By Isabel Alfonso Anton, Professor of Arabic Hugh Kennedy, Julio Escalona Monge
This quantity provides a variety of papers exploring the methods through which medieval powers sought to legitimize themselves, the political discourses wherein this was once effected, and a variety of similar difficulties. The six chapters partially I examine specific situations during which methods of legitimation will be visible at paintings, so as to disentangle the wide variety of concepts and assets deployed by means of competing actors in a given context. half II gathers 5 articles discussing the categorical discourses of legitimation contained in a textual content or team of comparable texts, so as to disclose their intricacies and their referring to the best way historians examine their assets. The booklet purports to be of relevance for readers attracted to new methods of impending the historical past of energy. With contributions through Frances Andrews, Carlos Estepa, Paul Fouracre, Chris Given-Wilson, Piotr G?recki, Patrick Henriet, Jos? Antonio Jara Fuente, Cristina Jular P?rez-Alfaro and Stephen D. White.
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Extra resources for Building Legitimacy: Political Discourses and Forms of Legitimacy in Medieval Societies (Medieval Mediterranean)
Forthcoming) “The Long Shadow of the Merovingians”, in J. ), Charlemagne (Manchester forthcoming). —— and Gerberding R. (1996) Late Merovingian France. History and Hagiography 640–720 (Manchester: 1996). 26 Ganz D. (1995) “The ideology of sharing: apostolic community and ecclesiastical property in the early middle ages”, in W. Davies and P. ), Property and Power in the Early Middle Ages (Cambridge: 1995) 17–30. Gerberding R. (1987) The Rise of the Carolingians and the Liber Historiae Francorum (Oxford 1987).
Pope Zacharias instructed Pippin that it was better to call him king who had the royal power than the one who did not. 29 In other words, the name of king had to be joined with real power, and the one was the justiﬁcation for the other. The notions that the legitimation of Carolingian kingship lay in the need to unite power and royalty, and that there was a spiritual mandate for the holding of royal authority, would be the key to Carolingian thinking about the nature of power. In 753 pope Stephen II travelled to Francia and anointed the whole immediate family, conferring royalty upon them.
1020, according to Bonnassie, overthrew the antecedent system of public order maintained by the count of this region, established private banal lordships as units of seigneurial exploitation of peasants, and replaced a slave mode of production with a feudal one.