By Matthew Gabriele
Starting presently after Charlemagne's loss of life in 814, the population of his old empire appeared again upon his reign and observed in it an exemplar of Christian universality - Christendom. They mapped modern Christendom onto the previous and so, through the 9th, 10th, and 11th centuries, the borders of his empire grew with each one retelling, mostly together with the Christian East. even if the pull of Jerusalem at the West turns out to were powerful in the course of the 11th century, it had a extra restricted impact at the Charlemagne legend. as a substitute, the legend grew in this interval as a result of a unusual fusion of principles, carried ahead from the 9th century yet filtered in the course of the social, cultural, and highbrow advancements of the intervening years. sarcastically, Charlemagne grew to become less significant to the Charlemagne legend. The legend grew to become a narrative in regards to the Frankish humans, who believed that they had held God's favour less than Charlemagne and held out desire that they can someday reclaim their specific position in sacred heritage. certainly, well known types of the final Emperor legend, which stated a very good ruler who might reunite Christendom in instruction for the final conflict among stable and evil, promised simply this to the Franks. rules of empire, identification, and Christian spiritual violence have been effective reagents. the combination of those rules may well remind males in their Frankishness and stream them, for instance, to take in fingers, march to the East, and reclaim their position as defenders of the religion in the course of the First campaign. An Empire of reminiscence makes use of the legend of Charlemagne, an often-overlooked present in early medieval notion, to examine how the contours of the connection among East and West moved throughout centuries, relatively within the interval top as much as the 1st campaign.
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Additional resources for An Empire of Memory: The Legend of Charlemagne, the Franks, and Jerusalem before the First Crusade
See Jason Glenn, Politics and History in the Tenth Century: The Work and World of Richer of Reims (Cambridge, 2004), 212–14. 33 Joachim Ehlers, ‘Karolingische Tradition und frühes Nationalbewusstsein in Frankreich’, Francia, 4 (1976), 223. We must be careful about overgeneralizing though. A 990 diploma from Hugh Capet for Sainte-Croix in Orléans conﬁrms the privileges granted by Hugh’s Carolingian predecessors. Cartulaire de Sainte-Croix d’Orléans (814–1300), ed. Joseph Thillier (Paris, 1906), no.
The late Carolingians, meaning everyone not called ‘Charles the Great’, were glossed over. 24 In 936, Otto I (936–73) was crowned king in Charlemagne’s chapel of St Mary’s at Aachen, in the presence of (the body of) Charlemagne himself, allowing the past emperor to witness the transfer of power to this new dynasty. 25 Authors friendly to the imperial cause parroted the Ottonians’ claim. In his Chronicon written at the beginning of the eleventh century, Bishop Thietmar of Merseburg claimed in several places that Otto I was directly in the line of Charlemagne.
2 vols. (Berlin, 1926), ii, no. 1. The diploma predates 1099 because a privilege of Urban II refers to this other, false diploma. 63 Full list in Hägermann, ‘Die Urkundenfälschungen auf Karls des Grossen’, 436–7. 64 Ado of Vienne, Martyrologium, PL 123: 355–6. Cf. Einhard, Vita, ed. Pertz, 19. 65 Benedict, Chronicon, 711; Chronicon Novaliciense, MGH SS 7: 102; and Daniel F. ), Medieval Monks and their World: Ideas and Realities: Studies in Honor of Richard E. Sullivan (Leiden, 2006), 75. The Birth of a Frankish Golden Age 27 Indeed, Jerusalem proved to be a particularly rich source for Charlemagne’s legendary relic horde.