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Published online by Cambridge University Press: 26 February 2014
1 de Certeau, Michel, ‘The Historiographical Operation’, in The Writing of History, trans. Conley, Tom (New York, 1988), 56–113Google Scholar, here 69 (not cited in the book).
2 Fassler, Margot, ‘Mary's Nativity, Fulbert of Chartres, and the Stirps Jesse: Liturgical Innovation circa 1000 and its Afterlife’, Speculum 75 (2000), 389–434CrossRefGoogle Scholar; and eadem, ‘Liturgy and Sacred History in the Twelfth-Century Tympana at Chartres’, The Art Bulletin 75 (1993), 499–520.
3 Fassler, Margot, ‘The Liturgical Framework of Time and the Representation of History’, in Representing History, 900–1300: Art, Music, History, ed. Maxwell, Robert A. (University Park, PA, 2010), 149–71 and notes on 239–47Google Scholar.
5 Rose, Els, Ritual Memory: The Apocryphal Acts and Liturgical Commemoration in the Early Medieval West (c. 500–1215) (Leiden, 2009)CrossRefGoogle Scholar.
6 Katzenellenbogen, Adolf, The Sculptural Programs of Chartres Cathedral: Christ, Mary, Ecclesia (Baltimore, 1959), 27–36Google Scholar.
7 Especially on this point, see Linder, Amnon, Raising Arms: Liturgy in the Struggle to Liberate Jerusalem in the Late Middle Ages (Turnhout, 2003)CrossRefGoogle Scholar.
8 Rosenwein, Barbara, ‘Feudal War and Monastic Peace: Cluniac Liturgy as Ritual Aggression’, Viator 2 (1971), 129–57CrossRefGoogle Scholar, though here with reference to Cluniac monks.
9 Arbusow, Leonid, Liturgie und Geschichtsschreibung im Mittelalter (Bonn, 1951)Google Scholar is still fundamental on the connection between liturgy and historical writing.