Medieval Germany

Este trabajo pretende ser un breve análisis de la labor científica de la santa Hildegarda de Bingen a través de distintas fuentes y recursos centrados en este tema. El trabajo se dividirá en una breve biografía y una serie de datos sobre la vida de Hildegarda, para posteriormente analizar algunas de las obras de Hildegarda que no entran estrictamente en el campo de la ciencia, aunque como se verá, en este momento todo esto estaba relacionado. Por último es cuando ya se entrará a analizar toda una serie de elementos del mundo científico de la época de Hildegarda, así como de su propia vida en este campo, para después ya centrarnos concretamente en sus dos obras científicas, la Physica y el Causae et Curae. Por último, se presentarán una serie de conclusiones, o más bien, pensamientos personales sobre lo analizado y las consecuencias de ello.

Monday 11 January 2021, 19:00 Israel Time

Sword and Buckler in Hebrew Letters: Traces of Early Illuminated German Fight Books in Jewish Manuscripts
Prof. Sara Offenberg
Department of the Arts, Ben-Gurion University of the Negev

Two manuscripts produced in early fourteenth-century German lands reflect similar iconography of fighting with Sword and Buckler (small round shield); one is the well-known fencing manual, Leeds, Royal Armouries, MS I. 33, produced ca. 1320, and the other is a Hebrew manuscript of the Bible, Paris, Bibliothèque nationale de France héb. 9, made in 1304, that will be the focus of this paper. I wish to demonstrate that the iconography of the masorah figurata was adapted from German Fechtbücher (fencing manuals), which are books of instructions, usually with illustrations, detailing the fencing arts. First, I relate to the realia of Jews bearing arms and Jewish fencing masters. Afterward I discuss the iconography of the fighting figures; subsequently, after examining the texts that make up the micrography, I reach a broader conclusion regarding the reason the patron commissioned this work and the meaning of the scene. This lecture intends to demonstrate how Hebrew illuminated manuscripts can shed more light on the study of fight books iconography.

Kosmas von Prag über das Liebesleben von Mathilde von Tuszien und Welf V. is a paper I have written for an university seminar before. It contains a small research about Mathilda of Canossa and her much younger second husband Welf V. The source used in this paper is from Cosmas of Prague.
It might not be perfect, but since there isn't much info gathered about medieval "love", I thought it should be published. :-) The bibliography is linked.

The Codex Buranus, compiled, in all likelihood, in South Tyrol in the first half of the thirteenth century, has fascinated modern scholars and performers ever since its rediscovery in 1803. Its diverse range of texts (some famously featuring in Carl Orff’s Carmina Burana) and music gives testimony to the intensely vibrant, plurilingual, and multicultural milieu in which the Codex Buranus was compiled, but poses a challenge to modern users. Perhaps more so than many other medieval manuscripts, it is an artefact which demands, and benefits from, an interdisciplinary approach.

Prosopographical Apparatus, in:
Robert Gramsch, Erfurter Juristen im Spätmittelalter. Die Karrieremuster und Tätigkeitsfelder einer gelehrten Elite des 14. und 15. Jahrhunderts (Education and Society in the Middle Ages and Renaissance, 17), Leiden / Boston 2003, Personenkatalog auf CD-Rom, Nr. 649.

The Georgian Cross, the Cross of Saint George, is simply a red cross upon white field, defined heraldically as blazon argent, a cross gules.  It may be of various forms, i.e. latin, greek, formée/pattée, moline, potent, etc.  This cross has been well-known as the blood-red holy symbol of its namesake Catholic knightly saint since the 12th Century; as a national symbol of England since the 12th Century; as an orderly symbol and Christological cultic symbol of the crusading Knights Templar (1119-1314); as a banner-borne battle symbol of the Teutonic Order during the 14th Century (perhaps in honour of the recently-destroyed Templars); as a feudal symbol of the Saint George’s Shield (1406-1499) and consequently of the Swabian League (1488-1534); and as a chivalric crusading symbol of Sankt Georgs-Orden (Habsburg-Österreich) (1469-1598).  Moreover, it has been simply and generally a symbol of Christian warriors for about a millennium.

The article presents a network of clerics from Germany and Italy who studied in Paris and made career in the German church and in the Roman curia. The main protagonist is Albrecht II. von Käfernburg-Schwarzburg, the archbishop of Magdeburg (1205-1232). He originated from a noble German family. His granduncle Adalbert II. von Saarbrücken was archbishop of Mainz in 1138-1141. Albrecht benefited from the nepotistic promotion of his relative Konrad von Querfurt who was bishop of Hildesheim and Würzburg (1194-1202). He studied in Hildesheim and Paris and finally became archbishop in 1205. Albrecht´s and Konrad´s careers were connected with the German throne conflict between Staufians and Guelfs (1198-1218) and with the politics of Pope Innocent III. who was the most important representative of the Parisian “old boys network” which is presented here. The article shows typical career strategies and underlines the importance of personal relations in a face-to-face society which can be explored and analysed by means of prosopography and network analytical approaches.

„Bertholds Kandidatur hat bei der Genese des Thronstreits möglicherweise eine nicht geringe Rolle gespielt. Natürlich ist eine solche ´Was wäre wenn´-Erwägung spekulativ. Ihr Reiz liegt aber darin, dass wir hier gewissermaßen einen politischen ´Schmetterlingseffekt´ erkennen können, wie er in komplexen Akteursnetzwerken zuweilen auftreten muss. Innerhalb eines passenden politischen Gesamtszenarios können relativ kleine Ursachen große Wirkungen haben. Es erscheint faszinierend, die Verstrickung der Zähringer in das komplexe Ereignisgewebe von 1198 zu beobachten und die Episode ihrer Thronkandidatur nicht einfach als überflüssiges, letztlich belangloses Element der Erzählung zu betrachten.“

This course presents a broad survey of historical forces at work over the past 6,000 years, examining the manners in which human societies have organized themselves along categories of race, ethnicity, class, and gender to meet the challenges of the increasing human population and its demands on natural resources: thus, it examines continuity and change in societies over time, in different places, and among various peoples.

La princesse thuringienne Radegonde, devenue reine de France par son mariage avec Clotaire puis moniale exemplaire à Poitiers après être sortie de cette union, jouit très tôt d’une réputation de sainteté. Peu après sa disparition en 587, le poète Venance Fortunat, qui était aussi son ami, entreprit d’écrire sa vie, et il fut rapidement imité, au début du VIIe siècle, par la moniale Baudonivie. Complémentaires, ces deux Vitae circulèrent souvent ensemble, formant le substrat du culte de Radegonde, qui se répandit rapidement en Europe.
Le XIe siècle marqua un tournant important dans l’histoire de cette diffusion : les restes de la sainte furent redécouverts, une nouvelle Vie de Radegonde vit le jour sous la plume d’Hildebert de Lavardin, et son culte s’implanta dans différents milieux, en particulier sous l’influence de monastères réformés. En Allemagne, notamment, la vénération de Radegonde  était très vive à Hirsau, comme le montre  à son tour une analyse détaillée d’un témoin textuel récemment édité par Franz Staab, la Vita domnae Juttae inclusae, en d'autres termes la vie de la première magistra de Hildegarde de Bingen

Although the sources for urban culture in the early medieval West are much less abundant than they are for the period from c. 1100 ce onwards, it is nevertheless all but impossible to deal with all aspects of 'Civic Identity and Civic Participation in Late Antiquity and the Early Middle Ages' for all of the West and for the whole of the period c. 500-c. 1100 ce in the scope of an article. An attempt can be made, however, to answer the following three questions: Is anything known about how early medieval town dwellers organized themselves? How did they see themselves as a group? And were there continuities in the ways late antique town dwellers and their early medieval successors saw themselves?

Es ist ein unschätzbar wertvolles Erbe des Mittelalters, Bildung – das „studium“ – als autonome „dritte Gewalt“ neben die Sphäre des Religiösen und des Politischen gestellt zu haben. Wie es zu diesem epochalen Schritt kommen konnte und wie er die Gesellschaft verändert hat, soll im vorliegenden Buch geschildert werden. Als Studienbuch dient es zugleich der Vermittlung historischer Kenntnisse und Fertigkeiten sowie der Einführung in ein Forschungsgebiet, dessen Vielfalt hier natürlich nur angedeutet werden kann.
ISBN (Broschur): 978-3-11-045214-3; ISBN (e-book, PDF): 978-3-11-045222-8; ISBN (e-book, EPUB): 978-3-11-045234-1
Aktuelle Rezensionen:
"Gramsch-Stehfest zeigt sich in der Behandlung seines Themas sehr kompetent. (…) Ausführlich beleuchtet er die Institutionen und Organisationsformen der Bildung (...), durchaus aber auch deren kulturelle Einbettungen: Geschlechtergeschichte des höheren Wissens, Scholastik als gelehrter Modus, Wunderglaube und Entdeckergeist, die Sozialgeschichte der Schul- und Universitätsbesucher, die Karrierewege und die langsame Akademisierung der Gesellschaft während des späten Mittelalters." (Frank Rexroth, in: HZ 310/3 [2020], S. 706f.)
"Robert Gramsch-Stehfest wählte relevante Gesichtspunkte mittelalterlicher Universitätsgeschichte geschickt aus und schuf ein Einführungswerk, das sowohl dem Anspruch der Informationsdichte als auch gefälliger Präsentation und leichter Lesbarkeit genügt. (...) ein gediegenes Studienbuch (...)" (Hanspeter Marti, in: http://informationsmittel-fuer-bibliotheken.de/showfile.php?id=9705)
"Alles in allem hat der Band das Potenzial zum Standardwerk." (Maik Schmerbauch, in: Zs. für Geschichtswissenschaft 67 [2019], S. 865ff.)

The Drachenfels (Dragon's Rock) in the Siebengebirge uplands between Königswinter and Bad Honnef in Germany. The hill is located in the North Rhine-Westphalia area.
History
The ruined castle Burg Drachenfels, on the summit of the hill, was built between 1138 and 1167 by Archbishop Arnold I of Cologne and bears the same name. It was originally intended for the protection of the Cologne region from any assault from the south. Originally it consisted of a bergfried with court, chapel and living quarters for servants. The castle was slighted in 1634, during the Thirty Years' War, by the Protestant Swedes and never rebuilt. As a strategic asset it had outlived its usefulness.
The rock, like the rest of the Siebengebirge, has been the site of a trachyte quarry since Roman times, which, amongst others, delivered the building material for the Cologne Cathedral. Of all the hills in the Siebengebirge, it is closest to the river Rhine, which facilitates easy transport by barges, thus making it an excellent place for a quarry. Quarrying ended in 1836, when the Prussian government bought the quarry. In 1922 the first protection measures were put in place and in 1956 the site was declared a national park.
Legends
Several legends surround the Drachenfels, most famously that Siegfried – the hero of the Nibelungenlied – killed the dragon Fafnir, who lived in a cave in the hill, then bathed in its blood to become invulnerable. Hence, the hill is named the "Dragon's Rock", Drachenfels.
About a third of the way up is the Nibelungenhalle, built in 1913, a gallery of paintings by the symbolist painter Hermann Hendrich depicting scenes from Richard Wagner's operas.
Another legend tells of prisoners being sacrificed to a dragon. One of these was a Christian virgin, who, in her fear, held up a little cross. In fear of this holy symbol, the dragon jumped into the Rhine and was never heard from again.
A third, less pious, story has it the dragon one day attacked a boat laden with gunpowder, causing an explosion which destroyed the ship and killed the dragon.
Siegfried is a legendary hero of Germanic heroic legend, who killed a dragon and was later murdered. It is possible he was inspired by one or more figures from the Frankish Merovingian dynasty, with Sigebert I being the most popular contender. Older scholarship sometimes connected him with Arminius, victor of the Battle of the Teutoburg Forest.
Sigurd's story is first attested on a series of carvings, including runestones from Sweden and stone crosses from the British Isles, dating from the eleventh century.
In both the Norse and continental Germanic tradition, Sigurd is portrayed as dying as the result of a quarrel between his wife (Gudrun/Kriemhild) and another woman, Brunhild, whom he has tricked into marrying the Burgundian king Gunnar/Gunther. His slaying of a dragon and possession of the hoard of the Nibelungen is also common to both traditions. In other respects, however, the two traditions appear to diverge. The most important works to feature Sigurd are the Nibelungenlied, the Völsunga saga, and the Poetic Edda. He also appears in numerous other works from both Germany and Scandinavia, including a series of medieval and early modern Scandinavian ballads.

This dissertation studies legal, political and personal ties of the Livonian territorial lords with the Holy Roman Emperors between 1199 and 1486. Medieval Livonia was a region whose territorial lords were eager to belong to the Holy Roman Empire. They entered into legal ties with the Emperors and used imperial charters as a source of legitimacy for their political actions. On the other hand, they showed no interest towards imperial affaires and did they fulfil any military and financial obligations. The Emperors themselves showed hardly any interest towards the region and did not even urge Livonian bishops to renew their feudal ties. Nevertheless, the Emperor gladly issued charters requested by Livonian territorial lords and often did not take sides in Livonia’s inner conflicts. There appears to have been a temporal fluctuation in the intensity of the ties between the Emperor and the territorial lords of Livonia. During the first half of the 13th Century the territorial lords of Livonia used the Emperor’s authority to legitimate their newly founded temporal lordships. Between the years ca. 1250–1350, on the other hand, only one territorial lord preserved its ties with Emperor. Relations with the Emperor began to densify from the middle of the 14th Century onwards and during the 15th century imperial authority played a significant role in Livonian inner politics. These kind of temporal fluctuations in the intensity of relations with the Emperor were not a particular feature of Livonian territorial lords, but were also characteristic of several German imperial princes. Livonia’s relations with the Emperor were clearly weaker compared to regions in Germany, but were nevertheless strong enough to consider Livonia a part of the Holy Roman Empire.

Doktoritöö käsitleb Liivimaa maahärrade õiguslikke, poliitilisi ja isiklikke sidemeid keisriga. Keskaegne Liivimaa oli regioon, mille maahärrad ise soovisid olla osa Püha Rooma keisririigist. Nad kasutasid keisri autoriteeti ära omavahelises rivaalitsemises, püüdes valitseja käest saadud ürikute toel tagada oma härrusõiguste püsimise ning legitimeerida oma poliitilist tegevust. Samas ei soovinud nad keisririigi poliitikas kaasa rääkida ega kanda keisririigi ees sõjalisi- või maksukohustusi. Keisrid ise Liivimaa vastu huvi ei tundnud. Nad ei sundinud sealseid maahärrasid oma õiguslikke sidemeid üleval hoidma, kuid reageerisid meeleldi Liivimaalt saabunud palvetele, väljastades maahärradele soovitud sisuga ürikud. Seejuures ilmnes ajaline kõikumine Liivimaa maahärrade ja keisri suhete intensiivsuse astmes. 13. sajandi esimesel poolel – ajal, mil asutati keskaegse Liivimaa maahärrused – täitis keiserlik autoriteet regioonis võrdlemisi tähtsat funktsiooni: legitimeerida vastsete maahärrade ilmalik võimutäius. Seevastu 13. sajandi keskpaigas algas ligi saja-aastane periood, mil suhteid keisrivõimuga hoidis üleval üksnes maahärra ja sedagi äärmiselt harva.14. sajandi teisel poolel hakkas suhtlus keisrivõimuga taas tihenema ning 15. sajandil mängis keiserlik autoriteet Liivimaal juba olulisemat rolli kui 13. sajandi alguses. Seesugune ajaline kõikumine keskvõimu ja regionaalsete isandate suhetes ei olnud siiski Liivimaa eripära, vaid oli omane ka paljudele Saksa vürstidele. Kokkuvõtteks võib öelda, et Liivimaa sidemed keisriga olid selgelt nõrgemad kui Saksa piirkondade omad, kuid siiski piisavalt tugevad, et lugeda keskaegset Liivimaad Püha Rooma keisririigi osaks.

Frederick II, Hohenstaufen king of Sicily and emperor of Germany, was one of the most powerful rulers of the Middle Ages.  In many ways he was a “pre-Renaissance man” as shown through his scholarly pursuits and worldly interests at a time when many rulers were barely literate.  His ultimate goal was to secure his dynasty’s continuance and expand his territorial holdings when embarking on the Fifth Crusade.  His life proved an interesting and complex one, dominated by his lust for power and acquisition of land.  “Among the rulers in the centuries between Charlemagne and Napoleon he has no equal.”  In the end he proved to be one of the great monarchs of the Middle Ages who temporarily reclaimed part of the Holy Land in the name of Christianity.

A draft translation of the 'Edictum de beneficiis regni italici' (Edict on the Benefices of the Kingdom of Italy), also known as the 'Constitutio de feudis' (Constitution or Ordinance on Fiefs) issued by Emperor Conrad II (r.1024-1039) on 28th May 1037. The Edict confirmed and consolidated the hereditary quality of Lombard benefices, and also regulated other issues, such as the right to trial by peers, and had a far-reaching impact on property regulations in the kingdom of Italy.

El caballero es el guerrero más prestigioso de la Edad Media. Profusamente armado, montado en un magnífico corcel, parece invencible. Guiado por el código de la caballería, mientras lucha con su espada y su lanza, el honor y la gloria le esperan. Este libro ofrece la información esencial que se necesita para convertirse con éxito en un caballero en la Edad Media. Entre otras cosas enseña: • Cómo superar una ceremonia caballeresca • Qué armas y armaduras comprar • Dónde debería ir de cruzada • Cómo hacer fortuna en la guerra • A qué orden de caballería unirse • Cómo ganar en un torneo y encontrar el amor de tu vida • Qué hacer en los asedios y las batallas Basada en anécdotas contemporáneas y descripciones, combinada con reconstrucciones actuales, este libro, escrito por un historiador medieval, proporciona un vívido retrato de lo que era ser un caballero en la guerra.

Programm des Mittelalterkolloquiums an der Universität Jena im Sommersemester 2021. Aufgrund der aktuellen Pandemielage wird die Veranstaltung (zumindest vorerst) online über Zoom stattfinden. Bei Interesse können Sie den Zoom-Link über das Sekretariat des Mittelalterlehrstuhls erfahren.

In several publications, the geographer Hans-Jürgen Nitz has described the medieval settlement history of the Odenwald, a lower mountain range situated in contemporary Germany. Nitz’s work has been and remains very influential among historians and geographers. In his view, until the 8th century, the Odenwald was largely abandoned and therefore in royal possession. At the end of the century, the abbey of Lorsch and other landlords were granted large tracts of woodland by the king in order to organize the colonization of the Odenwald. According to Nitz, the planned settlements of the region find their origin in this early and high medieval process of land-clearance, that was directed by lords. However, recent research contradicts this model. Geographers demonstrated that Nitz’s typology of settlement-structures has to be revised and archaeological excavations suggest that his model of settlement planification is overly simplistic. Paleoenvironmental studies show that the Odenwald was certainly not an abandoned ‘wilderness’ in the early 8th century: it had been continuously submitted to extensive forms of land-use from the Neolithic period onwards. These observations lead to refute Nitz’s systematic narrative and to develop an alternative approach to the medieval history of the Odenwald, even if this reframing leaves many questions unanswered and does not provide a model as slick as the one it is meant to replace. In this perspective, this paper explores the importance of extensive forms of land-use and questions the role of lordship and local communities in the management of resources and settlement processes.

in Fili d’oro e dipinti di seta. Velluti e ricami tra Gotico e Rinascimento, Catalogo della mostra (Trento, Castello del Buonconsiglio, 13 luglio-3 novembre 2109), a cura di L. Dal Prà-M. Carmignani-P. Peri, Trento, Castello del Buonconsiglio, 2019, pp. 69-77

The Fechtbuch (Fight-Book) from 1459 AD by Hans Talhoffer is truly an uncanny work. In this edition of his work, the fight-master opens a window for us to his world. He shares knowledge from his own field of expertise – the martial arts of Renaissance Europe. Yet he also presents works from masters of the same and other fields – Zwaintzig Ussrichtung (Twenty Directives) by fight-master Johann Liechtenauer; Bellifortis (Battle Force) by military engineer Conrad Kyeser; and Hie Lert (Here Teaches) by astrologer-physiologist Jud Ebreesch. By text and by pictures, numerous diverse and lively scenes are shown that are sometimes quite bizarre – vigorous fighting lessons, for judicial dueling and for battle; war-machines, strange inventions and secret formulas; and treatises upon cosmology and physiology.

In this rich personal edition of his work, Talhoffer deals with a wide variety of things, from the lofty to the earthy. He has something to offer everyone – whether fighter, artist, botanist, philologist, herbalist, chemist, metalsmith, carpenter, jurist, kinesiologist, astronomer, culinarian, theologian, costumer, physician or otherwise.

Although fighting-arts are the focus of Talhoffer’s book, it is really something of a kaleidoscopic view of the interests and pursuits of the Renaissance German warrior, inclusive of manifold things meaningful to his life. However atavistic or unreal his world may be deemed now, it did truly exist and held wonder and honour worthy of our admiration.

The diversity of this book stands witness to Hans Talhoffer as one of the dynamic personalities of his generation – one whom we must deem was a true Renaissance Man.

All imagery herein is from the 1459-Thott edition, courtesy of the original 15th Century manuscript held by sterwardship of Det Kongelige Bibliotek in Copenhagen Denmark. I made this PDF to present that work here for the free learning of all sincerely interested persons. It may be viewed via personal computer, saved onto CDR and/or printed into hard-copy, allowing complete archiving of the document in whatever quality format one may choose – with the understanding that it is meant for noncommercial and nonprofit educational usage. The imagery herein is colour-corrected; and where needed in four folios, the action of the artwork is conceptually restored. The original uncorrected DKB facsimile still exists online. DKB is found in the Web at this URL: http://www.kb.dk

So first is the facsimile of the original book itself, which lets you see the words and pictures for yourself. Next are my transcription of its German and my translation of that into English – the transcription gives you direct comprehensible reference to the original German wording, while the translation gives you the first and only rendering of that wording into English. Lastly is my interpretive commentary, which helps you better understand many aspects of the words and pictures.

In: Zeitschrift für thüringische Landesgeschichte 72 (2018), S. 41 - 59.

Im Jahr 1170 wurde der Graf Ernst II. von Tonna-Gleichen durch den Landgrafen Ludwig II. von Thüringen enthauptet. Nach Bericht der Reinhardsbrunner Chronik geschah dies auf Befehl Kaiser Friedrich I. Barbarossas. Dies widerspricht den gängigen Theorien Konfliktregelung im Hohen Mittelalter. Der Aufsatz untersucht daher die Gründe für die Gefangennahme des Grafen Ernst und ob es einen kaiserlichen Befehl gegeben hat.

The time frame of the paper is the period approximately from the tenth to the twelfth century and it focuses on the Baltic Slavic principality centred on Rügen Island. Particularly on the development of a peculiar political system there. On one hand, the people of Rügen, called the Ranove retained an old institution of a tribal assembly, called in Slavic veche, despite emerging local elites and upper class. A common development among many mediaeval Slavic principalities. On the other, however, the most unique characteristics of their political system was the very prominent role of the pagan priesthood , revolving around a pagan deity known as Sventovit. The paper demonstrates that the Rügen Island the pagan priests were clearly a dominant political force, and in fact they were the real rulers of the principality. Therefore prior to the Danish conquest in 1168 the system can be described as a theocracy. This finding challenges the commonly accepted notion that Rugian priesthood played a much less prominent role and was the same footing the tribal assembly and local elite or " princes ". Introduction In the year 1168 Danish forces led by king Waldemar I and bishop Absalon ransacked a stronghold of Arkona on Rügen Island, destroyed a pagan centre there, and subjugated the island's Slavic population, known as the Ranove. This event marked the end of the independent existence of pagan Slavic polities between the Oder and Elbe-Saale rivers. This paper explores the political development among the Ranove, between the tenth and twelfth centuries, focusing on the period prior to their foreign subjugation in 1168 and their subsequent Christianisation. In this period, the major political players in the principality appeared to be the pagan priesthood; the tribal assembly – veche; and the emerging tribal aristocracy and local " princely " family. This article aims to demonstrate that the dominant decision making force in Rugian politics was a pagan priesthood and in fact the political system of principality was theocracy-like. The paper is based mainly upon written sources with other material such as archaeological finds serving a supportive or explanatory role.

Los conceptos de alteridad e identidad han ocupado en los últimos años un espacio central en los debates académicos en torno a la multiculturalidad. Con este libro se pretende hacer una aportación novedosa al debate uniendo dos tiempos y dos espacios que habitualmente han sido estudiados por separado: el mundo europeo y mediterráneo medieval y el mundo atlántico de comienzos de la modernidad. El trabajo parte de una pregunta fundamental: ¿cómo describe el viajero al otro totalmente desconocido en comparación al extraño ya conocido o del que al menos se tienen referencias? Este interrogante dará pie a otros que permitirán al lector viajar junto a Bernhard von Breidenbach, Pero Tafur, Hieronymus Münzer, Leo von Rozmital, Jean de Béthencourt, Fernando de Magallanes o Cristóbal Colón entre otros.

Diese Bibliographie habe ich im Sommersemester 2016 für die Studierenden meines BA-Grundseminars zu Gottfrieds von Straßburg 'Tristan' an der Heinrich-Heine-Universität Düsseldorf erstellt. Die Literaturhinweise richten sich an Studierende und sollen diesen die wichtigsten Textausgaben und Hilfsmittel sowie die neueste Forschungsliteratur zum 'Tristan' zugänglich machen. Die Liste erhebt keinen Anspruch auf Vollständigkeit.

Die Bibliographie ist in folgende Abschnitte unterteilt:
- Gottfrieds ‚Tristan’: Editionen, Übersetzungen, Kommentare und Wortindex
- Zur handschriftlichen Überlieferung von Gottfrieds ‚Tristan’
- Ausgaben anderer ‚Tristan’-Texte
- Bibliographien zu Gottfried von Straßburg
- Einführungen zu Gottfried von Straßburg
- Weiterführende Literatur zu Gottfrieds ‚Tristan’
- Einführungen in die germanistische Mediävistik
- Literaturgeschichten zum (Hoch-)Mittelalter
- Nachschlagewerke, Datenbanken, Internetportale
- Paläographie und Kodikologie, Handschriftenproduktion im hohen und späten Mittelalter

The aim of the present contribution is to provide a first sketch of the possibilities for further research in the field of dynastic memory and identity of the Jagiellonians in the preserved genealogical material. We tried to give an overview of the vast corpus of genealogical literature, sermons, treaties, depictions and artistic representations dating to the sixteenth and early seventeenth century.  What appears as evident is that the Jagiellonian identity in the genealogies of the Holy Roman Empire is first and foremost regnal.

Bolesław II the Generous. Tragic fate of a great warrior 1040/1042 – 2/3 IV 1081 or 1082.

Bolesław II the Generous, born circa 1042, was a Polish prince, Casimir I the Restorer and Dobroniega Maria’s child, who after his father’s death in 1058 succeeded to the Polish throne. He was crowned as the third Polish king in Gniezno in 1076. Three years later he lost his power, and thus was forced to leave the country and seek refuge in Hungary, where he died in 1082.

Bolasław II the Generous’ biography is divided up into twelve chapters, an epilogue and four excurses, ended with a final conclusion and a bibliography.