Carol Sweetenham – författare

The Swan Knight texts provide an imaginary tale of the ancestry of Godfrey of Bouillon, first ruler of Jerusalem in the kingdom of Outremer. They form the opening section of the Old French Crusade Cycle, leading up to the fictionalised account of the crusade in the Chanson d’Antioche, Chanson des Chétifs and Chanson de Jérusalem. They comprise six stories: two versions of the childhood of Godfrey’s fictional ancestor, the Swan Knight, in the Elioxe and the Béatrix; his battles with the Saxons and marriage to Béatris in the Chevalier au Cygne; his death in the Fin d’Elias; the childhood of Godfrey and introduction of his counterpart Cornumarant in the Enfances Godefroi; and the Retour de Cornumarant, linking the story of the Swan Knight to the central trilogy of the Cycle.This is the first translation of all six texts into English. The introduction covers the sources, manuscripts, context and later developments of the text culminating in Wagner’s Lohengrin. There is a full list of characters and places as well as brief notes on and summaries of the texts.The translations are designed to make the beginning of the Cycle accessible to modern readers with an interest in the history and literature of the crusades and/ or in folklore. They open up a vast medieval panorama populated by fairy brides and evil grandmothers, children turned into swans and back into humans, knights defending maidens and lecherous squires doing the opposite, scheming abbots and Saracen princes, taking place in an imaginary universe stretching from London to Mecca by way of Boulogne and Bouillon.

The Old-French Chanson d'Antioche has long intrigued historians and literary scholars. Unusually among epic poems, it follows closely a well documented historical event - the First Crusade - and appears to include substantial and genuine historical content. At one time it was believed to be based on an account by an eye-witness, 'Richard the Pilgrim'. Carol Sweetenham and Susan Edgington have combined forces to investigate such claims, and their findings are set out in a comprehensive introduction which, firstly, examines the textual history of the poem from its possible oral beginnings through several re-workings to its present form, achieved early in the thirteenth century. A second chapter assesses the Chanson's value as a source for the crusade, and a third considers its status as a literary text. A complete prose translation follows, the first in English and based on the definitive edition. The Chanson is revealed as a lively narrative, with tales of chivalry, villainy, and even episodes of humour. There are extensive footnotes to the translation, and an appendix provides supplementary material from a different manuscript tradition. There is also a cast list of heroes and villains with biographical information for the 'real' ones and literary analogues for the fictional characters. The Chanson d'Antioche can now be read for enjoyment, and for a whole new perspective on crusading in the twelfth and thirteenth centuries.

The Canso d'Antioca is a fascinating text which deserves more attention than it has received. It is a fragment of a much larger epic describing the events of the First Crusade, related to the Old French Chanson d'Antioca but with many unique features. As such it presents a double interest to scholars of both history and literature. It is a source text for the First Crusade with information not contained in any other source. It is also an early and seminal text for Occitan epic, few examples of which survive. And arguably it represents the first work of vernacular verse history in France, raising fundamental questions about the junction of epic and historiography. This is the first published edition of the text since Paul Meyer's version in 1884. It is based on the single extant manuscript of the Canso found in Roda in Northern Spain and now in Madrid, accompanied by a translation into English on facing pages. The text is supported by detailed notes and a glossary of proper names cross-referenced to all major First Crusade sources. The introduction discusses in detail the history of the text and manuscript, the value of the Canso as a historical document, and its place both within the historical tradition of the Crusade and within Occitan literary tradition and 12th-century vernacular historiography.

This is the first English translation of Robert the Monk's Historia Iherosolimitana, a Latin prose chronicle describing the First Crusade. In addition to providing new and unique information on the Crusade (Robert claims to have been an eyewitness of the Council of Clermont in 1095), its particular interest lies in the great popularity it enjoyed in the Middle Ages. The text has close links with the vernacular literary tradition and is written in a racy style which would not disgrace a modern tabloid journalist. Its reflection of contemporary legends and anecdotes gives us insights into perceptions of the Crusade at that time and opens up interesting perspectives onto the relationship of history and fiction in the twelfth century. The introduction discusses what we know about Robert, his importance as a historical source and his place in the literary tradition of the First Crusade.

The Old-French Chanson d'Antioche has long intrigued historians and literary scholars. Unusually among epic poems, it follows closely a well documented historical event - the First Crusade - and appears to include substantial and genuine historical content. At one time it was believed to be based on an account by an eye-witness, 'Richard the Pilgrim'. Carol Sweetenham and Susan Edgington have combined forces to investigate such claims, and their findings are set out in a comprehensive introduction which, firstly, examines the textual history of the poem from its possible oral beginnings through several re-workings to its present form, achieved early in the thirteenth century. A second chapter assesses the Chanson's value as a source for the crusade, and a third considers its status as a literary text. A complete prose translation follows, the first in English and based on the definitive edition. The Chanson is revealed as a lively narrative, with tales of chivalry, villainy, and even episodes of humour. There are extensive footnotes to the translation, and an appendix provides supplementary material from a different manuscript tradition. There is also a cast list of heroes and villains with biographical information for the 'real' ones and literary analogues for the fictional characters. The Chanson d'Antioche can now be read for enjoyment, and for a whole new perspective on crusading in the twelfth and thirteenth centuries.

This is the first English translation of Robert the Monk's Historia Iherosolimitana, a Latin prose chronicle describing the First Crusade. In addition to providing new and unique information on the Crusade (Robert claims to have been an eyewitness of the Council of Clermont in 1095), its particular interest lies in the great popularity it enjoyed in the Middle Ages. The text has close links with the vernacular literary tradition and is written in a racy style which would not disgrace a modern tabloid journalist. Its reflection of contemporary legends and anecdotes gives us insights into perceptions of the Crusade at that time and opens up interesting perspectives onto the relationship of history and fiction in the twelfth century. The introduction discusses what we know about Robert, his importance as a historical source and his place in the literary tradition of the First Crusade.

The First Crusade was arguably one of the most significant events of the Middle Ages. It was the only event to generate its own epic cycle, the Old French Crusade Cycle. The central trilogy at the heart of the Cycle describes the Crusade from its beginnings to the climactic battle of Ascalon, comprising the Chanson d’Antioche, the Chanson des Chétifs and the Chanson de Jérusalem. This translation of the Chétifs and the Jérusalem accompanies and completes the translation of the Antioche and makes the trilogy available to English readers in its entirety for the first time. The value of the trilogy lies above all in the insight it gives us to medieval perceptions of the Crusade. The events are portrayed as part of a divine plan where even outcasts and captives can achieve salvation through Crusade. This in turn underlies the value of the Cycle as a recruiting and propaganda tool. The trilogy gives a window onto the chivalric preoccupations of thirteenth-century France, exploring concerns about status, heroism and defeat. It portrays the material realities of the era in vivid detail: the minutiae of combat, smoke-filled halls, feasts, prisons and more. And the two newly translated poems are highly entertaining as well, featuring a lubricious Saracen lady not in the first flush of youth, a dragon inhabited by a devil, marauding monkeys, miracles and much more. The historian will find little new about the Crusade itself, but abundant material on how it was perceived, portrayed and performed. The translation is accompanied by an introduction examining the origins of the two poems and their wider place in the cycle. It is supported by extensive footnotes, a comprehensive index of names and places and translations of the main variants.