By Matthew Gabriele
Starting almost immediately after Charlemagne's dying in 814, the population of his old empire regarded again upon his reign and observed in it an exemplar of Christian universality - Christendom. They mapped modern Christendom onto the prior and so, throughout the 9th, 10th, and 11th centuries, the borders of his empire grew with every one retelling, in general together with the Christian East. even supposing the pull of Jerusalem at the West turns out to were powerful throughout the 11th century, it had a extra constrained impression at the Charlemagne legend. in its place, the legend grew in this interval due to a unusual fusion of rules, carried ahead from the 9th century yet filtered in the course of the social, cultural, and highbrow advancements of the intervening years. satirically, Charlemagne turned less significant to the Charlemagne legend. The legend turned a narrative in regards to the Frankish humans, who believed that they had held God's favour less than Charlemagne and held out wish that they can in the future reclaim their unique position in sacred historical past. certainly, renowned types of the final Emperor legend, which observed a good ruler who may reunite Christendom in practise for the final conflict among stable and evil, promised simply this to the Franks. rules of empire, id, and Christian spiritual violence have been effective reagents. the combination of those principles may well remind males in their Frankishness and circulation them, for instance, to take in hands, march to the East, and reclaim their position as defenders of the religion through the First campaign. An Empire of reminiscence makes use of the legend of Charlemagne, an often-overlooked present in early medieval idea, to examine how the contours of the connection among East and West moved throughout centuries, really within the interval best as much as the 1st campaign.
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Extra resources for An Empire of Memory: The Legend of Charlemagne, the Franks, and Jerusalem before the First Crusade
87 Hoffmann, Karl, 69–70. See also above at nn. 24–6. 88 Widukind of Corvey, Rerum gestarum Saxonicarum, ed. -E. Lohmann, MGH SRG (Hanover, 1989), 60: 25; Poeta Saxo, Annalium de gestis beati Caroli Magni libri quinque, ed. Paul de Winterfeld, MGH Poetae Latini aevi Carolini (Berlin, 1899), iv/1: bk. 5, ll. 677–88; Annales Quedlinburgenses, MGH SS 3: 41. 85 The Birth of a Frankish Golden Age 31 More generally, Charlemagne’s expansionary wars into Saxony, Lombardy, Brittany, Spain, and Eastern Europe represented an age of constant Christian expansion for later writers.
Notker, Gesta, ed. Haefele, 13. English tr. adapted from Notker the Stammerer, Gesta Karoli Magni, in Two Lives of Charlemagne, tr. Lewis Thorpe (London, 1969), 103. See also the comments of Goetz, Strukturen der spätkarolinischen Epoche, 72–3. On Notker’s personal identity, see Innes, ‘Memory, Orality’, 11–12, 31. , 2006), 29. See also the extended discussion of 11th-cent. Frankish identity in Ch. 5, below. 41 On these false diplomas, see Dieter Hägermann, ‘Die Urkundenfälschungen auf Karl den Grossen: Eine Übersicht’, in Fälschungen im Mittelalter, 6 vols.
1059–69. 47 Heinrici III. Diplomata, ed. Bresslau and Kehr, v, no. 271. 48 Cartulaire du prieuré de Saint-Pierre de la Réole, ed. Ch. Grellet-Balguerie, Archives historiques de la Gironde, 5 (1863), no. 102. 49 Sources discussed and summarized in Walter Cahn, ‘Observations on the A of Charlemagne in the Treasure of the Abbey of Conques’, Gesta, 45 (2006), 97–100. 50 Caroli Magni Diplomata, ed. Mühlbacher, i, no. 245. , no. 240. , no. 315. 53 Morrissey, Charlemagne, 13. 54 But the foundation legends originating at religious houses seem to have primarily developed through narration.