By Matthew Gabriele
Starting almost immediately after Charlemagne's dying in 814, the population of his historic empire regarded again upon his reign and observed in it an exemplar of Christian universality - Christendom. They mapped modern Christendom onto the earlier and so, in the course of the 9th, 10th, and 11th centuries, the borders of his empire grew with each one retelling, more often than not together with the Christian East. even though the pull of Jerusalem at the West turns out to were robust in the course of the 11th century, it had a extra constrained influence at the Charlemagne legend. as a substitute, the legend grew in this interval as a result of a unusual fusion of rules, carried ahead from the 9th century yet filtered throughout the social, cultural, and highbrow advancements of the intervening years. satirically, Charlemagne grew to become 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 distinct position in sacred heritage. certainly, renowned types of the final Emperor legend, which stated an exceptional ruler who might reunite Christendom in instruction for the final conflict among sturdy and evil, promised simply this to the Franks. principles of empire, identification, and Christian non secular violence have been powerful reagents. the combination of those principles may perhaps remind males in their Frankishness and movement them, for instance, to soak up 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 proposal, to examine how the contours of the connection among East and West moved throughout centuries, quite within the interval prime 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
A. Markus, ‘How on Earth Could Places Become Holy? Origins of the Chrisitian Idea of Holy Places’, Journal of Early Christian Studies, 2 (1994), 257–71. 56 Remensnyder, Remembering, 78, 150. 57 Cartulaire d’Aniane, in Cartulaires des abbayes d’Aniane et de Gellone, ed. Abbé Cassan and E. Meynial, 3 vols. (Montpellier, 1900), iii. 12, 14–15. 62 This list could go on but Dieter Hägermann has already made one, putting together the false diplomas ascribed to Charlemagne that date from the ninth through eleventh centuries.
62 Papsturkunden in Spanien: Katalanien, ed. Paul Fridolin Kehr. 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.
86 Vita Mathildis reginae antiquior, ed. Bernd Schütte, MGH SRG (Hanover, 1994), 66: 113. 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.