Combines a sociological approach to medieval courtly literature with game theory to reveal the blossoming of a worldview in which outcomes are uncertain.

To expand our understanding of medieval literature in its wider context, there is a desperate need for more translations, since not every text in the Middle Ages was written in Latin, English, or French. Rudolf von Ems’s Der guote Gêrhart (ca. 1220) represents a major contribution to thirteenth-century German romance literature. The present English translation will allow those without knowledge of Middle High German to read and enjoy this significant composition and gain remarkable insights into a literary discourse that was to transform the late medieval canon. Rudolf’s work deserves particular attention because it includes remarkable examples of medieval multilingualism, tolerance, and multiculturality. The poet developed new aesthetic and ethical values, and presented an innovative relationship between a humble yet intelligent and compassionate individual and God by introducing, as his protagonist, a Cologne merchant, who supersedes even the Emperor Otto in his religious devotion, humbleness, and goodness. Finally, Der guote Gêrhart is clearly based on an eleventh-century Jewish narrative by Rabbi Nissim, though we cannot yet explain the lines of transmission from the Judeo-Arabic text to the Middle High German romance.

The Secret in Medieval Literature explores the many secret agents, actions, creatures, and other beings influencing human existence. Medieval poets had a clear sense of the alternative dimension (the secret) and allowed it to enter quite frequently into their texts.

Jan Huizinga and Roger Caillois have already taught us to realize how important games and play have been for pre-modern civilization. Recent research has begun to acknowledge the fundamental importance of these aspects in cultural, religious, philosophical, and literary terms. This volume expands on the traditional approach still very much focused on the materiality of game (toys, cards, dice, falcons, dolls, etc.) and acknowledges that game constituted also a form of coming to terms with human existence in an unstable and volatile world determined by universal randomness and fortune. Whether considering blessings or horse fighting, falconry or card games, playing with dice or dolls, we can gain a much deeper understanding of medieval and early modern society when we consider how people pursued pleasure and how they structured their leisure time. The contributions examine a wide gamut of approaches to pleasure, considering health issues, eroticism, tournaments, playing music, reading and listening, drinking alcohol, gambling and throwing dice. This large issue was also relevant, of course, in non-Christian societies, and constitutes a critical concern both for the past and the present because we are all homines ludentes.

Enables the less well-known aspects of the Codex Buranus to receive greater scrutiny, and bring new perspectives to bear on the more thoroughly explored parts of the manuscript. Making accessible existing discourse and encouraging fresh debates on the codex, the essays advocate fresh modes of engagement with its contents, contexts, and composition.

This book explores the practical and symbolic resources of legitimacy which the elites of medieval Scandinavia employed to establish, justify, and reproduce their social and political standing between the end of the Viking Age and the rise of kingdoms in the thirteenth century. Geographically the chapters cover the Scandinavian realms and Free State Iceland. Thematically the authors cover a wide palette of cultural practices and historical sources: hagiography, historiography, spaces and palaces, literature, and international connections, which rulers, magnates or ecclesiastics used to compete for status and to reserve haloing glory for themselves. The volume is divided in three sections. The first looks at the sacral, legal, and acclamatory means through which privilege was conferred onto kings and ruling families. Section Two explores the spaces such as aristocratic halls, palaces, churches in which the social elevation of elites took place. Section Three explores the traditional and novel means of domestic distinction and international cultural capital which different orders of elites – knights, powerful clerics, ruling families etc. – wrought to assure their dominance and set themselves apart vis-à-vis their peers and subjects. A concluding chapter discusses how the use of symbolic capital in the North compared to wider European contexts.