Abstract
Over the years a great deal of scholarly interest has focused on eschatology and apocalyptic beliefs in medieval society. The nature, degree, or extent of the “terrors” surrounding the imminent end of the world around the year 1000 (the millennium of the Incarnation), or the “postponed” or “delayed” millennium of 1030 or 1033 (the millennium of the Passion) has been the focus of a long and lively debate. While some scholars continue to dismiss or ignore the “terrors of the year 1000” as merely a myth conjured up by the hyperactive imaginations of the anti-rational Romantics, others, however, in light of the pervasive evidence found in the late tenth and early eleventh centuries, argue convincingly for the need to reconsider seriously the complex role apocalyptic beliefs played on the mentalities, popular religiosity, and the social, cultural, and economic transformations of the period.1
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