By Yitzhak Hen
Roman Barbarians investigates the character of early medieval tradition, and what position the royal courtroom had in it. It explores where of the royal court docket and the operation of patronage via it in numerous ecu kingdoms of the early heart a long time, akin to the Ostrogothic court docket of Theoderic the good, the Vandal court docket of Thrasamund, the Frankish courts of Dagobert I and the Visigothic court docket of Sisebut. It seeks to spot the roots of later medieval advancements, and particularly of the so-called Carolingian Renaissance, within the centuries instantly succeeding the interval of Roman rule. in spite of everything, it was once in that formative interval that Roman and Christian rules and practices got here jointly to be mingled with indigenous Germanic practices, to supply the seeds of what we now name 'the medieval civilization'.
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Additional info for Roman Barbarians: The Royal Court and Culture in the Early Medieval West (Medieval Culture and Society)
But, on looking A Series of Unfortunate Events 21 back, I would say that I was unduly fascinated by the role played in that development by the Christian bishops. They were not the only agents in this process. 72 Suddenly it became apparent that the bishop of Hippo, who, according to Marrou, epitomised the very essence of what ‘medieval’ culture was to become, lived and worked in a more fluid environment than we had thought. 73 This reappraisal of Augustine and his work was not merely the outcome of the recovery of new hitherto unknown sources.
Less than half a century later, the ecumenical council of Constantinople (381), denounced Arianism again, but in many respects it was too late. As a result of Ulfilas’ missionary activity, the Goths embraced Arianism, and their seminal role in the conversion of other Barbarian peoples turned Arianism into one of the most prominent features of the ruling elites in a number of post-Roman kingdoms. G. MacCormack, Art and Ceremony in Late Antiquity (Berkeley, Los Angeles and London, 1981), pp. 229–35; Moorhead, Theoderic in Italy, pp.
42 See Matthews, ‘Anicius Manlius Severinus Boethius’, pp. 26–31. D. 364–425 (Oxford, 1975), pp. 12–28 and 352–76. 43 The amount of literature on Boethius, his career and his thought is enormous and cannot be listed here. For a good introduction, see H. Chadwick, Boethius: The Consolation of Music, Logic, Theology and Philosophy (Oxford, 1981); J. Marenbon, Boethius (Oxford, 2003); Patrologia, pp. 202–17; PLRE, pp. 233–7. See also the various papers in Boethius: His Life, Thought and Influence, ed.