In 1242 the people of Eastern Europe acquired first-hand knowledge about the Mongols in their own lands, but within a short time the news made it to the westernmost edges of Christian Europe.
He was long-winded, opinionated, cranky, and interested in everything. He moves from politics at court, to the abuses of ecclesiastical power, to foreign relations, to peculiar meteorological and astronomical occurrences, to uncanny incidents.
Matthew Paris is a major source of information on the Templars and Hospitallers. But we ask: ‘How far can this Mad Monk be trusted? Was he in the pay of the Evil Emperor?’
The rise of the new mendicant orders, foremost the Franciscans and Dominicans, is one of the great success stories of thirteenth-century Europe. Combining apostolic poverty with sophisticated organization and university learning, they brought much needed improvements to pastoral care in the growing cities.
For a proper understanding of the actions of men in the past it is necessary to have some idea of how they conceived the world and their place in it, yet for the medieval period there is a serious inbalance in the sources.
In the Chronica majora, and its abbreviations, Paris opened each year with a description of how and where the king held Christmas.
La Estoire de seint Aedward le rei (The History of Saint Edward the King) is extant in only one manuscript—and it is stunning
Matthew Paris’s drawings of Henry III’s elephant are well-known, and popular accounts of the Tower of London often mention the elephant’s brief residence there.
The relevant records in English chronicles reveal little about the actual historical events of the East Central European region in the thirteenth century but say a great deal about the perception and knowledge of a core country about the periphery of Western Christianity.
It appears that Matthew only ever left England once, when, in 1248-9, he visited Norway to assist in settling a dispute at the Benedictine abbey of Nidarholm near Trondheim. It is on this episode that the following will focus.
In the middle decade of the thirteenth century, the Benedictine monk and historian Matthew Paris drew four regional maps of Britain. The monk’s works stand as the earliest extant maps of the island and mark a distinct shift from the cartographic traditions of medieval Europe.
John has represented his master’s enterprise in the very best light, making him out as an enthusiast for the reformation of the lax moral and ecclesiastical condition of Ireland.
This thesis focuses on the Life of Edward the Confessor and explores the way in which Matthew visually represents the lengthy historical sequences that he has added to the more traditional account of the saint.
In a matter of two decades, the monastery had gone from total identification with the monarchy to supporting a rebellion against the Crown. How could such a change have come about? What could have led the monks to oppose the King?
Effigies ad Regem Angliae and the Representation of Kingship in Thirteenth-Century English Royal Culture Collard, Judith eBLJ (2007), Article 9 Abstract In the ‘Treasures…
A Thirteenth-Century Meditational Tool: Matthew Paris’s Itinerary Maps By Dana Vasiliu British and American Studies, Vol.15 (2009) Abstract: This paper looks into the…