Artigos de revistas: "Knight and knighthood"

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Petrauskas, Rimvydas. "Knighthood in the Grand Duchy of Lithuania from the Late Fourteenth to the Early Sixteenth Centuries". Lithuanian Historical Studies 11, n.º 1 (30 de novembro de 2006): 39–66. http://dx.doi.org/10.30965/25386565-01101003.

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The main aim of this article is to collect and assess all accessible data about the early development of chivalric culture in the GDL and to identify possible trends. This phenomenon is perceived as part of the history of the European knighthood in the late Middle Ages. The article also seeks to investigate the meaning of the conception of the knight in the GDL documents of the fifteenth century in order to determine the spread of knighthood in the nobility of the Grand Duchy. In the research of these aspects the flourishing of the knighthood culture at the court of Grand Duke Vytautas in the early-fifteenth century is distinguished as a period when high-ranking representatives of the country’s nobility were awarded titles; and a new enhancement is noticeable in the times of Alexander Jogailaitis when an initiative, a unique phenomenon in Poland-Lithuania, was undertaken to establish a brotherhood of knights. In the analysis of the use of the concept of knighthood, emphasis is placed on the difference between the singular use of the knightly title and the pluralistic estate conception.

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Mielniczuk, Jekatierina. "На пути к «морали ценности». Рыцарская топика или аксиология нового рыцарства – опыт соотнесения: Бедный рыцарь Елены Гуро и Рыцарь кубков Терренса Малика". Acta Neophilologica 2, n.º XXIV (30 de junho de 2022): 165–80. http://dx.doi.org/10.31648/an.7804.

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The subject of the research was E. Guro’s novel The Poor Knight and T. Malick’s film Knight of the Cups. The analysis, inspired N. Bierdiayev’s reflections on the “ethics of values” and the concept of “new knighthood”, indicates the dialogical relations between distant texts of culture. The comparative analysis reveals the following: 1. Guro introduces a new type of literary hero that has a palimpsest character; 2. updates the axiological sense of the knight; 3. the continuity of the knight’s ethos is brought out by the analogy to Malick’s film – their “common places” are: the initiation scheme, the Master / teacher archetype, and the concept of a knight’s mission.

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Szybkowski, Sobiesław. "Elita rycerska krzyżackich Prus w świetle listy gwarantów pokoju brzeskiego z 1436 r. Próba charakterystyki". Studia z Dziejów Średniowiecza, n.º 26 (23 de novembro de 2023): 233–75. http://dx.doi.org/10.26881/sds.2023.26.10.

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The Prussian knights, who were the guarantors of the Brest peace concluded on December 31, 1435, so far were sought in the list of persons who were proposed as guarantors from January 1436. It included 195 knights. However, the final list of guarantors is contained in the treaty document of the Teutonic side, which was submitted to the Polish side on August 1, 1436. The text of the peace document includes 131 knightly guarantors, but only 109 of them were Prussian knights (44 of them were accolade). However, 5 more knights possible to be identified should be added to the Prussian guarantors mentioned in the document, who have put their seals in, but are not mentioned in the text of the treaty. This comes to a total of 114 knightly guarantors from Prussia, who can be identified on the basis of information from the treaty document. In addition to the Prussians, 18 knights from Livonia (including three accolade knights) and four from New March (including no accolade knight) were included as guarantors. A prosopographic analysis of Prussian guarantors shows that the greatest number of them were knights from Upper Prussia and the Chełmno land. Out of the 114 knights there were 61 of them, and as many as 28 of them were from the small Chełmno land. It also seems that the vast majority of knightly guarantors came from families having long standing affiliations with Prussia, even though the knightly elite could still be joined by newcomers, such as Botho von Eulenburg, a member of the great master secret council. Among the knightly guarantors, we were able to identify only one person from the city patriciate. This, together with the above mentioned conclusion concerning the origin of the vast majority of guarantors from families formerly settled in Prussia, allows for a cautious suggestion that the Prussian knighthood was already at the stage of gradually closing as a social group, which also occurred against the policy of its feudal superior. The participation of the knighthood as an active factor of political events in the 30s of the 15th century, the culmination of which was establishing the Prussian Union in 1440, probably allows to state that the “warrior” layer of Prussian knighthood, initially treated by the Teutonic Order “professionally”, has evolved into a social state – typical for the late medieval feudal states – and demanded its due participation in ruling over the state.

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Sell, Carl B. "“My Honor is My Life”: Sturm Brightblade of the Dragonlance Saga and Middle English Arthurian Knighthood". Romanica Silesiana 20, n.º 2 (20 de dezembro de 2021): 1–26. http://dx.doi.org/10.31261/rs.2021.20.04.

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Arthuriana has a long history of adaptation and appropriation in medieval and contemporary works, and the tradition of such textual borrowing and reworking continues in contemporary “genre” novels, particularly those that invoke associations with knights, honor, and codes of chivalry. One such example are the novels and short stories of the Dragonlance setting. Sturm Brightblade is positioned as a knight who adheres to a code of honor and is given Arthurian character traits, narrative arcs, and a backstory by the various authors that have fleshed out his history. The texts in the Dragonlance setting knowingly use appropriated elements from Middle English Arthurian works and assign them to Sturm Brightblade to give him proper positioning as a knight that would fit in with Arthur’s legendary Round Table.

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Bogner, Gilbert. "The Diplomatic Career of Sir John Colville (ca. 1365-ca. 1447)". Medieval People: Social Bonds, Kinship, and Networks 36, n.º 1 (25 de abril de 2022): 67–106. http://dx.doi.org/10.32773/xacv8744.

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The purpose of this article is to reconstruct the career of the English knight, Sir John Colville, and the important role diplomacy played in it. While he did nothing particularly significant in the world of international relations, the length and geographic range of Colville’s diplomatic service distinguished him from most other contemporary knights. Over the course of nearly three decades, he represented all three Lancastrian monarchs as an envoy to kings, nobles, popes, and councils from Scotland to Rome. His career serves as a case study of fifteenth-century English knighthood and late medieval diplomatic practice.

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Dutra, Francis A. "A Hard-Fought Struggle for Recognition: Manuel Gonçalves Doria, First Afro-Brazilian to Become a Knight of Santiago". Americas 56, n.º 1 (julho de 1999): 91–113. http://dx.doi.org/10.2307/1008444.

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The first Afro-Brazilian to be awarded a knighthood in the Portuguese Order of Santiago seems to have been the light-skinned mulatto, Manuel Gonçalves Doria. In 1628 he was rewarded by King Philip IV with the habit and knighthood, as well as an annual pension of 20$ or 20 milreis, for his eight years of service as a soldier and captain (through 1627) and, especially for his bravery in Bahia in 1624 and 1625, fighting against the Dutch when they captured and occupied Salvador, the capital of Brazil. A letter from the crown praised him as “the prime mover behind the attacks and ambushes” which the Portuguese made as the Dutch occupiers tried to expand their military presence beyond the city limits. So great were his exploits during the Dutch invasion that the Portuguese-born Jesuit priest Bartolomeu Guerreiro, in his Jornada dos Vassalos da Coroa de Portugal, published in Lisbon in 1625, highlighted several examples of his derringdo. Not to be outdone, the Bahian-born Franciscan Frei Vicente do Salvador gave Gonçalves Doria's actions against the Dutch at least eleven mentions in his História do Brasil. But as Manuel and many of his contemporaries would discover, it was one thing to be awarded a knighthood and another to receive the authorization for the ceremonies to be performed.

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Randolph, Jacob. "Gender, Knighthood, and Spiritual Imagination in Henry Suso's Life of the Servant". Church History 91, n.º 1 (março de 2022): 1–19. http://dx.doi.org/10.1017/s0009640721002870.

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AbstractTwenty-first-century scholarship on the late medieval Dominican mystic Henry Suso has seen a marked interest in gendered explorations of his Vita in the realms of authorship, authority, and social and religious prescriptions. In particular, the position of the nun Elsbeth Stagel, Suso's longtime friend, mentee, and narrative subject in the Vita, has come to the forefront as a site of contestation. Moreover, Suso's portrayal of the monastic life as one of a knightly contest has challenged the meaning and function of his work as a didactic text for women religious, as chivalric themes typically carry certain gendered presuppositions. I argue that, contrary to the interpretation of the Vita as opposed to female emulation of the Servant, a close reading of the work suggests that the Servant not only allowed but encouraged Stagel and, by extension, Dominican nuns in Suso's care, to don the persona of a knight for Christ, thus broadening the spiritual imaginations of his readers beyond traditional gendered conventions.

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Setran, David P. "Developing the “Christian Gentleman”: The Medieval Impulse in Protestant Ministry to Adolescent Boys, 1890–1920". Religion and American Culture: A Journal of Interpretation 20, n.º 2 (2010): 165–204. http://dx.doi.org/10.1525/rac.2010.20.2.165.

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AbstractBetween 1890 and 1920 in the United States, Protestant ministers demonstrated increasing concern for boys between the ages of twelve and eighteen. In particular, they described a two-fold “boy problem,” defined both in terms of heightened juvenile delinquency and passive effeminacy. This essay analyzes one of the chief ways in which church leaders attempted to combat these issues: the development of Christian boy ministries rooted in the stories and themes of medieval knighthood. Looking at the use of such themes in Protestant literature and in new church organizations such as the Knights of King Arthur and the Knights of the Holy Grail, this article reveals why medievalism had such power and resonance in this era. In part, the symbolic use of the Middle Ages fit well with emerging psychological theories of adolescent development. According to G. Stanley Hall and other proponents of racial recapitulation, adolescent boys were instinctually driven by a need to join their medieval forebears in fighting battles, worshiping heroes, and forming romantic relationships marked by love and chivalry. In addition, the medieval knight emerged as the ideal exemplar for dealing with both aspects of the early twentieth-century boy problem. While boys struggled with moral decadence and effeminate weakness, knights were both morally refined and confidently virile. In the end, I argue that the proliferation of medieval themes in this period reflected a growing consensus regarding the “ideal Christian man.” While uncontrolled masculine expression produced the violent man, and the suppression of masculine expression produced the weak man, carefully channeled masculine expression would produce the “knightly” man, the ideal “Christian gentleman” capable of pursuing purity and virtue through manly and aggressive means.

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Jung-kook Paik. "Dialectic of Knighthood: the Function of the Wild Man in "The Knight with the Lion"". Journal of Classic and English Renaissance Literature 16, n.º 2 (dezembro de 2007): 57–78. http://dx.doi.org/10.17259/jcerl.2007.16.2.57.

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Strtak, Jennifer. "The Order of the Thistle and the reintroduction of Catholicism in late-seventeenth-century Scotland". Innes Review 68, n.º 2 (novembro de 2017): 132–46. http://dx.doi.org/10.3366/inr.2017.0142.

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I argue that King James VII used the foundation of a monarchical order and subsequently a building project to reintroduce Catholic visual culture to post-Reformation Scotland. In 1687 the king issued a royal warrant for the ‘revival’ of the Most Ancient and Most Noble Order of the Thistle. A fictional narrative was established by the Crown to validate the institution of the king's chivalric knighthood as an ancient religious Scottish tradition, and a habit was conceptualised and realised that connected the monarchy with the Roman Catholic faith. This link would ultimately be strengthened through a Catholic building project, which saw the construction of three new churches in Edinburgh and Perth between 1687–1688. Through church design, the king and a knight companion had the opportunity to create a visual reintroduction of Catholicism to be promoted in late-seventeenth century Scotland.

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Ghani, Hana. "The Feminine Other: Monsters and Magic in Beowulf and Sir Gawain and the Green Knight". J-Lalite: Journal of English Studies 2, n.º 1 (30 de junho de 2021): 55. http://dx.doi.org/10.20884/1.jes.2021.2.1.4172.

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Monsters are perceived as humanity’s enemy that should be eradicated. However, based on Jeffrey Cohen’s Monster Theory (1997), monsters play an important role in understanding humanity’s fears and anxieties. Monstrosity hinges upon the binary opposition of the Self and the Other, in which the Other is seen as a threat to the Self. With this in mind, this article addresses the female monsters of two medieval texts: Beowulf and Sir Gawain and The Green Knight. This paper aims to examine the female monsters, Grendel’s mother and Morgan the Fay, as a cultural reference to unravel the patriarchal anxieties of the time. Grendel’s mother represents a threat to the homosocial hierarchal bonds of Medieval society. Meanwhile, Morgan the Fay signifies danger to knighthood, chivalry, and courtly romance. At the same time, this paper also aims to continue the critical analysis and literature of the female characters in both texts with a heavy emphasis on their Otherness.

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Grabarczyk, Tadeusz. "About the armament of the Polish knights once again". Studia Slavica et Balcanica Petropolitana, n.º 2 (30) (2021): 164–69. http://dx.doi.org/10.21638/spbu19.2021.211.

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In the years 2016–2018, a three-volume work «Knight in war, travel and the accomodation» was published in Poland. The author of this trilogy is Jan Szymczak, Professor Emeritus at the University of Lodz (Poland). In the first two volumes, he discussed the armament and equipment of knights in medieval Poland from the 10th to the 16th century. In the first volume, the author deals with defensive weapons, in the second ― offensive. The author paid much attention to the issue of terminology related to weapons. He tries to explain the nomenclature that appears in the sources, to explain the origin of the names of weapons that appeared in Polish. In the discussed books, a lot of space is devoted to issues related to the production and prices of weapons. In the third volume, the author also deals with horses and riding gear. However, on the pages of the book we find not only information about the knight’s equipment, but also a lot of space is devoted to weapons used by citizens, peasants and mercenary soldiers. The reader will also find in this study a lot of information not only about Polish army, but also about armies of other countries of medieval Europe. On the pages of J. Szymczak’s works, we find not only the parameters of weapons and examples of their use in battles, but he also shows them as an important element of court and religious ceremonies. Although the work is dedicated to the Polish knighthood, in it there are references to ancient cultures or medieval European literature. The work contains a very rich bibliography, including handwritten and printed sources, as well as a very large selection of literature.

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Siviero, Donatella. "Il modello della narrativa cortese e della precettistica cavalleresca nel <i>Tirant lo Blanch</i>". Zeitschrift für Katalanistik 9 (1 de julho de 1996): 33–71. http://dx.doi.org/10.46586/zfk.1996.33-71.

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The novelty of Tirant lo Blanch lies in the fact that he overexcites and turns into chaos the elements of the chivalric romance, while working through the entire literary culture of the late Middle Ages. Proceeding from this statement, the aim of this paper is to show how the two main systems of meaning in the novel, the courtly and the knightly doctrine, function. The first section is therefore dedicated to the echoes of the courtly tradition of French origin in Catalonia. Here Tirant is notable for an almost total eradication of the fairytale that was the "avant-garde" essence of the original novel model. In the second section we compare the novel with the novela sentimental, the psychological component of which Martorell enforces. Finally, we question the manners of behavior in the novel with a view towards the corpus of chivalrous treatises that were flourishing at the time. Here, too, Tirant is conceived in opposition to the obligatory role of a "model knight", against which Martorell has developed a protagonist within the framework of human possibilities. Overall, it can be seen that the mythical qualities of knighthood are levelled out in Tirant lo Blanch. The components of almost all genres alive in contemporary literary memory are thus present, but decoupled from the components with which they have been previously associated. The result is the deformation of all possible genre constituents, which can only exist in the new genre network at the price of their defunctionalization.

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Kraishan, Majed, e Wasfi Shoqairat. "Falling Knights: Sir Gawain in Pre and Post Malory Arthurian Tradition". World Journal of English Language 13, n.º 1 (18 de novembro de 2022): 54. http://dx.doi.org/10.5430/wjel.v13n1p54.

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The present study traces the development of Sir Gawain’s traits in the Arthurian legend through an analysis of Arthurian literature in early medieval works, in transition, and in modern cycle. It aims to show what makes Sir Gawain a multiple character and how his plastic character has appealed to the literary, political, and social taste of the time of his creation and recreation. The focus will be upon the roles that the new characteristics of Sir Gawain should fulfil and the reasons which stand behind this transition in his character.The study examines the representation of Sir Gawain as a heroic knight in mainly three texts from the medieval and modern English Arthurian tradition: Geoffrey of Monmouth’s Historia Regum Britanniae Sir Thomas Malory’s De Morte Arthur, Alfred Lord Tennyson’s Idylls of the King. Some references are made to other contemporary texts. These texts range from literary to history, providing a broad overview of the many ways in which history and romance approaches the question of the roles of knighthood and chivalry through the figure of Sir Gawain.By exploring these narratives in their historical and social contexts, the present study explains why Sir Gawain maintains certain characteristics across a particularly eventful period in English history, as well as why certain characteristics change drastically. It will also offer new insights about public perception of medieval notions of knighthood and chivalry.All translated quotations from Historia Regum Britanniae are taken from Geoffrey of Monmouth, History of Kings of Britain, translated by Sebastian Evans (London: Dent, 1963). All Latin quotations from Wace’s Roman de Brut: A History of the British are taken fromWace, Wace’s Roman de Brut: A History of the British, edited by Judith Weiss (Exeter: University of Exeter Press, 2002). All quotations from the Arthurian Section of Layamon’s Brut are taken from Layamon, Layamon’s Arthur: the Arthurian Section of Layamon’s Brut, edited by W.R.J. Barron and S.C. Weinberg (Exeter: University of Exeter Press, 2001). All quotations from Idylls of the King are taken from Alfred Tennyson, Idylls of the king, edited by J. M. Gray (Harmondsworth: Penguin, 1983).

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Hafner, Susanne. "‘He ne wiste nother of evyll ne gude’: A Prelapsarian Perceval". Journal of the International Arthurian Society 8, n.º 1 (1 de setembro de 2020): 107–27. http://dx.doi.org/10.1515/jias-2020-0006.

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AbstractDeparting from the observation that the Middle English romance of Sir Perceval of Galles quotes from Genesis at two crucial moments, this study provides a coherent reading of the text, explaining some of its idiosyncrasies and triangulating it with the versions of Chrétien de Troyes and Wolfram von Eschenbach. What distinguishes the Middle English version from the continental texts are its purposeful absences, i. e. that which the author chooses to abbreviate or leave out altogether. The result is the story of a prelapsarian creature who stumbles through an Edenic landscape where time and mortality have been suspended and individual culpability does not exist. Sir Perceval’s non-existent biblical knowledge, blocked by his mother and ultimately brought to its end by a literal fall from his horse, leaves him invincible, ungendered and immortal. It also serves to explain his unapologetic violence as well as his complete lack of sexual desire. This bold experiment cannot last – Sir Perceval does eventually discover knighthood, masculinity and mortality. Unfortunately, these three are inseparably linked: being a knight, being a man and being dead are one and the same thing in Sir Perceval’s universe.

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Planinić, Luka. "SOCIAL ISOLATION IN A CRISIS IN HARTMANN VON AUE’S "IWEIN"". Folia linguistica et litteraria XIII, n.º 41 (novembro de 2022): 73–91. http://dx.doi.org/10.31902/fll.41.2022.4.

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This article investigates the social isolation of the protagonist in a crisis using the example of Iwein by Hartmann von Aue. It is an Arthurian novel written around 1203 which depicts the adventures of the knight Iwein of the Round Table. The novel embodies various medieval topics such as the struggle for honour, loyalty, knight’s duties and virtues, challenges, mythical and fantastic beasts, etc. Among these subjects, there is also the so-called crisis of a hero, which is represented by social isolation and mental illness, i. e. by the knight’s insane behaviour. Thus, the depiction of Iwein's isolation will be interpreted, analysed and critically evaluated in relation to his illness and recovery in the context of the crisis. In addition, the function and the representation of this isolation in regard to the knighthood and court society of the time will also be examined. Therefore, this article attempts to answer the following questions: How is Iwein's social isolation depicted during his crisis and what role does this isolation play during the crisis in terms of his illness and recovery? What is the difference between isolation, loneliness and marginalisation in this novel? In this paper, however, it is assumed that Iwein's isolation plays a crucial role in Iwein's illness and recovery and that his madness can only be interpreted as a symptom of this isolation. In this way, his insane episode is observed in relation to his isolation and not separately. The power of isolation does not lie in the loneliness, but in the reflection of the solitude, which allows the individuum to rebalance themselves, far from the disruptions of everyday life. After all, even today, because of the COVID-19 pandemic, things are out of balance. However, this pandemic has brought to light that even now, perhaps more than ever, one has the possibility to reconnect with oneself and with one's nature due to the isolation.

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Li, Michelle, Diandian Ma e Tom Scott. "Knights and dames on the board of directors". Accounting Research Journal 32, n.º 2 (1 de julho de 2019): 295–310. http://dx.doi.org/10.1108/arj-06-2017-0100.

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Purpose New Zealand reintroduced titular honours (i.e. knighthoods and damehoods) in 2009. We document the prevalence of knights and dames on the board of directors. Design/methodology/approach We use a probit regression to investigate what firm characteristics are significantly associated with having a knight or dame on the board of directors. Findings We find 19 of 112 companies have a knight or dame on the board. These companies are bigger and have larger and more independent boards than other companies. We also find a knight or dame is more likely to serve in companies that have higher dividend yields. Research limitations/implications The generalisability of our results is limited by the small number of knights and dames on the boards of listed companies and our archival regression approach. Although we document an association, we cannot prove causation. Originality/value We show that directors with greater and easily visible reputational capital are more likely to supply their services to companies that mitigate risks to their reputation and protect minority shareholder interests.

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Ryabov, Sergey M. "Danish-French Relations: From the “Autumn of the Middle Ages” to the Early Modern Period". Izvestia of the Ural federal university. Series 2. Humanities and Arts 26, n.º 1 (2024): 167–83. http://dx.doi.org/10.15826/izv2.2024.26.1.011.

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This article accompanies the publication and translation of two messages from king Frederick II of Denmark to king Charles IX of France and to Catherine de’ Medici. The former focuses on the bestowing of a knighthood to the Danish monarch and him becoming a knight of the French Order of St Michael and his acceptance of the Order’s golden chain. The latter concerns the role of the French crown and its ambassador in Copenhagen, Charles de Danzay, in stabilizing the international situation during the Northern Seven Years’ War, and in finding a peaceful compromise between the main adversaries, the Danish and the Swedish kingdoms. The author places both epistolary works in the context of the epoch under study, considering the main stages of Franco-Danish relations in the second half of the fifteenth century — late sixteenth century. The author notes that to the present day, in historiography, there is no integrated concept of description of dynastic, political, and economic contacts between Denmark and France in the Middle Ages and the early modern period (before 1600). This paper partly solves this problem by dividing the history of Franco-Danish contacts into three periods. The first (1456–1519) represents the time of the beginning of diplomatic relations between the French kingdom and the Danish state. The second (1519–1561) consists of a series of bilateral crises and attempts to find a way out of a difficult international situation. The third (1561–1589) marks the stabilization of Franco-Danish relations and the transformation of friendly communication into an allied partnership. The author concludes that, having undergone a series of crises and difficult periods, the Franco-Danish relations in the second half of the sixteenth century transformed into strong allied ties, which allowed France to maintain its influence in the north of Europe by the beginning of the seventeenth century.

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Komarnicki, Konrad Filip. "The ethos of a knight-monk in the context of the theology of war on the basis of The Rule of the Knights Templar and The Praise of the New Knighthood by Bernard of Clairvaux". Rocznik Teologii Katolickiej 12, n.º 2 (2013): 197–218. http://dx.doi.org/10.15290/rtk.2013.12.2.12.

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Kennedy, Beverly. "Love, Freedom, and Marital Fidelity in Malory's Morte Darthur". Florilegium 10, n.º 1 (janeiro de 1991): 179–92. http://dx.doi.org/10.3138/flor.10.012.

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Sir Thomas Malory has little to say about women in his Morte Darthur, but this is hardly surprising. His decision to retell the entire history of King Arthur and his knights of the Round Table necessarily entailed a primary focus upon knighthood (and its principal functions, war and governance), from which women were barred by virtue of their sex.1 Therefore, the relative lack of interest which Malory shows in women should not necessarily be taken as a sign that he is, as one feminist critic has alleged, “misogynistic” or “homoerotic” (Stiller 94). In fact, if we examine closely Malory’s representation of courtship and marriage — a sphere of human activity within knightly society where men’s and women’s interests and activities converge — we will realize that he is not at all “misogynistic.” On the contrary, he is remarkably sympathetic towards women.

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Khaleel Al-Khalili, Raja, e Maen Ali Al-Maqableh. "Migration of a Cultural Concept: Arabian Knighthood and Saladin as a Model". Advances in Language and Literary Studies 10, n.º 4 (31 de agosto de 2019): 118. http://dx.doi.org/10.7575/aiac.alls.v.10n.4p.118.

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This article is a cross-cultural approach that examines the historical and literary significance of the concept of Arabian knighthood during the Crusades (1095-1292 A.D.) and especially during the period of the Islamic leader Saladin who was famous in the West for his bravery and chivalry. The concept of Arabian knighthood for Saladin embodied characteristics of bravery, chivalry, and altruism which were present in Arabic poetry. As for the West, there was a distinct definition of knighthood; however, it changed after the Crusades and the physical encounter of western fighters with the legendary Saladin. The role of knightly values that Saladin embodied in changing the Western perception of knighthood is illustrated in both the historical and literary narratives of both Islamic and Western origins.

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Fleming, Donald F. "Milites as Attestors to Charters in England, 1101–1300". Albion 22, n.º 2 (1990): 185–98. http://dx.doi.org/10.2307/4049596.

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While discussing the status of knights in the eleventh century, F. M. Stenton observed briefly in a footnote: the word miles is rarely added as a mark of distinction to the names of individuals granting or attesting charters of the twelfth century. In the course of the thirteenth century it becomes customary for the principal lay witnesses of a charter to be distinguished as milites, and to many clerks of this age knighthood entitled a witness to the prefix dominus in front of his name.

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Müller, Markus Christopher. "Alterity and Self-Understanding: Inclusion and Exclusion Strategies of Southern German Estates in the Fourteenth and Fifteenth Centuries". Hungarian Historical Review 13, n.º 2 (2024): 195–212. http://dx.doi.org/10.38145/2024.2.195.

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This article analyses diversification strategies in the politics of Sigismund I as king and emperor. Three examples (Swabia, Bavaria, and Tyrol) show different aspects of this diversity. In Swabia, Sigismund attempted to mediate alliances between the knightly societies and the city federations in order to create a counterweight to the imperial princes. In Bavaria, he privileged the knighthood and thus created a dynamic that led to the formation of the land estates with their own identity. Sigismund also supported rebellious nobles in Tyrol against their prince. All interventions can be better contextualised against the backdrop of his imperial policy. At first glance, he was not successful anywhere, but the imperial privileges he granted had an impact on the conflicts between the knighthood/nobility and princes in the fifteenth century and thus diversified late medieval constitutional practice.

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Van der Laarse, Rob. "Burgers op het kasteel. Elitedistinctie en representatie onder Hollandse heren buiten de ridderstand in de zeventiende en achttiende eeuw". Virtus | Journal of Nobility Studies 29 (31 de dezembro de 2022): 34–64. http://dx.doi.org/10.21827/virtus.29.34-64.

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The Dutch Republic offers a remarkable picture of two parallel elites that developed side by side in the early modern period. While in other European countries high officials and merchants were eventually admitted to the peerage, here the knighthoods remained closed, even to the most powerful urban regents. How can we understand this almost hermetic and by European standards unique separation of nobility and patriciate? Why did urban aristocrats with numerous lordships and foreign noble titles copy the culture of an elite to which they never belonged? The answer to these questions is often sought in the misleading distinction between the Dutch, mainly (but not exclusively) Amsterdam merchant gentry with its hundreds of new mansions, and the rural knightly order with its old mansions in the landed provinces. This is a misleading picture. Although after the Dutch Revolt a largely feudal hierarchy of lordships did indeed persist in the countryside outside the walled cities, in the coastal regions most of it was commercialized and appropriated by this feudal-capitalist elite. Although never knighted, but often adorned with foreign titles, ‘burghers’ combined, in competition with each other, in their portraits, houses, and lifestyles an entirely unique style of princely wealth, courtly virtues, merchant spirit, and feudal simplicity.

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Martin, Aude. "Acheflour and Blauncheflour: Mothers and Wives in Sir Percyvell of Galles and Sir Tristrem ". Journal of the International Arthurian Society 11, n.º 1 (1 de setembro de 2023): 45–59. http://dx.doi.org/10.1515/jias-2023-0003.

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Abstract The Middle English characters of Acheflour, the hero’s mother in Sir Percyvell of Galles, and Blauncheflour, the hero’s mother in Sir Tristrem, share their actively voiced concern for their sons. In doing so, they are granted greater prominence in these Middle English narrative contexts than their counterparts in other linguistic traditions. In this article, I argue that the figure of Acheflour, whose agency has been acknowledged in scholarship, sets up a standard for Blauncheflour, whose role in the story has been, on the contrary, rather overlooked. Acheflour and Blauncheflour have in common that they are sisters to a king – Arthur and Mark respectively – and young widows. I argue that the strategies that they develop in order to protect their sons from the dangers of knighthood are comparable and create stronger relationships with these young knights.

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Aurov, O. V. "Alfonso X the Wise. Treatise on chivalry: De los caualleros e de las cosas que les conuiene de fazer (Partid. II.21)". Shagi / Steps 9, n.º 2 (2023): 213–42. http://dx.doi.org/10.22394/2412-9410-2023-9-2-213-242.

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This is the first Russian commented translation of the treatise about ideal knighthood written by anonymous authors under the direction of Alfonso X the Wise (1252–1284). The text of the treatise was included in the second part (the Second Partida) of the legal code Siete Partidas as a Title, Partid. II.21. The treatise was the first work of the genre composed in the Iberian Peninsula and influenced the famous treatise written by the Catalonian writer Ramon Llull (ca. 1232–1316). The sources of the Castilian text have not been identified; the only possible exception is a treatise, De re militare, written by the Late Roman writer Vegetius in the 4th century A.D., but its influence on the Castilian treatise (if it really took place) was very limited. Structurally the text of the treatise can be divided into five parts: the introduction (Partid. II.21.1–3), the description of the ideal knight’s character (Partid. II.21.4–10), the description of the accolade (the dubbing) (Partid. II.21.11–16), the rules of chivalrous behaviour in society (Partid. II.21.17–22) and the conclusion (Partid. II.21.23–25). The translation includes commentaries (mainly regarding historical and linguistic details) and an introductory study. The study presents general information about the content of the treatise, its epoch and its genre characteristics, and its historical position among other texts of the same genre, including the famous treatise “In Praise of the New Knighthood” written by Bernard of Clairvaux (1091–1153).

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Dewald, Jonathan, e D'Arcy Jonathan Darce Boulton. "The Knights of the Crown: The Monarchical Orders of Knighthood in Later Medieval Europe, 1325-1520". American Historical Review 94, n.º 1 (fevereiro de 1989): 112. http://dx.doi.org/10.2307/1862098.

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Sasor, Rozalia. "Reguły stanu rycerskiego w Siete Partidas Alfonsa X Mądrego. Tekst i kontekst". Terminus 24, n.º 3 (64) (30 de novembro de 2022): 287–326. http://dx.doi.org/10.4467/20843844te.22.015.16052.

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Knightly Code of Conduct in Alonso the Wise’s Siete Partidas: Text and Context Alfonso X of Castile, also known as Alfonso the Wise was one of the most eminent Medieval rulers of the Kingdom of Castile and León. This paper presents selected facts from his life, especially highlighting his achievements as a patron of science and literature, as well as propagator of the vernacular language, i.e. Castilian. A special focus herein will be on the code Siete Partidas. Written under Alfonso’s auspices, this text describes knightly customs and combines the features of fiction and legal documents. The paper consists of two parts: a commentary and a translation of Title XXI of Partida II. The commentary presents the essential information on Alfonso X, including his legislative activities connected to Siete Partidas, and also the significance of the code for Spanish legislation, the contents of the seven books (partidas), as well as its authorship. In order to provide some background of the knightly culture on the Iberian Peninsula in the 13th century, knighthood rights are also presented on the basis of other contemporary texts on related subjects, such as Ramon Llull’s The Book of the Order of Chivalry or the French anonymous treatise L’ordene de chevalerie. The translation presented in the second part of the article is the first and the only Polish version of a fragment of Siete Partidas dealing with duties, privileges and also customs. Prepared on the basis of the critical edition by Jerry R. Craddock and Jesús Rodríguez Velasco, the translation attempts to grasp the nature of the original language and content, providing notes, which facilitate comprehension of particularly challenging problems.

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Bedos-Rezak, Brigitte. "The Knights of the Crown: The Monarchical Orders of Knighthood in Later Medieval Europe, 1325-1520.D'Arcy Jonathan Dacre Boulton". Speculum 65, n.º 2 (abril de 1990): 372–75. http://dx.doi.org/10.2307/2864302.

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Grążawski, Kazimierz. "The attitude of the Church to the notion of crusades in the times of Christianization of the Old Prussians". Masuro-⁠Warmian Bulletin 293, n.º 3 (23 de novembro de 2016): 417–29. http://dx.doi.org/10.51974/kmw-135031.

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A theological-philosophical patron of crusades was St. Augustine of Hippo (354-430), one of the Fathers of Church, who in his The City of God (De Civitate Dei) assumed that the human mankind could be divided into two categories – the one constituting the civitas Dei, acting in the name of God, and civitas terrena, including disbelievers and Muslims. According to St. Augustine, the coming of Christ would put an end to the history of humanity – at that time believers would be rewarded with eternal happiness whereas disbelievers would be damned. Only when fighting in the name of God, in the defence of the Church, the knights could be useful for the society. This attitude was represented by Pope Gregory VII (1020-1085). A great propagator of the Augustinian doctrine was St. Bernard of Clairvaux (1090–1153) who reformed it for the sake of crusades. In his famous In Praise of the New Knighthood (De laude novae militae) he established the rule of the order of the Knights Templar. A motif of the martyr’s death could become a sufficient reason to undertake further actions of Christianisation, having the at the same time eschatological and practical dimension. In the context of an overall crusade movement, the martyrdom of St. Adalbert or Five Martyr Brothers as well as St. Bruno, seems to serve as a symbol and pretext for crusades being rather penitence pilgrimages of reconciliation with redemptory valor. There was nothing more convincing to undertake a military action than a penitential mission ensuring eternal salvation. It is presumed that even in the first period the missionary action might have been conducted by the Płock bishop Alexander of Malonne (1129-1156). On 3 March 1217 Pope Honorius III (1150–1227), presumably on the initiative of the then papal legate in Prussia, the Gniezno archbishop Henryk Kietlicz and bishop Chrystian (1180-1245), allowed the knights of Mazovia and Lesser Poland to organize an expedition to Prussia in return for participation in the Palestinian crusade. As the results of converting pagans by means of sword by Polish or Scandinavian expeditions were rather scarce, the orders were entrusted with a defence and development of the mission of Christianisation. They adopted a strategy to shatter the community of tribes – in Prussia by means of attracting the nobility, in Livonia by formenting discord among tribes.

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Fonnesberg-Schmidt, I. "Knighthoods of Christ. Essays on the History of the Crusades and the Knights Templar, Presented to Malcolm Barber". English Historical Review CXXIII, n.º 503 (1 de agosto de 2008): 1007–9. http://dx.doi.org/10.1093/ehr/cen218.

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McDougall, Grace Margaret. "All Roads Lead to Homosociality: The Role of Chivalry in Medieval and Modern Society". IU Journal of Undergraduate Research 5, n.º 1 (30 de junho de 2020): 24–29. http://dx.doi.org/10.14434/iujur.v5i1.27065.

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This paper examines the role of chivalry in two of Marie de France’s lais, Guigemar and Bisclavret. One of the most studied authors of the Medieval period, Marie de France’s works reveal the values, anxieties, and societal dynamics of her time by both adhering to and pushing against literary norms. Guigemar and Bisclavret present near-perfect examples of knighthood, save for two flaws: Guigemar has no love for women, and Bisclavret is a werewolf. The treatment of these knights and their peculiarities reveals the strict expectations of masculinity and the risks of breaking from them. I pay particular attention to the importance of humility in chivalric masculinity and the ways in which their peculiarities affect their relationships, particularly with other men. When placed in conversation, these stories show that the main role of chivalry was to secure the relationships between men that formed the basis of Medieval society and that, for this reason, humility was one of the most important chivalric values. I argue that understanding the cultural history of chivalry is important for modern audiences because the concept of chivalry is still used by many groups to legitimize and promote their interests and continues to shape our perceptions of masculinity and gender dynamics. While what we think of chivalry has changed greatly since Marie de France’s time, the ends of chivalry remain the same—to promote the interests of those in positions of power.

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Tchernikh, Alexandr. "Diego de Valera and his Treatise on Coats of Arms (15th century)". Latin-American Historical Almanac 30, n.º 1 (28 de junho de 2021): 21–55. http://dx.doi.org/10.32608/2305-8773-2021-30-1-21-55.

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Monuments of heraldic reflection – heraldic treatises – are of particular value. Diego de Valera grew up among the Castilian nobility at the be-ginning of the 15th century, began a knightly «caree»" at the age of 15, and was elevated to the dignity of knighthood. He visited many Euro-pean countries, took part in tournaments. He is one of the most famous writers of the late Middle Ages, the author of a number of works on topics related to chivalry. «Treatise on Coats of Arms» (Tratado de las armas) (1458–1467) Valera follows the European traditions of heraldic treatises. Along with other theoretical texts on chivalry, it contains chapters on the origin of coats of arms, coat of arms cotta and banners. The presence of the heraldic part in the treatise is due to the participa-tion of the heraldic officials in the procedure of the duel. Valera's trea-tise makes up for the lack of heraldic material of the sources, which is available in relation to Castile of the 15th century. «Treatise on Coats of Arms» had a huge impact on all subsequent heraldic treatises on the Iberian Peninsula. Diego de Valera's treatise can be considered the founder of the era of the Castilian heraldic treatises, which determined their theme.

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PURKIS, WILLIAM J. "Knighthoods of Christ: Essays on the History of the Crusades and the Knights Templar, Presented to Malcolm Barber- Edited by Norman Housley". History 94, n.º 313 (janeiro de 2009): 91–92. http://dx.doi.org/10.1111/j.1468-229x.2009.444_20.x.

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Dobson, R. B. "The Knights of the Crown. The monarchical orders of knighthood in later medieval Europe, 1325–1520. By D'Arcy Jonathan Dacre Boulton. Pp. xxvi + 540 incl. ills. Woodbridge: Boydell Press, 1987. £39.50. 0 85115 417 4". Journal of Ecclesiastical History 40, n.º 1 (janeiro de 1989): 111–13. http://dx.doi.org/10.1017/s002204690003551x.

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Goodall, John A. "The Knights of the Crown. The Monarchical Orders of Knighthood in Later Medieval Europe 1325–1520. By D'A. J. D. Boulton. 24×16cm. Pp. xxv+540, ills. Woodbridge: Boydell, 1987. ISBN 0-85115-417-4. £39.50." Antiquaries Journal 68, n.º 1 (março de 1988): 169. http://dx.doi.org/10.1017/s0003581500023003.

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ΧΡΥΣΗΣ, Νικόλαος. "Βιβλιοκρισία: Knighthoods of Christ: Essays on the History of the Crusades and the Knights Templar, Presented to Malcolm Barber, επιμ. NORMAN HOUSLEY, Aldershot: Ashgate / Abingdon & New York: Routledge, 2007 (αρχική δημοσίευση) / 2017 (ηλεκτρονική έκδοση)". Byzantina Symmeikta 30 (24 de novembro de 2020): 431. http://dx.doi.org/10.12681/byzsym.25308.

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Boyko, Vladimir. "The Second Russian Revolution and N.A. Berdyaev’s Utopian Project of Spiritual Aristocracy". Ideas and Ideals 15, n.º 3-1 (28 de setembro de 2023): 56–78. http://dx.doi.org/10.17212/2075-0862-2023-15.3.1-56-78.

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Throughout many years Berdyaev discusses the problem of spiritual aristocracy formation in Russia. The Russian philosopher defends an imperishable value of spiritual aristocracy, as he doesn’t see a direct connection between the socio-historical environment and the emergence of “knights of spirit”. In his works he underlines the priority of the universal objective Divine will, calls for renewing Christianity and all aspects of public life, connects religious revival only with the development of a person. Berdyaev believes that the ‘people-nation’ can be aristocratic if it is ready to subordinate their own actions to the absolute Divine will. In 1917-1918 the idea of a hierarchical structure of any reality defines a train of Berdyaev’s thought. The being of the free person is closely connected with cosmic hierarchy. Creativity and social equality are not compatible, creativity demands inequality; the nature of creativity and the essence of the person are aristocratic. The Russian thinker welcomes the overthrow of autocracy. He denies class foundation of the ongoing revolution, exposes bourgeois, non-creative base of the socialist idea. Berdyaev sees the cause of ‘the sacred realm’ downfall in the estrangement of Russian people from the state power, absence of spiritual aristocracy in Russia. He accounts for the victory of democracy as an external condition of spiritual knighthood’s making, whose thoughts are directed outside of the empirical world, a necessity and compulsion realm. The Russian philosopher hopes that the democratic revolution will release spiritual forces of the people, whose ascending creative movement will be accompanied by the formation of national spiritual aristocracy. But in July 1917 Berdyaev ascertains that Russia is sacrificed to revolutionary element. He considers the propensity of the Russian person to social utopias as a consequence of centuries-old slavish existence of the people, the absence of the sense of duty and responsibility in the Russian national character. The victory of Bolsheviks in race for power by autumn of 1917 has confirmed Berdyaev’s worst fears: the triumph in Russia of a bourgeois ideal of prosperous habitation in the material world, ideals of equality and justice over a hierarchical principle of the universe design acted as a characteristic symptom of Russian people’s degradation, transformed the project of national aristocracy of spirit into a utopia. The article also shows how the adherents of Marxist ideology have turned this project into a caricature on the philosophy of history.

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Jordan, Pamela A. "How the Cold War Began: The Gouzenko Affair and the Hunt for Soviet Spies, by Amy KnightHow the Cold War Began: The Gouzenko Affair and the Hunt for Soviet Spies, by Amy Knight. Toronto, McClelland and Stewart, 2005. ix, 358 pp. $36.99 Cdn (cloth)." Canadian Journal of History 40, n.º 3 (dezembro de 2005): 604–6. http://dx.doi.org/10.3138/cjh.40.3.604.

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Shepard, Jonathan. "Knighthoods of Christ. Essays on the history of the crusades and the Knights Templar, presented to Malcolm Barber. Edited by Norman Housley. Pp. xxi+257 incl. 2 genealogical tables, 7 figs and 2 maps. Aldershot–Burlington, VT: Ashgate, 2007. £55. 13 978 0 7546 5527 5". Journal of Ecclesiastical History 59, n.º 4 (outubro de 2008): 740–41. http://dx.doi.org/10.1017/s0022046908004612.

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Vuong, Karen. "Chivalry and Knighthood in the Past and Present; Contrasting “Gawain” and Fire Emblem Three Houses". Constellations 12, n.º 2 (30 de setembro de 2021). http://dx.doi.org/10.29173/cons29470.

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In my paper, I delve into the socio-political dimensions of knighthood and chivalry during the Medieval era of Europe through a comparison between the Medieval English poem, “Sir Gawain and the Green Knight,” and the video game, Fire Emblem Three Houses, published in 2019 by Nintendo. Within both texts, I explore chivalry and knighthood as a specific social code and institution of power, both of which are complex constructs beneath its veneer of idealism and romanticism. More prominently however, I discuss the interplay between chivalry as a system of power and one’s humanity. I argue that the Blue Lions path of Three Houses compellingly demonstrates this dynamic through its characters and their interactions together, while also shining a light on the reality of individuals beholden to institutional power. Although contemporary narratives may tend to misconstrue the past for dramatic effect, I believe there is value in examining them because they may conversely reveal previously overlooked aspects of historical concepts due to the biases and values of the period.

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Lenczewski, Olgierd. "Polonica in „Registrum Equitum Sancti Sepulchri” (1561-1848)". Nasza Przeszłość 138, n.º 2 (31 de dezembro de 2022). http://dx.doi.org/10.52204/np.2022.138.2.135-156.

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The Registrum Equitum Sancti Sepulchri is a valuable source for presenting the contacts of Poles with the Holy Land in the years 1561-1848. On the pages of this book, you can find information about approximately 1,590 people who took part in the fitting ceremony for knights of the Holy Sepulchre in Jerusalem. Fifteen of them refer to the Polish Order of the Holy Sepulchre. To demonstrate their presence in the book, one should take into account the historical and geographical location of Poland at that time. Index equites can be inconsistent. Generally, information about the nominees includes: noble titles, public or ecclesiastical positions, family affiliation, origin. It happens, however, that data on knights has been reduced to a minimum. Before the liber began to be maintained, notes were made about the people knighted. It is estimated that, in the years 1348-1560, 817 knights were fitted. However, it is not known how many people more precisely enlisted under the banner of the Knights of the Holy Sepulchre until 1560, because these notes were confiscated by the Turkish authorities. Although, on the basis of available sources, it is possible to reconstruct the list created during this period. Based on the registrum equitum, it is impossible to determine how many citizens of the Commonwealth received the title eques Sancti Sepulchri, because the Franciscan monks did not register every knighthood. This is evidenced by the examples contained in this article. It should be noted that the title eques hierosolymitanus was used not only by the knights of the Holy Sepulchre. This title was also claimed by other orders: the Knights of Malta, the Knights of Jerusalem from the Order of Saints Maurice and Lazarus, or the Knights of the Order of the Golden Fleece. The author of the article did not make use of the entire transcription made by Father Michele Piccirillo, OFM in the book Registrum Equitum SSmi Sepulchri D.N.J.C. (1561-1848), but the photocopies of the originals included in this publication, because he noticed that the above edition does not meet editorial criteria, and contains many inaccuracies. However, the publisher should be thanked for publishing the said register together with photocopies of the manuscript.

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"d'arcy jonathan dacre boulton. The Knights of the Crown: The Monarchical Orders of Knighthood in Later Medieval Europe, 1325–1520. New York: St. Martin's. 1987. Pp. xxv, 540. $39.95". American Historical Review, fevereiro de 1989. http://dx.doi.org/10.1086/ahr/94.1.112.

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"Knighthoods of Christ. Essays on the History of the Crusades and the Knights Templar, Presented to Malcolm Barber, ed. Norman Housley. Aldershot and Burlington, VT, Ashgate, 2007. Pp. xxi, 257. ISBN-13: 978 0 7546 5527 5." Crusades 7, n.º 1 (31 de dezembro de 2008): 254. http://dx.doi.org/10.1080/28327861.2008.12220238.

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