Προσθήκη στα αγαπημένα
Originally published in 1957, this classic work has guided generations of scholars through the arcane mysteries of medieval political theology. Throughout history, the notion of two bodies has permitted the post mortem continuity of monarch and monarchy, as epitomized by the statement, "The king is dead. Long live the king." In The King's Two Bodies, Ernst Kantorowicz traces the historical problem posed by the "King's two bodies"--the body natural and the body politic--back to the Middle Ages and demonstrates, by placing the concept in its proper setting of medieval thought and political theory, how the early-modern Western monarchies gradually began to develop a "political theology."The king's natural body has physical attributes, suffers, and dies, naturally, as do all humans; but the king's other body, the spiritual body, transcends the earthly and serves as a symbol of his office as majesty with the divine right to rule. The notion of the two bodies allowed for the continuity of monarchy even when the monarch died, as summed up in the formulation "The king is dead. Long live the king."Bringing together liturgical works, images, and polemical material, The King's Two Bodies explores the long Christian past behind this "political theology." It provides a subtle history of how commonwealths developed symbolic means for establishing their sovereignty and, with such means, began to establish early forms of the nation-state.Kantorowicz fled Nazi Germany in 1938, after refusing to sign a Nazi loyalty oath, and settled in the United States. While teaching at the University of California, Berkeley, he once again refused to sign an oath of allegiance, this one designed to identify Communist Party sympathizers. He resigned as a result of the controversy and moved to the Institute for Advanced Study in Princeton, where he remained for the rest of his life, and where he wrote The King's Two Bodies.Featuring a new introduction, The Kings Two Bodies is a subtle history of how commonwealths developed symbolic means for establishing their sovereignty and, with such means, began to establish early forms of the nation-state.
Introduction to the Princeton Classics Edition ix
Preface (1997) by William Chester Jordan xxv
Preface xxxiii
Introduction 3
I. The Problem: Plowden's Reports 7
II. The Shakespeare: King Richard II 24
III. Christ-centered Kingship 42
1. The Norman Anonymous 42
2. The Frontispiece of the Aachen Gospels 61
3. The Halo of Perpetuity 78
IV. Law-centered Kingship 87
1. From Litury to Legal Science 87
2. Frederick the Second 97
Pater et Filius Iustitiae 97
Iustitia Meciatrix 107
3. Bracton 143
Rex infra et supra Legem 143
Christus-Fiscus 164
V. Polity-Centered Kingship: Corpus Mysticum 193
1. Corpus Ecclesiae mysticum 194
2. Corpus Reipublicae mysticum 207
3. Pro patria mori 232
Patria religious and legal 232
Patriotic Propaganda 249
Rex et Patria 259
VI. On Continuity and Corporations 273
1. Continuity 273
Aevum 275
Perpetua Necessitas 284
2. Fictio Figura Veritatis 291
Imperium semper est 291
Universitas non moritur 302
VII. The King Never Dies 314
1. Dynastic Continuity 317
2. The Crown as Fiction 336
Corona visibilis et invisibilis 336
The Fiscal Crown 342
Inalienability 347
Crown and Universitas 358
The King and the Crown 364
The Crown a Minor 372
3. Dignitas non moritur 383
Phoenix 385
Corporational Symptoms in England 401
Le Roy est mort . . . 409
Effigies 419
Rex Instrumentum Dignitatis 437
VII. Man-centered Kingship: Dante 451
IX. Epilogus 396
List of Illustrations 507
Illustrations following 512
Bibliography and Index 513
Addenda 568
Περιγραφή
Originally published in 1957, this classic work has guided generations of scholars through the arcane mysteries of medieval political theology. Throughout history, the notion of two bodies has permitted the post mortem continuity of monarch and monarchy, as epitomized by the statement, "The king is dead. Long live the king." In The King's Two Bodies, Ernst Kantorowicz traces the historical problem posed by the "King's two bodies"--the body natural and the body politic--back to the Middle Ages and demonstrates, by placing the concept in its proper setting of medieval thought and political theory, how the early-modern Western monarchies gradually began to develop a "political theology."The king's natural body has physical attributes, suffers, and dies, naturally, as do all humans; but the king's other body, the spiritual body, transcends the earthly and serves as a symbol of his office as majesty with the divine right to rule. The notion of the two bodies allowed for the continuity of monarchy even when the monarch died, as summed up in the formulation "The king is dead. Long live the king."Bringing together liturgical works, images, and polemical material, The King's Two Bodies explores the long Christian past behind this "political theology." It provides a subtle history of how commonwealths developed symbolic means for establishing their sovereignty and, with such means, began to establish early forms of the nation-state.Kantorowicz fled Nazi Germany in 1938, after refusing to sign a Nazi loyalty oath, and settled in the United States. While teaching at the University of California, Berkeley, he once again refused to sign an oath of allegiance, this one designed to identify Communist Party sympathizers. He resigned as a result of the controversy and moved to the Institute for Advanced Study in Princeton, where he remained for the rest of his life, and where he wrote The King's Two Bodies.Featuring a new introduction, The Kings Two Bodies is a subtle history of how commonwealths developed symbolic means for establishing their sovereignty and, with such means, began to establish early forms of the nation-state.
