• The story of the Juggler of Notre Dame goes back to at least the 12th century in France as one of the “miracle plays” of the medieval period in which God rewards devout commoners through acts of wonder.

The Juggler of Notre Dame tells how an entertainer abandons the world to join a monastery, but is suspected of blasphemy after dancing his devotion before a statue of the Madonna in the crypt; he is saved when the statue, delighted by his skill, miraculously comes to life.

Le Jongleur de Notre Dame is a religious miracle story by the French author Anatole France, first printed in a newspaper in 1890, and published in a short story collection in 1892. It is based on an old medieval legend, similar to the later Christmas carol The Little Drummer Boy. The title character is a monk who was formerly a carnival performer. The other monks all have made beautiful works in honor of the Virgin Mary: hymns, icons, stained glass windows, and so on. But he has no such craft. So one night he goes into the chapel and performs his best juggling tricks before the statue of the Virgin. The other monks see this and would punish him for blasphemy, but the statue comes to life and blesses the juggler for his gift. Read here

• Le jongleur de Notre-Dame is also a three-act opera (labelled in the programme as Miracle in Three Acts) by Jules Massenet to a French libretto by Maurice Léna.^[It was first performed at the Opéra Garnier in Monte Carlo on 18 February 1902. It is one of five operas Massenet set in the Middle Ages, the others being Le Cid (1885), Esclarmonde (1889), Grisélidis (1901), and Panurge (1913).

• In this gripping, heart-warming contemporary version from Paulist Productions, Barnaby ekes out a bare existence juggling in the street for coins. He is broken-hearted over the death of his wife and best friend. Barnaby drifts aimlessly until he stays in a small community where he is treated kindly. As Christmas approaches, all are making special gifts for the Lord. Barnaby despairs over having nothing to offer until he discovers a most profound truth about the meaning of Christmas and giving:

• The Juggler of Notre Dame and the Medievalizing of Modernity.

A ambitious and vivid study in six volumes explores the journey of a single, electrifying story, from its first incarnation in a medieval French poem through its prolific rebirth in the nineteenth and twentieth centuries.

The Juggler of Notre Dame tells how an entertainer abandons the world to join a monastery, but is suspected of blasphemy after dancing his devotion before a statue of the Madonna in the crypt; he is saved when the statue, delighted by his skill, miraculously comes to life.

Jan Ziolkowski tracks the poem from its medieval roots to its rediscovery in late nineteenth-century Paris, before its translation into English in Britain and the United States. The visual influence of the tale on Gothic revivalism and vice versa in America is carefully documented with lavish and inventive illustrations, and Ziolkowski concludes with an examination of the explosion of interest in The Juggler of Notre Dame in the twentieth century and its place in mass culture today.

The Juggler of Notre Dame and the Medievalizing of Modernity is a rich case study for the reception of the Middle Ages in modernity. Spanning centuries and continents, the medieval period is understood through the lens of its (post)modern reception in Europe and America. Profound connections between the verbal and the visual are illustrated by a rich trove of images, including book illustrations, stained glass, postage stamps, architecture, and Christmas cards.

Presented with great clarity and simplicity, Ziolkowski’s work is accessible to the general reader, while its many new discoveries will be valuable to academics in such fields and disciplines as medieval studies, medievalism, philology, literary history, art history, folklore, performance studies, and reception studies.

“This ambitious and vivid study in six volumes explores the journey of a single, electrifying story, from its first incarnation in a medieval French poem through its prolific rebirth in the nineteenth and twentieth centuries. The Juggler of Notre Dame tells how an entertainer abandons the world to join a monastery, but is suspected of blasphemy after dancing his devotion before a statue of the Madonna in the crypt; he is saved when the statue, delighted by his skill, miraculously comes to life.
Jan Ziolkowski tracks the poem from its medieval roots to its rediscovery in late nineteenth-century Paris, before its translation into English in Britain and the United States. The visual influence of the tale on Gothic revivalism and vice versa in America is carefully documented with lavish and inventive illustrations, and Ziolkowski concludes with an examination of the explosion of interest in The Juggler of Notre Dame in the twentieth century and its place in mass culture today.
The Juggler of Notre Dame and the Medievalizing of Modernity is a rich case study for the reception of the Middle Ages in modernity. Spanning centuries and continents, the medieval period is understood through the lens of its (post)modern reception in Europe and America. Profound connections between the verbal and the visual are illustrated by a rich trove of images, including book illustrations, stained glass, postage stamps, architecture, and Christmas cards.
Presented with great clarity and simplicity, Ziolkowski’s work is accessible to the general reader, while its many new discoveries will be valuable to academics in such fields and disciplines as medieval studies, medievalism, philology, literary history, art history, folklore, performance studies, and reception studies.”

– The Juggler of Notre Dame and the Medievalizing of Modernity:

Volume 1: The Middle Ages – Read here

Volume 2: Medieval Meets Medievalism – Read here

Volume 3: The American Middle Ages – Read here

Volume 4: Picture That: Making a Show of the Jongleur

Volume 5: Tumbling into the Twentieth Century

Volume 6: War and Peace, Sex and Violence

Oikosophia: From the Intelligence of the Heart to Ecophilosophy

Why «Oikosophia», and what does this new and yet archaic word mean? Sophia in Greek means Wisdom, a knowing, or intelligence, which once used to be called “of the heart”: that is to say, an inherently relational, inborn way of being in unison with the totality of the living world, rather than the analytical approach of a discriminating intelligence that reifies. Oikos in Greek is the communal home, and this word has generated the prefix of both «eco-logy» and «eco-nomy». This collection of essays argues that, in order to regain a meaningful connection to our “communal home”, just “caring for the environment” is simply not enough: rather, we need to recover the vision and inner presence that allows us to feel, and to inwardly know, how radically we belong to this home of ours. The wisdom necessary to achieve such a sense of interbeing —our only true being, in fact — is now urgently calling upon us, yet it comes from afar. From ancient Egypt to the Hermetic, Pythagorean, Presocratic, mysteric, Neoplatonic wisdom traditions, the vestiges of this knowing are traceable all along the history of the Indo-mediterranean world. During the first half of the twentieth century people such as G.R.S. Mead, C. G. Jung, R. Schwaller de Lubicz, and H. Corbin clearly saw, and proclaimed, that without a reclaiming of the Intelligence of the Heart there is no future for humanity, nor for our communal home. They therefore promoted the need for an epistemological shift in our perception of reality. Today, indigenous traditions weave this same ancestral message into the ecological discourse, with the same goal of endowing environmentalism with its necessary wisdom-based foundations; hence, their voice too has been included in these pages.

• Oikosophia: For we need a home where we may once again speak the language of the soul, and a language of the soul that may take us home.

…To awaken the Functional Consciousness is to be Love, to be Unity. Qualification separates you from the water of the sea, from the stone, from the earth, from vegetation, from the amorous turtle dove, from the ferocious beast, from all human races; but all that appears outside of you is functionally within you, man of the end of a Time.

Qualification shows you a Moslem separate from a Jew, a Buddhist, a Brahman, a Taoist, a Christian; it discusses endlessly their “philosophies” and their merits. What is your criterion, you who do not know the revelation of Knowledge? Everything in its own fashion tells you the Truth, while only Truth speaks to you openly of Redemption.

Redemption is within us, provided we awaken the Consciousness of the function which unifies, and renders all discussion null and void. Is not Knowing more precious than seeking Learning?

…Sophia, then: the wisdom language that unites, rather than divides. For the time of homecoming has come. At long last. Read the complete paper Oikosophia  by Daniela Boccassini