Du syriaque au latin par l'intermédiaire de l'arabe: le Kunnāš de Yūḥannā ibn Sarābiyūn

1994 ◽  
Vol 4 (2) ◽  
pp. 267-278
Author(s):  
Gérard Troupeau

This treatise of medicine by Yühannā ibn Sarābiyūn, written in Syriac in the 8th century, translated into Arabic in the 10th century and then into Latin in the 12th century, is a typical example of the transmission of Hippocratic medicine from the Arabic East to the Latin West in the Middle Ages. However, while the complete Latin translation of Gerard of Cremona has reached us, we have only fragments of the Arabic text, dispersed in five manuscripts preserved in four European libraries.In the first part we shall try to establish the biographical information about the author and the four translators of his treatise from Syriac to Arabic. In the second part we shall study the Arabic fragments of the Paris manuscript and the two Escorial manuscripts, first by examining their language, and then by comparing them to the Latin translation.

2018 ◽  
Vol 136 (4) ◽  
pp. 223-238 ◽  
Author(s):  
Francis Young

St Edmund, king and martyr (an Anglo-Saxon king martyred by the Vikings in 869) was one of the most venerated English saints in Ireland from the 12th century. In Dublin, St Edmund had his own chapel in Christ Church Cathedral and a guild, while Athassel Priory in County Tipperary claimed to possess a miraculous image of the saint. In the late 14th century the coat of arms ascribed to St Edmund became the emblem of the king of England’s lordship of Ireland, and the name Edmund (or its Irish equivalent Éamon) was widespread in the country by the end of the Middle Ages. This article argues that the cult of St Edmund, the traditional patron saint of the English people, served to reassure the English of Ireland of their Englishness, and challenges the idea that St Edmund was introduced to Ireland as a heavenly patron of the Anglo-Norman conquest.


1996 ◽  
Vol 49 (3) ◽  
pp. 488-508 ◽  
Author(s):  
Henri D. Saffrey

In the western world, Plotinus was only a name until 1492. None of his treatises had been translated during the Middle Ages, and the translations dating back to antiquity had been lost. He was not totally unknown, however, thanks to scholars like Firmicus Maternus, Saint Augustine, Macrobius, and to those parts of the works of Proclus translated in the thirteenth century by William of Moerbeke. But Plotinus's own writings remained completely unknown,and as Vespasiano da Bisticci observed in his Vite, “senza i libri non si poteva fare nulla” (“without the books, nothing can be done”). This fact was to change completely only with the publication by Marsilio Ficino of his Latin translation of the Enneads.


Author(s):  
Miri Rubin

‘The “Middle Ages” in our daily lives’ discusses some of the legacies of this period: universities, the printed book, and song. The 12th century saw increased specialization in centres of learning under the auspices of emperors, kings, and popes. Universities were first created in Bologna and Paris, and offered the highest training in medicine, church law, and civil law. It trained those who went on to become the highest state officials and prelates of the church. The culture of young adulthood fostered in universities, and the possibilities for social mobility they afforded, is still seen today. The development of the printed book and the combination of poetry and music in song is also considered.


Religions ◽  
2020 ◽  
Vol 11 (10) ◽  
pp. 493
Author(s):  
Amichay Shcwartz ◽  
Abraham Ofir Shemesh

The present paper deals with the development of cult in Shiloh during the Middle Ages. After the Byzantine period, when Shiloh was an important Christian cult place, it disappeared from the written sources and started to be identified with Nebi Samwil. In the 12th century Shiloh reappeared in the travelogues of Muslims, and shortly thereafter, in ones by Jews. Although most of the traditions had to do with the Tabernacle, some traditions started to identify Shiloh with the tomb of Eli and his family. The present study looks at the relationship between the practice of ziyara (“visit” in Arabic), which was characterized by the veneration of tombs, and the cult in Shiloh. The paper also surveys archeological finds in Shiloh that attest to a medieval cult and compares them with the written sources. In addition, it presents testimonies by Christians about Jewish cultic practices, along with testimonies about the cult place shared by Muslims and Jews in Shiloh. Examination of the medieval cult in Shiloh provides a broader perspective on an uninstitutionalized regional cult.


Vivarium ◽  
2007 ◽  
Vol 45 (2) ◽  
pp. 219-237 ◽  
Author(s):  
Irène Rosier-Catach

AbstractPriscian's Institutiones Grammaticae, which rely on Stoic and Neoplatonic sources, constituted an important, although quite neglected, link in the chain of transmission of ancient philosophy in the Middle Ages. There is, in particular, a passage where Priscian discusses the vexed claim that common names can be proper names of the universal species and where he talks about the ideas existing in the divine mind. At the beginning of the 12th century, the anonymous Glosulae super Priscianum and the Notae Dunelmenses, which heavily quote William of Champeaux (as master G.), interpret the passage in the context of a growing interest in the problem of universals, raising semantic as well as ontological questions, and introducing a Platonic view on universals in the discussions on the signification of the noun. Moreover, this same passage will be used by Abelard to elaborate one of his opinions about the signification of universal or common names—that they signify "mental conceptions".


Antiquity ◽  
1932 ◽  
Vol 6 (23) ◽  
pp. 301-326
Author(s):  
E. G. Sebastian

Rom very ancient times the church and the churchyard have afforde'd refuge to villagers in time of war. For this reason, wherever practicable, churches have been built on heights, to be the more easily defended. The church served not only as a house of prayer but also as a protecting citadel, defending the lives and property of its children. Already in the 4th century the Armenians had made strong citadels of their churches. The Franks in Merovingian times (481-751) built fortified churches of which that of St. Jean at Poitiers still stands, as well as the church at Remainmontier. After the Saracen invasion most of the churches in the south of France were surrounded with defence works, whereas in northern France they were not defended before the English wars in the fourteenth century. In the Middle Ages most of the churches in the strip of land between the Rhine and the Nahe, called the Gau, were fortified. Osthofen had defence works as early as 1241. In the Middle Ages, too, fortified churches were built in Alsace and Lorraine, or else the existing ones were greatly strengthened. An especially characteristic example is Chazelles in Lorraine, built in the 12th century, in which we are first struck by the placing of the church-tower between the choir and the nave and then by the loop-holes and machicolations.


2020 ◽  
Vol 131 (7) ◽  
pp. 312-314
Author(s):  
Paul Foster

Author(s):  
Daniela Mueller

AbstractAbelard’s Rule. The Paraclet convent and its order. Petrus Abaelardus is the man who divides opinion. This was already the case during his lifetime, and it also becomes evident in current research. It is striking that even though a number of studies have appeared on his capacity as a philosopher, not many discuss him as a theologian and even fewer as the founder of an order. The following article will address this unique aspect. Even though reference will be made to examples of the monastic life of women in the 12th century. Above all an attempt should be made to perceive this role as founder of an order as the logical evolution of Abaelard’s previous development and as the consistent continuation of his theological work. What role did Abaelard play as the founder of a convent for women? What developments had led to this role in the first place? How was the interaction with Heloise, who became the first abbess of the Paraclet convent? Why was the convent’s rule only ever formulated theoretically, but never realised and implemented? In any case, the radically spiritual fresh start which had emerged in the correspondence between Heloise and Abelard, did not take place. Abaelard’s rule, however, remains the fascinating legacy of a man who managed to transform the traumatic experience of castration into deep spirituality. This spirituality turned out to be an extension of his critical dialectic, coupled with the passionate piety of the Middle Ages.


2021 ◽  
pp. 1-7
Author(s):  
Jaafar Basma ◽  
Andrew J. Gienapp ◽  
Kenan I. Arnautovic ◽  
Petros Konofaos

OBJECTIVE Although literary depiction of brachial plexus injury can be traced to Homer’s Iliad, there is a scientific consensus that the first clinical description of brachial plexus palsy was not documented until the British physician Smellie reported it in the 18th century. However, the authors’ recent review of the Syriac Book of Medicines (12th century) has uncovered a much earlier clinical documentation. METHODS For this historical vignette, the authors reviewed the historical and anatomical literature regarding earlier descriptions of brachial plexus anatomy and pathology, including a thorough analysis of the Syriac Book of Medicines (attributed to an unknown Syriac physician in the Middle Ages) and Galen’s On Anatomical Procedures and On the Usefulness of the Parts of the Body. RESULTS Building on the galenic tradition with reference to independent dissections, the Syriac physician discussed nervous system anatomy and the clinical localization of neurological injuries. He described a patient who, after initial pulmonary symptoms, developed upper-extremity weakness more pronounced in the proximal muscles. His anatomical correlation placed the injury “where the nerves issue from the first and second muscles between the ribs” (scalene muscles), are “mixed,” and “spread through many parts.” The patient’s presentation and recovery raise the possibility of Parsonage-Turner syndrome. The anatomical description of the brachial plexus is in line with Galen’s earlier account and step-by-step surgical exposure, which the authors reviewed. They also examined Ibn Ilyas’ drawing of the brachial plexus, which is believed to be a copy of the earliest artistic representation of the plexus. CONCLUSIONS Whereas the Middle Ages were seen as a period of scientific stagnation from a Western perspective, Galen’s teachings continued to thrive and develop in the East. Syriac physicians were professional translators, clinicians, and anatomists. There is evidence that brachial plexus palsy was documented in the Syriac Book of Medicines 6 centuries before Smellie.


2018 ◽  
Vol 79 (1) ◽  
pp. 7-35
Author(s):  
Shannon McAlister

Fathers, saints, and Doctors of the Church interpreted the woman of Luke 15:8-10 as a representation of Christ—and identified her with Woman Wisdom ( ḥokmāh/ sophia), whom they saw as divine. Medieval theologians related Luke 15:8-10 to other Scripture passages representing God in feminine form, and reflected on the appropriateness of portraying God as a woman. After the close of the Middle Ages a variety of publications continued to reinscribe this interpretation of the woman seeking her lost coin. Altogether, this illustrates one way in which belief in the divinity of Woman Wisdom survived throughout much of Christian history.


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