The Ideology of Silence: Prejudice and Pragmatism on the Medieval Religious Frontier

1984 ◽  
Vol 26 (3) ◽  
pp. 442-466 ◽  
Author(s):  
Charles J. Halperin
Keyword(s):  
Middle Ages ◽  
Cultural Exchange ◽  
Great Frequency ◽  
The Other ◽  
Religious Intolerance ◽  
Other Hand ◽  
The One ◽  
Determining Factor ◽  
The Middle Ages

Historians have long debated the importance of religion as a determining factor in relations between Christians and Muslims during the Middle Ages. On the one hand, each side consigned adherents of the enemy's religion to eternal damnation. Religious animosity provided the casus belli of crusade and jihad; Christian and Muslim met each other on the field of battle with great frequency. On the other hand, Christian-Muslim relations also included peaceful commerce, institutional borrowing, and even cultural exchange. Christians and Muslims spent more time fighting their coreligionists than making war on each other. Churches continued to exist in the lands of Islam, and mosques survived under Christian rule as well. Such evidence has led some historians to minimize the degree to which religious intolerance influenced Christian-Muslim contacts during the Middle Ages.

King Arthur and the Tudor Dynasty

2020 ◽  
pp. 21-33
Author(s):  
Philip Schwyzer
Keyword(s):  
Foreign Policy ◽  
Middle Ages ◽  
The Other ◽  
Faerie Queene ◽  
King Arthur ◽  
Major Work ◽  
Arthurian Literature ◽  
Other Hand ◽  
The One ◽  
The Middle Ages

The reception of the legend of Arthur in the Tudor era presents something of a paradox. On the one hand, Arthur featured prominently in pageants and public spectacles throughout the period, and at times played a surprisingly important role in foreign policy. On the other hand, chroniclers found it increasingly difficult to defend Arthur’s historicity, and the period failed to produce a major work of Arthurian literature beyond Spenser’s Faerie Queene, in which the British prince cuts a perplexingly elusive figure. With its complex and conflicting attitudes to the Arthurian tradition, the Tudor era seems to constitute a bridge or way-station between the Arthur of the Middle Ages and the Arthur of more securely post-medieval (and, hence, medievalist) eras.

scholarly journals L’estensione del dominio dell’amicizia. Signori e amici in Lombardia e Italia centro-settentrionale, secoli XIV-XV

2021 ◽  
pp. 151-178
Author(s):  
Federico Del Tredici
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Northern Italy ◽  
The Other ◽  
Other Hand ◽  
Political Relationship ◽  
The One ◽  
The Middle Ages

At the end of the Middle Ages in Lombardy it was common for a rural lord and his subjects to be defined as friends. By comparing Lombardy to other areas of central and northern Italy, the essay underlines the exceptional nature of this situation, and questions its causes. Such a phenomenon had two main underlying reasons: on the one hand, the peculiar political relationship between city and countryside that distinguished Lombardy since the late thirteenth century; on the other hand, the strong consensual character of the Lombard lordship in the fourteenth and fifteenth centuries.

scholarly journals The Development of Industry and Commerce in Wales During the Middle Ages

1903 ◽  
Vol 17 ◽  
pp. 121-173 ◽  
Author(s):  
E. A. Lewis
Keyword(s):  
Middle Ages ◽  
The Other ◽  
Other Hand ◽  
Points Of View ◽  
Industry And Commerce ◽  
The One ◽  
Gradual Decay ◽  
The Middle Ages

The development of industry and commerce in Wales during the Middle Ages may be regarded from two points of view. On the one hand we are concerned with the gradual decay of the commerce carried on by the inhabitants of the western regions of tribal Britain, and on the other hand with the development of the national commerce of the modern Principality.

scholarly journals Das Bamberger Kollegiatstift St. Gangolf im Mittelalter

2021 ◽  
Author(s):  
Lisa Witowski
Keyword(s):  
Middle Ages ◽  
The Other ◽  
Sich Eine ◽  
Present Volume ◽  
Other Hand ◽  
History Of ◽  
The One ◽  
The Middle Ages

Im Mittelpunkt dieser Arbeit stehen die Aufarbeitung, Einordnung und Interpretation der zum überwiegenden Teil unedierten Quellen zur Geschichte des Bamberger Kollegiatstifts St. Gangolf. Die daraus resultierende Institutionengeschichte stellt die Organisationsstruktur und die Eigenarten des Stifts heraus und ordnete es in die Stadt- und Kirchenlandschaft Bambergs ein. Dabei zeigt sich eine kirchliche Einrichtung, die zwischen starker Orientierung am Vorbild des Bamberger Domstifts auf der einen Seite und der Identifizierung als Theuerstädter Stift rechts der Regnitz auf der anderen Seite schwankte. Während die anderen Bamberger Kirchen, wie das Domstift, das Kloster Michelsberg oder das Kollegiatstift St. Stephan, bereits eine Bearbeitung nach modernen Gesichtspunkten erfuhren, stand dies für das Kollegiatstift St. Gangolf bisher noch aus. The present volume provides the results of the reappraisal, classification and interpretation of commonly unedited sources about the history of the collegiate church Sanct Gangolf in Bamberg in the Middle Ages. They demonstrate the structure and peculiarities of the community and place it into context of city and church in Bamberg. So it manifests itself as an institution between a strong alignment towards the bishop‘s church of Bamberg on the one hand and an identification as collegiate community in the suburbian Theuerstadt on the other hand.

Views of Jews from Paris Around 1300: Christian or ‘Scientific’?

1992 ◽  
Vol 29 ◽  
pp. 187-207 ◽  
Author(s):  
Peter Biller
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
The Other ◽  
Other Hand ◽  
Racial Thought ◽  
The One ◽  
The Middle Ages ◽  
The Way

A Term in many ways inappropriate to the Middle Ages’: so begins AA a recent medieval encyclopaedia article on ‘antisemitism’. It is the first worry of the medievalist. On the one hand, he or she hears the c’est la même chose cry of the non-medievalist when the latter looks at examples of medieval hatred of the Jews. On the other hand, he or she is acutely aware both of the modernity of racial thought and the way in which twelfth-or thirteenth-century texts, when discussing Jews, use religious vocabulary, not ‘racial’. Painful modern Jewish and Christian concern to examine the Church’s guilt pushes in the same direction as the medievalist’s anxiety about anachronism. The effect is to underline religion.

ŚREDNIOWIECZNE INSPIRACJE W POEZJI CYPRIANA NORWIDA

2017 ◽  
Vol 20 (1) ◽  
pp. 11
Author(s):  
Grażyna Halkiewicz-Sojak
Keyword(s):  
Nineteenth Century ◽  
Middle Ages ◽  
Don Quixote ◽  
The Other ◽  
Mystery Plays ◽  
Christian Initiation ◽  
Other Hand ◽  
The One ◽  
The Middle Ages

The author begins with underscoring Norwid’s defence of the intellectual achievements of the Middle Ages in part XII of Rzecz o wolności słowa. It prompts her to speculate about the importance and trajectories of reflections on the Middle Ages in Norwid’s poetry in general. Subsequently, Halkiewicz-Sojak casts the topic against the background concerning the romantic fascination with the Medieval tradition and specifically Polish difficulties in adapting the European (northern) variation of that current. On the one hand, Norwid’s considerations upon Godfred’s attitudes in Tasso’s Jersusalem Delivered and Cervantes’s Don Quixote lead to the conclusion that a nineteenth-century poet can only repeat Cervantes’s character’s gestures; therefore, for the author the Medieval props will be the book and the candle rather than a continuation of chivalrous adventures. On the other hand, Norwid – especially in the early drama mystery plays – conjures up poetic worlds of the Slavic Middle Ages and focuses his attention on the Christian initiation of the Slavdom.

scholarly journals Warunki doświadczenia mistycznego według Pseudo-Dionizego Areopagity. Ujęcie filozoficzne

2018 ◽  
Vol 15 ◽  
pp. 9-29
Author(s):  
MACIEJ MANIKOWSKI
Keyword(s):  
Human Nature ◽  
Middle Ages ◽  
Mystical Experience ◽  
The Other ◽  
First Principle ◽  
Other Hand ◽  
Union With God ◽  
The One ◽  
Pseudo Dionysius ◽  
The Middle Ages

Pseudo-Dionysius the Areopagita is one of the most interesting theologians and philosophers of the Middle Ages. He was, probably, a Christian neoplatonist, a Syrian monk, who lived and worked in a circle of the latest neoplatonist school, e.g. Proclus and/or Damascius. He was called the Father of Christian apophatic mystics. His concept of mystical experience shows two fundamental aspects. Pseudo-Dionysius points (and this is traditional to mystical experience), that this kind of experience starts from the purifi cation, and through the illumination, culminates in union with the First Principle. The mystical experience, in Pseudo-Dionysius also compatible with contemplation, is – on the one hand – triple movement of the soul (the straight, the circle, and the spiral) and – on the other hand – is the deifi cation of man, the union with God in His Energies, but not in His Essence. The deifi cation is the transformation of the human nature – he is still a human, a creation, but is transformed like – in patristic tradition – God became the man, so the man can become God, but only in deifi cation.

Aristotle's Unmoved Movers

Traditio ◽  
1946 ◽  
Vol 4 ◽  
pp. 1-30 ◽  
Author(s):  
Philip Merlan
Keyword(s):  
Middle Ages ◽  
The Other ◽  
World Picture ◽  
The Earth ◽  
Concentric Spheres ◽  
The One ◽  
The Universe ◽  
The Middle Ages

According to Aristotle all heavenly movement is ultimately due to the activity of forty-seven (or fifty-five) ‘unmoved movers'. This doctrine is highly remarkable in itself and has exercised an enormous historical influence. It forms part of a world-picture the outlines of which are as follows. The universe consists of concentric spheres, revolving in circles. The outermost of these bears the fixed stars. The other either bear planets or, insofar as they do not, contribute indirectly to the movements of the latter. Each sphere is moved by the one immediately surrounding it, but also possesses a movement of its own, due to its mover, an unmoved, incorporeal being. (It was these beings which the schoolmen designated as theintelligentiae separatae.) The seemingly irregular movements of the planets are thus viewed as resulting from the combination of regular circular revolutions. The earth does not move and occupies the centre of the universe. Such was Aristotle's astronomic system, essential parts of which were almost universally adopted by the Arabic, Jewish, and Christian philosophers of the Middle Ages.

The Relation of the Slave and the Client to the Master or Patron in Medieval Islam

1971 ◽  
Vol 2 (1) ◽  
pp. 59-66 ◽  
Author(s):  
Paul G. Forand
Keyword(s):  
Middle Ages ◽  
Significant Role ◽  
Social Life ◽  
Near East ◽  
The Other ◽  
Islamic History ◽  
The One ◽  
The Military ◽  
The Relationship ◽  
The Middle Ages

In antiquity and in the Middle Ages slavery played a significant role in the military, economic, political and social life of the Near East. Many studies have been made of these aspects of life, but little has been said in the context of Islam about the psychological bonds which, at least to some extent, characterize the relationship between slave or freedman and master. The institution of ‘mutual alliance’ also played an important part in Islamic history, and there were certain similarities between the relation of the ‘ally’ to the patron on the one hand, and of the freedman to the former master on the other. But it is the purpose of this discussion, in part, to point out some basic differences between the two relationships.

Capitalism in Medieval Islam

1969 ◽  
Vol 29 (1) ◽  
pp. 79-96 ◽  
Author(s):  
Subhi Y. Labib
Keyword(s):  
Middle Ages ◽  
The Other ◽  
Islamic Culture ◽  
For Profit ◽  
Other Hand ◽  
Medieval Islam ◽  
Holy Book ◽  
The Middle Ages ◽  
The Way

He who looks for the term “capitalism” in the Islamic sources of the Middle Ages will look in vain. On the other hand, the term “capital” has been known since the beginning of Islamic culture. Even in the Holy Book of Islam, in the Sūrat al-Baḳara, the idea of capital appears in connection with trade, business, and the illicit practice of loaning for profit—usury. “O you who believe, keep your duty to Allah and relinquish what remains [due] from usury, if you are believers. But if you do [it] not, then be apprised of war from Allah and His messenger; and if you repent, then you shall have your capital. Wrong not, and you shall not be wronged.” In the same Sūrah God forbids usury but not Bai', trading, or buying. At another place God's commands clear the way for investments. “O you who believe, devour not your property among yourselves by illegal methods, although you may engage in trading by mutual consent. And kill not your people. Surely Allah is merciful to you.”The Islamic merchant tried to follow this system of ethics.

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