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1
Rady, Martyn. "Ardelean, Florin; Nicholson, Christopher and Preiser-Kapeller, Johannes (eds) Between Worlds: The Age of the Jagiellonians Pop, Ioan-Aurel 'De manibus Vallachorum schismaticorum ' Romanians and Power in the Medieval Kingdom of Hungary (The Thirteenth and Fourteenth Centuries) Pop, Ioan-Aurel Norman Housley (review)." Slavonic and East European Review 93, no. 4 (October 2015): 756–59. http://dx.doi.org/10.1353/see.2015.0042.
Повний текст джерела
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Breeze, Andrew. "The Arthurian World, ed. Victoria Coldham-Fussell, Miriam Edlich-Muth, and Renée Ward. London: Routledge, 2022, xxii, 580 pp." Mediaevistik 35, no. 1 (January 1, 2022): 317–19. http://dx.doi.org/10.3726/med.2022.01.27.
Повний текст джерелаАнотація:
Abstract In thirty-four chapters Arthur is dressed and served, with half the courses medieval, half post-medieval. They appear in four parts: Arthur in Britain; in Europe outside Britain; in material aspects (manuscripts, printed books, art); and “transversally” in (for example) cinema or digital games. In the first part are: Peter Field on Arthur’s origins; Helen Fulton on Welsh tradition and the “Invention” (sic) of Arthur’s Britain; Audrey Martin and David Mason on Arthur in Geoffrey of Monmouth, Anglo-Norman, Middle English, Caxton; Victoria Flood on Arthur and medieval prophecy; Kenneth Hodges on him in Malory and Spenser; Andrew Lynch on post-medieval texts (up to Kazuo Ishiguro); Andrew Hadfield on Spenser; Claudia Olk on parallels with The Tempest; Renée Ward on a forgotten Victorian novel; Virginia Blanton on plays from 1873 onwards.
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Hollister, C. Warren. "Courtly Culture and Courtly Style in the Anglo-Norman World." Albion 20, no. 1 (1988): 1–17. http://dx.doi.org/10.2307/4049795.
Повний текст джерелаАнотація:
Two years ago, at an NACBS council meeting at the now defunct Shamrock Hotel in Houston, one of our officers—not me, I hasten to say—suggested that NACBS Presidents really ought to begin earning their keep by delivering presidential addresses. I objected that NACBS Presidents receive no keep, but I was ruled out of order. I therefore stand before you this evening as the first person ever to deliver an NACBS presidential address. This, I can assure you, is a daunting challenge. One provision of the council resolution was that the address should be published as a scholarly essay in Albion, and with Albion's international reputation, this means that what I say here tonight will be read very critically—perhaps even scoffed at—by historians of medieval Britain throughout the world. I dare not be frivolous. On the other hand, we have all just enjoyed a splendid banquet. We have indulged in good wine. Some might now be in the mood for an hour's technical discussion of Anglo-Norman prosopography, but in actuality, I suspect that very, very few of you are in such a mood.So the great challenge of the presidential address is to be amusing and significant at one and the same time—and I'm not at all certain that I am capable of squaring that circle. I was puzzling over the problem almost exactly one year ago, at our NACBS Annual Meeting last October, at the elegant and, indeed, unsinkable Brown Palace Hotel in Denver.
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Alexander, James W. "A Historiographical Survey: Norman and Plantagenet Kings since World War II." Journal of British Studies 24, no. 1 (January 1985): 94–109. http://dx.doi.org/10.1086/385826.
Повний текст джерелаАнотація:
If the sacred back was not always safe from family and associates in the Anglo-Saxon period, still less was it proffered in the Norman and Angevin periods. William I endured the rebellion of one son, William II an accidental death while hunting; Henry I suppressed a baronial rebellion in favor of his feckless brother Robert Curthose; Stephen's reign was characterized by lawlessness and rebellion on behalf of Empress Matilda. Henry II found his whole family actively at war against him, Richard I met his death in a political quarrel in Aquitaine, John was constrained by a rebellion of many barons to issue Magna Carta, Henry III faced constant baronial opposition to his policies, Edward I was compelled to face magnate disquiet from 1297 to 1300, Edward II was deposed (and betrayed by his wife). Edward III alone of the kings discussed in this portion of my article reigned withal quietly (after 1341) and successfully (in terms of familial and baronial opposition, at least until 1376). This is not a happy picture, but it is one that reminds us that family relations were vital to successful kingship and that a king must, if successful, be a canny politician. Unlike Rosenthal, I have chosen to limit my discussion of royal biography for the period 1066–1377 to pointing out the sources that have appeared in print since 1945 and to book-length royal biographies; no longer is it true (in the words of Sidney Painter written in 1949 that prefaced his study of The Reign of King John) that, “when I started to write this volume, there was no adequate account of the reign of a medieval English king.
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Williams, Graham Trevor. "Performative speech act verbs and sincerity in Anglo-Norman and Middle English letters." Multilingua 39, no. 1 (January 28, 2020): 11–31. http://dx.doi.org/10.1515/multi-2019-0011.
Повний текст джерелаАнотація:
AbstractThis paper investigates performative manifestations of sincerity across Anglo-Norman and Middle English. In particular, it locates adverbial sincerity markers used to qualify performative speech act verbs in late medieval letters (fourteenth and fifteenth centuries), at a point when Middle English was rapidly replacing Anglo-Norman as the vernacular of epistolarity in England. Employing historical dictionaries and corpora, the study 1) locates the range of words for ‘sincerity’ from a time when the modern lexeme had yet to be borrowed in either vernacular, and 2) demonstrates that while it is clear that Middle English epistolarity was greatly influenced by Anglo-Norman, quantitative and qualitative analyses suggest that sincerity markers were much less commonplace in Middle English performatives, which further suggests ways in which the communicative ideal and practice of sincerity were reanalyzed from one language to the next.
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Rozin, Vadim Markovich. "Features of the poetics of the medieval collection of prose "Roman Deeds" (studying a new book by Svetlana Neretina "No word is better than another". Philosophy and Literature")." Культура и искусство, no. 8 (August 2022): 35–45. http://dx.doi.org/10.7256/2454-0625.2022.8.38564.
Повний текст джерелаАнотація:
The article offers an analysis of the poetics of the collection of prose "Roman Deeds", which the author considers as an addition to the study of S.S. Neretina. First, the methodology of studying medieval texts, which is discussed in the "Preface" to the book, is briefly characterized, and two stories from the collection are given as cases. Neretina argues that the "Roman Acts" expresses the world of medieval culture and within it the reality of statements relating to philosophy and what we could call medieval art. The mechanism of creating short stories from the "Roman Acts" is analyzed, including, firstly, a statement beginning with a sound, opening the way to meaning and things, secondly, the disclosure of the hidden as a creation of an independent reality (science, art, etc.), thirdly, the use of tropes in the course of constructing a multi-valued medieval reality. The author shows that the picture drawn by Neretina well explains the ambiguity of reality, which is important for medieval thinking, however, the explanation of the features of the content of the stories of the "Roman Deeds" is not understood by her on the basis of the picture drawn in the "Preface"; they are interpreted from the point of view of the structure of medieval culture. Then the author discusses the concepts of reality and ambiguity that aroused his interest. At the same time, he already uses his own ideas obtained in the analysis of art. The author explains the differences in the interpretation of the "Roman Acts" by the discrepancy of discourses and views of researchers, which, in his opinion, is completely normal and serves for the benefit of thinking.
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Merrilees, Brian. "Words in Favour of Women." Florilegium 18, no. 1 (January 2001): 21–30. http://dx.doi.org/10.3138/flor.18.003.
Повний текст джерелаАнотація:
Thirty years ago I published in Medium Aevum a short article entitled "Words against Women." It was a brief edition and commentary on some anti-feminist lines found in the manuscript Vatican Reg. lat. 1659. The lines were used to fill up an empty column and seem to have been linked to a longer passage in the Vatican copy of a moralising debate poem, the Petit Plet by the Anglo-Norman poet Chardri. The Petit Plet lines are marked in this manuscript by drawings of hands with the index finger pointing to particular couplets that deal with the unflattering characteristics of women. If there are many medieval texts that clearly see women in an unfavourable light, there are, however, a few that speak out in praise of women; in this paper I present some aspects of one of those, an unpublished poem in defence of women that Professor Francoise Vielliard of the Ecole nationale des Chartes and I are in the process of editing. Though this paper may be intended primarily to remind us of that rather small literary current, it also underlines the value of hunting through manuscripts ostensibly devoted to one subject but where marginalia and fill-in material can reveal a few unknown gems which often pass unrecorded—or at least passed over in the standard catalogues.
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Pauthier Moghaddassi, Fanny. "Clashes or Frictions ? Approaches to Linguistic Contact in Medieval Britain." Recherches anglaises et nord-américaines 49, no. 1 (2016): 15–27. http://dx.doi.org/10.3406/ranam.2016.1523.
Повний текст джерелаАнотація:
This paper investigates the implications of word-choices in academic accounts of contacts between different languages and dialects in British medieval history. The history of English can be studied as the result of series of military clashes and invasions (from early Germanic migrations, through Viking raids to the Norman Conquest), but it can also be read as the outcome of long periods of linguistic frictions, in other words of more or less peaceful coexistence between different linguistic groups, mutually influencing each other. Current research, in opposition to nineteenth-century nationalistic approaches, insists on this idea of linguistic frictions, rejecting analyses of British history based on the notion of clashes between radically distinct ethnic and linguistic groups. But to some extent, this perspective paradoxically fuels new versions of the national myth.
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Calkin, Siobhain Bly. "The Anxieties of Encounter and Exchange: Saracens and Christian Heroism in Sir Beves of Hamtoun." Florilegium 21, no. 1 (January 2004): 135–58. http://dx.doi.org/10.3138/flor.21.011.
Повний текст джерелаАнотація:
As Edward Said, Norman Daniel, and Dorothee Metlitzki have pointed out, the purportedly Muslim figures who appear in medieval western literature usually bear little or no resemblance to historical Muslims of the period. Said states, "we need not look for correspondence between the language used to depict the Orient and the Orient itself, not so much because the language is inaccurate but because it is not even trying to be accurate" (71). Similarly, Daniel and Metlitzki identify repeated stereotypical misrepresentations of Islam in medieval literary texts, such as the depiction of Islam as a polytheistic religion or the depiction of alcohol-drinking Muslims (Daniel 3-4, 49-51, 72-73, 81, 133-54; Metlitzki 209-10). It is certainly true that there is little or no mimetic relationship between literary Saracens and historical Muslims, but it should be noted that literary Saracens, despite their inaccuracies, did connote for the West an extremely powerful, technologically advanced Muslim civilization, which both impressed medieval Christians with its scientific knowledge and immense wealth, and menaced them militarily with its many victories over crusaders and its capacity for territorial expansion. Thus, while the Saracens of western literature may not offer us a historically accurate vision of medieval Islam, they can occasionally offer us some insight into the anxieties historical Islam posed for the West. This essay examines moments in the fourteenth-century Middle English romance Sir Beves of Hamtoun when the text’s depiction of one knight’s assimilation into a Saracen world communicates historical anxieties about how life in a Saracen enclave might compromise the Christian heroism of an English knight. The essay argues that Beves of Hamtoun both conveys a fear of Christian assimilation into a non-Christian world, and defines a model of heroic action to counteract such assimilation and re-establish the borders between Christianity and Saracenness. However, the text also indicates the ways in which heroic efforts to reconstruct such borders might ultimately fail.
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Amon, Isaac. "The Timeless Quest for Truth in a World of Doubt: Re-Examining Modes of Proof in the Medieval Era." Przegląd Prawniczy Uniwersytetu im. Adama Mickiewicza 11 (December 30, 2020): 141–58. http://dx.doi.org/10.14746/ppuam.2020.11.08.
Повний текст джерелаАнотація:
This article presents a brief overview of historical methods of legal proof prior to and soon after the Norman Conquest of England in October 1066. Through an examination of the rituals of compurgation and the ordeal, which were techniques designed to discover truth prior to the establishment of the inquisition in medieval Europe and the common law jury trial in England, the human quest for intellectual conviction has been indelibly with us since the days of antiquity. And, whichever method to ascertain truth is ultimately utilized – compurgation or ordeal, inquisition or cross-examination, trial by judge or by jury – the law’s enduring search for certainty amidst a world of doubt owes much to the history and times of William the Conqueror.
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Classen, Albrecht. "nr="241"A Companion to Medieval Translation, ed. Jeanette Beer. Leeds: Arc Humanities Press, 2019, viii, 200 pp." Mediaevistik 33, no. 1 (January 1, 2020): 241–42. http://dx.doi.org/10.3726/med.2020.01.12.
Повний текст джерелаАнотація:
Medieval literature, philosophy, medicine, and many other fields cannot be imagined without considering the huge role played by translations. Scholars have worked on this field already for many years, leading among them Jeanette Beer, who here brings together a number of authors who address specific aspects pertinent to translation work mostly in medieval literature. While she herself offers a concise introduction, she rounds off the volume with a study of the work by the anonymous compiler of Li Fet des Romans from the early thirteenth century which represents the earliest extant work of ancient historiography translated into a European medieval vernacular. The translator offers most detailed comments about his motivation and translation strategies, which helps us understand considerably how medieval writers approached their task. But back to the Introduction. Here Beer traces the history of the earliest translations, beginning with the famous Strasbourg Oaths from 842, turning to Eulalia, the Valenciennes Fragment, and Marie de France, among others. Subsequently Beer outlines the major highlights of this collected volume, highlighting that the contributors address vernaculars such as Latin (not really a vernacular), French, Anglo-Norman, Italian, English, Old Norse, German, Arabic, and Hebrew. Indeed, some of the chapters cover those languages, but we do not hear anything about German, Arabic, or Hebrew, apart from some very fleeting references. She correctly notes that the world prior to the printing press was deeply determined by textual mouvance which provided enormous flexibility in the rendering and display of texts in the manuscripts. The Introduction concludes with a bibliography and a bibliographical note about the author. This model is applied throughout the entire volume.
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Riley, Scott. "Anachronous Antipodes: The Island of California, The Medieval Mediterranean, and the Modern Pacific." Medieval Globe 4, no. 2 (2018): 107–28. http://dx.doi.org/10.17302/tmg.4-2.4.
Повний текст джерелаАнотація:
AS A SPATIAL counterpart to historical periodization, geographic territorialization constructs discrete, sovereign geographical areas that, like discrete historical eras, can be leveraged within the modern world system to support the uneven distribution of labour and capital so central to that system. The priority that European explorers (and later Euro-American settlers) put on naming the landscapes of the New World exemplifies this modern preoccupation with territorialization. The survival of place-names, particularly "California," speaks to the extent to which European modernity has rendered the globe in its own terms, concealing this colonial cartography by making such place-names seem normal, intimate—as if European namings of New World landscapes were innocent, mere flights of fancy. This, it turns out, is modernity's modus operandi: it claims history as its own, making the "un-Modern" both the property of modernity and modernity's antithesis.
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Zagórska, Paulina. "Post-Conquest Forged Charters Containing English: A List." Anglica. An International Journal of English Studies, no. 31/2 (October 2022): 93–107. http://dx.doi.org/10.7311/0860-5734.31.2.05.
Повний текст джерелаАнотація:
The paper presents a list of sixty-nine forged charters containing English pro- duced following the Norman Conquest of 1066. The list can be considered a supplement to The Production and Use of English Manuscripts 1066–1220 (Da Rold et al. 2010) – a project conducted jointly at the University of Leeds and University of Leicester collecting all known texts containing English, in order to provide an insight and allow research into “transitional”, post-Conquest English. The paper outlines the significance of charters in the Medieval world, and discusses some key issues and misconceptions related to study- ing this period in the history of the English language.
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Ristić, Milica. "Pojedini aspekti građanskopravnog položaja udatih žena u srednjovjekovnoj Engleskoj." Vesnik pravne istorije 1, no. 2/2020 (June 15, 2021): 38–61. http://dx.doi.org/10.51204/hlh_20202a.
Повний текст джерелаАнотація:
The arrival of the Norman tribes in the territory of England inevitably meant the influence of the customs of these tribes on the formation of a new legal system, known as „common law”. Soon after, this system established the judicial precedent as the basic source of law, which made it significantly different from European continental legal systems. However, when it came to the position of women, the common law world was the same as the continental legal systems. It was the male world, as evidenced by the famous Blackstone’s thought that husband and wife are one, and that one is the husband. In the moment of marriage, the wife would lose her legal capacity, and her personality would be drowned in her husband’s power over her and her property. Considering many other restrictions on women’s rights that will be addressed in the paper, it is not surprising that widows enjoyed the best status in medieval England, mostly owing to the institute of dower. This injustice was corrected by the emergence of the justice system and especially the trust institute. This paper is dedicated to the stages of development of the rights of married women in medieval England from complete denial to their affirmation, and especially to the contribution of the institutions of equity law to that development.
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OLDFIELD, PAUL. "The Medieval Cult of St Agatha of Catania and the Consolidation of Christian Sicily." Journal of Ecclesiastical History 62, no. 3 (June 3, 2011): 439–56. http://dx.doi.org/10.1017/s0022046911000844.
Повний текст джерелаАнотація:
In the twelfth century the cult of St Agatha of Catania was revived on the island of Sicily. This article explores the development of the cult within the wider process of the re-Christianisation of an island which had, in the previous century, been removed from Muslim control by Norman conquerors. It demonstrates that the revival of St Agatha's cult occurred through its connection to powerful political circles and to a range of emergent communication networks. The increasing renown of this shrine centre contributed to Sicily's integration into the Latin Christian world, and countered suspicious external perceptions of the island.
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Aricò, Manuela, Mauro Lo Brutto, and Antonino Maltese. "A Scan-to-BIM Approach for The Management of Two Arab-Norman Churches in Palermo (Italy)." Heritage 6, no. 2 (February 3, 2023): 1622–44. http://dx.doi.org/10.3390/heritage6020087.
Повний текст джерелаАнотація:
The paper shows the results of the research activities carried out by the Department of Engineering at the University of Palermo (Italy), which assessed the application of the Heritage Building Information Modelling (HBIM) methodology through a Scan-to-BIM approach to two local churches belonging to the medieval period. This project was motivated by a renewed interest from the city administrators towards the conservation of cultural heritage dating back to the Arab-Norman domination in Sicily since one of the two buildings was included in the UNESCO World Heritage Sites list in 2015. The morpho-typological style of the churches has been acquired by high-detailed 3D surveys, which provided the base for two HBIM models suited to render the peculiarity of these buildings at their best. The BIM environment allowed both the geometrical representation of all the architectural elements and their further enrichment with the integration of non-geometric data and semantic signification through a knowledge-based workflow. This process led to a hierarchical organization of two high-accuracy digital replicas and to the creation of a database containing all of the architectural items typical of the Arab-Norman style, aimed to share the awareness of its conservation and to match all of the Cultural Heritage requirements. In the future, the features in this database can be shared with other specialists as reference objects for further studies on cultural heritage sites in the UNESCO list.
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Dobson, Barrie. "The Role of Jewish Women in Medieval England (Presidential Address)." Studies in Church History 29 (1992): 145–68. http://dx.doi.org/10.1017/s042420840001127x.
Повний текст джерелаАнотація:
In devoting its attention to the relationship between Christianity and Judaism, the Ecclesiastical History Society has self-evidently addressed a theme as fundamental as it is often distressing to the practitioners of both religions. For many historians of the English Church, as for many of this Society’s members themselves, that relationship presents the additional irony that it would have been almost impossible actually to encounter a Jew in this country during those three centuries which tend to interest them most. As it is, Edward I’s expulsion of all his Jewish subjects from his realm on 18 July 1290 (‘without any hope of ever remaining there’) not only aborted a still inconclusive experiment in religious co-existence, but for centuries relegated the lives of the Jews and Jewesses of Anglo-Norman and Plantagenet England to the obscurity of the historically irrelevant. No longer in 1991 does that seem at all so obvious; and one supposes that nothing would have surprised Henry III and Edward I more than that their treatment of the Jewish minority within their realm should now often seem more ‘relevant’ to the churches of the modern world than any other feature of their respective reigns. For that reason, above all, there must be every prospect that the relationship between Jews and Christians in twelfth- and thirteenth-century England will soon be subjected to more detailed analysis than ever before. Nor, for similar reasons, has it ever been quite so obvious as it is today that the study of medieval Anglo-Jewry is too important to remain the exclusive preserve of historians who are themselves Jews.
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Korkiakangas, Timo. "Late Latin Charter Treebank: contents and annotation." Corpora 16, no. 2 (August 2021): 191–203. http://dx.doi.org/10.3366/cor.2021.0217.
Повний текст джерелаАнотація:
This paper describes the construction and annotation of the Late Latin Charter Treebank, a set of three dependency treebanks (llct1, llct2 and llct3) which together contain 1,261 Early Medieval Latin documentary texts (i.e., original charters) written in Italy between ad 714 and 1000 (about 594,000 tokens). The paper focusses on matters which a linguistically or philologically inclined user of llct needs to know: the criteria on which the charters were selected, the special characteristics of the annotation types utilised, and the geographical and chronological distribution of the data. In addition to normal queries on forms, lemmas, morphology and syntax, complex philological research settings are enabled by the textual annotation layer of llct, which indicates abbreviated and damaged words, as well as the formulaic and non-formulaic passages of each charter.
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Dowaidar, Ibrahim. "Political Humor in Ibn Mammātī's Kitāb al-Fāshūsh fi Aḥkām Qarâqûsh (The Decisions of Qarâqûsh)". Open Linguistics 6, № 1 (16 жовтня 2020): 482–511. http://dx.doi.org/10.1515/opli-2020-0029.
Повний текст джерелаАнотація:
AbstractThis study is an attempt to investigate medieval humor in the Ayyubid period (1171–1250). In a period of constant wars, terrible plagues, and turmoil, Ibn Mammātī wrote a pamphlet entitled Kitāb al-Fāshūsh fi Aḥkām Qarâqûsh (stupidity, or the decisions of Qarâqûsh). It is a small volume which contains words and actions that Qarâqûsh could have said or done. The book is written as an attempt to ridicule one of the most important political leaders of the Ayyubid state Emir Qarâqûsh Ibn ‘Abd Allāh al-Asadī (surnamed as Bah’āaddīn Qarâqûsh) (n.d. – April 1201). The book is so influential that historical facts are overshadowed, and overwhelmed by the humorous anecdotes that branded Qarâqûsh forever as a symbol of a lunatic tyrant. This manuscript, however, is believed to be one of the oldest books on political humor in the Egyptian history (Al-Najjār 1978: 56). Therefore, using a critical discourse analysis perspective, the study seeks to examine and analyze humor and jokes in selected anecdotes from Ibn Mammātī’s book. I have drawn upon the three-dimensional model of discourse analysis developed by Norman Fairclough (1992a, 1995a, 1995b, 2001, 2003). The study aims to prove that this pamphlet has been used in the entire Islamic world in different epochs as a defense mechanism against all the ruthless sultans, kings, rulers, and presidents. I claim that these jokes have served as a sort of recreation for the people, as a means of peaceful protest, and as a silent cry against oppression and tyranny.
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Flint, Valerie I. J. "The Hereford Map: Its Author(s), Two Scenes and a Border." Transactions of the Royal Historical Society 8 (December 1998): 19–44. http://dx.doi.org/10.2307/3679287.
Повний текст джерелаАнотація:
The Hereford Map is drawn upon a single pentangular skin of very high quality and, presumably, expense. It measures some 5′2″ by 4′4″ at its longest and widest points, and has, in addition to the world map from which it takes its name, a number of ornamented borders, inscriptions in Latin and Anglo-Norman, and illuminated scenes. The map thus has a great many claims to the attention of medieval historians, art historians and linguists, but I would single out three. Firstly, as a result of the loss of the Ebstorf Map, the Hereford Map is now die largest and most elaborate medieval mappa mundi known to have survived. Secondly, it is still one of the most difficult there is of the genre definitively to date, place and understand; this in the face of over more than one hundred and fifty years of effort on the part of a whole series of accomplished scholars and cartographers, effort of which the recent short and penetrating book by Professor Harvey is a triumphant example. Thirdly, though the map is rightly now regarded by the Hereford Cathedral Chapter as one of its greatest treasures, and is quite beautifully cared for and displayed in Hereford, we are still all a little hazy about how it got there in the first place. Professor Harvey suspects it may originally have been made in Lincoln, a suspicion to which I might perhaps now bring a little additional support. But if it was made in Lincoln, how, then, did it come to Hereford, when did it come and, perhaps most importantly of all, why?
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Sayer, Duncan, Erin Sebo, and Kyle Hughes. "A Double-edged Sword: Swords, Bodies, and Personhood in Early Medieval Archaeology and Literature." European Journal of Archaeology 22, no. 4 (July 24, 2019): 542–66. http://dx.doi.org/10.1017/eaa.2019.18.
Повний текст джерелаАнотація:
In Anglo-Saxon and Viking literature swords form part of a hero's identity. In addition to being weapons, they represent a material agent for the individual's actions, a physical expression of identity. In this article we bring together the evidence from literature and archaeology concerning Anglo-Saxon and Viking-age swords and argue that these strands of evidence converge on the construction of mortuary identities and particular personhoods. The placement of the sword in funerary contexts is important. Swords were not just objects; they were worn close to the body, intermingling with the physical person. This is reflected in the mortuary context where they were displayed within an emotive aesthetic. Typically, swords were embraced, placed next to the head and shoulders, more like a companion than an object. However, there are exceptions: graves like Birka 581 and Prittlewell show sword locations that contrast with the normal placement, locations which would have jarred with an observer's experience, suggesting unconventional or nuanced identities. By drawing on literary evidence, we aim to use the words of the Anglo-Saxons and Vikings to illuminate the significance of swords in mortuary contexts and their wider cultural associations.
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Bredin, Hugh. "The Literal and the Figurative." Philosophy 67, no. 259 (January 1992): 69–80. http://dx.doi.org/10.1017/s0031819100039838.
Повний текст джерелаАнотація:
In everyday English usage, the words ‘literal’ and ‘figurative’ are normally taken to be opposite in meaning. It is an opposition with very ancient roots. One of its forbears was the medieval theory of Scriptural hermeneutics, which distinguished among the literal, allegorical, moral, and anagogic senses of Scripture. This itself had an ancestry in pre-Augustinian times: Augustine tells in his Confessions how he learned from Ambrose the trick of interpreting Scripture figuratively, thus eliminating the problems and contradictions created by a literal reading. Earlier still, the distinction and the opposition were at least implicit in Poetics 21, where Aristotle differentiated between the standard or normal name for a thing, and various other types of name among which he listed metaphor. The antonymy of the literal and the figurative is therefore deeply embedded in our intellectual history, and it is perhaps for this reason that it has remained, to a large extent, unexamined and unquestioned.
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WINKLER, EMILY A. "Writing History in the Anglo‐Norman World: Manuscripts, Makers and Readers, c. 1066–1250. Edited by Laura Cleaver and Andrea Worm. York Medieval Press. 2018. xii + 269pp. £60.00." History 105, no. 364 (January 2020): 121–23. http://dx.doi.org/10.1111/1468-229x.12892.
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Ellis, Steven G. "The collapse of the Gaelic world, 1450–1650." Irish Historical Studies 31, no. 124 (November 1999): 449–69. http://dx.doi.org/10.1017/s0021121400014358.
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This article offers some reflections on the processes of nation-making and state formation as they affected the oldest ethnic and cultural grouping in the British Isles, that of the Gaedhil, roughly in the period 1450–1650, and examines the ways in which these processes have been portrayed by historians. At the present day the Gaelic language remains the normal medium of communication in small areas of western Ireland and western Scotland; and in respect of political developments in both Scotland and Ireland, Gaelic customs and culture have exercised a much more substantial influence. Despite these similarities, there remain significant differences between British and Irish historians in the ways in which the Gaelic contribution to nation-making and state formation have been presented.A basic distinction advanced by historians both of Ireland and Scotland has been one between the Gaelic peoples inhabiting Ireland and those resident in Scotland. It can be argued that this may reflect the relative importance of the Gaelic contribution to the making of two separate kingdoms, and ultimately two separate states; but it also means that the wider process of interaction and assimilation between Gaedhil and Gaill is split into separate Irish and Scottish experiences. In theory, these two Gaelic experiences should provide material for a comparative study of a particularly illuminating kind, but in practice other historiographical influences have generally militated against this kind of comparative history. One such is the more marginal position of Gaelic studies within Scottish historiography than is the case in Ireland. Considering that half of Scotland was still Gaelic-speaking in 1700, for instance, it is remarkable how few Scottish historians seem able to make use of Gaelic sources. Another is the practice of establishing separate departments of history in the universities for the teaching of national history. This has meant, for instance, that students are usually taught that portion of the Gaedhil/Gaill interaction process which relates to the ‘nation’ by specialist teachers of national history. Yet, since these national surveys reflect modern nations and modern national boundaries, students are trained to study Irishmen and Scots in the making rather than to consider how the inhabitants of late medieval Gaeldom might have viewed developments in the wider Gaelic world. Arguably, behind these approaches lies the influence of the modern nation-state. Scotland and Northern Ireland remain part of a multi-national British state which is dominated by England.
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UCHIROVA, Margarita, Sergey KHUDYAKOV, and Varvara BRIGUGLIO. "Intramundane Asceticism as a Basis for Organizing Irish Monastery in the Early Middle Ages." WISDOM 2, no. 1 (May 26, 2022): 158–65. http://dx.doi.org/10.24234/wisdom.v2i1.774.
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The work aims to study the features of the organization of the early medieval Christian society based on the development of intramundane asceticism as the basis of worldly activities with the aim of the natural arrangement of the world under the commitment to the conceptual vocation. The need to update the research study on this issue of inciting contradictions in ideas about the essence of Irish Christian culture. The chronological scope of the study is limited to the period of the 5th-11thcenturies. The lower limit of distribution with the birth of the Irish Christian mission and the appearance of the first missionary monks. The upper one is limited to the 11th century - a period of weakening of the Irish Church, rains of Viking raids, and later - the Anglo-Normans. The paper reflects the main features of the formation of Christian culture in the territory during the early Middle Ages, traces the evolution and reveals the characteristic features of the dynamics of the culture of Irish monasteries, and reveals the role of Irish monasteries in the development of modern culture. The article uses general scientific methods and methods of historical analysis.
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Joffé, E. G. H. "Relations between Libya, Tunisia and Malta up to the British Occupation of Malta." Libyan Studies 21 (1990): 65–73. http://dx.doi.org/10.1017/s0263718900001485.
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AbstractThe conventional view is that Malta has been on the ‘forgotten frontier’ of Christian maritime resistance to Islamic expansionism since the Islamic invasions of North Africa in the seventh century. The limited archival and archeological evidence suggests that, up to the arrival of the Order of the Knights of St John of Jerusalem in Malta in 1530, this picture is not accurate. The Islamic occupation of the Maltese archipelago in 870 created a cosmopolitan Muslim society which persisted until the mid-thirteenth century, despite the Norman conquest of the region in 1090. Indeed, the formal end of Muslim society in Malta only came in 1224, as a side-result of the Hohenstauffen suppression of a Muslim rebellion in Sicily.Even under the Order of St John contacts with the Muslim world were far closer than is conventionally supposed. The Grand Master of the Order maintained close contacts with the Qaramanlis in Tripoli and the Beys of Tunis during the eighteenth century, despite the continuation of the corso. In reality, contacts had always existed and had been recognised as essential by the Holy See because Malta could not sustain its population once it had exceeded 10,000 persons. Sicily, the obvious source of supply, often exerted undesirable political pressure and the Barbary coast was the only other alternative. The main legacy of the close contacts between Malta and the North African Muslim world, however, is to be found, even today, in the Maltese language, which is really a Medieval variant of North African Arabic.
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Lewis, Michael. "Borders of the Norman World. Frontiers and Boundaries in Medieval Europe Borders of the Norman World. Frontiers and Boundaries in Medieval Europe , Edited by Dan Armstrong, Áron Kecskés, Charles C. Rozier and Leonie V Hicks. 17 × 24 cm. xx + 395 pp, 15 b&w figs and maps. Woodbridge & Rochester NY: The Boydell Press, 2023. IBSN 978-1-78327-785-8. Price: £85.00 hb." Medieval Archaeology 68, no. 1 (January 2, 2024): 191–93. http://dx.doi.org/10.1080/00766097.2024.2348330.
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Holdsworth, Christopher. "‘An Airier Aristocracy’: The Saints at War (The Prothero Lecture)." Transactions of the Royal Historical Society 6 (December 1996): 103–22. http://dx.doi.org/10.2307/3679231.
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I want to plunge into my subject by adopting that practice well known to our medieval predecessors, namely to use an exemplum, because at once it transports us into the heart of the problem to be addressed. The event is recounted by Orderic Vitalis in Book Six of his Ecclesiastical History, and describes the practice of a Norman priest called Gerold who served in the household of the great earl of Chester Hugh of Avranches (1071–1101). Gerold was, apparently, a devoted priest who regularly said the offices for the day and offered Mass, but beyond this he wanted die men of the earl's household to live a better life. That desire he discharged by telling them about how some of their forebears had lived:To great lords, simple knights, and noble boys alike he gave salutary counsel and he made a great collection of tales of the combats of holy knights, drawn from the Old Testament and more recent records of Christian achievements, for them to imitate. He told them vivid stories of the conflicts of Demetrius and George, of Theodore and Sebastian, of the Theban Legion and Maurice its leader, and of Eustace, supreme commander of the army and his companions, who won die crown of martyrdom in heaven. He also told diem of the holy champion, William, who after long service in war renounced die world and fought gloriously for die Lord under die monastic rule. And many profited from his exhortations, for he brought them from the wide ocean of the world to die safe haven of life under the Rule.
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Bruce, Scott G. "Paul Dalton, Charles Insley, and Louise J. Wilkinson, eds. Cathedrals, Communities and Conflict in the Anglo-Norman World. Studies in the History of Medieval Religion. Woodbridge: Boydell, 2011. Pp. 274. $90.00 (cloth)." Journal of British Studies 51, no. 4 (October 2012): 1006–8. http://dx.doi.org/10.1086/666688.
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Kaličanin, Milena, and Hristina Aksentijevic. "COMMEDIA DELL'ARTE AND ITS IMPACT ON SHAKESPEARE’S PASTORAL COMEDY AS YOU LIKE IT." Folia linguistica et litteraria XII, no. 35 (2021): 63–85. http://dx.doi.org/10.31902/fll.35.2021.4.
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The paper explores the origins, development and basic genre features of сommedia dell'arte. The first part of the paper deals with the archetypal comic elements of сommedia dell'arte. The historical significance of this type of comedy, as Pandolfi (1957) stresses, lies in the fact that it unequivocally confirms the autonomy of theatrical art by imposing the neverending quest for the freedom to critically examine all the aspects of social life without any dose of censorship or limitations. Its comic pattern has the roots in the grotesque and absurdity of real life, which allows for the actors to fully affirm their artistic aspirations. Shakespeare’s romantic and pastoral comedy focuses on the final reconciliation or conversion of the blocking characters rather than their punishment: the rival brothers Oliver and Orlando are reconciled; Duke Frederick is miraculously converted. This was also a theme present in the medieval tradition of the seasonal ritual play, as Frye notices and claims that “we may call it the drama of the green world, its plot being assimilated to the ritual theme of the triumph of life and love over the waste land...Thus the action of the comedy begins in a world represented as a normal world, moves into the green world, goes into metamorphosis there in which the comic resolution is achieved, and returns to the normal world” (Frye 1957, 182). The Forest of Arden in As You Like It represents an emanation of Frye’s “green world”, which is analogous to the dream world, the world of our desires. In this symbolical victory of summer over winter, we have an illustration of “the archetypal function of literature in visualizing the world of desire, not as an escape from ’reality’, but as the genuine form of the world that human life tries to imitate” (Frye 1957, 184). In addition, the marriage between Orlando and Rosalind takes place in the Forest of Arden not by a coincidence. This is Shakespeare’s vision of the final unity and healing only to be accomplished in the ‘Mother’ Forest, as Hughes terms it (1992, 110), which ultimately represents a symbol of totality of nature and men’s psychic completeness. In Frye’s reading of Shakespeare’s green world, an identical idea of the heroine as the lost soul is expressed: “In the rituals and myths the earth that produces the rebirth is generally a female figure, and the death and revival, or disappearance and withdrawal of human figures in romantic comedy generally involves the heroine” (Frye 1957, 183). Thus, Rosalind represents the epitome of the matriarchal earth goddess that revives the hero and at the same time brings about the comic resolution by disguising herself as a boy (for those members of the audience and/or readers who regard the play as an instance of Hughes’ passive ritual drama and thus primarily enjoy the process of the young lovers’ overcoming various impediments on the way to a desirable end of the play).
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TIMOFEEVA, OLGA. "Survival and loss of Old English religious vocabulary between 1150 and 1350." English Language and Linguistics 22, no. 2 (July 2018): 225–47. http://dx.doi.org/10.1017/s1360674318000114.
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Middle English religious vocabulary is radically different from that of the previous period: while Old English is characterised more by lexical pattern replication of Latin (and Greek) etyma, Middle English is the period of matter replication. Due to the intake of new French religious words, English lexemes and also whole word families undergo semantic transformation and lexical replacement. Other terms, however, survive from the Old English period into the present day, resisting contact-induced pressure. This study shows that the survival of old lexemes into Middle English is largely determined by the extent of their diffusion and frequency of occurrence before the Norman Conquest. It is postulated that two kinds of inherited Old English lexis should be distinguished in the Middle English period: (i) established terms that had belonged to the West Saxon standard and were still preserved in general use by the lower regular clergy, parish priests and the faithful at large, and (ii) terms of limited currency that had failed to spread outside local communities with strong ties and survived for a short time after the Conquest in smaller religious foundations. The innovation and spread of new francophone religious lexis was conditioned by the new preaching practices that began to develop in Europe in the wake of the Fourth Lateran Council and the emergence of mendicant orders. Preachers of the new type were the multilingual innovators who generated new lexis in English and at the same time were instrumental in its diffusion, serving as weak ties between the various levels of the medieval society. Urban middle classes, on the other hand, were the most likely English-speaking early adopters of new norms.
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Karn, Nicholas. "Cathedrals, Communities and Conflict in the Anglo-Norman World. Edited by Paul Dalton, Charles Insley and Louise J. Wilkinson. Studies in the History of Medieval Religion xxxviii. Woodbridge, U.K.: Boydell, 2011. xii + 270 pp. £50.00, $90.00 cloth." Church History 82, no. 1 (February 21, 2013): 175. http://dx.doi.org/10.1017/s0009640712002594.
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Mukhin, S. V., and D. A. Efremova. "Old English terminological word-complexes in natural philosophic worldview (exemplified by terms of astronomy)." Linguistics & Polyglot Studies 9, no. 2 (June 29, 2023): 48–61. http://dx.doi.org/10.24833/2410-2423-2023-2-35-48-61.
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The research focuses on the study of terminological word-complexes in Old English. Following a complex multidisciplinary approach, it addresses the linguistic evidence from the viewpoint of terminology, phraseology and linguoculturology. The article analyzes the role of terminological word- complexes from the Anglo-Saxon Manual of Astronomy in the semiotic segment of natural philosophy in the Pre-Norman linguistic community of England. The research is conducted mainly within the framework of linguocultural approach. The 27 terminological word-complexes under analysis belong to the sphere of theoretical and observational astronomy and are taken from the text of the 10th century Anglo-Saxon Manual of Astronomy. The system of methods includes analysis of dictionary definitions, componential analysis, phraseological identification, contextual analysis, etc. The research proceeds from the assumption that Old English astronomic terms subsume culturally significant information on the Early Medieval prescientific worldview. Most terms are substantive phrases denoting heavenly bodies and their characteristics, peculiarities of the Universe’s physical structure, and events of the astronomic calendar. A number of inherent characteristics, such as recurrence of use and metaphoric transformation of the components’ semantics allow for treating the terminological word-complexes as phraseological entities. The entirety of word-complexes falls into two groups of word-combinations of idiomatic and phraseomatiс type. The research consecutively puts to scrutiny the terminological word-complexes verbalizing the concepts ‘heavenly body’, ‘outer space’, and ‘orbital rotation’. Attention is paid to the volume and character of culturally significant information conveyed by the astronomical terms in context and demonstrating the natural philosophical interpretation of the physical world structure as different from the modern scientific views. A conclusion is made that further research of phraseologically bound terminological word-complexes pertaining to various spheres of knowledge is needed to reconstruct the complete picture of natural philosophic worldview for the benefit of phraseology, terminology, linguoculturology and history of English.
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Helmholz, R. H. "John Hudson. The Formation of the English Common Law: Law and Society in England from the Norman Conquest to Magna Carta. (The Medieval World.) New York: Longman Press. 1996. Pp. xvi, 271. £42.00. ISBN 0-582-07027-9." Albion 29, no. 3 (1997): 461–62. http://dx.doi.org/10.2307/4051674.
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Pender, Stephen. "Maja Bondestam, ed. Exceptional Bodies in Early Modern Culture: Concepts of Monstrosity before the Advent of the Normal. Monsters and Marvels: Alterity in the Medieval and Early Modern Worlds 1. Amsterdam: Amsterdam University Press, 2020. Pp. 201. $105.00 (cloth)." Journal of British Studies 61, no. 4 (October 2022): 999–1001. http://dx.doi.org/10.1017/jbr.2022.143.
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Grachyov, Maxim. "“The Anger of a Deity Dwelling in a Mountain”: the Specific Aspects of the Perception of Volcanic Eruptions in the Heian Japan." ISTORIYA 14, no. 12-2 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840029842-5.
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Volcanic eruptions, hurricanes and earthquakes are the most powerful forces on Earth. Scientists are trying to understand these dangerous phenomena, however, despite the increasing dominance of man over nature, they still confuse, frighten and depress human minds. Every year, volcanic activity (about 60 eruptions a year), typhoons and earthquakes cause destruction in many parts of the world and bring death to living beings. Most volcanoes are located in the zone of the Pacific Ring of Fire: a region around the rim of the Pacific Ocean, where lithospheric plates collide and form breaks, from which molten magma flows upward. Thick magma filled with gases provokes explosive eruptions. In ancient times, in different parts of the world, and Japan is no exception, natural disasters caused superstitious fear, and also were the object of admiration and religious worship. Despite the fact that natural anomalies in ancient and medieval Japan caused anxiety, they were also often seen as a foretoken of future misfortunes that could bring discord into the normal way of life. In those distant times, the natural and social orders were perceived as interrelated phenomena, and not a single unusual phenomenon of nature could remain undiscovered. In case of any manifestations of natural disorder, it was necessary to prevent or weaken any likely adverse consequences with the help of various prohibitive regulations as well as magic and ritual actions. This article is devoted to the specific perception of volcanic eruptions in the Heian era (mainly in the 9th century). In the conditions of numerous eruptions in at the territory of the Japanese archipelago and the inability to focus on Chinese political texts due to not so high volcanic activity in China, the Japanese political elite had to create their own algorithm for interpreting the causes of volcanic eruptions, which was based on native Japanese beliefs, where mountains were revered as sacred objects and often perceived as the abode of deities. The study is based on historical sources of various types: chronicles (“Nihon koki”, “Shoku Nihon koki”, “Nihon sandai jitsuroku”, “Nihon kiryaku”) and collections of act material (“Ruiju sandaikyaku”), as well as research literature, mainly in Japanese.
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Cormier, Raymond J. "The Roman de Troie by Benoît de Sainte- Maure: A Translation. Translated by Glyn S. Burgess, Douglas Kelly. Woodbridge, UK, and Rochester, NY: D. S. Brewer, 2017. Gallica, 41. 486 pp." Mediaevistik 32, no. 1 (January 1, 2020): 394–96. http://dx.doi.org/10.3726/med.2019.01.81.
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In his Roman de Brut (1155), the Norman Robert Wace of Caen recounts the founding of Britain by Brutus of Troy to the end of legendary British history, while adapting freely the History of the Kings of Britain (1136) by Geoffrey of Monmouth. Wace’s Brut inaugurated a new genre, at least in part, commonly known as the “romances of antiquity” (romans d'antiquité). The Roman de Troie by Benoît de Sainte-Maure, dating to around 1165, is, along with the Roman de Thèbes and the Roman d’Énéas, one of the three such romances dealing with themes from antiquity. These creations initiated the subjects, plots and structures of the genre, which subsequently flowered under authors such as Chrétien de Troyes. As an account of the Trojan War, Benoît’s version of necessity deals with war and its causes, how it was fought and what its ultimate consequences were for the combatants. How to explain its success? The author chose the standard and successful poetic form of the era—octosyllabic rhyming couplets; he was fond of extended descriptions; he could easily recount the intensity of personal struggles; and, above all he was fascinated by the trials and tribulations of love, a passion that affects several prominent warriors (among them Paris and his love for Helen, and Troilus and his affection for Briseida). All these elements combined to contour this romance in which events from the High Middle Ages were presented as a likeness of the poet’s own feudal and courtly spheres. This long-awaited new translation, the first into English, is accompanied by an extensive introduction and six-page outline of the work; two appendices (on common words, and a list of known Troie manuscripts); nearly twenty pages of bibliography; plus exhaustive indices of personal and geographical names and notes. As the two senior scholars assert (p. 3), By translating Benoît’s entire poem we seek to contribute to a greater appreciation of its composition and subject-matter, and thus to make available to a modern audience what medieval readers and audiences knew and appreciated.
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Burton, Janet. "Paul Dalton, Charles Insley, and Louise J. Wilkinson (Eds.), Cathedrals, Communities and Conflict in the Anglo-Norman World [Studies in the History of Medieval Religion 38]. The Boydell Press, Woodbridge 2011, 258 pp. ISBN 978-18-43-83620-9. £50; US$90." Church History and Religious Culture 93, no. 1 (January 1, 2013): 110–12. http://dx.doi.org/10.1163/18712428-13930109.
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Matthew, D. J. A. "The age of Robert Guiscard. Southern Italy and the Norman conquest. By G. A. Loud. (The Medieval World.) Pp. xii+329 incl. 8 genealogical tables and 5 maps. Harlow: Pearson Education, 2000. £18.99 (paper). 0 582 04528 2; 0 582 04529 0." Journal of Ecclesiastical History 53, no. 4 (October 2002): 765–825. http://dx.doi.org/10.1017/s0022046902454796.
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Ignatchenko, Anastasiya. "Historical and legal features of the definition the concept of corruption and its main signs." Slovo of the National School of Judges of Ukraine, no. 1(46) (July 29, 2024): 81–93. http://dx.doi.org/10.37566/2707-6849-2024-1(46)-8.
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In the article, the author analyzes corruption as a criminal activity that consists in the use of public officials' power for personal enrichment. Historically, the concept of corruption has evolved from ancient Rome, where corrumpire meant «to destroy, break, bribe», to the modern understanding that covers various forms of abuse of power. Ancient Greek philosophers such as Aristotle and Plato described corruption as a destructive phenomenon that threatens the social order. Much has been written and said about the fight against crime, and especially corruption, for a long time. Many scholars and politicians have devoted their works and statements to studying this problem and developing an understanding of it, as well as to developing ways to fight corruption. Improvements in legislation and law enforcement practice in the area of combating corruption are possible if certain social phenomena underlying corruption are understood. In medieval Europe, corruption was viewed primarily as a sinful activity, and the fight against it was associated with the fight against the temptation of the devil. In modern times, with the emergence of centralized states and the expansion of international relations, corruption began to be perceived as a social disease that impeded the normal functioning of society. Modern corruption research began in the 1960s. The definition of corruption is complex and multidimensional. For example, James Bryce and K. Friedrich define corruption as the abuse of power for personal gain. International legal acts, such as UN and Council of Europe conventions, provide legal definitions of corruption and its manifestations, covering bribery, abuse of power, and other forms of misconduct. The problem of defining corruption remains relevant due to its complexity and diverse forms. Sociological research contributes to the development of more precise definitions that take into account modern social relations. International legal acts are trying to standardize the concept of corruption and establish responsibility for corruption at the global level. Key words: international cooperation, fight against corruption, countering corruption, signs of corruption, causes of corruption.
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Yarkeev, Aleksey. "The Birth of the State of Exception Out of the Spirit of Eternity of the Political Body." Logos et Praxis, no. 1 (August 2022): 11–21. http://dx.doi.org/10.15688/lp.jvolsu.2022.1.2.
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The philosophical project "Homo Sacer" by the modern Italian philosopher Giorgio Agamben (born in 1942) is based on a consistent highlighting of the process of Western European history that leads to the establishment of the state of emergency as a common technology of public administration today. This article offers an outline of the genesis of the state of emergency (emergency state) from the point of view of the evolution of ideas about the state in the aspect of the metaphor of the human body. In view of the fact that the logic of the state of emergency is based on the concept of a necessity (necessitas), which allows to suspend the normal functioning of law and order, it is necessary to raise the question of the origin of this relationship. The author believes that the source of the idea of the relationship between the state of emergency and necessity is the needs of the human body, the absolute urgency of which is the starting point of political organization (Plato, Aristotle). The system of views on the state as a body that emerged in the Greco-Roman worldview was clearly developed in the medieval civilization of the West. From this point on, we can talk about the emergence of the concept of "political body", within which the understanding of key sociopolitical relations took place. The combination of the Aristotelian concept of the eternity of the world with the strengthening of the absolute power of the secular sovereign and practical needs led to the formation of the idea of the permanent state with its constant needs. The new state rationality, associated with the need to meet the needs of the state and thus ensure its self-preservation, has acquired the form of biopolitics, which actually blurs the border between the political and the biological. The state of emergency becomes a paradigm of public administration, motivated by the idea of the identity of natural processes and the existence of society. The constant and imperishable nature of these processes sets the basis for the production of state of emergency, which loses its connection to a certain point in time and becomes a potentially eternal and continuous state.
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Marchant Rivera, Alicia. "Fuentes documentales para un esbozo del arte sartorial: sastres de príncipes, reyes y nobles en la Corona de Castilla en los inicios de la Modernidad." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 296. http://dx.doi.org/10.18239/vdh_2019.08.15.
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RESUMENCon el presente trabajo se pretende, sobre el soporte bibliográfico que registra la trayectoria del gremio sartorial, aportar un enfoque inédito proporcionado por las fuentes archivísticas y documentales para la época: la identificación, relación y análisis de la función ejercida por los sastres de los reyes y de aquellos vinculados al estamento nobiliario en la horquilla cronológica seleccionada, comprendida entre los años 1450 y 1615, fecha del primer y último documento trabajados en este sentido. Esta línea de investigación nos permitirá descubrir desde individuos con deseos de medrar en la escala social, como los sastres andantes y estantes en corte, hasta un subgrupo más consolidado marcado por la continua insatisfacción de las deudas por parte de la nobleza. Secciones archivísticas como el Registro General del Sello, Cámara de Castilla, Registro de Ejecutorias o Consejo de Estado, pertenecientes a variados archivos estatales españoles, nos servirán para proporcionar una nutrida nómina, en relación diacrónica, de los sastres vinculados a la Corona castellana en este periodo. Por otro lado, se destacará el proteccionismo regio hacia la figura de este artesano cercano a las élites de poder, ejemplificándolo en figuras concretas. Finalmente se apuntarán las posibilidades de la documentación analizada para conocer en profundidad, y de la mano de fuentes históricas primarias, aspectos de la historia del vestido regio y del de los empleados de la corte.PALABRAS CLAVE: sastres, reyes, nobles, Corona de Castilla, 1450-1615ABSTRACTThe aim of the present work is, on the basis of the literature that records the trajectory of the sartorial profession, to offer a new approach provided by the archival and documentary sources of the time: the identification, relation and analysis of the function exerted by tailors to kings and to those linked to the nobility. This line of research will allow us to discover people ranging from individuals seeking to climb the social ladder, such as tailors living at the court, to a more consolidated subgroup marked by the continued non-payment of debts by the nobility. Archival sections such as the General Registry of the Seal, Chamber of Castile, Registry of Executives or Council of State, belonging to various Spanish state archives, will provide us with a long list, in diachronic terms, of the tailors linked to the Castilian Crown between 1450 and 1615, the dates of the first and last documents used for this purpose. Furthermore, I shall highlight royal protectionism vis-à-vis the figure of this craftsman close to the elites, offering specific examples. Finally, I shall refer to the potential of the documentation analysed to explore in depth, and via primary historical sources, aspects of the history of royal attire and that of court employees.KEY WORDS: tailors, kings, nobles, Crown of Castile, 1450-1615 BIBLIOGRAFÍAAlcega, J. de, Tratado de Geometría, Práctica y Traza, el cual trata de lo tocante al oficio de sastre…, Valladolid, Maxtor, 2009.Alvar Ezquerra, A., El nacimiento de una capital europea: Madrid entre 1561 y 1609, Madrid, Turner, 1989.Baleztena Abarrategui, J., “Ordenanzas contra los sastres que tuvieren paños faltosos (1533)”, Cuadernos de etnología y etnografía de navarra, 74 (1999), pp. 563-570.Bello León, J. M., y Hernández Pérez, M. B., “Una embajada inglesa a la corte de los Reyes Católicos y su descripción en el ‘Diario’ de Roger Machado”, En la España medieval, 26 (2003), pp. 167-202.Bouza Brey, F., “Historia de la cofradía gremial de sastres de Santiago de Compostela”, Revista Compostellanum, 7 (1962), pp. 569-620.Carretero Rubio, V., La artesanía textil y del cuero en Málaga (1487-1525), Málaga, Cedma, 1996.Comisión Internacional de Diplomática, Folia Caesaraugustana I (normas de transcripción y edición de documentos), Zaragoza, CSIC, Institución Fernando el Católico, 1984.Domínguez Ortiz, A., “Madrid de villa a corte”, en Historia y documentos notariales, Madrid, 16-2 (1992), pp. 263-279.Falcón Pérez, M. I., “Sobre la industria del vestido en Zaragoza en el siglo XV: las ordenanzas de la cofradía de sastres, calceteros y juboneros”, Aragón en la Edad Media, 12 (1995), pp. 241-266.Fernández García, J., “La consideración social de los sastres en la tradición asturiana: (poesía popular y paremiología)”, en Polledo Arias, A. C. (coord.), Fiestas Balesquida, Oviedo, 2012, pp. 89-103.Francisco Olmos, J. M. de, “La evolución de los cambios monetarios en el reinado de Isabel la Católica según las cuentas del tesorero Gonzalo de Baeza”, En la España medieval, 21 (1998), pp. 115-142.Gestoso Pérez, J. y Fernández Gómez, M., Noticia histórico-descriptiva del antiguo pendón de la ciudad de Sevilla y de la bandera de la Hermandad de los sastres, Sevilla, Área de Cultura, 1999.Gómez de Valenzuela, M., “La regla de la cofradía jaquesa de sastres, bajo la advocación de San Lorenzo (1602)”, Argensola: Revista de CC. Sociales del Instituto de Estudios Altoaragoneses, 113 (2003), pp. 315-328.González Arce, J. D., “De la corporación al gremio. La cofradía de sastres, jubeteros y tundidores burgaleses en 1485”, Studia historica. Historia medieval, 25 (2007), pp. 191-219.González Arce, J. D., La casa y corte del príncipe don Juan (1478-1497): economía y etiqueta en el palacio del hijo de los Reyes Católicos, Sevilla, Sociedad Española de Estudios Medievales, 2016.González Marrero, M. del C., “Un vestido para cada ocasión: la indumentaria de la realeza bajomedieval como instrumento para la afirmación, la imitación y el boato. El ejemplo de Isabel I de Castilla”, Cuadernos del CEMyR, 22 (2015), pp. 155-194.Haldón Reina, J. F., “Aproximación histórico-artística a la antigua Hermandad de Nuestra Señora de los reyes del gremio de sastres”, en Roda Peña, J. (coord.), II Semana de estudios Medievales, Nájera, 2009, pp.155-190.Juárez-Almendros, E., “Don Quijote y la moda: El legado de Carmen Bernis”, Cervantes: Bulletin of the Cervantes Society of America, 24.1 (2004), pp. 137-142.López García, J. M., El impacto de la corte en Castilla: Madrid y su territorio en la época moderna, Madrid, siglo XXI de España, 1998.Marchant Rivera, A., “Los sastres en los Procesos de fe del tribunal de distrito de la Inquisición de Toledo (1483-1597)”, Documenta & Instrumenta, 12 (2014), pp. 95-116.Martínez Carreño, A., “Sastres y modistas: notas alrededor de la historia del traje en Colombia”, Boletín Cultural y Bibliográfico, vol. 28, n. 28 (1991), pp. 61-76.Mediero Velasco, M. I., “El impacto de la corte sobre la villa de Madrid”, Pasea por Madrid: historia, turismo cultural y tiempo libre, 7 (2015), pp. 39-57.Monner Sans, R., De sastres: entretenimiento paremiológica, Talleres de la Casa Jacobo Peuser, 1909.Nieto Sánchez, J. A., “La conflictividad laboral en Madrid durante el siglo XVII: el gremio de sastres”, en Actas del I Congreso de jóvenes Geógrafos e Historiadores, 1995, pp. 283-289.Nieto Sánchez, J. A., Artesanos y mercaderes: una historia social y económica de Madrid (1450-1850), Madrid, Fundamentos, 2006.Nombela Rico, J. M., Auge y decadencia en la España de los Austrias: la manufactura textil de Toledo en el siglo XVI, Toledo, Ayuntamiento, 2003.Puerta Escribano, R. de la, “Los avatares del asociacionismo de los artífices del vestir en la Valencia Moderna”, en Prats, L. (coord.), Estudios en homenaje a la Profesora Teresa Puente, vol. 2, Valencia, 1996, pp. 481-495.Puerta Escribano, R. de la, Historia del gremio de sastres y modistas en Valencia: del siglo XIII al siglo XX, Valencia, Ayuntamiento, 1997.Puñal Fernández, T., Los artesanos de Madrid en la Edad Media (1200-1474), Madrid, UNED, 2000.Reguera Ramírez, R., “Costureras versus sastres. También una cuestión de género”, El Pajar: Cuaderno de etnografía canaria, 25 (2008), pp. 110-116.Rodríguez Plaza, M. Á., “Ordenanzas del gremio de sastres de Plasencia. Año 1795”, Revista de estudios extremeños, vol. 71, n. 2 (2015), pp. 1115-1136.Salazar y Castro, L., Pruebas de la historia de la casa de Lara sacadas de los instrumentos por…, Madrid, Imprenta Real, 1694, p. 102.Sanchís Llorens, R., “El offici de sastres y calcetters de Alcoy”, en Primer Congreso de Historia del País Valenciano: celebrado en Valencia del 14 al 18 de abril de 1971, vol. 3, Valencia, 1976, pp. 201-208.Vaamonde Lores, C., “La cofradía de los sastres de Betanzos”, Boletín de la Real Academia Galega, 46 (1911), pp. 244-251.Zofío Llorente, J. C., “Reproducción social y artesanos. Sastres, curtidores y artesanos de la madera madrileños en el siglo XVII”, Hispania: Revista española de Historia, 71/237 (2011), pp. 87-120.Zofío Llorente, J. C., Gremios y artesanos en Madrid, 1550-1650: la sociedad de trabajo en una ciudad cortesana preindustrial, Madrid, CSIC, 2005.
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ABDULLAH, Doaa Abdulkareem, and Nesaif Jassim Mohammed AL-KHAFAJI. "HAPPINESS A QURANIC PERSPECTIVE." International Journal of Humanities and Educational Research 03, no. 05 (October 1, 2021): 334–46. http://dx.doi.org/10.47832/2757-5403.5-3.29.
Повний текст джерелаАнотація:
In this study, we will study the concept of happiness, a view of happiness from the point of view of famous psychologists and philosophers, and combining Islamic thought with philosophy. This study is a basic research the different debates on the concept of happiness in the Quran. And we discuss in this article tools of happiness in life. Happiness in the hereafter, or everlasting felicity, is the ultimate goal of the believer. Although happiness is a very relative concept, it is generally the feeling that occurs when people are satisfied with the material and spiritual states, they are in. The greatest blessing bestowed upon mankind is within us and within our reach. A wise person knows how to be happy with what he has no matter what, rather than wishing what he does not have. It is a state of coinciding with what happens and what they want. All normal people desire happiness and want their happiness to be permanent. Anyone who sees that this world cannot satisfy their desire for happiness understands that this desire cannot be satisfied without God. Sometimes even love and compassion can make one feel happy. The research dealt with the names of the happiness in the Quran with their semantic aspects, then we restricted these names, and these were placed alphabetically in the letters that indicate how many times they appeared in the Quran. Later it was divided into semantic groups and analyzed within these groups, this analysis focuses on the presentation of the lexical concept and semantic content for each. In fact, the subject was also discussed within the rational framework. happiness does have a pretty important role in our lives, and it can have a huge impact on the way we live our lives. The first part of the present study focuses on how ethics philosophers explain an interpret happiness and whether it is possible to reach real happiness. In the second part, the virtues that ethics philosophers view as the fundamental elements in attaining happiness. Also, this section examines the definition of virtue, virtue types, sub-virtues, and the characteristics of virtuous acts. Consequently, this study disclosed that ancient and medieaval philosophers regarded the pursuit of happiness as a fundamental goal in one‟s life, and that these philosophers agreed that this goal could be accomplished by leading a virtuous life . Keywords: Quran, Translation of The Qur’an, Sura index, Happiness, Platon, ibn Sina, Al-Farab
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Datta, Y. "How Christianity, Western Science & Technology Exploited Nature in America: Birth of the Environmental Movement." Journal of Economics and Public Finance 8, no. 1 (February 28, 2022): p65. http://dx.doi.org/10.22158/jepf.v8n1p65.
Повний текст джерелаАнотація:
The objective of this paper is to understand why the Western civilization had exploited nature so much that its own quality of life--even its survival--was now at stake. The answer is: the Judeo-Christian tradition.A central belief of the Judeo-Christian theology has been dualism—that man is separate from nature—and anthropocentrism: that man is the master and the center of this universe, with a license to exploit nature.Christianity prospered in the great cities of the time which were--like today--the centers of economic and cultural attraction. Therefore, a concentration of population in urban areas must have exerted a deep influence over the entire character of Christianity.Victory of Christianity over paganism was the greatest psychic revolution in the history of the Western culture.Pre-Christian cultures believed in animism: that every part of the environment--living and non-living—had a consciousness. By destroying pagan animism, Christianity made it possible to exploit nature in a mood of indifference to the feelings of natural objects. Severed from the human community and its ethical protection, nature was fully exposed to human greed. The whole concept of the sacred grove is alien to Christianity and to the ethos of the West. For nearly two millennia Christian missionaries have been chopping down sacred groves, based on the idea that they are idolatrous because they assume spirit in nature.St. Francis was the greatest spiritual revolutionary in Western history since Christ. He preached the notion of equality of all creatures—including man—in opposition to the idea of man’s unlimited rule over nature sanctioned by Christian theology. Unfortunately, he failed.Aristotle’s scientific philosophy of nature—animate and alive—dominated Western thought for two thousand years after his death. However, thanks to the Scientific Revolution, a radical change occurred in scientific thought during the 16th and 17th centuries. As a result, this medieval worldview went through a fundamental change. The notion of an organic and spiritual universe was replaced by that of the world as a machine, and the word machine became a dominant metaphor of the modern era. Around 1850, Western Europe and North America arranged a marriage between science and technology that signified the Baconian creed of power over nature. Its acceptance as a normal pattern of action may mark the greatest event in human history since the invention of agriculture.While the Transcontinental Railroad connected East and West, yet, in its wake, lives of countless Native Americans were destroyed. In addition, tens of million buffalos were almost driven to extinction.Pre-Christian societies believed that every part of the natural environment had a consciousness or spirit. The work of Suzanne Simard provides an excellent real-world example of the veracity of such belief. Her research shows that forests have a social life, and that trees talk to each other.Sheldrake, based on his controversial theory of Morphic Resonance, says that natural systems inherit a collective memory from all previous things of their kind, no matter how faraway they were, nor how long ago they existed. The Scientific Revolution’s theory of reductionism encourages an atomistic and disintegrated view of nature. However, Nature is through and through relational, and interference at one point, has interminable and unforeseeable results on the other.The first occupants of North America—the Native Americans--were better custodians of the ecosystem than the subsequent tenants. Native Americans considered the rights of animals, plants—and even rocks—as sacred.America is a leader in the creation of national parks and wilderness areas, and has served as a model for countries around the world. Eastern religions--e.g., Hinduism, Buddhism, Taoism, and Zen Buddhism—totally reject the dualism and anthropocentrism of Christianity. By advocating the submersion of the human self in a larger organic whole, they cleared the intellectual way for environmental ethics.An extraordinary transformation has taken place in America: one that has replaced fear and hatred of wilderness in the past, to appreciation—and even reverence.Wilderness is not so much a place, but rather as a feeling about a place: a perceived reality, and a state of mind.The image of the earth as Mother is found in traditional cultures all over the world. So, we feel uncomfortable when we realize that we are polluting our own Mother.Finally, astronomer Carl Sagan--and 22 other well-known researchers--issued an appeal in 1990. Their message was: The “efforts to safeguard and cherish the environment need to be infused with a vision of the sacred.”
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 60, no. 1-2 (January 1, 1986): 55–112. http://dx.doi.org/10.1163/13822373-90002066.
Повний текст джерелаАнотація:
-John Parker, Norman J.W. Thrower, Sir Francis Drake and the famous voyage, 1577-1580. Los Angeles: University of California Press, Contributions of the UCLA Center for Medieval and Renaissance Studies Vol. 11, 1984. xix + 214 pp.-Franklin W. Knight, B.W. Higman, Trade, government and society in Caribbean history 1700-1920. Kingston: Heinemann Educational Books, 1983. xii + 172 pp.-A.J.R. Russel-Wood, Lyle N. McAlister, Spain and Portugal in the New World, 1492-1700. Minneapolis, University of Minnesota Press, Europe and the World in the Age of Expansion Volume III, 1984. xxxi + 585 pp.-Tony Martin, John Gaffar la Guerre, The social and political thought of the colonial intelligentsia. Mona, Jamaica: Institute of Social and Economic Research, University of the West Indies, 1982. 136 pp.-Egenek K. Galbraith, Raymond T. Smith, Kinship ideology and practice in Latin America. Chapel Hill NC: University of North Carolina Press, 1984. 341 pp.-Anthony P. Maingot, James Pack, Nelson's blood: the story of naval rum. Annapolis MD, U.S.A.: Naval Institute Press and Havant Hampshire, U.K.: Kenneth Mason, 1982. 200 pp.-Anthony P. Maingot, Hugh Barty-King ,Rum: yesterday and today. London: William Heineman, 1983. xviii + 264 pp., Anton Massel (eds)-Helen I. Safa, Alejandro Portes ,Latin journey: Cuban and Mexican immigrants in the United States. Berkeley: University of California Press, 1985. xxi + 387 pp., Robert L. Bach (eds)-Wayne S. Smith, Carlos Franqui, Family portrait wth Fidel: a memoir. New York: Random House, 1984. xxiii + 263 pp.-Sergio G. Roca, Claes Brundenius, Revolutionary Cuba: the challenge of economic growth with equity. Boulder CO: Westview Press and London: Heinemann, 1984. xvi + 224 pp.-H. Hoetink, Bernardo Vega, La migración española de 1939 y los inicios del marxismo-leninismo en la República Dominicana. Santo Domingo: Fundación Cultural Dominicana, 1984. 208 pp.-Antonio T. Díaz-Royo, César Andreú-Iglesias, Memoirs of Bernardo Vega: a contribution to the history of the Puerto Rican community in New York. Translated by Juan Flores. New York and London: Monthly Review, 1984. xix + 243 pp.-Mariano Negrón-Portillo, Harold J. Lidin, History of the Puerto Rican independence movement: 20th century. Maplewood NJ; Waterfront Press, 1983. 250 pp.-Roberto DaMatta, Teodore Vidal, Las caretas de cartón del Carnaval de Ponce. San Juan: Ediciones Alba, 1983. 107 pp.-Manuel Alvarez Nazario, Nicolás del Castillo Mathieu, Esclavos negros en Cartagena y sus aportes léxicos. Bogotá: Institute Caro y Cuervo, 1982. xvii + 247 pp.-J.T. Gilmore, P.F. Campbell, The church in Barbados in the seventeenth century. Garrison, Barbados; Barbados Museum and Historical Society, 1982. 188 pp.-Douglas K. Midgett, Neville Duncan ,Women and politics in Barbados 1948-1981. Cave Hill, Barbados: Institute of Social and Economic Research (Eastern Caribbean), Women in the Caribbean Project vol. 3, 1983. x + 68 pp., Kenneth O'Brien (eds)-Ken I. Boodhoo, Maurice Bishop, Forward ever! Three years of the Grenadian Revolution. Speeches of Maurice Bishop. Sydney: Pathfinder Press, 1982. 287 pp.-Michael L. Conniff, Velma Newton, The silver men: West Indian labour migration to Panama, 1850-1914. Kingston: Institute of Social and Economic Research, University of the West Indies, 1984. xx + 218 pp.-Robert Dirks, Frank L. Mills ,Christmas sports in St. Kitts: our neglected cultural tradition. With lessons by Bertram Eugene. Frederiksted VI: Eastern Caribbean Institute, 1984. iv + 66 pp., S.B. Jones-Hendrickson (eds)-Catherine L. Macklin, Virginia Kerns, Woman and the ancestors: Black Carib kinship and ritual. Urbana IL: University of Illinois Press, 1983. xv + 229 pp.-Marian McClure, Brian Weinstein ,Haiti: political failures, cultural successes. New York: Praeger (copublished with Hoover Institution Press, Stanford), 1984. xi + 175 pp., Aaron Segal (eds)-A.J.F. Köbben, W.S.M. Hoogbergen, De Boni-oorlogen, 1757-1860: marronage en guerilla in Oost-Suriname (The Boni wars, 1757-1860; maroons and guerilla warfare in Eastern Suriname). Bronnen voor de studie van Afro-amerikaanse samenlevinen in de Guyana's, deel 11 (Sources for the Study of Afro-American Societies in the Guyanas, no. 11). Dissertation, University of Utrecht, 1985. 527 pp.-Edward M. Dew, Baijah Mhango, Aid and dependence: the case of Suriname, a study in bilateral aid relations. Paramaribo: SWI, Foundation in the Arts and Sciences, 1984. xiv + 171 pp.-Edward M. Dew, Sandew Hira, Balans van een coup: drie jaar 'surinaamse revolutie.' Rotterdam: Futile (Blok & Flohr), 1983. 175 pp.-Ian Robertson, John A. Holm ,Dictionary of Bahamian English. New York: Lexik House Publishers, 1982. xxxix + 228 pp., Alison Watt Shilling (eds)-Erica Williams Connell, Paul Sutton, Commentary: A reply from Williams Connell (to the review by Anthony Maingot in NWIG 57:89-97).
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Oleh, Boginich. "The metaphysical meaning of right force." Yearly journal of scientific articles “Pravova derzhava”, no. 31 (2020): 71–79. http://dx.doi.org/10.33663/0869-2491-2020-31-71-79.
Повний текст джерелаАнотація:
Introduction. Right force is known as the antipode of force law. Meanwhile, the practice of relations between states and within states - between the state and its citizens, and between citizens themselves, is often replete with examples of the use of law rather than force of law (rules of law). Such vitality of the right of force gives grounds to speak of the existence of metaphysical grounds for its revival in social relations. The aim of the article. This article is dedicated to finding these reasons. Results. Philosophical science differentiates metaphysics into general and particular. The first examines all things (objectively existing), the second examines the reasons for existing. It is from the point of view of causality that the power of right phenomenon is to be considered. A retrospective analysis of the first written legal sources testifies to the fixation of the right of power in these sources by the representatives of the most powerful social groups. From this it follows that inequality arises as a result of the presence of advantages in the most able members of such groups. And we call these advantages a force that has the potential to be used by the bearers of that power. Thus, the power is understood to have any advantages in individuals who enter into communication with each other, and in the case of legal relations between them (involves the emergence of mutual rights and obligations) - the force acquires its metaphysical status - the right of force in the form the corresponding authority of the stronger side is relatively weaker. The question is: in the majority of cases, whether the exercise of the right of power by a more powerful party has been decided in favor of such a party. Slave right, serfdom - a vivid confirmation of that. Only with the first bourgeois revolutions and the introduction of the law of formal equality, the right to inequality as the official fixation of the right of power disappeared from the historical arena. But the right of force ceased to exist with the introduction of the right of formal equality. It lost its institutional forms in the form of fixation of the status of slaves, other groups of "dependent" in the first legal acts of antiquity, guilds and other restrictions of the medieval era, etc. Instead, it has taken other forms - economic, political, organizational, and so on. In other words, the power of law has become a veiled form today, where representatives of these circles exercise their power indirectly, hiding behind the “fig” piece of popular slogans of democracy, equality, and solidarity among the general public. The foregoing may suggest that the right to power is a negative factor in the development of human civilization, which every means must counteract. In the case of the open exercise of the right of force in the form of aggression, crime or other forms of abuse of the right of force, it really must be recognized as a deconstructive force that damages the normal development of the social organism. In the absence of a sign of abuse of the right force, the latter should be considered as a means of "pulling" to its level of the weaker party, which is in relations with representatives of such force. There is nothing accidental in nature, including social, and therefore the right of force should be regarded as an integral attribute of its development. We must combat the abuse of the right of power, not its overcoming, which we regard as having any advantages in various spheres of human activity. Conclusions. Based on the above, the following areas of study are promising: political and legal mechanisms for counteracting institutional manifestations of abuse of the right of force, axiological problems of self-limitation of the right of force.
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Grim, Ronald E., Sarah Bendall, Alfred Hiatt, Naomi Kline, Margriet Hoogvliet, Christopher Burlinson, Lucy Le-Guilcher, et al. "Cartography in Antiquity and the Middle Ages: Fresh Perspectives, New Methods. Edited by Richard J. A. Talbert and Richard W. Unger. Pictura et Scriptura: textes, images, et herméneutique des mappae mundi (XIIIe–XVIe siècles). By Margriet Hoogvliet. Maps and Monsters in Medieval England. By Asa Simon Mittman. The Cartographic Imagination in Early Modern England: Re-writing the World in Marlowe, Spenser, Raleigh and Marvell. By D. K. Smith. Novels, Maps, Modernity: The Spatial Imagination, 1850–2000. By Eric Bulson. Constructing Lithuania: Ethnic Mapping in Tsarist Russia, ca. 1800–1914. By Vytautas Petronis. Petermann's Planet: A Guide to German Handatlases and Their Siblings throughout the World, 1800–1950. Vol. 2: The Rare and Small Handatlases. By Jürgen Espenhorst. Catálogo analítico des lo atlas del Museo Naval de Madrid. By Luisa Martín-Merás. Vigilia colonial. Cartógrafos militares españoles en Marruecos (1882–1912). By Luis Urteaga. Mapping Colonial Conquest: Australia and Southern Africa. Edited by Norman Etherington. Mapping Jordan through Two Millennia. By John R. Bartlett. Chaining Oregon: Surveying the Public Lands of the Pacific Northwest, 1851–1855. By Kay Atwood. Measuring the New World: Enlightenment Science and South America. By Neil Safier. The Tropics of Empire: Why Columbus Sailed South to the Indies. By Nicolás Wey Gómez. Coastlines: How Mapmakers Frame the World and Chart Environmental Change. By Mark Monmonier. Geography and Vision: Seeing, Imagining and Representing the World. By Denis Cosgrove. Placing the Enlightenment: Thinking Geographically about the Age of Reason. By Charles W. J. Withers." Imago Mundi 61, no. 2 (July 3, 2009): 263–76. http://dx.doi.org/10.1080/03085690902923762.
Повний текст джерела
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Winkler, Emily A. "People, Texts and Artefacts: Cultural Transmission in the Medieval Norman Worlds, ed. David Bates, Edoardo D’Angelo and Elisabeth van Houts." English Historical Review, October 2, 2019. http://dx.doi.org/10.1093/ehr/cez358.
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TAFLI DÜZGÜN, Hülya, and Tuba ARSLAN. "Haset: Ortaçağ’da İngiltere Anglo-Norman Geleneğinde Sinsi Duygu." Cankaya University Journal of Humanities and Social Sciences, December 1, 2023. http://dx.doi.org/10.47777/cankujhss.1299860.
Повний текст джерелаАнотація:
There are two main categories of emotion theories: basic emotion and componential theories. While these theories are generally focused on the contemporary world, they may provide new perspectives on medieval literature. Roman de Horn and Boeve de Haumtone are Anglo-Norman romances that tell the stories of noble, handsome, and good-looking heroes who become courageous along their journeys. Although they somehow begin their journey with bad luck, they both triumph in the end. All these seemingly spectacular characteristics of the heroes naturally evoke envy among others. Envy occurs when someone's autonomy or closely identified persons/property is threatened. In both romances, the heroes battle against false accusations made by their enviers. In this respect, the major concern of this article is to explore how the philosophical and emotional significance of envy performs in medieval tradition.
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Zhulev, V. V. "Liberty, equality and fraternity of medieval peasants." Vox. Philosophical journal, June 30, 2022. http://dx.doi.org/10.37769/2077-6608-2022-37-7.
Повний текст джерелаАнотація:
The purpose of this article is to reveal a number of socio-political ideas of medieval peasants. As material for the study, the report of Guillaume de Jumièges and the later story of Robert Wace about the uprising of the Norman peasants in 977 were taken. The author shows that the reconstructed political ideas of the peasantry largely diverged from the picture of the social world of the clergy.