“At the end of the Middle Ages, castles began to lose their military func tion, but not their psychological impact as a symbol of authority. Gun powder and cannons supported armies of mercenary troops, and the garrison forts built to house them adopted the crenellated walls of private aristocratic castles. By the sixteenth century, professional soldiers lived in barracks, a few officers and the governor had finer quarters, and kings and nobles merely directed the operations from distant palaces where battle ments had become purely symbolic decoration. The Battle of Crecy be tween France and England in 1346 is traditionally considered to be the first use of cannons on the battlefield. At first the noise and smoke cre ated by the explosion terrified horses and men, and wreaked more havoc than the projectiles. Early cannons could be more dangerous for the gun ners than for the enemy, but military engineers rapidly developed the weapons’ power and accuracy. A castle’s high walls and towers made easy targets for gunners whose power and accuracy reduced once formidable medieval buildings to rubble. Mining became more successful because the attackers could put explosives under the walls.”

Source: Medieval castles (2005), Ch. 5 : Impact and Consequences : The Afterlife of the Castle

Adopted from Wikiquote. Last update June 3, 2021. History

Help us to complete the source, original and additional information

Do you have more details about the quote "At the end of the Middle Ages, castles began to lose their military func tion, but not their psychological impact as a …" by Marilyn Stokstad?
Marilyn Stokstad photo
Marilyn Stokstad 27
art historian 1929–2016

Related quotes

Henri Lefebvre photo

“Castles, palaces, cathedrals, fortresses, all speak in their various ways of the greatness and the strength of the people who built them and against whom they were built.”

Henri Lefebvre (1901–1991) French philosopher

From Critique of Everyday Life: Volume 1 (1947/1991)
Context: Everything great and splendid is founded on power and wealth. They are the basis of beauty. This is why the rebel and the anarchic protester who decries all of history and all the works of past centuries because he sees in them only the skills and the threat of domination is making a mistake. He sees alienated forms, but not the greatness within. The rebel can only see to the end of his own ‘private’ consciousness, which he levels against everything human, confusing the oppressors with the oppressed masses, who were nevertheless the basis and the meaning of history and past works. Castles, palaces, cathedrals, fortresses, all speak in their various ways of the greatness and the strength of the people who built them and against whom they were built. This real greatness shines through the fake grandeur of rulers and endows these buildings with a lasting ‘beauty’. The bourgeoisie is alone in having given its buildings a single, over-obvious meaning, impoverished, deprived of reality: that meaning is abstract wealth and brutal domination; that is why it has succeeded in producing perfect ugliness and perfect vulgarity. The man who denigrates the past, and who nearly always denigrates the present and the future as well, cannot understand this dialectic of art, this dual character of works and of history. He does not even sense it. Protesting against bourgeois stupidity and oppression, the anarchic individualist is enclosed in ‘private’ consciousness, itself a product of the bourgeois era, and no longer understands human power and the community upon which that power is founded. The historical forms of this community, from the village to the nation, escape him. He is, and only wants to be, a human atom (in the scientifically archaic sense of the word, where ‘atom’ meant the lowest isolatable reality). By following alienation to its very extremes he is merely playing into the hands of the bourgeoisie. Embryonic and unconscious, this kind of anarchism is very widespread. There is a kind of revolt, a kind of criticism of life, that implies and results in the acceptance of this life as the only one possible. As a direct consequence this attitude precludes any understanding of what is humanly possible.

Nathanael Greene photo

Related topics