The Roman Missa sponsalicia

2002 ◽  
Vol 11 (2) ◽  
pp. 127-166
Author(s):  
John Boe
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Roman Culture

Proper chants unique to the Roman wedding Mass - the introit Deus Israel, the gradual Vxor tua and the communion Ecce sic benedicetur - are not found in the unnotated northern Mass antiphoners of Hesbert's Sextuplex. Heavily edited and fitted with Gregorian melodies (or else unnotated), these texts appear sporadically in northern graduals beginning in the mid-tenth century. Their compilation can therefore be dated to the second half of the ninth century. Because the melodies for these Propers were assembled from formulas in common use at a time when new chants were no longer being composed at Rome and because they are certainly free of Gregorian influence, the nuptial chants disclose how certain formulas were being sung shortly before Roman culture and papal institutions began to decline.

scholarly journals Illustrations of damnation in late Anglo-Saxon manuscripts

2003 ◽  
Vol 32 ◽  
pp. 231-245 ◽  
Author(s):  
Sarah Semple
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Anglo Saxon ◽  
Late Ninth Century ◽  
Religious Devotion ◽  
Divine Punishment

‘Many tribulations and hardships shall arise in this world before its end, and they are heralds of the eternal perdition to evil men, who shall afterwards suffer eternally in the black hell for their sins.’ These words, composed by Ælfric in the last decade of the tenth century, reflect a preoccupation in the late Anglo-Saxon Church with perdition and the infernal punishments that awaited sinners and heathens. Perhaps stimulated in part by anxiety at the approach of the millennium, both Ælfric and Wulfstan (archbishop of York, 1002–23) show an overt concern with the continuation of paganism and the evil deeds of mankind in their sermons and homilies. Their works stress the terrible judgement that awaited sinners and heathens and the infernal torment to follow. The Viking raids and incursions, during the late eighth to ninth and late tenth centuries, partially inspired the great anxiety apparent in the late Anglo-Saxon ecclesiastical leadership. Not only were these events perceived as divine punishment for a lack of religious devotion and fervour in the English people, but the arrival of Scandinavian settlers in the late ninth century may have reintroduced pagan practice and belief into England.

The Old English Benedictine Rule: writing for women and men

2003 ◽  
Vol 32 ◽  
pp. 147-187 ◽  
Author(s):  
Rohini Jayatilaka
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Reform Movement ◽  
Anglo Saxon ◽  
Way Of Life ◽  
Monastic Reform ◽  
Monastic Life ◽  
Benedictine Reform ◽  
The Status ◽  
Linguistic Level

The Regula S. Benedicti was known and used in early Anglo-Saxon England, but it was not until the mid-tenth-century Benedictine reform that the RSB became established as the supreme and exclusive rule governing the monasteries of England. The tenth-century monastic reform movement, undertaken by Dunstan, Æthelwold and Oswald during the reign of Edgar (959–75), sought to revitalize monasticism in England which, according to the standards of these reformers, had ceased to exist during the ninth century. They took as a basis for restoring monastic life the RSB, which was regarded by them as the main embodiment of the essential principles of western monasticism, and in this capacity it was established as the primary document governing English monastic life. By elevating the status of the RSB as the central text of monastic practice in England and the basis of a uniform way of life the reformers raised for themselves the problem of ensuring that the RSB would be understood in detail by all monks, nuns and novices, whatever their background. Evidence of various attempts to make the text accessible, both at the linguistic level and at the level of substance, survives in manuscripts dating from the mid-tenth and eleventh centuries; the most important of these attempts is a vernacular translation of the RSB.

Was there an imperial distribution of Buddha relics in ninth-century China?

2005 ◽  
Vol 68 (3) ◽  
pp. 451-454
Author(s):  
T. H. BARRETT
Keyword(s):  
Large Scale ◽  
Ninth Century ◽  
Tenth Century ◽  
Sacred Objects ◽  
The Government ◽  
The Buddha

To judge from one recorded case, the Huichang persecution of Buddhism in China of 840–44 could have brought a number of relics of the Buddha into the hands of the government, and this might further have allowed the succeeding, more pro-Buddhist, emperor to carry out a redistribution of these sacred objects to enhance his own prestige, as had already been done twice by earlier rulers. But while it is clear that he was prepared to send a relic to Korea as part of a diplomatic mission, there would appear to be no surviving records confirming that any systematic large-scale distribution was carried out at this time. We must provisionally conclude therefore that a later systematic distribution in the tenth century was influenced—perhaps indirectly—by the earlier examples, not by any event of the mid ninth century.

The plundering of the ship graves from Oseberg and Gokstad: an example of power politics?

Antiquity ◽  
2012 ◽  
Vol 86 (333) ◽  
pp. 808-824 ◽  
Author(s):  
Jan Bill ◽  
Aoife Daly
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Power Politics ◽  
Grave Goods

Not the least of the unusual revelations that have come from the wonderfully preserved ninth-century Norwegian ship burials at Oseberg and Gokstad, is the fact that both had been later broken into—by interlopers who defaced the ship, damaged the grave goods and pulled out and dispersed the bones of the deceased. These ‘mound-breakers’ helpfully left spades and stretchers in place, and through the application of some highly ingenious dendrochronology our authors have been able to date the break-ins with some precision. Mound-breaking, it seems, took place during the domination of Norway by Harald Bluetooth in the tenth century as part of an extensive campaign which included subduing local monuments as well as converting Scandinavians to Christianity. The old mounds retained such power in the landscape that it was worth desecrating them and disinterring their occupants a century after their burial.

The integri of Cicero's Topica

1996 ◽  
Vol 46 (2) ◽  
pp. 403-410
Author(s):  
Michael Winterbottom
Keyword(s):  
Ninth Century ◽  
Tenth Century

Cicero's Topica is transmitted as part of the so-called Leiden corpus; but it appeared in only two of the three Carolingian manuscripts carrying that corpus (Leiden, Voss. Lat. F. 84 = A and Lat. F. 86 = B; their agreement is dubbed β), and in both it lacked 1–3, 28 (magis)tratuum–73 Haec. During the ninth century, however, B was supplemented by the addition of folios (BA) which completed the text. In 1860 these folios were officiously transferred to A. There are a large number of integri, dating from the tenth century on. Editors have picked more or less at random from this pile to back up the evidence of β. They are also blessed with a detailed and intelligent commentary on the Topica written by Boethius. ‘That the text of the commentary influenced manuscripts of Cicero has been suspected but not proved’ (M. D. Reeve).

scholarly journals The Emergence and Transformation of Medieval Cumbria

2014 ◽  
Vol 93 (2) ◽  
pp. 195-216
Author(s):  
Fiona Edmonds
Keyword(s):  
Old English ◽  
Eleventh Century ◽  
Ninth Century ◽  
Tenth Century ◽  
Old Norse ◽  
Large Area ◽  
New Name ◽  
Late Ninth Century ◽  
Administrative Units ◽  
The Relationship

There has long been uncertainty about the relationship between the polities known as Strathclyde and Cumbria. Did medieval writers apply these terms to the same kingdom, or were Strathclyde and Cumbria separate entities? This debate has significant implications for our understanding of the politics of northern Britain during the period from the late ninth century to the twelfth. In this article I analyse the terminology in Latin, Old English, Old Norse, Welsh and Irish texts. I argue that Strathclyde developed into Cumbria: the expansion of the kingdom of Strathclyde beyond the limits of the Clyde valley necessitated the use of a new name. This process occurred during the early tenth century and created a Cumbrian kingdom that stretched from the Clyde to the south of the Solway Firth. The kingdom met its demise in the mid-eleventh century and Cumbrian terminology was subsequently appropriated for smaller ecclesiastical and administrative units. Yet these later usages should not be confused with the tenth-century kingdom, which encompassed a large area that straddled the modern Anglo-Scottish border.

The Date of the Kapara Period at Gozan (Tell Halaf)

1956 ◽  
Vol 6 ◽  
pp. 75-85 ◽  
Author(s):  
W. F. Albright
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Present Writer ◽  
Official Publication ◽  
The Third ◽  
The Past ◽  
Upper Limit ◽  
Third Millennium

Ever since the discovery of the Palace of Kapara by Max von Oppenheim in 1911, there has been a debate—often acrimonious—with respect to its date. As late as 1934 there was a variation of some two millennia among active discussants. With the death of Ernst Herzfeld, who stood out until the end for a date in the third millennium, the debate seems to have closed, at least for the time being. In 1954 the late H. Frankfort came out explicitly for a date during the ninth century, preferably in its second half, for the age of Kapara. The same date, though with a higher upper limit, was maintained by A. Moortgat in the official publication of the sculpture of Gozan which appeared the following year. K. Galling had all along favoured such a dating, which he now espouses without reservation. The present writer has also maintained a date between 1100 and 900, concentrating for the past fifteen years on the tenth century.

scholarly journals The Abbasid Mosaic Tradition and the Great Mosque of Damascus

2020 ◽  
Vol 37 (1) ◽  
pp. 29-62
Author(s):  
Bea Leal
Keyword(s):  
Eleventh Century ◽  
Ninth Century ◽  
Tenth Century ◽  
Islamic Architecture ◽  
Glass Wall ◽  
General Decline ◽  
Dome Of The Rock ◽  
Lower Ranking ◽  
Early Islamic ◽  
Material Evidence

Abstract Glass wall mosaic is a major feature of early Islamic architecture, surviving above all in the Umayyad monuments of the Dome of the Rock and the Great Mosque of Damascus. These grand mosaics inspired periodic revivals from the eleventh century onwards. The centuries between the Umayyad commissions and the first of the documented revivals, however, have been seen as a period of decline for the craft; the Abbasid dynasty that defeated the Umayyads in 750 has not traditionally been associated with the medium. This article reexamines the question, looking at textual and material evidence for Abbasid mosaic production. It argues that, in fact, there was a continuous mosaic tradition well into the ninth century, under the patronage of both caliphs and lower-ranking officials. The first part of the article considers written evidence for mosaics in Mecca and Medina. The second part looks in detail at a surviving example that, it will be argued, dates to the Abbasid period, on the Bayt al-Mal (Treasury) of the Great Mosque of Damascus. The concluding section discusses factors behind the general decline in mosaic production in the tenth century and the possibility of pockets of continuity.

scholarly journals A Contested Jurisdiction: Armenia in Late Antiquity

2017 ◽  
pp. 199-220 ◽  
Author(s):  
Tim Greenwood
Keyword(s):  
Late Antiquity ◽  
Ninth Century ◽  
Tenth Century ◽  
Legal Culture ◽  
Late Antique ◽  
Legal Tradition ◽  
Roman Provinces ◽  
History Of ◽  
The Rich ◽  
The Village

Although Roman and Persian engagement with late antique Armenia has been analysed from several perspectives, its juridical dimension has been largely ignored. This chapter provides a reassessment of the legislation pertaining to Roman Armenia from the reign of Justinian, arguing that it offers a reflection of legal practices operating beyond the newly reorganised Roman provinces, in districts of Armenia under Persian hegemony. It may also attest the seeping of Roman legal culture beyond the formal limits of the jurisdiction. Crucially, the local inheritance practices which the legislation prescribes find analogues in Sasanian jurisprudence. Although not every aspect of Persian legal culture will have been replicated in the districts of Armenia or received in the same way, the rich Armenian literary tradition from late antiquity reveals a proximate legal culture, expressed in terms of concepts employed and processes followed. Three illustrations from Łazar P‘arpets‘i History are examined. Furthermore two later compilations preserve valuable evidence of law in practice. The tenth-century compilation titled History of Ałuank‘ contains a collection of documents deriving from the Council of Partav convened in 705 CE. One of these confirms that land across Caucasian Albania was still being bought and sold at this time, that there was current uncertainty over whether the transfer of a village included the village church and its endowment, and that laymen had been represented as holding clerical status to circumvent this. A specific case is then outlined. The late thirteenth-century History of Siwnik‘ on the other hand contains transcripts of fifty-two documents, and summaries of twelve more, recording property transactions in favour of the bishops of Siwnik‘ and the see of Tat‘ev. It is argued that the earliest of these, dating from the middle of the ninth century, preserve clear vestiges of Sasanian legal culture. Armenian sources have much to tell us about law and legal tradition in Sasanian Persia.

Religion and the Samanid Amirs

2016 ◽  
Author(s):  
L. Marlow
Keyword(s):  
Good Governance ◽  
Ninth Century ◽  
Tenth Century ◽  
Active Participation ◽  
Religious Culture ◽  
The Public ◽  
The Social ◽  
Religious Devotion ◽  
Social Prominence ◽  
Funerary Rites

To situate Naṣīḥat al-mulūk in the religious culture of the tenth-century Samanid domains, this chapters explores the orientations and practices of the Samanid amirs from the later ninth century onwards. It portrays the proclivities towards austerity (zuhd) and religious devotion (ʿibāda) of the earlier amirs, especially the generation of Naṣr I and his brothers, the memory of whose conduct significantly shaped Pseudo-Māwardī’s conception of good governance. The chapter presents the efforts of this generation of amirs to develop mutually supportive relations with the religious scholars, and their active participation in the public religious sphere, in, for example, the hearing and transmission of ḥadīth and participation in the funerary rites of prominent scholars. It treats the social prominence and economic means of religious scholars and renunciants, whose support and co-operation Pseudo-Māwardī urges the king to cultivate. The chapter concludes with a discussion of religious developments during the reign of Naṣr II.

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