By Gordon Kipling
This research describes for the 1st time the ritual reasons, symbolic vocabulary, and quasi-dramatic type of one past due medieval courtly competition, the royal access. even though the royal access as a proper rite may be traced again as an unbroken culture from past due Classical occasions via to the Renaissance, Kipling starts off the place the royal access adopts pageantry as its crucial medium within the past due fourteenth century.
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Extra info for Enter the King: Theatre, Liturgy, and Ritual in the Medieval Civic Triumph
The civic officials awaited Henry's coming on their knees, the recorder actually delivering his welcoming address in that posture. The recorder begged. forgiveness on the part of the city for having 'greuously heynously and traitoryously offendyd your high invyncible and moste Royall majesty your imperyall crowne and dignitye in the most odyous offence of traterus rebellyon'. Trusting in the 'inspiracion of the holy goste repleyt with mercy and pety as evidently haith been sheweyd by your grace to your Subiectes layte offendours in thies North partes', the recorder pledged Trome thys tyme forward not onely to serue obey love and dreyd your maiestie Royall' but also pledged the citizens' goods and bodies to the King's service, as well as the prayers of their wives and children ( REED York, i.
For a discussion of the civic triumph's adoption of the Ordo prophetarum, see below, Ch. 2. 70Pierre Gringore, Pageants for the Entry of Mary Tudor into Paris, ed. C. R. Baskervill ( Chicago, 1934), 14-15. 71Entry of Philip the Good into Bruges ( 1440). ' See Ch. 2 below for a discussion of this triumph. -29- 29. 2. Pierre Gringore, Mary in heaven and Mary on earth. Palais Royal pageant, Entry of Mary Tudor into Paris, 1514 shepherds who appeared to the Archduke of Austria at Paris ( 1501) with very many explicitly Christian implications; the pageant of the Peaceful Shepherd (Pasteur Paisible) who governs the garden of Paris ('Le Clos de Paris') merely allegorizes the era of peace which the Archduke brought to France.
J. Wickham Legg ( London, 1916); Margaret of Austria's copy of the Roman missal (Use of Paris) is BL C. 29. l. 8 ( Paris, 1501). See also Kantorowicz, "King's Advent", 228-9 and n. 135. 49"Change -22- 22. used by the children of Israel to receive Jesus into Jerusalem on Palm Sunday -- 'Benedictus qui venit in nomine Domini' -- now serves to mark Jesus' Advent, his coming into the world. To support this idea, the liturgy further specifies a number of introits, antiphons, and offertory hymns for Advent to suggest the same idea of royal adventus.