Recreating Victory: Liturgy, Crusade Propaganda, and Simulacrum in Milan, CE 1100

IF 0.1 Q3 HISTORY

Medieval Encounters Pub Date : 2022-09-30 DOI:10.1163/15700674-12340131

I. Shagrir

引用次数: 0

Abstract

A feast commemorating the conquest of Jerusalem was celebrated in Milan, on 15 July 1100. On that day, an existing Milanese church was rededicated as the “Church of the Holy Sepulchre.” The elaborate ceremony included a procession, an octave, and a pilgrims’ indulgence, along with crusade propaganda. It was perhaps the earliest one celebrated in Western Europe in the wake of the Jerusalem conquest of 15 July 1099, added to the liturgical calendar of Milan. The event was carefully orchestrated by Anselm of Buis, the archbishop of Milan – a supporter of the church reform movement and close ally of Pope Urban II. The feast was attended by the local community, among them First Crusaders returning from Jerusalem. This article focuses on the innovative nature of the Milanese feast, its liturgy and possible link with the celebration in Jerusalem a year earlier. It also considers the triumphal recreation of Jerusalem in Lombardy within the western tradition of imitations of Jerusalem.

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再现胜利：米兰的礼仪、十字军东征宣传和模拟，公元1100年

1100年7月15日，米兰举行了一场纪念征服耶路撒冷的盛宴。那天，一座现存的米兰教堂被重新命名为“圣墓教堂”。精心设计的仪式包括游行、八度音阶和朝圣者的放纵，以及十字军东征宣传。这可能是1099年7月15日征服耶路撒冷后西欧最早庆祝的一次，被添加到米兰的礼拜日历中。此次活动由米兰大主教布伊斯的安塞尔姆精心策划，他是教会改革运动的支持者，也是教皇乌尔班二世的亲密盟友。当地社区参加了宴会，其中包括从耶路撒冷返回的第一批十字军。这篇文章重点介绍了米兰宴会的创新性质，它的礼拜仪式，以及可能与一年前在耶路撒冷举行的庆祝活动的联系。它还认为，在模仿耶路撒冷的西方传统中，伦巴第对耶路撒冷的凯旋式再现。

本文章由计算机程序翻译，如有差异，请以英文原文为准。

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Medieval Encounters Arts and Humanities-Religious Studies

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期刊介绍： Medieval Encounters promotes discussion and dialogue accross cultural, linguistic and disciplinary boundaries on the interactions of Jewish, Christian and Muslim cultures during the period from the fourth through to the sixteenth century C.E. Culture is defined in its widest form to include art, all manner of history, languages, literature, medicine, music, philosophy, religion and science. The geographic limits of inquiry will be bounded only by the limits in which the traditions interacted. Confluence, too, will be construed in its widest form to permit exploration of more indirect interactions and influences and to permit examination of important subjects on a comparative basis.