Royal Figure Research Articles

Kings from the Sun: Usages of an Eastern title in the Sibylline Oracles and related material

The title “King from the Sun”—in the sense of a deliverance royal figure that will come from the Sun—appears repeatedly within apocalyptic literature throughout varied historic periods, albeit in slightly different depictions. We shall consider for this analysis how coming “from the Sun” and “from the East” are not synonymous and how the personalities, so to speak, of these anointed kings in the sources differ from one another. The present article examines and compares the usage and significance of the title in the Sibylline Oracles (Sib. Or. 3.652-656 and Sib. Or. 13.147-171) and in other oracular texts from the Hellenistic and the Roman periods (the Oracle of the Potter, which is Egyptian and Apoc. El. (C) 2.44-46, which is not a Sib. Or. passage). This parallel is drawn not only due to the fact that we are dealing with different primary materials, but also because in each case a different referent is intended—the “King from the Sun” is a different savior in each of the texts examined.

Introduction This Is Not an Introduction against the Monarchy

This collection of essays explores the ways in which Iberian cultural production has constructed kings and queens since 1975. Our focus is the royal figure who inherits their status and power through ‘blood’ and justifies their power invoking the transcendental mystique of monarchic sovereignty. In one way or another, the figures of Juan Carlos I and his son Felipe VI permeate all cultural representations of monarchical rule produced during the democratic period; and these representations shape our political understanding of the two kings and become a site to contest hegemonic understandings of Spanishness, post-Francoist Spain and Iberian political communities.

Ralph K. Hawkins. Discovering Exodus: Content, Interpretation, Reception

Ralph K. Hawkins. <i>Discovering Exodus: Content, Interpretation, Reception</i>

Three Enigmatic Scenes of Merneptah in the Court of the Seventh Pylon at Karnak

Three scenes on the east wall of the court of the seventh pylon at Karnak are discussed in this paper. The larger scene at the top of the wall depicts a royal figure between the paws of a ram-headed sphinx with hacked cartouches. I propose that the royal figure represents Merneptah and that it might have been carved when he was still a crown prince, although this remains a hypothesis due to the absence of a princely title. Below, two previously unpublished small scenes represent Merneptah as king offering to Hathor and Shepsi respectively, the latter depiction a rarity at Karnak. This ensemble might have functioned as a votive locus where people would address prayers, as suggested by graffiti and grooves left nearby, as well as the presence of an object between the lower scenes, possibly to be identified with a sun disc (Cairo JE 38679) that was discovered in the area, which presumably crowned a ram protome.

Follow Me: The Benefits of Discipleship in the Gospel of John by Mark Zhakevich

Reviewed by: Follow Me: The Benefits of Discipleship in the Gospel of John by Mark Zhakevich Margaret Daly-Denton mark zhakevich, Follow Me: The Benefits of Discipleship in the Gospel of John (Interpreting Johannine Literature; Lanham, MD: Lexington Books/Fortress Academic, 2021). Pp. xi + 219. $100. This doctoral dissertation mentored by the late Prof. Larry Hurtado of the University of Edinburgh, is an impressively detailed treatment of its topic. No stone is unturned; every claim is cogently defended, every possible query answered, and every conceivable objection forestalled. Copious endnotes to each chapter reassure the reader that this is a well-researched and reliable work of biblical scholarship. Zhakevich asks what the Fourth Gospel can tell us about the attraction that the Jesus movement held for its intended audience, even though commitment to faith in Jesus would [End Page 516] put them at a considerable disadvantage, in regard to their Jewish sense of belonging. In Z.'s view, there were three major benefits: membership in the divine family, the experience of abiding with the Father and the Son, and royal friendship with Jesus. His study differs from previous studies of discipleship in the Fourth Gospel that take historical, theological, and narratological approaches. In fact, he believes that his book is "the first to draw attention to Johannine themes that are compensatory benefits of continuous discipleship" (p. 15). Zhakevich presents the first of these compensatory benefits, membership in the divine family, against the background of the ancient Mediterranean milieu, where kinship relations were all-important and honor could be achieved by adoption into "the right family" (p. 31; italics original). The first appearance of this benefit, at the chiastic peak of the Prologue (John 1:12), is programmatic for the whole Gospel. The most prominent advantage that it bestows is access to "eternal life," interestingly defined by Z. as "the ability and quality of relating within the divine family" (p. 71). The second key benefit that would have incentivized discipleship is the capacity conferred on the believer to abide with the Father and the Son through the Spirit. This concept has it roots in biblical imagery about God dwelling with humans, particularly that associated with the temple. Johannine abiding has both a present and a future dimension. It includes "additional benefits, namely, fruit, the Paraclete, peace, joy, answered requests, love, confirmation of true discipleship, avoidance of judgement, and the ability to perform great works" (pp. 101–2), all of which could be seen as remarkable compensation that would have encouraged believers to maintain their commitment to Jesus. It is in his treatment of the third major benefit, royal friendship with Jesus, that I believe Z. has made a significant contribution to Johannine scholarship. The Christian spiritual tradition has conditioned us to think of John 15:12–17, where Jesus calls his disciples no longer servants but friends, principally in terms of the warmth and intimacy of personal attachment. Z. shows that there are problems with viewing the Johannine friendship between Jesus and his disciples through this particular lens. What are we to make of the glaring status disparity evident in Jesus's reference to his disciples as his servants and his subsequent definition of friends as those who do what he commands? In a masterly presentation of the politics of friendship in the ancient Mediterranean world, Z. demonstrates that John 15:12–17 has royal overtones, that Jesus's friendship with his disciples is akin to the political reality that lies behind terms such as that actually used by the Fourth Evangelist, "friend of Caesar" (John 19:12). Z. cites numerous references to political friendships in classical Greco-Roman sources, all of which build up a convincing conceptual context for understanding John 15:12–17. In further support of his claim, Z. demonstrates how a consistent portrayal of Jesus as a royal figure, including and even especially as a shepherd-king, is woven into the whole Johannine narrative. He concludes that "since the royal motif is part of the fabric of the entire Gospel, it is plausible to understand Jesus' words, 'I call you friends,' as coming from a royal figure speaking to his followers and conferring on them the benefit of...

The Haskins Society Journal 31 ed. by Laura L. Gathagan, William North and Charles C. Rozier

Reviewed by: The Haskins Society Journal 31 ed. by Laura L. Gathagan, William North and Charles C. Rozier Lindsay Diggelmann Gathagan, Laura L., William North, and Charles C. Rozier, eds, The Haskins Society Journal 31 (Studies in Medieval History), Woodbridge, The Boydell Press, 2020; hardback; pp. 233; 6 b/w, 3 line illustrations; R.R.P. £50.00; ISBN 9781783275731. Volume 31 of The Haskins Society Journal presents essays from the organization’s 2018 conference, along with other contributions in related fields. The Journal honours the American scholar Charles Homer Haskins and is dedicated to those aspects of the history of the central Middle Ages in which he was prominent. Its ambit is somewhat wider than that of the comparable series Anglo-Norman Studies (see my review of the latest volume elsewhere in this issue of Parergon) but nonetheless takes Norman affairs as its central focus, in line with Haskins’s own interests. Four essays deal with the Crusades. Alheydis Plassmann revisits the much-debated question of Normannitas (Norman identity). By comparing the careers of the most prominent Norman First Crusade leaders from the north (Robert Curthose) and the south (Bohemond of Taranto) Plassmann proposes that contemporaries saw very little that was specifically ‘Norman’ in their character or achievements. While useful, this conclusion does not stray too far from the view of those such as John France who have written on the topic previously. Katherine Allen Smith observes how early crusade narratives are ‘replete with references to Babylon’ (p. 50) in opposition to Jerusalem. This, in Smith’s persuasive view, is a shorthand for a series of powerful dichotomies: Islam and Christianity; pride and humility; sin and righteousness; Augustine’s earthly and heavenly cities. Clerical authors who had been trained in scripture and theology brought this mindset to bear when describing the geopolitical rivalries of their own day. Andrew Buck’s study of women and power in the crusader principality of Antioch draws on recent debates that seek to remove the framework of exceptionalism from accounts of women’s political influence and economic agency in the Middle Ages. Examining both the ruling families and the wider nobility, Buck asserts that ‘the exercise of rulership in the principality was not simply a masculine space’ (p. 117). Theodore Evergates reflects on the creation and reception of the Memoirs of Geoffroy de Villehardouin, marshal of Champagne and later of ‘Romania’, a key figure in the Latin Empire of Constantinople after 1204. The Memoirs provide one of the standard accounts of the Fourth Crusade and the sack of the eastern Christian capital by western forces. Other contributions delve into Anglo-Norman dynastic affairs and their historiography. Alexandra Locking reminds us that the celebrated marriage of Henry I and Matilda of Scotland, so crucial to uniting the Norman and Saxon royal lines, nearly did not happen. Archbishop Anselm initially objected to the match, as Matilda had taken the veil as a child, before relenting. Locking examines the contemporary debate over this controversy and the way Matilda’s reputation was later transformed to position her as a powerful royal figure. Mark Blincoe traces the shifting dynastic identity in Henry II’s charters before and [End Page 238] after he became king in 1154. Having been recognized as Stephen’s heir in 1153, Henry acknowledged this at first, but soon ignored the reality of Stephen as his predecessor in official documents, emphasizing instead continuity with the reign of his grandfather Henry I, who had died in 1135. This much is well known, but Blincoe makes the cogent point that the strategy forced Henry to implicitly deny the legitimacy of earlier claims to power in England or Normandy by his mother, the Empress Matilda, and father, Geoffrey of Anjou. On the basis of the vernacular history known as the Chronique de Normandie, Alex Hurlow argues for the continued importance of Norman identity into the thirteenth century, even if more regional in nature and in competition with the growing power of the centralizing French monarchy. Three further essays discuss social and legal issues ‘from below’. Stuart Pracy examines evidence from witness lists for manumissions in late Saxon and early Norman England to suggest that opportunities for social mobility by...

Wiederhergestellter Gottesdienst: Eine Deutung der zweiten Tempelvision Ezechiels (Ez 40-48) am Beispiel der Aufgaben der Priester und Leviten

Wiederhergestellter Gottesdienst: Eine Deutung der zweiten Tempelvision Ezechiels (Ez 40-48) am Beispiel der Aufgaben der Priester und Leviten

Remember, Remember the Sixth of November: British Messianism and the Mourning for Henry, Prince of Wales

In the early seventeenth century, for the first time, the monarchies of England and Scotland were associated with the legendary figure of the Last World Emperor, an eschatological ruler who would purify the Church, defeat Islam, and bring peace and justice to the world before the end of time. This essay will focus on the first British royal figure to be the subject of widespread apocalyptic expectations: Henry Stuart, Prince of Wales (1594-1612). Prince Henry died at the age of eighteen, and many of the elegies mourning his premature death revealed their authors’ hopes that he would have fulfilled the role of a Protestant Last Emperor by destroying the “two Antichrists,” the Papacy and the Turks.

Biblical Theology

Biblical Theology Christopher T. Begg, Fred W. Guyette, and J. Edward Owens Christopher T. Begg Catholic University of America Fred W. Guyette Erskine College and Seminary J. Edward Owens OSST, University of the Incarnate Word, San Antonio TX 2620. [Messiah in the OT] Andrew T. Abernethy and Gregory Goswell, God's Messiah in the Old Testament: Expectations of a Coming King (Grand Rapids: Baker Academic, 2020). Pp. xiii + 292. Paper $29.99. ISBN 978-0-8010-9975-5. At the start of the introduction to their joint volume, A. and G. offer the following statement about what the book is about (p. 1): "The subject of this book is fundamental to a proper understanding of the faith we profess, for the name of our faith (Christianity) and the name given to its followers (Christians) derive from a core belief that Jesus of Nazareth is the 'Christ' (Messiah). In terms of a definition of 'messiah' and 'messianism' in this book these terms are understood to refer to the hope of the coming of a royal agent who will serve God's kingdom purposes, an expectation that Christians believe finds fulfillment in Jesus Christ. Put simply, a messianic passage or book in the Old Testament is one in which this royal figure is prefigured, anticipated, predicted, or described." Against this background, A. and G. trace the canonical unfolding of the messiah concept in the Hebrew Bible from its opening in the Pentateuch through its conclusion in Chronicles in a sequence of 15 chapters as follows: (1) The Seed, the Star, and the Template in the Pentateuch; (2) The Need for a King in Judges; (3) The Book of Ruth and the House of David; (4) The Heart of Kingship in 1–2 Samuel; (5) Failure and the Royal Ideal in 1–2 Kings; (6) Royal Messianic Expectations in Isaiah; (7) The Death and Rebirth of Kingship in Jeremiah; (8) The Prince Forecast in Ezekiel; (9) Kingship for a United Nation in Hosea; (10) David's Booth in Amos; (11) Davidic Rule in Micah; (12) The Sprout, the Divine Shepherd, and Messenger of Zechariah and Malachi; (13) The Portrait of David in the Psalter; (14) Where Is David in the Book of Daniel?; and (15) Kingship and the Temple in 1 Chronicles. A 16th chapter ("Looking Forward to the New Testament") enlarges the perspective beyond the OT and is itself followed by a conclusion, a bibliography, and indexes of Scripture and ancient writings, names of modern authors, and subjects.—C.T.B. Google Scholar 2621. [The Doctrine of Creation; Abraham Kuyper] Bruce Riley Ashford and Craig G. Bartholomew, The Doctrine of Creation: A Constructive Kuyperian Approach (Downers Grove, IL: IVP Academic, 2020). Pp. xi + 430. $50. ISBN 978-0-8308-5490-5. Apart from the doctrine of God, no doctrine is as comprehensive as that of creation. It is woven throughout the entire fabric of Christian theology. It goes to the deepest roots of reality and leaves no area of life untouched. Across the centuries, however, the doctrine of creation has often been eclipsed or threatened by various forms of Gnosticism. Yet, if Christians are to rise to current challenges related to public theology and ethics, we must regain a robust, biblical doctrine of creation. According to A. and B., one of the best sources for outfitting this recovery is Dutch Neo-Calvinism. Abraham Kuyper, Herman Bavinck, and their successors set forth a substantial doctrine of creation's goodness, but recent advances in this tradition have been limited. Now in their volume, A. and B. develop the Kuyperian tradition's rich resources on creation for systematic theology and the life of the church today. In addition to tracing historical treatments of the doctrine, the authors explore intertwined theological themes, such as divine omnipotence, human vocation, and providence. They draw on diverse streams of Christian thought while remaining rooted in the Kuyperian tradition, with a sustained focus on doing theology in deep engagement with Scripture. [End Page 978] Approaching the world as God's creation changes everything. Thus, this volume concludes with a consideration of its implications for current issues, including those related to philosophy...

Frame for a Sultan

This essay explores the iconography and significance of the painted frame in the 1480 portrait of the Ottoman sultan Mehmed II by the Venetian artist Gentile Bellini. The frame is lavishly polymorphous and functions as an encomium of sorts, a visual praise that sets the royal figure apart and propels it into the realm of the holy. The sultan internalized as well as institutionalized the distant, unapproachable persona of the late Byzantine emperors and, like them, retreated behind elaborate ceremonial and precious materials. Bellini responded to these circumstances and granted the sultan the status of semi-divine being while synthesizing Italian and Byzantine traditions of enshrinement of sacred images and matter.

The Gestures of the Royal Figure According to the Literary Texts in the IXth-Xth Century in Bulgaria

The Gestures of the Royal Figure According to the Literary Texts in the IXth-Xth Century in Bulgaria

Palabras públicas y privadas en el Libro de los engaños

When the stepmother allegorizes the figure of King Alcos with that of a pig in the Libro de los engaños, it does not show any evident symptom of anger or passion that snatches the judgment. This is striking considering that, at this point in the narrative, the king is immersed in a process where he is deciding whether or not to kill his own and only son, in the face of an explosive reaction of ira regia. It should be considered that a private, previously, showed a forceful worldview of the power of the royal figure by symbolizing the figure of a monarch with that of a lion. A first impression of this could make us think that Alcos has been insulted by the woman, and there seems to be no explanation for his passivity towards it. This situational and conceptual paradigm, behind its apparent simplicity, can make us reflect on the figure of the king in the contextual situation of the first translation of the Libro de los engaños in Spain in the Middle Ages. It can give us data and clues of a sociocultural worldview and the fabric of power closest to the king portrayed in the text, but also provide us with an idea of the complicated handling of narrative spaces with which we could understand the reasons why Alcos, powerful and passionate, keep calm when compared to a pig, and give us an idea of the unsuspected spatial arrangement of the story, which was perhaps understandable for a mind like the medieval.

Is the Erasing of the Metal Ware in the Banquet Scene of Assurbanipal, an Aspect of the damnatio memoriae?

When one speaks about the damnatio memoriae, examples from classical time comes immediately to mind, but that phenomenon was not rare in the civilisations of the ancient Near East. Because of its master piece statute and its popularity, the Banquet Scene of Assurbanipal (645-635 BCE) is often quoted as a typical example of damnatio memoriae in the Near East. Indeed, the faces of the king and of the queen were mutilated after the fall of the Assyrian Empire, but a close look to the relief shows that the bowl engraved in the hand of Assurbanipal was also intentionally erased. Has that no specific meaning, or just coincidental? The aim of this paper is to answer those interrogations. To do so, we will study, through an analysis of the iconographic, archaeological and written sources, the symbolic meaning of the ware used during banquets. The objective is to see if luxury recipients could have had such a strong association with the royal figure that they could have been considered as a symbol of kingship and if erasing them could have contributed to the damnatio memoriae.

Dramatic Justice: Trial by Theater in the Age of the French Revolution by Yann Robert

 Reviews and careful close readings, strategies which all require reliably edited and accurately contextualized sources. is new edition provides these to an impeccable standard. Whereas the accuracy and richness of its historical apparatus certainly owe a lot to the recent rediscovery of the Du Châtelet family archives, the profound historical indexing of each letter could not have been achieved without the evaluation of a vast array of contemporary literary sources. e editors’ work results in a lively and multifaceted picture of the colliding political, social, and intellectual realities in early eighteenth-century France, against which Du Châtelet’s œuvre can be contextualized and judged. is allows readers to assess her intellectual achievements as well as their socio-historical limitations. e edition is completed by a historical introduction, concordances, a timeline, brief biographies of all correspondents, alphabetical and chronological lists, and a name index. e editors’ choice to provide both texts and tools in a user-friendly way will certainly be welcomed by readers. However, unlike Besterman, the editors of these volumes have made the questionable decision to exclude all uncatalogued letters, even in cases where, as in the inferred letters of the Besterman edition (all of them from or to Voltaire), their existence was testified by mentions or even quotations from Du Châtelet herself. However, notional sources are a problem in any historical discipline. Perhaps a more appropriate place for them would be a digital catalogue. As the digitization of cultural archives progresses rapidly, we hope that Du Châtelet’s work may soon benefit from such a project, as a companion piece to these two fine volumes. B S E Dramatic Justice: Trial by eater in the Age of the French Revolution. By Y R. Philadelphia: University of Pennsylvania Press. . viii+ pp. $.; £. ISBN ––––. Yann Robert offers original perspectives on French revolutionary justice and the significant transformation in the relation between representations of justice in the theatre and actual legal proceedings that occurred in the latter half of the eighteenth century. Current scholarship’s interpretations regarding theatre and law, as Robert summarizes them, take the view that theatre of the period moved increasingly towards an illusionism that vacated its efficacious and interventionist relationship to current events. Judicial processes, on the other hand, rejected the appearance of theatricality by moving away from the spectacularized royal figure and towards disembodied legal text. rough his incisive history of the intellectual, symbolic, and practical exercise of justice in the years before and during the Revolution, Robert offers an alternative to the political lens that informs these prevailing narratives. rough the clarity of a tripartite structure, he illuminates (a) the dramatization of justice or ‘judicial theater’; (b) the theatricalization of justice or ‘justice as theater’; and (c) the Revolution’s fraught position regarding the need for transparency in justice and the fear of theatricality. Diderot’s Le Fils naturel () demonstrates a mode of judicial theatre in which MLR, .,   genuine and spontaneous re-enactment prevails over the rehearsed fabrication of representation. In Robert’s analysis, Diderot models the proper conduct of legal proceedings as a process that is ‘unpredictable, collective, more cathartic than punitive ’ (p. ). Le Fils naturel, Robert writes, ‘allows its participants to interact with a transgression, judge and even revise it according to present values and beliefs (not eternal laws), and in doing so move beyond it’ (p. ). Tracing the argument for judicial theatre, Robert draws on Aristophanes, Palissot, Mercier, Rousseau, and Rétif de La Bretonne to explore how the era grappled with the troubling implications of theatre as tribunal, showing that the idea ‘proved to be highly malleable and prone to reflect the ideological worldviews of its advocates’ (p. ). Turning from judicial theatre to theatricalized justice, Robert explores how changes in judicial practices provoked fears that ‘crystalized around, challenged, and transformed three central characters in legal proceedings: lawyers, judges, and spectators’ (p. ). Reforms in legal counsel and hearings revived the classical figure of the ‘lawyer-actor’ and recast judges as spectators. From the anxiety provoked by such theatricalizations was reborn the nostalgic notion of a private, domestic form of justice, one that could be presided over by fathers and rendered without public...

Arts of Global Africa

Arts of Global Africa

Alfonso XIII e Manuel II: as duas faces da mesma moeda no discurso republicano português (1908-1910)

O reinado de D. Manuel II (1908-1910) caracterizou-se pela intensa actividade de propaganda política, com o objectivo de dar a conhecer o novo rei e, simultaneamente, estabilizar o reino na sequência do Regicídio de 1 de Fevereiro de 1908. A esta campanha monárquica, amplamente patrocinada pela rainha D.Amélia, o Partido Republicano Português correspondia com uma avaliação da figura régia, centrada em conceitos fundamentais como a juventude e a inexperiência do rei. A entrevista de Vila Viçosa, realizada em Fevereiro de 1909, abria novas perspectivas de abordagem e crítica ao Partido Republicano Português através das duas figuras régias da Península Ibérica. O objectivo do presente trabalho reside na análise do discurso político republicano sobre Alfonso XIII e Manuel II entre 1908 e 1910.

Echar a la calle: el destronamiento simbólico de Alfonso XIII

The proclamation of the Second Republic in Spain triggered an iconoclastic reaction against the monarchy and its emblems. Between violence and parody, the eradication of signs of the monarchy in public areas represented the symbolic overthrow of the Spanish monarchy. It pushed the King and the monarchy out on the street and into exile without attacking the royal figure properEnviado el (Submission Date): 06/04/2019Aceptado el (Acceptance Date): 05/05/2019

Wacana “Kerajaan Majapahit Bali”: Dinamika Puri Dalam Pusaran Politik Identitas Kontemporer

This study discusses the transformation of the identity of the contemporary Balinese community in general and the dynamics of palaces (puri) in the political rotation in particular based on the discursive development of the “Bali Majapahit Kingdom”. This discourse can be observed from the local newspapers in Bali such as Bali Post, Tokoh, and so forth. The discourse of the “Bali Majapahit Kingdom” inspired by the Majapahit kingdom for the sake of image. The historical method was applied in this study. The data were analyzed descriptively-qualitatively using historical analysis. The result of the study shows that the discourse of the “Bali Majapahit Kingdom” has been inspired by a central figure named Aryawedakarna for his political interest. He has smartly used the Majapahit kingdom and the resurgence of Hinduism as the inspiration to establish the image as a royal figure. Actually, what he has done is the political identity and was successfully appointed a member of the Regional Representative Council [Dewan Perwakilan Daerah] with more or less 200,000 votes in the 2014 election.

Sovereignty, Law, and the Politics of Forgiveness in Colonial India, 1858–1903

The Queen’s Proclamation in 1858, her first gesture as the sovereign figurehead of India, offered amnesty to large numbers of those involved in the rebellion. From this point, the royal figure would be invoked at jubilee celebrations and royal durbars, offering royal pardon to prisoners. On these occasions, up to 10 percent of prisoners were released. Indicative of the broader refashioning of colonial rule that occurred after the rebellion, this essay examines these rare but spectacular events by positioning the history of pardon within the wider structure of colonial law and sovereignty. It attempts to do this by drawing out a symbiotic relationship tying together the employment and nonemployment of physical violence, placing the sovereign right to punish and kill within the same analytical lens as the ensnaring promise of forgiveness.

O fenecimento de Edward I: tradução dos fólios 73r-73v do códice BL Harley MS 2253

Among the events related to memory by men of learning in the Middle Ages, the demise of monarchs took its place in narratives concerned with historical record, either those of lay or clerical nature. In this work, we shall display an account of the death of Edward I (1239-1307), as we believe that its lines can be scrutinized by those interested in matters associated to the wars against the French and the Scots during his reign; furthermore, they can equally provide hints about the parameters of constitution of the royal figure and its desired audience in fourteenth-century England. For this reason, we seek to accomplish a double aim: firstly, on the basis of up-to-date studies regarding this specific writing, it shall be situated within its production context and, subsequently, we shall provide a complete translation of it into Brazilian Portuguese from a collation between folios 73r-73v, available at codex BL Harley MS 2253 , and its two modern English editions. Keywords: Harley MS 2253, Edward I, medieval England.