The Genuine and the Forged Oath of Pope Leo III

Traditio ◽  
1955 ◽  
Vol 11 ◽  
pp. 37-63 ◽  
Author(s):  
Luitpold Wallach
Keyword(s):  
Twelfth Century ◽  
Ninth Century ◽  
Central Place ◽  
Roman Law ◽  
Original Text ◽  
Textual History ◽  
Correct Reading ◽  
History Of ◽  
Original Reading

An oath was sworn by Pope Leo III at St. Peter's on December 23 of the year 800 before a synodal assembly at which Charlemagne presided; it occupies a central place among the events that culminated, only two days later, in the coronation of the Frankish king as Imperator Romanorum. The document customarily known as the text of this ‘oath’ was in 1899 edited by Karl Hampe, and in 1906 by Albert Werminghoff, who followed his predecessor ad verbum usque, as he says. The apparatus of both editions establishes the insertion of a slightly reedited oath in the Decretum of Burchard of Worms. Ivo of Chartres and, in an apologetic treatise, Gerhoh of Reichersberg follow Burchard without major changes. The variants listed by Hampe and Werminghoff indicate that they both distinguished between the basic text of the oath in the oldest, ninth-century MS, Würzburg M. p. theol. fol. 46 (and its descendants, the Monacenses 6241 and 27246, saec. x-xi), and the oath's transmission by Burchard and the above-named authors who depend on Burchard. And Hampe assigns the twelfth-century Vaticanus 1348 to the Burchard tradition, when he says that its readings largely correspond with Burchard's (‘paene omnibus conveniunt Burchardi Wormat. decret. …’). Both scholars are fully conversant with the textual history of the document; they reprint in the notes the abbreviated version of the oath in Gratian's Decretum, and the text in a Roman Ordo which represents a version re-written in accordance with certain concepts of Roman law. The Burchard-tradition has been discussed in a recent study. Some of the changes made by Burchard in the original text of the oath are readily understandable. The variant in … conspectu, instead of in … basilica, probably resulted from a scribal dittography, because the same expression occurs in the oath of purgation in the lines preceding and following the correct reading. The variant adversum, instead of adversus, is an emendation of the original text. Burchard evidently recognized the resemblance between the original reading, ‘qualiter homines mali adversus me insurrexerunt and Psalm 53.5 ‘quoniam alieni insurrexerunt adversum me.’

The water management network of Angkor, Cambodia

Antiquity ◽  
2008 ◽  
Vol 82 (317) ◽  
pp. 658-670 ◽  
Author(s):  
Roland Fletcher ◽  
Dan Penny ◽  
Damian Evans ◽  
Christophe Pottier ◽  
Mike Barbetti ◽  
...  
Keyword(s):  
Water Management ◽  
Twelfth Century ◽  
Flood Control ◽  
Large Scale ◽  
Ninth Century ◽  
Water Network ◽  
The South ◽  
Tonle Sap ◽  
History Of

Meticulous survey of the banks, channels and reservoirs at Angkor shows them to have been part of a large scale water management network instigated in the ninth century AD. Water collected from the hills was stored and could have been distributed for a wide variety of purposes including flood control, agriculture and ritual while a system of overflows and bypasses carried surplus water away to the lake, the Tonle Sap, to the south. The network had a history of numerous additions and modifications. Earlier channels both distributed and disposed of water. From the twelfth century onwards the large new channels primarily disposed of water to the lake. The authors here present and document the latest definitive map of the water network of Angkor.

The Limited Impact of the Usatges de Barcelona in Twelfth-Century Catalonia

Traditio ◽  
2001 ◽  
Vol 56 ◽  
pp. 53-88 ◽  
Author(s):  
Adam J. Kosto
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Roman Law ◽  
Important Place ◽  
Legal Traditions ◽  
The Status ◽  
History Of ◽  
Judicial Proceedings ◽  
Local Law ◽  
Formed Part

The twelfth-century legal compilation known as the Usatges de Barcelona holds an important place in the history of Catalonia. Recognized as authoritative by kings and parliaments alike from at least the thirteenth century, the Usatges were integrated into the official collection of Catalan law commissioned by the Corts and the new king of Aragón, Fernando de Antequera, in 1412–13. The work of the jurists who carried out this task was eventually fixed in print (in Catalan) in 1495 as the Constitutions y altres drets de Cathalunya, which was reissued in 1588–89 and again in 1704. The Usatges thus formed part of the law of the region for over 500 years, until the suppression of Catalan local law in the Decreto de Nueva Planta of 1716; thereafter, they survived — and still survive — as a focus of Catalan nationalism and regional pride. For medieval historians, the Usatges usefully supplement Catalonia's abundant documentary evidence, evidence unaccompanied before the thirteenth century by significant narrative sources. Individual articles cover such diverse topics as composition payments for injuries, guidelines for judicial proceedings, inheritance rules, military obligation, the status of Jews and Muslims, marriage, rape, treason, and public highways. Drawn from and influenced by a wide variety of sources — including the Visigothic code, Roman law, comital charters, and royal decrees — they provide valuable information about legal traditions and reasoning in Catalonia.

AN EMPIRE OF LIGHT? LEARNING AND LAWMAKING IN THE HISTORY OF GERMAN LAW

2005 ◽  
Vol 64 (2) ◽  
pp. 481-500 ◽  
Author(s):  
Stefan Vogenauer
Keyword(s):  
Nineteenth Century ◽  
Twelfth Century ◽  
German Law ◽  
Roman Law ◽  
History Of ◽  
English Law ◽  
The Law ◽  
University Town ◽  
Law Professors ◽  
John Austin

JOHN Austin, having spent the winter term of 1827/28 in the idyllic and peaceful Rhenanian university town of Bonn, far away from the bustle of London and the irritating failures he had suffered at the chancery bar, was unrivalled in his admiration for the modern version of Roman law as it had been interpreted, refined and further developed by the German scholars of his time. It was, he exclaimed, “greatly and palpably superior, considered as a whole, to the law of England. Turning from the study of the English to the study of the Roman law, you escape from the empire of chaos and darkness, to a world that seems by comparison, the region of order and light”. How he longed to be as acknowledged and as influential as one of the great expositors of that law. “I was born out of time and place”, he is reported to have lamented, “I ought to have been a schoolman of the twelfth century—or a German professor”. His desire was rather understandable, given that the nineteenth century English law professors regarded themselves as “a feeble folk.

scholarly journals Textual history of apiary scene from Panteleimon Kulish’s novel “Chorna Rada”

2020 ◽  
pp. 51-63
Author(s):  
Oles Fedoruk
Keyword(s):  
Original Text ◽  
The Novel ◽  
Russian Version ◽  
Ukrainian Text ◽  
Prophetic Vision ◽  
Textual History ◽  
Original Works ◽  
History Of ◽  
Creative Vision ◽  
Made In

The paper deals with the textual history of the scene in the apiary (Chapter 2) of Kulish’s novel “Chorna Rada: Khronika 1663 Roku” (“The Black Council: A Chronicle of the Year 1663”). Throughout the 14 years, from 1843 (when a creative vision of the novel arose) to 1857 (when both Ukrainian and Russian versions of “Chorna rada” were published), the text of the novel remarkably changed. In the analyzed scene, the most significant changes were made in the characteristics of the ‘ideological person’ Bozhyi Cholovik (Man of God). This character was transformed when the author just began writing both versions of “Chorna Rada”. In the original Russian text (1845), he was portrayed as an ancient-like old man and a strongly built Cossack-philosopher, while in the Ukrainian text (1846), he appeared as a blind blessed elder with prophetic vision, detached from ‘vanity of vanities’. Also, in the original text of both versions of the scene in the apiary, characters Mykhailo Cherevan and Vasylii Nevolnyk (Slave) were more detailed than in the final published text. In particular, in both early texts, the author tells a story of how Vasylii Nevolnyk broke free from slavery in Turkey. As a result of all changes in the text, the analyzed scene became more expressive in artistic terms, and characters — more holistic. The comparison of the two versions leads to the conclusion that they are textually interrelated, though significantly different, being translations of each other and at the same time the original works. The researcher extensively quotes the fragments not included in the published text of “Chorna Rada”. A part of the lost text from the original Ukrainian version is being reconstructed based on the original Russian version of the novel.

William of Malmesbury's Life and Works

1962 ◽  
Vol 13 (1) ◽  
pp. 39-54 ◽  
Author(s):  
Dom Hugh Farmer
Keyword(s):  
Twelfth Century ◽  
Roman Law ◽  
John Of Salisbury ◽  
Wide Range ◽  
History Of

The movement which we call the twelfth century Renaissance included a revival of Latin classics and Roman Law, the rediscovery of much Greek and Arabic science and philosophy, the development of Romanesque architecture into Gothic, and the writing of history of greater quantity and improved quality. John of Salisbury, archbishop Theobald's curial clerk, who died in 1180 as bishop of Chartres, is generally regarded as England's most finished product of this movement, but a generation before him William, monk of Malmesbury, already displayed many of its characteristics. A polymath whose interests included history and hagiography, law and the classics, archeology and architecture, he had however none of John's cosmopolitanism or contact with the great men of his day, he had little acquaintance with science or philosophy and contributed nothing to the development of theology. A monk all his life, he was representative of the scholarly Benedìctine researcher (he was almost halfway in time between St. Bede and Mabillon), but he was also outstanding because he had the genius and the wide range of interests which were shared by few.

scholarly journals Seal of Nikephoros, the Metropolitan πάσης Ῥωσίας, from Byzantine Cherson

2020 ◽  
Vol 48 ◽  
pp. 270-289
Author(s):  
Nikolai A. Alekseienko ◽  
Keyword(s):  
Fourteenth Century ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Ninth Century ◽  
Orthodox Church ◽  
History Of ◽  
Byzantine Period ◽  
Traditional Image

This research republishes an interesting sigillographic find from Byzantine Cherson (Shumen, 2011), which first attribution was tentative, suggesting subsequent clarifications and corrections. Oleksandr Alf’orov has provided a new reading of the place-name on the seal reverse, thus indicating the necessity of setting aside the initial attribution of the seal to one of the bishoprics in Bulgaria and allowing one to relate the find from Cherson with the metropolis of Rus’. Now the obverse legend has been successfully reconstructed, uncovering that the seal certainly shows not the traditional image of St. Nikephoros, but rather that of the homonymous saint, the glorified patriarch of Constantinople in the ninth century. The image of St. Nikephoros is among the rarest pieces of Byzantine sigillography, though the image of St. Patriarch Nikephoros of Constantinople does not meet with any analogies. The chronology of the seal depends on the specific script and abbreviations in the legend, typical of the period from the twelfth to fourteenth century. Taking stylistic and epigraphic features of the find from Cherson and the term πάσης Ῥωσίας (“of all Rus’) used in the legend into account, there are reasons to consider that, among two metropolitans of Kiev bearing the same name in the twelfth century, the owner of the seal in question was Nikephoros (Nikifor) II who headed the Rus’ian Orthodox church in the late twelfth and the very early thirteenth centuries. The new attribution of this seal clarifies the list of church figures who received letters from Byzantine Cherson in the Late Byzantine period and uncovers this seal’s role of a source valuable and important for the history of the region, which testifies to the existence of inter-church connections between Cherson and Rus’ at the turn of the twelfth and thirteenth century.

The Art of Chinese Philosophy

2020 ◽  
Author(s):  
Paul Goldin
Keyword(s):  
Chinese Philosophy ◽  
Philosophical Tradition ◽  
Current Form ◽  
Han Feizi ◽  
Textual History ◽  
Classical Chinese ◽  
History Of ◽  
Crucial Characteristic ◽  
The Way

This book provides an unmatched introduction to eight of the most important works of classical Chinese philosophy—the Analects of Confucius, Mozi, Mencius, Laozi, Zhuangzi, Sunzi, Xunzi, and Han Feizi. The book places these works in rich context that explains the origin and meaning of their compelling ideas. Because none of these classics was written in its current form by the author to whom it is attributed, the book begins by asking, “What are we reading?” and showing that understanding the textual history of the works enriches our appreciation of them. A chapter is devoted to each of the eight works, and the chapters are organized into three sections: “Philosophy of Heaven,” which looks at how the Analects, Mozi, and Mencius discuss, often skeptically, Heaven (tian) as a source of philosophical values; “Philosophy of the Way,” which addresses how Laozi, Zhuangzi, and Sunzi introduce the new concept of the Way (dao) to transcend the older paradigms; and “Two Titans at the End of an Age,” which examines how Xunzi and Han Feizi adapt the best ideas of the earlier thinkers for a coming imperial age. In addition, the book presents explanations of the protean and frequently misunderstood concept of qi—and of a crucial characteristic of Chinese philosophy, nondeductive reasoning. The result is an invaluable account of an endlessly fascinating and influential philosophical tradition.

Who Is the Founder of Psychophysics and Experimental Psychology?

1999 ◽  
Vol 16 (2) ◽  
pp. 1-26
Author(s):  
Omar Khaleefa
Keyword(s):  
Visual Perception ◽  
Experimental Method ◽  
Experimental Psychology ◽  
Visual Illusion ◽  
Eleventh Century ◽  
Central Place ◽  
Psychological Explanation ◽  
Moon Illusion ◽  
New Concepts ◽  
History Of

The study is an investigation of the origins of psychophysics and experimentalpsychology. According to historians of psychology. FrancisBacon had the most crucial influence in the history of the experimentalmethod, because he emphasized the importance of induction, skepticism,quantification, and observation. The present study, however,attempts to show that Ibn al-Haytham laid the foundations of the aboveaspects of the experimental method. Furthermore, a number of historiansof psychology believe that Fechner was the founder of psychophysicswith his application “Filements of Psychophysics” in 1860.This study shows that in the eleventh century, Ibn al-Haytham made anoriginal contribution to the study of vision, wherein his psychophysicsborrowed its structure from physics and its spirit from psychology.Several aspects of visual perception were investigated by him, includingsensation (which occupies a central place in psychophysics), variationsin sensitivity, perception of colors. sensation of touch, perceptionof darkness, the psychological explanation of moon illusion, and binocularvision. This study presents five experiments by Ibn al-Haythamregarding the errors of vision, which is called in contemporary psychology“visual illusion.” These experiments have been applied andverified in Bahrain from both the physical and psychological perspectives.Finally, the study concludes that Ibn al-Haytham deserves the title“founder” of psychophysics as wellp the “founder” of experimentalpsychology. In this respect. Kitab ul-Manazir by Ibn al-Haytham.which appeared in the fmt half of the eleventh century, and not the“Elements of Psychophysics” by Fechner. which was published in thenineteenth century, marks the official “founding” of psychology,because it provides not only new concepts and theories but new methodsof measurement in psychology.

A Short Survey of Yemeni Sufism from Its Inception up to the Thirteenth Century

2009 ◽  
Vol 26 (1) ◽  
pp. 1-19
Author(s):  
Muhammad Aziz
Keyword(s):  
Cultural History ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Ninth Century ◽  
Mountainous Area ◽  
Economic Activities ◽  
Short Survey ◽  
The Status ◽  
The Subject ◽  
Intellectual Activities

This paper analyzes the historical conditions of Yemen’s Sufi movement from the beginning of Islam up to the rise of the Rasulid dynasty in the thirteenth century. This is a very difficult task, given the lack of adequate sources and sufficient academic attention in both the East and theWest. Certainly, a few sentences about the subject can be found scattered in Sufi literature at large, but a respectable study of the period’s mysticism can hardly be found.1 Thus, I will focus on the major authorities who first contributed to the ascetic movement’s development, discuss why a major decline of intellectual activities occurred in many metropolises, and if the existing ascetic conditions were transformed into mystical tendencies during the ninth century due to the alleged impact ofDhu’n-Nun al-Misri (d. 860). This is followed by a brief discussion ofwhat contributed to the revival of the country’s intellectual and economic activities. After that, I will attempt to portray the status of the major ascetics and prominent mystics credited with spreading and diffusing the so-called Islamic saintly miracles (karamat). The trademark of both ascetics and mystics across the centuries, this feature became more prevalent fromthe beginning of the twelfth century onward. I will conclude with a brief note on the most three celebrated figures of Yemen’s religious and cultural history: Abu al-Ghayth ibn Jamil (d. 1253) and his rival Ahmad ibn `Alwan (d. 1266) from the mountainous area, andMuhammad ibn `Ali al-`Alawi, known as al-Faqih al-Muqaddam (d. 1256), from Hadramawt.

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