Published online by Cambridge University Press: 21 March 2016
The anachronistic ascription of membership of the Moslem faith to the persecutors of Christians in the period before the Peace of the Church appears in Anglo-Norman hagiography in the late twelfth century, or early thirteenth, and in English lives later in the thirteenth century. It may be, at least in part, the result of the corruption in meaning of a derivative of the word Mahomet, found in Anglo-Norman as mahumez in the early twelfth century and in English by the end of the same century in the form of maumez, idols. The confusion in identification was made possible by the attribution of the rôle of the Roman officials to the Moslems—both groups martyred Christians in large numbers—and by an association of practices and qualities based on the opposition, real or alleged, of both Romans and Moslems to the Christian faith.
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28 Historia quœ dicitur Gesta Dei per Francos, RHC Occ 4, pp 159, 205.
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30 Ibid 2 p 118. The other early chansons de geste do not follow ‘l’exemple épuré et exceptionnel de la sévère Chanson de Roland’: J. Horrent, Le Pèlerinage de Charlemagne: Essai d’ Explication littéraire avec des Notes de Critique textuelle, Bibliothèque de la Faculté de Philosophie et Lettres de l’Université de Liège 158 (Paris 1961) p 75. In two of these chansons mal martire and malvais martire are found, applied in each case to the enemies of the speaker and implying that the death desired for the opponents is death in a wrongful cause: Gormont et Isembert, A Bayot, Les Classiques français du moyen âge (Paris 1914) p 6; Guillaume 2 p 1029.
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65 Simulacra was favoured, as the word for idols, by Richard, Cambridge MS Corpus Christi College 375, f 11r-v, but the author of the passion in Bodley MS Laud Misc. 515 prefered periphrastic expressions: ‘Statuasque precantur Supplicibusque putant inflectere marmora verbis’: ibid f 110r.
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