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                  <text>Medievalism on the Page</text>
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                  <text>This Collection examines literary medievalism from the mid-nineteenth century to the present day. It traces an arc from the populist literary medievalism of the nineteenth century, through the more rarefied modernist turn of the mid-twentieth century, to the re-emergence of popular forms such as childrenâ€™s literature and fantasy since the 1980s. In this Collection you will find items relating to printed medievalist works and also to medievalism operating in print, for example in references to medieval events, people, and literature in nineteenth- and twentieth-century texts and dramatic works.</text>
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                <text>&amp;lsquo;The Sagamen&amp;rsquo;, &lt;em&gt;The Bulletin&lt;/em&gt;, 2 May 1907</text>
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                <text>armour, battle-axe, conquest, dragon ship, Francis William Ophel (1871-1912), Freya, heroism, Iceland, Norns, Odin, paganism, runes, sagas, shields, Skaldic tales, spells, swords, Thor, Valhalla, Valkyrie, Vikings, violence, warriors.</text>
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                <text>&amp;lsquo;Prospect Good&amp;rsquo; was the nom de plume of the gold prospector, fossicker, and bush poet, Francis William Ophel. This poem, &amp;lsquo;The Sagamen,&amp;rsquo; is filled with vivid imagery drawn in the style of Old Icelandic sagas (Louise D&amp;rsquo;Arcens, &lt;em&gt;Old Songs in the Timeless Land: Medievalism in Australian Literature 1840-1910&lt;/em&gt;, Turnhout, Brepols, 2011, p.142). According to Ophel&amp;rsquo;s logic, the content of these Skaldic tales is no different from speeches and editorials designed to legitimize nineteenth-century imperial narratives; they cleverly subvert truth and disguise real-life events under a nuanced and textured layer of bravado and heroic deeds where violence is praised and overvalued. In contrast, Ophel&amp;rsquo;s is likely suggesting here that there is nothing glorious about slaughter, plunder, theft and rapine, and the over reliance on strong-arm tactics. Presumably the political rationale for this strategy is formed along the lines of: &amp;lsquo;they&amp;rsquo; did it &amp;lsquo;back then,&amp;rsquo; so it must be alright for &amp;lsquo;us&amp;rsquo; to emulate &amp;lsquo;now&amp;rsquo;; but Ophel, who realises that this reasoning is mendacious, states plainly and firmly in The Sagamen&amp;rsquo;s final couplet: &amp;ldquo;The naked truth is hidden / Beneath a web of words".</text>
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                <text>â€˜Prospect Goodâ€™ (Francis William Ophel)</text>
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                <text>&lt;em&gt;The Bulletin&lt;/em&gt;</text>
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                <text>2 May 1907, p.43</text>
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                  <text>Medievalism on the Streets</text>
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                  <text>This Collection analyses popular medievalism in material and public culture from the mid-nineteenth century to the present, with an emphasis on popular medievalist theatre, parades and public spectacles, as well as recreational, literary and political associations. It explores the ways in which medievalism was not simply derivative but also local and disctinctive. In this Collection you will find items relating to medievalism in public contexts and popular culture, and the revisitation or reenactment of the Middle Ages by groups such as the Society for Creative Anachronism.</text>
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          <name>Local URL</name>
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              <text>&lt;span style="line-height: 115%; font-family: 'Tahoma','sans-serif'; font-size: 10pt; mso-fareast-font-family: 'Times New Roman'; mso-ansi-language: EN-AU; mso-fareast-language: EN-AU; mso-bidi-language: AR-SA; mso-bidi-font-weight: bold;"&gt;&lt;a href="http://valhallaicecream.com.au"&gt;http://valhallaicecream.com.au&lt;/a&gt;&lt;/span&gt;</text>
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                <text>Valhalla Icecream</text>
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                <text>Advertisement, helmet, Hobart, horned helmet, icecream, logo, mythology, Norse, Odin, Old Norse mythology, shield, sign, Tas, Tasmania, Valhalla, Valhalla Icecream, Valkyrie, Viking, warrior, winged helmet.</text>
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                <text>&lt;p&gt;Valhalla Icecream is made in the Hobart suburb of Moonah. As seen on this advertising sign, the company&amp;rsquo;s logo features the side profile of the head of a Viking warrior on a red shield. The warrior wears a helmet with wings, a notion popular in the late 19&lt;sup&gt;th&lt;/sup&gt; century before Vikings with horned helmets became more popular. In Old Norse (Viking) mythology Valhalla was a giant hall where chosen warriors who had died in battle went to join the Norse god Odin. The warriors were led to Valhalla by Valkyries.&lt;/p&gt;&#13;
&lt;p&gt;For their website see &lt;a href="http://valhallaicecream.com.au"&gt;http://valhallaicecream.com.au&lt;/a&gt;&lt;/p&gt;</text>
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                <text>McLeod, Shane</text>
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                  <text>This Collection examines literary medievalism from the mid-nineteenth century to the present day. It traces an arc from the populist literary medievalism of the nineteenth century, through the more rarefied modernist turn of the mid-twentieth century, to the re-emergence of popular forms such as childrenâ€™s literature and fantasy since the 1980s. In this Collection you will find items relating to printed medievalist works and also to medievalism operating in print, for example in references to medieval events, people, and literature in nineteenth- and twentieth-century texts and dramatic works.</text>
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                <text>â€œAlfred,â€ A Cantata, by E. Prout </text>
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                <text>Alfred the Great, Alswitha, Anglo-Saxon, Athelney, Battle of Ethandun, cantata, Danes, Ealhswith, England, Mr Grist, Guthrum, libretto, minstrel, music, New South Wales, Norse, NSW, performance, Ebenezer Prout, Raven banner, Redfern, Saxon, St. Paulâ€™s, Sydney, The Sydney Morning Herald, Thor, Valhalla, Viking, Wessex, Y.M.C.A.</text>
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                <text>&lt;p&gt;This anonymous article in The Sydney Morning Herald on 30 November 1886 is a review of a musical performance about Alfred the Great. The cantata &amp;lsquo;Alfred&amp;rsquo; was composed by Ebenezer Prout with a libretto by Mr Grist. The piece is based around Alfred&amp;rsquo;s battle with the Viking great army and its leader Guthrum in 878 and opens with Alfred at Athelney, where he had been forced to take refuge with his wife Alswitha (Ealhswith) and men following a Viking attack on the royal estate at Chippenham. Alfred eventually enters the Viking camp disguised as a minstrel where he enters a singing competition with Guthrum, which he wins. During the competition Guthrum sings about the Norse god Thor and Alfred a song of love. Alfred and his men later defeat the Vikings at the battle of Ethandun and Guthrum and his followers become Christians. The performance was given to raise money for a new organ at St Paul&amp;rsquo;s, Redfern, and took place at the Y.M.C.A.&lt;/p&gt;&#13;
&lt;p&gt;The article can be found at &lt;a href="http://nla.gov.au/nla.news-article28351939" target="_blank"&gt;&lt;span style="font-family: Calibri; font-size: small;"&gt;http://nla.gov.au/nla.news-article28351939&lt;/span&gt;&lt;/a&gt;&lt;/p&gt;&#13;
The cantata is based on contemporary accounts about Alfred found in the &lt;em&gt;Anglo-Saxon Chronicle &lt;/em&gt;and Asser&amp;rsquo;s &lt;em&gt; Life of Alfred&lt;/em&gt;, but the story of him disguising himself as a minstrel to spy on the Viking camp is not found in these sources. It became a very popular tale in the nineteenth century, being the subject of various illustrations and mentioned in works of history.</text>
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                <text>The Sydney Morning Herald, Australia Trove (National Library of Australia)</text>
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                <text>The Sydney Morning Herald, Australia Trove (National Library of Australia)</text>
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                <text>30 November 1886</text>
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                <text>No Copyright</text>
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