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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>A.T. critiques three plays that have an angel or saint in them. Set in a Welsh village, â€˜The Wind of Heavenâ€™ is about a boy named Gwyn who works a miracle in a village devastated by cholera. He brings back to life a dead soldier and new hope to the soldierâ€™s widow and the whole town. Jerome K. Jeromeâ€™s play about a mysterious Stranger is â€˜the saint over-doneâ€™. The final play, â€˜The Marvellous History of Saint Bernardâ€™, divides its stage into heaven, earth and hell. This picture â€˜was as real to the medieval mind as the Harbour Bridge is to usâ€™. The author notes that it is illegal to depict the Deity on stage in England so Mary was substituted for God in the latter play. A.T. remarks that Bernard Shaw deployed similar techniques in his play â€˜Saint Joanâ€™.</text>
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                <text>Image of the St George and the Dragon bronze statue at the entrance to the State Library of Victoria in Melbourne. The statue is the work of Viennese-born sculptor Joseph Edgar Boehm. It was purchased by the State Library of Victoria for the sum of Â£1000 following the Centennial International Exhibition in 1888, and was installed at the entrance to the library in 1889. With the exception of some repositioning to accommodate FrÃ©mietâ€™s Jeanne dâ€™Arc statue in 1907, this is where it still stands. The Boehm statue depicts St George, sitting astride his horse wearing a cape and a helmet bearing the distinctive St George cross, in the action of inflicting the dragonâ€™s deathblow by means of a large spear. The legend of St George slaying the dragon is Eastern in origin. It is thought to have been brought back to England by crusaders and was popularised and incorporated into hagiographies of St George in the medieval period in works such as Vincent of Beauvaisâ€™ Speculum Historiale and Jacobus de Voragineâ€™s Golden Legend (c.1260). As with most early Australian images of St George and the Dragon, the statue features the knight and dragon fused in combat, and there is no sign of the maiden who was being saved in the original tale. &#13;
&#13;
For more on the St George legend in Australia, see Andrew Lynch, â€œâ€˜Thingless namesâ€™? The St George Legend in Australiaâ€, The La Trobe Journal, vol.81, Autumn 2008, pp.40-52: http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t4.html.</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>Images of the St George woodcarved statue in St George&amp;rsquo;s Cathedral,  Western Australia. The statue was purchased from Oberammergau in 1970.  Oberammergau is a town in Bavaria known for its woodcarvers and, perhaps  more famously, it&amp;rsquo;s production of a passion play. The legend of St  George slaying the dragon is Eastern in origin. It is thought to have  been brought back to England by crusaders, where it was incorporated  into the chivalric tradition. For more on the St George legend in  Australia, see Andrew Lynch, &amp;ldquo;&amp;lsquo;Thingless names&amp;rsquo;? The St George Legend in  Australia&amp;rdquo;, The La Trobe Journal, vol.81, Autumn 2008, pp.40-52: &lt;a href="http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t4.html" target="_blank"&gt;http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t4.html&lt;/a&gt;).</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;A view of the chapel interior at St Ildephonsus&amp;rsquo; College in New Norcia.  St Ildephonsus was a seventh-century monk at the Benedictine monastery  of Agli near Toledo. From 657 until his death in 667, he served as the  Archbishop of Toledo. One of his works, De Virginitate Sanctae Mariae,  is a treatise defending the perpetual virginity of Mary. The painting  above the altarpiece in the New Norcia chapel depicts the hagiographical  legend in which Mary appeared before Ildephonsus and presented him with  a priestly vestment as a reward for honouring her.&lt;/p&gt;&#13;
&lt;p&gt;About New Norcia:&lt;/p&gt;&#13;
&lt;p&gt;New Norcia is a monastic town located 132 km north of Perth in Western  Australia. The town is owned and run by a community of Benedictine monks  and houses one of only three Benedictine monasteries (for men) in  Australia. At its height the monastery housed approximately 80 monks,  but currently there are only seven in residence. The Benedictines are  part of a religious order within the Catholic Church known as the Order  of St Benedict (OSB). Benedictines live in small, largely autonomous  communities and base their way of life on the Rule of St Benedict, which  prioritises a balance of prayer and work and calls for promises of  stability, obedience and a conversion of life. The first Benedictine  community was established in the sixth-century in Italy by St Benedict  of Nursia (c.480-547).&lt;/p&gt;&#13;
&lt;p&gt;Originally intended as a mission to evangelise and educate the  indigenous peoples of the Victoria Plains, the site at New Norcia was  founded in 1847 by two Spanish Benedictine missionaries, Dom Jos&amp;eacute; Benito  Serra and Dom Rosendo Salvado. Serra&amp;rsquo;s involvement in the missionary  activities at new Norcia decreased following his appointment as  Co-adjutor Bishop of Perth in 1849, while Salvado (1814-1900) committed  himself wholly to developing the mission and leading the monastic  community. He subsequently became the key figure in the first 50 years  of New Norcia&amp;rsquo;s history. He made numerous fundraising trips to Europe,  which provided him with the means to purchase books, vestments, artwork  and equipment for the community and also to oversee the construction of  new buildings. He died in Rome in 1900 and his body was returned to New  Norcia. Under Salvado&amp;rsquo;s successor, Bishop Fulgentius Torres (1861-1914),  New Norcia became more like a traditional monastic settlement. An  increased focus on education and artistic pursuits led to the  establishment of two schools and improvements to many of the town&amp;rsquo;s  buildings. St Ildephonsus opened in 1913 as a boarding school for boys.  It was staffed by Marist Brothers until 1965, when the Benedictines took  over. The school closed in 1991 and is now used primarily as a venue  for school camps.&lt;/p&gt;&#13;
&lt;p&gt;For more information on New Norcia, see the New Norcia Benedictine Community website: &lt;a href="http://newnorcia.wa.edu.au/" target="_blank"&gt;http://newnorcia.wa.edu.au/&lt;/a&gt;.&lt;/p&gt;</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;A view of the chapel interior at St Ildephonsus&amp;rsquo; College in New Norcia.  St Ildephonsus was a seventh-century monk at the Benedictine monastery  of Agli near Toledo. From 657 until his death in 667, he served as the  Archbishop of Toledo. One of his works, De Virginitate Sanctae Mariae,  is a treatise defending the perpetual virginity of Mary. The painting  above the altarpiece in the New Norcia chapel depicts the hagiographical  legend in which Mary appeared before Ildephonsus and presented him with  a priestly vestment as a reward for honouring her.&lt;/p&gt;&#13;
&lt;p&gt;About New Norcia:&lt;br /&gt; New Norcia is a monastic town located 132 km north of Perth in Western  Australia. The town is owned and run by a community of Benedictine monks  and houses one of only three Benedictine monasteries (for men) in  Australia. At its height the monastery housed approximately 80 monks,  but currently there are only seven in residence. The Benedictines are  part of a religious order within the Catholic Church known as the Order  of St Benedict (OSB). Benedictines live in small, largely autonomous  communities and base their way of life on the Rule of St Benedict, which  prioritises a balance of prayer and work and calls for promises of  stability, obedience and a conversion of life. The first Benedictine  community was established in the sixth-century in Italy by St Benedict  of Nursia (c.480-547).&lt;/p&gt;&#13;
&lt;p&gt;Originally intended as a mission to evangelise and educate the  indigenous peoples of the Victoria Plains, the site at New Norcia was  founded in 1847 by two Spanish Benedictine missionaries, Dom Jos&amp;eacute; Benito  Serra and Dom Rosendo Salvado. Serra&amp;rsquo;s involvement in the missionary  activities at new Norcia decreased following his appointment as  Co-adjutor Bishop of Perth in 1849, while Salvado (1814-1900) committed  himself wholly to developing the mission and leading the monastic  community. He subsequently became the key figure in the first 50 years  of New Norcia&amp;rsquo;s history. He made numerous fundraising trips to Europe,  which provided him with the means to purchase books, vestments, artwork  and equipment for the community and also to oversee the construction of  new buildings. He died in Rome in 1900 and his body was returned to New  Norcia. Under Salvado&amp;rsquo;s successor, Bishop Fulgentius Torres (1861-1914),  New Norcia became more like a traditional monastic settlement. An  increased focus on education and artistic pursuits led to the  establishment of two schools and improvements to many of the town&amp;rsquo;s  buildings. St Ildephonsus opened in 1913 as a boarding school for boys.  It was staffed by Marist Brothers until 1965, when the Benedictines took  over. The school closed in 1991 and is now used primarily as a venue  for school camps.&lt;/p&gt;&#13;
&lt;p&gt;For more information on New Norcia, see the New Norcia Benedictine Community website: &lt;a href="http://newnorcia.wa.edu.au/" target="_blank"&gt;http://newnorcia.wa.edu.au/&lt;/a&gt;.&lt;/p&gt;</text>
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                <text>Images of the St George woodcarved statue in St George&amp;rsquo;s Cathedral,  Western Australia. The statue was purchased from Oberammergau in 1970.  Oberammergau is a town in Bavaria known for its woodcarvers and, perhaps  more famously, it&amp;rsquo;s production of a passion play. The legend of St  George slaying the dragon is Eastern in origin. It is thought to have  been brought back to England by crusaders, where it was incorporated  into the chivalric tradition. For more on the St George legend in  Australia, see Andrew Lynch, &amp;ldquo;&amp;lsquo;Thingless names&amp;rsquo;? The St George Legend in  Australia&amp;rdquo;, The La Trobe Journal, vol.81, Autumn 2008, pp.40-52: &lt;a href="http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t4.html" target="_blank"&gt;http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t4.html&lt;/a&gt;).</text>
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                <text>Images of the St George and the Dragon bronze statue at the entrance to the State Library of Victoria in Melbourne. The statue is the work of Viennese-born sculptor Joseph Edgar Boehm. It was purchased by the State Library of Victoria for the sum of &amp;pound;1000 following the Centennial International Exhibition in 1888, and was installed at the entrance to the library in 1889. With the exception of some repositioning to accommodate Fr&amp;eacute;miet&amp;rsquo;s Jeanne d&amp;rsquo;Arc statue in 1907, this is where it still stands. The Boehm statue depicts St George, sitting astride his horse wearing a cape and a helmet bearing the distinctive St George cross, in the action of inflicting the dragon&amp;rsquo;s deathblow by means of a large spear. The legend of St George slaying the dragon is Eastern in origin. It is thought to have been brought back to England by crusaders and was popularised and incorporated into hagiographies of St George in the medieval period in works such as Vincent of Beauvais&amp;rsquo; Speculum Historiale and Jacobus de Voragine&amp;rsquo;s Golden Legend (c.1260). As with most early Australian images of St George and the Dragon, the statue features the knight and dragon fused in combat, and there is no sign of the maiden who was being saved in the original tale. For more on the St George legend in Australia, see Andrew Lynch, &amp;ldquo;&amp;lsquo;Thingless names&amp;rsquo;? The St George Legend in Australia&amp;rdquo;, The La Trobe Journal, vol.81, Autumn 2008, pp.40-52: http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t4.html).</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>St George and the Dragon Altar, St Georgeâ€™s Cathedral, Perth, Western Australia.</text>
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                <text>altar, Anglican, Anglicanism, Anglican Cathedral, carving, Cathedral, chivalric tradition, chivalry, combat, battle, crusades, dragon, Eucharist service, Golden Legend, hagiography, Jacobus de Voragine, jarrah, knight, legend, myth, mythology, nave, nave altar, Perth, saint, saints, Speculum Historiale, St George, St George and the Dragon, Saint George, St Georgeâ€™s Cathedral, sword, Vincent of Beauvais (c.1190-1264), WA, Western Australia</text>
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                <text>&lt;p&gt;Image of the jarrah nave altar at St George&amp;rsquo;s Cathedral in Perth, Western Australia. The altar features a hand-carved knight and dragon against a St George shield to portray the St George legend. It was carved by Robin McArthur and installed in the Cathedral in 1991. The addition of this new altar at the head of the nave enabled the Eucharist service to be conducted closer to, and facing, the laity. Continuing the traditional associations of Christianity with military service that are present throughout the Cathedral, the image of St George as an armoured knight has the effect of, as Andrew Lynch has suggested, conflating piety and prowess in a positive way.&lt;/p&gt;&#13;
&lt;p&gt;&lt;br /&gt; The legend of St George slaying the dragon is Eastern in origin. It is thought to have been brought back to England by crusaders and was popularised and incorporated into hagiographies of St George in the medieval period in works such as Vincent of Beauvais&amp;rsquo; Speculum Historiale and Jacobus de Voragine&amp;rsquo;s Golden Legend (c.1260). As with most Australian images of St George and the Dragon, the image features the knight and dragon in combat, and there is no sign of the maiden who was being saved in the original tale. For more on the St George legend in Australia, see Andrew Lynch, &amp;ldquo;&amp;lsquo;Thingless names&amp;rsquo;? The St George Legend in Australia&amp;rdquo;, The La Trobe Journal, vol.81, Autumn 2008, pp.40-52: &lt;a href="http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t4.html" target="_blank"&gt;http://www3.slv.vic.gov.au/latrobejournal/issue/latrobe-81/t1-g-t4.html&lt;/a&gt;).&lt;/p&gt;</text>
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                <text>21 May 2004</text>
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                <text>Photographed with permission of the Dean, St Georgeâ€™s Cathedral</text>
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