Between the reigns of Charlemagne and Charles the Fat, Europe underwent a series of alarming and unsettling changes. Civil war broke out, royal authority was divided, and the brightest of men and women began to entertain nightmarish thoughts of the corruption and collapse of their world. Amidst the ruin of their shaken and shattered assumptions, Carolingian intellectuals wrote down a series of dream texts. The Carolingian oneiric record, though dark with confusion and immoderate emotion, supplies us with a more subjective reading of this formative period of European history than the one found in standard histories. Carolingian dream-authors criticized and complained because they hoped to reform a royal society that had lost its way. This study begins by surveying the sleep of kings and the status of royal dreams from the classical period to the ninth century. Then it runs to an examination of individual dreams and the political disruption that informs them. The reader will encounter a variety of surprising dreams: of Charlemagne's lust, demons and archangels, a sorrowful prophet, disputed property and bullying saints, magical swords and mad princes, and Charles the Fat's journey through an awesome otherworld towards an uncertain constitutional future.

What did it mean to be a Frankish nobleman in an age of reform? How could Carolingian lay nobles maintain their masculinity and their social position, while adhering to new and stricter moral demands by reformers concerning behaviour in war, sexual conduct and the correct use of power? This book explores the complex interaction between Christian moral ideals and social realities, and between religious reformers and the lay political elite they addressed. It uses the numerous texts addressed to a lay audience (including lay mirrors, secular poetry, political polemic, historical writings and legislation) to examine how biblical and patristic moral ideas were reshaped to become compatible with the realities of noble life in the Carolingian empire. This innovative analysis of Carolingian moral norms demonstrates how gender interacted with political and religious thought to create a distinctive Frankish elite culture, presenting a new picture of early medieval masculinity.

Prophetic and apocalyptic rhetoric play critical roles in the development and articulation of political authority in the reigns of Charlemagne (d. 814) and Louis the Pious (d. 840). The rhetorical authority derived from claims of receiving revelation, interpreting divine communication, speaking for God, and foreseeing calamities became a competitive medium through which individuals legitimized political behaviour, debated their long- and short-term aspirations, and struggled for political supremacy. Ranging from claims of revelations, dreams, and visions, to the adoption of rhetorical voices based on biblical prophets, to the interpretation of signs and portents, prophetic rhetoric enjoyed extensive experimentation and varied application throughout early medieval political discourse. Prophecy and Politics in the Early Carolingian World argues that claims of divine revelation, resistant to any attempts to monopolize them, provided a powerful means of speaking with authority for all participants in Frankish political discourse. This authority proved instrumental in the articulation and dismantling of effective Carolingian royal authority from 768 to 840. The volume introduces and reinterprets early Carolingian political discourse and intellectual activity, as well as the centrality of apocalypticism in the Carolingian period, by emphasizing prophecy, or revelation and authority, rather than prediction and calamity. Early Carolingian political discourse was a dialogue that took place across royal proclamations, legal statements, historical texts, visions, scriptural commentaries, and manifestations of the natural world, and in this dialogue, the ability to interpret God’s will was as powerful as it was problematic.

How do people, in both the past and the present, think about moments of social and political crisis, and how do they respond to them? What are the interpretive codes by which troubling events are read and given meaning, and what part do these codes play in suggesting specific strategies for coping with the world? In Past Convictions Courtney Booker attempts to answer these questions by examining the controversial divestiture and public penance of Charlemagne's son, the Emperor Louis the Pious, in 833. Historians have customarily viewed the event as marking the beginning of the end of the Carolingian dynasty. Exploring how both contemporaries and subsequent generations thought about Louis's forfeiture of the throne, Booker contends that certain vivid ninth-century narratives reveal a close but ephemeral connection between historiography and the generic conventions of comedy and tragedy. In tracing how writers of later centuries built upon these dramatic Carolingian accounts to tell a larger story of faith, betrayal, political expediency, and decline, he explicates the ways historiography shapes our vision of the past and what we think we know about it, and the ways its interpretive models may fall short.

This book presents a new and accessible translation of a well-known yet enigmatic text: the ‘Epitaph for Arsenius’ by the monk and scholar Paschasius Radbertus (Radbert) of Corbie. This monastic dialogue, with the author in the role of narrator, plunges the reader directly into the turmoil of ninth-century religion and politics. ‘Arsenius’ was the nickname of Wala, a member of the Carolingian family who in the 830s became involved in the rebellions against Louis the Pious. Exiled from the court, Wala/Arsenius died in Italy in 836. Casting both Wala and himself in the role of the prophet Jeremiah, Radbert chose the medium of the epitaph (funeral oration) to deliver a polemical attack, not just on Wala’s enemies, but also on his own.

In This Modern Age: Medieval Studies in Honor of Paul Edward Dutton is a collection of fourteen essays by scholars of the Carolingian era specializing in history, art history, and literature. The volume is divided into five sections, which treat early medieval Latin literary and historiographical culture, images and objects, interpretations of natural phenomena, and the subject of nostalgia. Reflecting Dutton's pathbreaking work, the contributions all evince the great impact of his teaching and erudition over the past thirty years since the publication of his seminal books Carolingian Civilization: A Reader (1993), The Politics of Dreaming in the Carolingian Empire (1994), The Poetry and Paintings of the First Bible of Charles the Bald (with Herbert L. Kessler) (1997), Charlemagne's Courtier: The Complete Einhard (1998), Charlemagne's Mustache: And Other Cultural Clusters of a Dark Age (2004), together with his many influential articles. This body of highly distinctive, stimulating, and evocative scholarship has fundamentally transformed Carolingian studies, inspiring younger scholars to enter the field and encouraging established scholars to develop it in new directions. The essays in this volume individually pay tribute to Dutton in their illumination of diverse aspects of Carolingian intellectual, textual, and visual culture, with its famously idiosyncratic revival of Christian-Roman learning, aesthetics, and ideas. Gathered together, they offer an expression of gratitude for the risks that he took and the generosity that he has always shown.

Although the actual dreaming experience of the Byzantines lies beyond our reach, the remarkable number of dream narratives in the surviving sources of the period attests to the cardinal function of dreams as vehicles of meaning, and thus affords modern scholars access to the wider cultural fabric of symbolic representations of the Byzantine world. Whether recounting real or invented dreams, the narratives serve various purposes, such as political and religious agendas, personal aspirations or simply an author’s display of literary skill. It is only in recent years that Byzantine dreaming has attracted scholarly attention, and important publications have suggested the way in which Byzantines reshaped ancient interpretative models and applied new perceptions to the functions of dreams. This book - the first collection of studies on Byzantine dreams to be published - aims to demonstrate further the importance of closely examining dreams in Byzantium in their wider historical and cultural, as well as narrative, context. Linked by this common thread, the essays offer insights into the function of dreams in hagiography, historiography, rhetoric, epistolography, and romance. They explore gender and erotic aspects of dreams; they examine cross-cultural facets of dreaming, provide new readings, and contextualize specific cases; they also look at the Greco-Roman background and Islamic influences of Byzantine dreams and their Christianization. The volume provides a broad variety of perspectives, including those of psychoanalysis and anthropology.

The family surname is derived from the Italian first name Paladino. The first recorded Paladino was a medieval knight and the nephew to the Holy Roman Emperor Charlemagne, 742-814 AD. Many romantic fables are told of Charlemagne and his paladins. The most famous of the paladins was Roland, the favorite nephew of Charlemagne. It is Roland, the Italian, bestowed by Charlemagne with the name Paladin, who may be our famous ancestral noble Cavaliere that all Palladino's and modern-day Pauldine's are descended from. genealogy and objective interpretation of these topics can spell the difference between real family history and fanciful family folklore. It is in a whimsical and fanciful vein that I portend that the Palladino and modern-day Pauldine clan is in some way related to the famous Holy Roman Emperor Charlemagne and his equally famous nephew, Roland the Paladin. But, who knows! Perhaps a future Palladino explorer with the inclination and, more importantly, possessing very deep pockets, might one day embark on the eternal quest for the truth and in the process even perchance recover Roland's magical sword, Durandal.

From angels to demonic specters, astonishing visions to devilish terrors, dreams inspired, challenged, and soothed the men and women of seventeenth-century New England. English colonists considered dreams to be fraught messages sent by nature, God, or the Devil; Indians of the region often welcomed dreams as events of tremendous significance. Whether the inspirational vision of an Indian sachem or the nightmare of a Boston magistrate, dreams were treated with respect and care by individuals and their communities. Dreams offered entry to "invisible worlds" that contained vital knowledge not accessible by other means and were viewed as an important source of guidance in the face of war, displacement, shifts in religious thought, and intercultural conflict. Using firsthand accounts of dreams as well as evolving social interpretations of them, Dreams and the Invisible World in Colonial New England explores these little-known aspects of colonial life as a key part of intercultural contact. With themes touching on race, gender, emotions, and interior life, this book reveals the nighttime visions of both colonists and Indians. Ann Marie Plane examines beliefs about faith, providence, power, and the unpredictability of daily life to interpret both the dreams themselves and the act of dream reporting. Through keen analysis of the spiritual and cosmological elements of the early modern world, Plane fills in a critical dimension of the emotional and psychological experience of colonialism.

This book is an attempt to focus where pertinent on the Carolingian cultural inventory produced and assembled in the libraries, museums and architectural sites of Central Europe. This inventory allows conclusions which demonstrate the originality of the literary, artistic and architectural efforts.