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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>&lt;a href="http://nla.gov.au/nla.news-article49605228" target="_self"&gt;http://nla.gov.au/nla.news-article49605228&lt;/a&gt;</text>
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                <text>Roaming Tiger, &lt;em&gt;The West Australian&lt;/em&gt;, 12 December 1953</text>
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                <text>Aesop, Androcles, animals, anthropomorphism, coat of arms, circus, courage, emblem, fables, folklore, gratitude, honour, lion, loyalty, medieval romance, Narrandera, New South Wales, NSW, popular culture, Reynard the Fox, Red Riding Hood, Remus, she-wolf, stories, story-tellers, symbolism, tiger, wolf.</text>
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                <text>This interest piece from &lt;em&gt;The West Australian&lt;/em&gt; in 1953 discusses the symbolic use of animals in roman legends and medieval fables, and their anthropomorphic investment with human characteristics. Using an incident in New South Wales where a circus tiger wandered into a neighbouring house and licked a sleeping child as their impetus, the author claims that animal stories have been popular since the days of Aesop. Amongst other examples, they note that in medieval stories about Reynard the Fox, he was usually depicted as a genial, roguish hero, and that the writers of medieval romances regularly employed the lion to symbolise courage and honour.</text>
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                <text>C. R. Collins </text>
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                <text>National library of Australia: &lt;a href="http://nla.gov.au/nla.news-article49605228" target="_self"&gt;http://nla.gov.au/nla.news-article49605228&lt;/a&gt;</text>
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                <text>&lt;em&gt;The West Australian&lt;/em&gt;</text>
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                <text>12 December 1953, p.33</text>
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            <description>Information about rights held in and over the resource</description>
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                <text>Copyright Expired</text>
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                  <text>Medievalism at the Foundations</text>
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                  <text>This Collection illustrates how medievalism has always existed â€˜in plain viewâ€™ in Australian public life, as a conspicuous cultural memory ghosting Australiaâ€™s modernity. It focuses on discourses about, debates over, and changing interpretations of i) Australiaâ€™s medievalist political and religious institutions and rituals, ii) its architecture, and iii) its civic environment. In this Collection are items relating to all three of these key areas. Firstly, you will find items that point to the medieval influences and inflections that still permeate and influence our political, legal and religious institutions and traditions. Secondly, you will find numerous examples of neo-gothic and neo-romanesque architecture, and some cases where architectural features are known to have been modelled on specific medieval buildings. Thirdly, you will find items relating to the ways in which medievalism is incorporated into our civic environments and expressed through statues, monuments and war memorials.</text>
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              <text>&lt;a href="http://www.sthuberts.com.au/history/who" target="_blank"&gt;&lt;span style="color: #0000ff; font-family: Calibri; font-size: small;"&gt;http://www.sthuberts.com.au/history/who&lt;/span&gt;&lt;/a&gt;</text>
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                <text>St Hubertâ€™s Vineyard, Coldstream, Victoria</text>
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                <text>Antlers, Austrasia, Coldstream, cross, emblem, Franks, Hubert de Castella, hunters, Neustria, patron saint, Pepin of Heristal, saint, St Hubert, stag, symbolism, Victoria, VIC, vineyard, vision, winery, Yarra Valley</text>
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                <text>St Hubertâ€™s vineyard in Coldstream, Victoria, was founded by Hubert de Castella in 1862. It is named after St Hubert, the â€˜Apostle of Ardennesâ€™ and patron saint of hunters. Born c.656, Hubert was the eldest son of Bertrand, Duke of Aquitaine. He was a prominent member at the Court of Neustria in his youth and later (after fleeing to the Eastern Frankish territories) at Pepin of Heristalâ€™s Court in Austrasia. He is believed to have increasingly prioritised hunting over religious observance, which culminated sometime soon after his marriage (682) in a vision of a stag carrying a shining cross between his antlers. The stag told him to transform his ways or he would go to hell. Henceforth, he distributed his wealth amongst the poor, renounced his dukedom, was ordained as a priest, founded a number of monasteries and engaged in missionary work until his death in c.727. In homage to this legend, the St Hubertâ€™s Vineyard emblem features a stag and a cross. </text>
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                <text>St. Hubert's</text>
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                <text>2012</text>
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                <text>St. Hubert's</text>
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                  <text>Medievalism at the Foundations</text>
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                  <text>This Collection illustrates how medievalism has always existed â€˜in plain viewâ€™ in Australian public life, as a conspicuous cultural memory ghosting Australiaâ€™s modernity. It focuses on discourses about, debates over, and changing interpretations of i) Australiaâ€™s medievalist political and religious institutions and rituals, ii) its architecture, and iii) its civic environment. In this Collection are items relating to all three of these key areas. Firstly, you will find items that point to the medieval influences and inflections that still permeate and influence our political, legal and religious institutions and traditions. Secondly, you will find numerous examples of neo-gothic and neo-romanesque architecture, and some cases where architectural features are known to have been modelled on specific medieval buildings. Thirdly, you will find items relating to the ways in which medievalism is incorporated into our civic environments and expressed through statues, monuments and war memorials.</text>
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              <text>&lt;p&gt;Newspaper Article in The Western Argus.&lt;/p&gt;&lt;p&gt;National Library of Australia - &lt;font color="#000000" face="Tahoma" size="2"&gt;&lt;font face="Calibri" size="3"&gt;&lt;a href="http://nla.gov.au/nla.news-article34593995" target="_blank"&gt;http://nla.gov.au/nla.news-&lt;wbr&gt;article34593995&lt;/a&gt;&lt;/font&gt;&lt;/font&gt;&lt;/p&gt;</text>
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                <text>The Mace of Parliament</text>
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                <text>authority, black rod, British Empire, ceremony, cross, crown, custom, decoration, emblem, harp, House of Commons, House of Lords, John Beckett (1984-1964), King, Legislative Assembly, Long Parliament (1653), mace, medieval customs, medieval tradition, Oliver Cromwell (1599-1658), orb, ornamentation, Parliament, parliamentary officials, parliamentary personnel, politician, ritual, rose, royal bodyguard, sergeant, serjeant-at-arms, Speaker, symbol, symbol of office, thistle, tradition, Usher of the Black Rod, Victoria, Victorian House of Parliament, waratah, warfare, weapon, weaponry, weapons</text>
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                <text>In this article from the Western Argus, the significance and history of the mace in parliamentary proceedings is explained. The author describes the mace used in the Victorian Legislative Assembly as a sceptre surmounted by a cross, an orb and the crown of England. It is also decorated with the waratah flower of Australia, the rose of England, the thistle of Scotland and the harp of Ireland. The symbolic and ceremonial function of the mace in the opening and closing of parliamentary proceedings is explained, and the history of the mace as a weapon of medieval warfare is noted. The article suggests that the association of the mace with parliament is likely to originate from the medieval period: â€œIn medieval England the king appointed a Royal bodyguard of stalwart men, gaudily uniformed, and each bearing a mace. They came to be known as serjeants-at-arms. When Parliament was divided into two Houses â€“ the Commons and the Lords â€“ two serjeants-at-arms were provided from the Kingâ€™s bodyguard. The institution has survived. With the serjeant-at-arms has remained the mace, not as a weapon but as a symbol of office; and gradually the mace came to be associated with all the ceremonies and customs of the Commonsâ€. The article goes on to explain the traditional rivalry between the House of Commons and the House of Lords concerning the superior authority of the mace or its equivalent in the House of lords, the black rod (in the keeping of The Usher of the Black Rod). Traditional and symbolic rituals involving the mace and the black rod are also described. If the Usher of the Black Rod approaches the House of Commons to summon the Speaker, for example, the door is ceremoniously closed on him and he is required to knock three times and beg admittance. Similarly, the serjeant-at-arms is not permitted to enter the House of Lords without first surrendering the mace to the doorkeeper. </text>
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                <text>The Western Argus</text>
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                <text>12 January 1932, p. 29.</text>
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                <text>The Western Argus</text>
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                <text>An image of the papal insignia consisting of a three-tiered tiara and keys at the entrance of St Patrickâ€™s Basilica in Fremantle, Western Australia. The Vatican recognised St Patrickâ€™s as a minor basilica in 1994. The tiara and keys are exclusive symbols of the papacy in ecclesiastical heraldry. The tiara represents the extra-liturgical headpiece worn by the Pope. While the origins of a distinct papal head-dress are debated, the evolution of the three tiers can be dated to the medieval period. Mitres adorned with a crown appear in artwork from the thirteenth century, and Pope Boniface VIII (1294-1303) added a second crown to his tiara to represent his temporal and spiritual power. A triple-crowned tiara is mentioned in an inventory of the Papal Treasury from 1315, suggesting that the third crown was added by either Benedict XI (1303-4) or Clement V (1305-1314). The use of keys to symbolise papal authority also dates from the thirteenth century. For more information, see Bruno Bernard Heim, Heraldry in the Catholic Church: Its Origins, Customs and Laws, (Van Duren, Gerardâ€™s Cross, 1978), pp. 49-55.&#13;
&#13;
About St Patrickâ€™s Basilica:&#13;
&#13;
St Patrickâ€™s Basilica is a Roman Catholic Church located in Fremantle, Western Australia. The church was commissioned by Thomas Ryan OMI as a place of worship for Oblates of Mary Immaculate, who had arrived in Fremantle in 1894 as missionaries. It was designed by architect Michael Cavanagh and constructed from local limestone and Sydney freestone in a Federation Gothic style. St Patrickâ€™s was completed and consecrated in June 1900. A presbytery was also built on the site in 1916.</text>
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                <text>&lt;p class="MsoNormal"&gt;Following a request from the University of Melbourne for a coloured copy of its coat of arms to incorporate into a stained glass window, this article informs readers that the University of Western Australia had commissioned George Kruger Gray, an English authority on heraldry, to redesign its crest and coat of arms. The blazon, or written description, of the new coat of arms is quoted in the text of the article as: &amp;ldquo;Arms: Party chevron-wise sable and gold, in the chief two open books having buckles, straps and edges of gold and in the foot a swan all sable&amp;rdquo;. This describes a shield that is divided into two by a chevron line, featuring two open books with gold edging against a black background above the line, and a black swan against a gold background below the line. It differed from the previous version by substituting the full chevron for a dividing line where it had previously been and also by replacing the conventionalised white swan that had been coloured black with a heraldic black swan. George Kruger Gray&amp;rsquo;s version of UWA&amp;rsquo;s coat of arms and its other historical variants can be viewed at: &lt;a href="http://www.archives.uwa.edu.au/information_about/university_archives2/fact_sheet_index/university_coat_of_arms" target="_blank"&gt;http://www.archives.uwa.edu.au/information_about/university_archives2/fact_sheet_index/university_coat_of_arms&lt;/a&gt;&lt;/p&gt;&#13;
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