doi.org/10.1016/0378-2166(93)90072-w.

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17

Chen, Ting-fu. "Illuminating Obscurity: The Youming Lu and the Optical Dynamic in Early Medieval Chinese Gothic." Gothic Studies 26, no. 1 (March 2024): 18–33. http://dx.doi.org/10.3366/gothic.2024.0183.

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This article reads the Youming lu ( Records of the Hidden and Visible Realms) as an epitome of the central tension in the tradition of ‘anomaly accounts’ ( zhiguai) between a desire for order and an openness to uncertainties. By conceptualizing the zhiguai as ‘early medieval Chinese Gothic’, this article attempts to disclose the contemporary significance of a premodern non-Anglo-European genre, as well as unbind the Gothic from cultural or socio-historical determinism. It attends to an ambivalent solicitude for the obscure embedded in the Youming lu’s iconic dynamic of light and darkness to theorize such epistemic hospitality into an alternative enlightenment also crucial to the Gothic. Shifting the focus of globalgothic from ontology to epistemology, from the clearly marvelous to the interplay of clarity and obscurity, this article seeks to open up an intermediate space between cultural colonialism and esotericism, where the zhiguai, as ‘strange non-fiction’, can be considered to have prefigured a gothic sensitivity that in turn illuminates its own fictional potential which predated classical Chinese fiction proper.

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18

Csúr, Gábor Attila. "Middelalderens hang til det overnaturlige." Passage - Tidsskrift for litteratur og kritik 34, no. 81 (June 1, 2019): 23–38. http://dx.doi.org/10.7146/pas.v34i81.114428.

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Gábor Attila Csúr: “The Inclination to the Supernatural in the Middle Ages – A Critical Reading of Medieval Religiousness in Danish Historical Novels” The article focuses on Danish historical prose fiction from the last two centuries and analyzes how the phenomenon ‘medievalism’, i. e. the interpretation, reception and recreation of the Middle Age, has changed during this period. Stereotypes about medieval religious thought and belief and the role of the church have always been popular features of historical novels. By analyzing the depictions of religiousness, the article attempts to draw a line of development in understanding medieval culture and everyday life.

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19

Budner, Keith. "How Does a Moorish Prince Become a Roman Caesar? Fictions and Forgeries, Emperors and Others from the Spanish "Flores" Romances to the Lead Books of Granada." Medieval Globe 5, no. 2 (2019): 149–70. http://dx.doi.org/10.17302/tmg.5-2.8.

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This article reads the two Spanish versions of the Flores romance as ideologically embedded in the conflict and contact between Christians and Muslims in medieval Iberia, as well as after the "Reconquista" of 1492 and the subsequent renegotiation of Spanish-Morisco relations. It argues that the printed version of the romance, published in 1512 and frequently reprinted, imagines a fictional resolution to the problem of the Moriscos' socio-political status by making its Morisco protagonist an emperor of Rome. It contrasts this successful fiction with a failed contemporary forgery that had a similar goal: the Lead Books of Granada.

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20

Irwin, Robert. "From a science future to a fantasy past." Antiquity 69, no. 263 (June 1995): 238–39. http://dx.doi.org/10.1017/s0003598x00064644.

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Once upon a time the characteristic way to transport the reader into another and different world was by science-fiction, through tales set into a supposed future. Now that genre is being swallowed by another, the fantasy fiction of sagas placed in a pretended past, whose usual descent is by California out of medieval, with Jean Auel’s tales of Palaeolithic Europe as a prehistoric variant. This new area of dominance for the past is worth an archaeological attention.

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21

Winstead, Karen A. "Critical Fiction: Reading Seinte Margarete through Robyn Cadwallader’s The Anchoress." Hiperboreea 47, no. 2 (July 1, 2021): 189–209. http://dx.doi.org/10.5325/jmedirelicult.47.2.189.

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Abstract This article examines Robyn Cadwallader’s 2015 novel The Anchoress as an interpretation of the early thirteenth-century saint’s life Seinte Margarete. The Anchoress is at once a scrupulously researched historical novel and what the author calls a “critical fiction,” that is, a work of fiction that undertakes the same analytical project as conventional literary criticism: it self-consciously interprets a narrative through its own narrative and investigates many of the same issues that are explored in more familiar forms of literary scholarship and cultural history. The author analyzes The Anchoress’s critical strategies and considers how it can prompt us to think in new and creative ways about Seinte Margarete and the devotional culture that produced it. As it interprets Seinte Margarete, this article shows, Cadwallader’s novel mimics the medieval text, producing a Saint Margaret for a twenty-first-century secular audience. Despite their limitations, which are also considered, critical fictions such as Cadwallader’s can deepen our appreciation of the past we love and stimulate us to rethink its relation to the present we inhabit.

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22

Ledesma Alonso, Ricardo. "La lectura romántica de una fuente bajomedieval: la Crónica do Descobrimiento do Brasil de F. A. de Varnhagen como refiguración histórico-poética de la Carta a el-rey D. Manuel de Pêro Vaz de Caminha." Vegueta. Anuario de la Facultad de Geografía e Historia 22, no. 2 (July 29, 2022): 519–32. http://dx.doi.org/10.51349/veg.2022.2.08.

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La Crónica do Descobrimento do Brasil (1840) de F. A. de Varnhagen es estimada como uno de los textos fundadores de la narrativa de ficción brasileña. Este artículo argumenta que la Crónica fue redactada desde el horizonte del primer romanticismo portugués, bajo los supuestos del proyecto de re-figuración histórico-poética de fuentes medievales promovido por A. Herculano. Utilizando aportaciones de la teoría literaria sobre la novela histórica tradicional, se examinan las estrategias ficcionales que permitieron a Varnhagen apropiarse de la Carta a el-Rei D. Manuel (1500) de Vaz de Caminha y configurar una representación híbrida histórico-ficcional del descubrimiento portugués del Brasil. Crónica do Descobrimento do Brasil (1840) by F. A. de Varnhagen is considered one of the founding texts of Brazilian narrative fiction. This article argues that Crônica was written under the broad aegis of early Portuguese Romanticism, and more specifically A. Herculano’s historical-poetic refiguration of medieval sources. Drawing on literary theory of the traditional historical novel, the article examines Varnhagen‘s fictional strategies for appropriating Pêro Vaz de Caminha’s Carta a el-Rei D. Manuel (1500) in order to create a hybrid historical-fictional representation of the Portuguese discovery of Brazil.

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23

Bruce, Scott G. "Sunt altera nobis sidera, sunt orbes alii: Imagining Subterranean Peoples and Places in Medieval Latin Literature." Mediaevistik 32, no. 1 (January 1, 2020): 105–18. http://dx.doi.org/10.3726/med.2019.01.04.

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Owing to the enduring popularity of Jules Verne’s science fiction story Journey to the Center of the Earth (1864), modern readers have taken for granted a hollow, habitable core beneath the earth’s crust as a time-honored, though scientifically implausible, setting for speculative fiction.1 Verne’s fantastic tale of Professor Otto Lidenbrock’s descent into the Icelandic volcano Snæfellsjökull and his perilous adventures underground featuring forests of giant mushrooms and prehistoric monsters remains the most widely read work of nineteenth-century “subterranean fiction.” In 1926, the story was reprinted in a three-part serial in the widely-read American science fiction magazine Amazing Stories (Fig. 1). Throughout the twentieth century, it spawned a host of imitators, from Edgar Rice Burrough’s Pellucidar series (1914‐1963) to C. S. Lewis’ Narnian chronicle The Silver Chair (1953), as well as a successful 1959 film adaptation starring James Mason and Pat Boone.

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24

Bartlett, Robert. "Medieval Miracle Accounts as Stories." Irish Theological Quarterly 82, no. 2 (March 28, 2017): 113–27. http://dx.doi.org/10.1177/0021140017689996.

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Thousands, perhaps tens of thousands, of miracle accounts were recorded in the Middle Ages, and recent generations of scholars have analysed them to illuminate the social realities of the medieval cult of the saints. Another approach is to explore these accounts as narratives, and this article suggests three ways of doing this: by placing them on a scale between the more literary, which are intended to celebrate the saint generally, and the more determinedly probative or forensic, which are concerned to demonstrate the veracity of the miracle by formal means, such as the naming of witnesses; by looking at the narrative motifs which recur in miracle accounts; and by subjecting such accounts to close readings of the kind employed when analysing fiction.

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Michelson, Jared. "Covenantal history and participatory metaphysics: formulating a Reformed response to the charge of legal fiction." Scottish Journal of Theology 71, no. 4 (November 2018): 391–410. http://dx.doi.org/10.1017/s0036930618000595.

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AbstractTo combat the charges raised by Radical Orthodoxy and others, which allege that Protestant soteriologies amount to a legal fiction, Bruce McCormack and Michael Horton suggest that Reformed theology embrace a covenantal ontology, which aims to overcome legal fiction objections without sacrificing Reformational insights or making recourse to medieval participatory metaphysics. For both theologians, covenantal history and participatory metaphysics are treated as rival paradigms. I suggest that their proposals display serious weaknesses and propose an alternative approach, inspired by the retrieval of Reformed scholastic insights, which treats covenant and participatory metaphysics as complementary motifs rather than rival paradigms, and is thereby able to overcome the legal fiction objection while maintaining Protestant distinctives.

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26

Pleij, Herman. "Restyling “Wisdom,” Remodeling the Nobility, and Caricaturing the Peasant: Urban Literature in the Late Medieval Low Countries." Journal of Interdisciplinary History 32, no. 4 (April 2002): 689–704. http://dx.doi.org/10.1162/002219502317345565.

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The literary works generated by and within the new urban spaces of the late medieval Low Counties were, in large part, defined by the relationships between cities and their spatial opponents—the landed nobility and the lower classes. The new fiction transformed aristocratic heroes of courtly literature into practical businessmen and ridiculed peasants to celebrate the values of urban life. It also advanced a new concept of wisdom that, though rooted in classical and medieval philosophies, proclaimed the supreme values of urban individualism, pragmatism, and self-control.

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Pirbhai, M. Reza. "Symbols of Authority in Medieval Islam." American Journal of Islam and Society 30, no. 2 (April 1, 2013): 117–19. http://dx.doi.org/10.35632/ajis.v30i2.1138.

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This insightful book, useful to scholars and students of Islamic and SouthAsian history, illuminates the place of Islamic thought and institutions in thepolitical regimes of the Delhi Sultanate (1206-1526). Finding late approachesto the historiography of the period unduly focused on “fact” and “fiction,”rather than “meaning,” the author unravels the more complex relationshipbetween history and historiography in six pertinent chapters (p. xix). Theseare complemented by maps, illustrations, thorough endnotes, and a usefulbibliography. As a whole, the cohort of Persian histories read lead to the convincingconclusion that “historians played a major role in producing and sustainingideas about power, justice and Islamic rule of the premodern empire”(p. 160) ...

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Kirkham (book author), Victoria, and Francesca A. Pennisi (review author). "Fabulous Veracular. Boccaccio's Filocolo and the Art of Medieval Fiction." Quaderni d'italianistica 22, no. 2 (June 1, 2001): 193–95. http://dx.doi.org/10.33137/q.i..v22i2.9334.

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Filippova, I. N., and S. N. Vekovishcheva. "Pseudodisphemy of the judicial discourse of Medieval China in fiction." Bulletin of the Moscow State Regional University (Linguistics), no. 3 (2022): 104–12. http://dx.doi.org/10.18384/2310-712x-2022-3-104-112.

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30

Childs, Margaret H., and Virginia Skord. "Tales of Tears and Laughter: Short Fiction of Medieval Japan." Monumenta Nipponica 47, no. 2 (1992): 276. http://dx.doi.org/10.2307/2385241.

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31

Poor, Sara S. "The Fuss about Fiction: A View from Medieval German Studies." New Literary History 51, no. 1 (2020): 243–47. http://dx.doi.org/10.1353/nlh.2020.0013.

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McGowan, Megan. "Royal succession in earlier medieval Ireland: the fiction of tanistry." Peritia 17-18 (January 2003): 357–81. http://dx.doi.org/10.1484/j.peri.3.540.

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Weiss, J. "The Beginnings of Medieval Romance: Fact and Fiction, 1150-1220." Notes and Queries 50, no. 4 (December 1, 2003): 458–59. http://dx.doi.org/10.1093/nq/50.4.458.

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Weiss, Judith. "The Beginnings of Medieval Romance: Fact and Fiction, 1150–1220." Notes and Queries 50, no. 4 (December 1, 2003): 458–59. http://dx.doi.org/10.1093/nq/500458.

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35

Calkin, Siobhain Bly. "Marcia L. Colish.Faith, Fiction and Force in Medieval Baptismal Debates." American Historical Review 120, no. 5 (December 2015): 1954.2–1955. http://dx.doi.org/10.1093/ahr/120.5.1954a.

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36

Delestre, Rose, and Benedetta Viscidi. "Medieval Lucretia(s): Rapes, Victims and Responsibilities in Literary Fiction." Bien Dire et Bien Aprandre, no. 38 (December 8, 2023): 47–68. http://dx.doi.org/10.54563/bdba.1842.

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Modèle de chasteté féminine chez Tite-Live, l’exemplarité de Lucrèce a été considérablement démythifiée par saint Augustin qui, tout en voulant libérer du devoir de suicide les femmes chrétiennes victimes de viols, finit par remettre en cause la chasteté de l’héroïne païenne. À partir de la position de l’évêque d’Hippone, l’article propose d’étudier certaines transformations explicites de l’histoire de Lucrèce qui réaffirment son innocence, mais aussi d’observer d’autres récits du viol et de l’agression sexuelle qui, s’ils ne mentionnent plus explicitement la matrone romaine, pourraient pourtant bien constituer des prolongations de la réflexion à laquelle son malheur a donné lieu.

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Arnautova, Julia. "Metaphors of Society: “TRUE” AND “FALSE” MIRACLES THROUGH THE EYES OF ECCLESIASTICAL AUTHORS: THE LIMITS OF BELIEVING IN MIRACLES IN THE MIDDLE AGES." Odysseus. Man in History 30, no. 1 (July 12, 2023): 5–34. http://dx.doi.org/10.32608/1607-6184-2023-30-1-5-34.

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Since the Reformation, the cult of saints and their relics has been heavily criticized as a deception of selfish priests. But is it true that all the things which from the modern point of view should be regarded as deception, i.e. conscious deviation from the truth, were seen as the same in medieval polemics? The article discusses where the boundary between the truth and the falsification (falsitas) lies in the sphere of medieval piety. Analyzing lives of saints, texts about the veneration of relics and sacred objects, and accounts of miracles, the author shows that in the medieval religious worldview “truth” was warranted not by experience but by the transcendence. That’s why such modern concepts as “falsification” and “gullibility” are fraught with anachronism. In the Middle Ages, the boundary between “truth” and “deception” did not lie where it lies now. The notion of truth itself was relative and the views of the clerics and ordinary people could differ. On the one hand, the whole medieval hagiography lay beyond the field of “true” / “false”, since accounts of exploits and miracles performed by the saints, which we consider today to be literary fiction, were an integral part of religious faith and a form of piety, and thus did not give rise to suspicion. On the other hand, the official Church considered miracles performed by self-proclaimed saints or heretics to be a “deception” and warned against honoring “false saints”. A single and unambiguous concept of “deception” did not exist in the medieval Christian piety. The researcher must therefore distinguish deception aimed at practical benefits (for example, the forging of relics) from unintentional deception (delusion, fiction) or cheating with a godly aim (pia fraus).

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Ripplinger, Michelle. "Chaucer's Proleptic Palinode." Studies in the Age of Chaucer 45, no. 1 (2023): 139–69. http://dx.doi.org/10.1353/sac.2023.a913914.

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Abstract: Chaucer intervenes in late medieval debates about the dangers of fictive mimesis by reimagining the unanticipated woman reader's role in the repentant narrative of the vita Ovidiana . To defend the Ars amatoria from accusations of immorality, Ovid had claimed that it had been misinterpreted by women readers he had not anticipated. The medieval Ovid tradition absorbed this feminized figure into the biography it retroactively constructed for him; the Heroides became a palinode, an apology for or corrective to the youthful poetic indiscretions that supposedly misled these women readers. Chaucer turns this tradition knowingly on its head. In Troilus and Criseyde , he not only sets the stage for his own Heroides by giving himself something to apologize for, but also revalues the unanticipated woman reader and her interpretive faults. His sustained engagement with the vita Ovidiana in turn elucidates the literary-theoretical stakes of The Legend of Good Women , which defends the ethical value of narrative fiction, without moralizing commentary, even as it asks the reader to remain alert to its risks.

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Haryadi, Rofiq Noorman, Rizky Maulana Putra, Maharanny Setiawan Poetri, Denok Sunarsi, and Mulyadi Mulyadi. "“A Song of Ice and Fire” in Historical Perspective: a Mimetic Study." JIIP - Jurnal Ilmiah Ilmu Pendidikan 5, no. 8 (August 1, 2022): 2891–98. http://dx.doi.org/10.54371/jiip.v5i8.785.

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Medieval England was filled with history such as invasions by foreigners, The Wars of the Roses, and power struggles. A Song of Ice and Fire is a historical fiction novel that have a lot of in common with Medieval England. The aim of this study is to find the similarities between the novel and real medieval England in terms of Setting, Event, and the similarities within each of Character. The author uses the Qualitative Research with Mimetic approach by Abrams. The authors found that there are several similarities in terms of Setting between the novel and the real world, one of them is the geographical condition between two countries, Westeros and England. The Event in the story also resembles the historical event such as Aegon Conquest that resembles William Conquest in 1066, And the Characters also brought the same attribute that resembles the original actors in medieval England.

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Smith, Rachel. "“As Often as His Heart Beat, the Name Moved”." Representations 153, no. 1 (2021): 51–67. http://dx.doi.org/10.1525/rep.2021.153.4.51.

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This essay considers an instance of medieval fictionality through the devotional text The Life of the Servant by the Dominican Henry Suso, specifically, through an examination of the “Servant’s” attempt to identify with Christ. Two forms of doubleness issue from this attempt, namely, the human servant seeking to embody the divine without remainder and his figuration as sinner and savior. Insofar as the text allows for a play between these polarities, the servant’s devotional practice can be understood as inhabiting the “as if,” or a kind of fictionality. The temptations of a devotional literalism—fiction striving to overcome its fictionality—is portrayed in the Life alongside a vision of devotion that retains the suspensions and play of the fictional.

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Moses, David. "Lyrical liars, animal desires and figurative kinship: Robert Henryson's defence of poetry in the prologue to The Morall Fabillis." Innes Review 72, no. 1 (May 2021): 27–48. http://dx.doi.org/10.3366/inr.2021.0280.

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This article cites Robert Henryson's Fables in order to contextualise the history of the medieval notion that the world of imaginary, poetic fiction, needs justification; and examines the theological sources which served as the foundation of that debate and provided the validation for the use of fable animals as moral exemplars.

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Petrović, Goran J. "KRITIKA SREDNjOVEKOVNOG ZAPADNOEVROPSKOG DRUŠTVA U FILMU „NEBESKO KRALjEVSTVO“ RIDLIJA SKOTA." Nasledje Kragujevac XX, no. 55 (2023): 147–66. http://dx.doi.org/10.46793/naskg2355.147p.

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This paper shows how Kingdom of Heaven, a 2005 film by Ridley Scott that gives a fiction- alized account of the events leading up to the outbreak of the Third Crusade, criticises the medieval society of Western (Catholic) Europe. The paper contrasts the film’s positive charac- ters with the negative ones and thus yields the conclusion that Kingdom of Heaven denounces the grave perversities of medieval European society – the sacral (the values advocated by the Pope and the Catholic clergy, such as religious hatred, manslaughter as a way to spiritual sal- vation, and hypocritical and egotistic materialism) as well as the secular ones (feudal heredi- tary aristocratism). The author of this paper points out that, in criticising the medieval society of Catholic Europe, Scott does not only aim to point to the improprieties of this social system, but with his film he also implicitly alludes to the contemporary political conflicts in the Mid- dle East, expressing the hope that Baldwin IV’s fictional „kingdom of conscience” as charac- terized by high morality, tolerance, open-mindedness and meritocracy will, one day, be truly realized not only in the Levant but also throughout the world, wherever there are conflicts between different religions and nations. The film Kingdom of Heaven, therefore, does not only have a medievalist but also a universal, timeless significance.

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PIAIA, Gregorio. "Il nome della rosa di Umberto Eco e la storia della filosofia medievale / Umberto Eco's The Name of the Rose and the History of Medieval Philosophy." Revista Española de Filosofía Medieval 23 (April 20, 2016): 107. http://dx.doi.org/10.21071/refime.v23i.8972.

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What contribution has Umberto Eco’s historical fiction made to knowledge of the history of medieval philosophy? His first and most famous novel, The Name of the Rose (1980), had the merit of drawing the attention of the common reader to mediaeval thought, which is usually neglected and still not widely known. However, this portrayal was characterized by a negative and deforming image of medieval monasticism and its philosophical conceptions. By contrast the scholastic Middle Ages (Roger Bacon, Marsilius of Padua, and especially William of Ockham) were looked upon by Eco with very modern —even “postmodern”— eyes, so that very little was left of the Middle Ages themselves.

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Miguel, Alcebíades Diniz. "A ciência e as fronteiras móveis do imaginário: fábulas contemporâneas de Robert Sheckley." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 4, no. 7 (October 30, 2010): 3–10. http://dx.doi.org/10.17851/1982-3053.4.7.3-10.

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O maravilhoso, segundo algumas teorizações, como a de Todorov, por exemplo, possui certa continuidade e consistência, migrando da percepção do mundo medieval para o campo científico. Mas a questão não parece ser tão simples, uma vez que os elementos constitutivos dos dois campos estabelecem um diálogo cuja essência não pode ser reduzida à mera atualização/transferência, uma vez que tanto o maravilhoso medieval quanto a Science Fiction não se reduzem à operação de formas neutras, vazias. Assim, a obra de Robert Sheckley oferece para a reflexão sobre o maravilhoso e seu uso político um campo apreciável, pois a cenografia científica e espacial dota a mensagem irônica de um significado mais direto.

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Vetterling, Mary-Anne. "Medieval Iberian Crusade Fiction and the Mediterranean World by David Wacks." Hispania 104, no. 1 (2021): 135–37. http://dx.doi.org/10.1353/hpn.2021.0033.

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Riisoy, Anne Irene. "Performing Oaths in Eddic Poetry: Viking Age Fact or Medieval Fiction?" Journal of the North Atlantic 801 (April 2015): 141–56. http://dx.doi.org/10.3721/037.002.sp811.

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Besamusca. "The Prevalence of Verse in Medieval Dutch and English Arthurian Fiction." Journal of English and Germanic Philology 112, no. 4 (2013): 461. http://dx.doi.org/10.5406/jenglgermphil.112.4.0461.

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Dalrymple, R. "Review: The Beginnings of Medieval Romance: Fact and Fiction, 1150-1220." Review of English Studies 55, no. 221 (September 1, 2004): 612–13. http://dx.doi.org/10.1093/res/55.221.612.

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Serrano, Richard. "On Fiction and "Adab" in Medieval Arabic Literature. Philip F. Kennedy." Speculum 82, no. 4 (October 2007): 1005–6. http://dx.doi.org/10.1017/s0038713400011672.

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Čuřín, Michal. "Beletristické reprezentace Zdislavy z Lemberka." Fontes Nissae 21, no. 2 (June 2021): 2–15. http://dx.doi.org/10.15240/tul/007/2020-2-001.

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Fiction dedicated to St. Zdislava of Lemberk created in the 20th and 21st centuries in connection with the increased interest in this medieval noblewoman in the periods close to its beatification and canonization became the starting point for this analysis. The text contemplates the essential motives, which defined her image in the so-called second life. While the findings of the historical science about Zdislava of Lemberk is limited to the few sources that depict the character of this person only in fleeting outlines, fiction offers alarge number of alternative depictions of the saint, which correspond to the contemporary social situation and beliefs and expectations of individual authors. Through the analysis of the complete production dedicated to Zdislava of Lemberk, three motivic areas were established, which proved to be the most frequently represented in fiction and which also correspond to the attributes and areas of interest usually attributed to her. This is an area of family constellations, nationality and origins and expressions of exceptionality.

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