The Preplague Population of England

1966 ◽  
Vol 5 (2) ◽  
pp. 1-21 ◽  
Author(s):  
Josiah C. Russell
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Total Population ◽  
Population Change ◽  
Differential Mortality ◽  
The Poor ◽  
English Population ◽  
Domesday Book ◽  
English Society ◽  
The Subject

Sometime in the period 1300-48, English population reached its high point in the Middle Ages. All agree that it rose rapidly in the thirteenth century and dropped catastrophically in 1348-77. Its course in the first half of the century, however, is the subject of two sharply divergent opinions. One is that population increased gradually to about 3,700,000 at the outbreak of the plague, a point at which “the agricultural people were being crowded.” The other opinion is less exact: population reached its height about 1315, when the great famine and pestilence of 1315-17 reduced the population markedly and started a decline, restrained perhaps by a mild recovery in the two decades before 1348. According to this second theory population was much denser than the 3,700,000: even in the late thirteenth century, England had a “starving and over-populated countryside,” with “the poor sokemen of Lincolnshire — [struggling] to support five people on five acres of land,” and “a society in which every appreciable failure of harvests could result in large increases in deaths in a society balanced on the margin of subsistence.”This study will discuss first the pattern of English society as it appears in Domesday Book and the descriptions of manors called extents, which must be understood in order to estimate population properly. Next, it will consider some interesting evidence concerning social class differential mortality. Third, it will try to estimate the mortality of the 1315-17 famine and pestilence. Fourth, it will take up the trend of population change from 1300 to 1348. Fifth, it will consider the reliability of the poll tax data. Lastly, it will discuss the problem of household size and its relationship to the total population of England in the period.

Religion among the Poor in Thirteenth-Century France: The Testimony of Humbert de Romans

Traditio ◽  
1974 ◽  
Vol 30 ◽  
pp. 285-324 ◽  
Author(s):  
Alexander Murray
Keyword(s):  
Middle Ages ◽  
Social Theory ◽  
Thirteenth Century ◽  
Western World ◽  
Main Form ◽  
The Poor ◽  
The Rich

Some people say the Western world is in a mess, and what it needs is to rediscover its religion. Of the two chief kinds of objection made to this idea, scientific and social, the second is probably nearer the centre of debate now. Its main form, put broadly, is the theory that religion is a device promoted by the rich to stop the poor rebelling. A social theory like this has an historical dimension. To tell if it is true, data are needed about what people have actually done, rich or poor. Since history so far has mostly been about the great, the need for data is all the keener in respect of the poor. The aim of this article is to add, in the context of this general debate, to known data about poor men's religion, from an especially crucial and obscure period: the central Middle Ages.

On Divine Providence

2019 ◽  
Vol 7 (1) ◽  
pp. 108-121
Author(s):  
S.J. Badakhchani
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Divine Providence ◽  
Wide Scope ◽  
The West ◽  
Ethical Discourse ◽  
The Subject ◽  
And Mathematics ◽  
Necessary Existence ◽  
Theological Thinking

Abstract Naṣīr al-Dīn al-Ṭūsī (1201–1274), the most eminent Muslim thinker of thirteenth-century Iran occupies a unique place among the Muslim polymaths of the Middle Ages who have gained recognition both in the East and West. In the West, he is recognised as a scientist whose contribution to astronomy, trigonometry and mathematics influenced the course of scientific developments, and in the East as a supreme teacher who contributed significantly to the application of metaphysical argumentation and philosophical terminology in Sufism, Ismaili and Twelver Shiʿi theology, bringing the Ismaili humanistic and ethical tradition of philosophers into the centre of Islamic ethical discourse. The renown of his commentary on Avicenna’s “Hints and Indications” (al-Išārāt wa-l-tanbīhāt) seems to have gained him the position of the foremost master of Avicennian philosophy. From another aspect al-Ṭūsī can be considered a partisan of Nizārī Ismaili theological thinking, a doctrine that in his opinion was somehow in harmony with Avicennan philosophy when he equates Necessary Existence with God. However, while commenting on Avicenna’s theorem of Divine Providence, al-Ṭūsī finds the Avicennan position unacceptable. The conclusions reached in this paper uphold the influence of Nizārī Ismaili philosophical deliberations on the nature of the Divine and His knowledge, not only on al-Ṭūsī and al-Šahrastānī but also on Avicenna himself. Needless to say, the wide scope of the subject prevents us from reaching definitive answers to all the questions raised and this attempt endeavours to lay the ground for further investigations to reach a clearer understanding of the subject.

The Afterlife of the Roman de la rose

2021 ◽  
pp. 3-13
Author(s):  
Christine McWebb
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Geoffrey Chaucer ◽  
Original Text ◽  
Roman De La Rose ◽  
Guillaume De Lorris ◽  
Medieval Europe ◽  
The Subject ◽  
Composition I ◽  
The Rose

Mobility in learned circles was a reality in the Europe of the Middle Ages, and it is only when we consider the reception of well-known works, such as the thirteenth-century Roman de la rose, in the countries where they circulated in the local language that we are able to gain a more complete understanding of their impact on literary and cultural currents even after the authors had passed away. Guillaume de Lorris and Jean de Meun’s conjoined Roman de la rose (1236, 1269-78) is without a doubt one of the foundational works of French medieval literature with over 360 extant manuscripts. Focusing on two non-French adaptations of this work that appeared within a century of the date of its composition, I show that these translations, or more accurately rewritings, enabled its survival and contributed to its sustained popularity in medieval Europe. The adaptations that are the subject of this analysis are Il Fiore, a thirteenth-century translation and adaptation into Italian often attributed to Dante, and the Romaunt of the Rose, commonly attributed to Geoffrey Chaucer. I conclude that through the medieval practice of interpretatio, the authors of the Fiore, and the Romaunt of the Rose adapt the original text to reflect their own contemporary cultural realities.

PENERAPAN STRATEGI PEMBELAJARAN GO TO YUOR POST UNTUK MENINGKATKAN HASIL BELAJAR IPS SISWA KELAS VI SDN 024 TARAI BANGUN KECAMATAN TAMBANG KABUPATEN KAMPAR

2017 ◽  
Vol 1 (1) ◽  
pp. 85
Author(s):  
Delfi Yendri
Keyword(s):  
Social Sciences ◽  
Data Collection ◽  
Student Learning ◽  
Learning Outcomes ◽  
Learning Strategies ◽  
Student Learning Outcomes ◽  
Student Activity ◽  
The Poor ◽  
The Subject ◽  
Data Collection Activity

This research is motivated by the poor results of Study Social Sciences (IPS) Student Class VI SDN 024 Tarai Bangun Kecamatan Tambang. This study aims to determine the resulting increase studying social sciences (IPS) student class VI SDN 024 Tarai Bangun Kecamatan Tambang through the application of learning strategies go to yuor post, which carried out for 1 month. The subjects were VI SDN 024 Tarai Bangun Kecamatan Tambang by the number of students as many as 38 people. Form of research is classroom action research. The research instrument consists of instruments and instrument performance data collection activity observation sheet form teacher and student activity. Based on the research, the conclusion to this study is based on the analysis and discussion in chapter IV can be concluded that the application of learning strategies go to yuor post can improve learning outcomes in the subject of social sciences grade VI SDN 024 Tarai Bangun Kecamatan Tambang. Evidenced by the increase in learning outcomes before action to the first cycle, to cycle II. Before the act of student learning outcomes classified as unresolved with an average of 59%, an increase in the first cycle by an average of 69%. While the results of student learning in the second cycle must be increased by an average of 75% with the category completed.

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.

Venantius Fortunatus, Poems, edited and translated by Michael Roberts. Dumbarton Oaks Medieval Library 46. Cambridge, MA: Harvard University Press, 2017, pp. 944.

Mediaevistik ◽  
2018 ◽  
Vol 31 (1) ◽  
pp. 390-392
Author(s):  
Raymond J. Cormier
Keyword(s):  
Middle Ages ◽  
Harvard University ◽  
The Poor ◽  
Cultural Climate ◽  
The Middle Ages

It doesn’t pay to sing about the poor! Literary patronage in the Middle Ages is as old as poetry itself. The aristocratic context guaranteed a rich intellectual focus, whether we consider the poetry of praise or blame, and whether fulsome or just simple. Authorized compositions offered to a patron implied a hope for favorable compensation, and with his (or her) audience assured, the ceremonial promotion of the kingdom by the poet brought glory to the sponsor. Following a benefactor’s tastes within a cultural climate of liberality and magnanimity might bring unimaginable rewards to a court poet. A quick example from the life of Fortunatus: the renowned Gregory of Tours rewarded the poet with gifts, such as an estate on the Vienne River.

Bastard Feudalism and the Framing of Thirteenth-Century England

2018 ◽  
Author(s):  
Peter Coss
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
The State ◽  
The Other ◽  
Great Work ◽  
Early Middle Ages ◽  
The One ◽  
The Relationship

In the introduction to his great work of 2005, Framing the Early Middle Ages, Chris Wickham urged not only the necessity of carefully framing our studies at the outset but also the importance of closely defining the words and concepts that we employ, the avoidance ‘cultural sollipsism’ wherever possible and the need to pay particular attention to continuities and discontinuities. Chris has, of course, followed these precepts on a vast scale. My aim in this chapter is a modest one. I aim to review the framing of thirteenth-century England in terms of two only of Chris’s themes: the aristocracy and the state—and even then primarily in terms of the relationship between the two. By the thirteenth century I mean a long thirteenth century stretching from the period of the Angevin reforms of the later twelfth century on the one hand to the early to mid-fourteenth on the other; the reasons for taking this span will, I hope, become clearer during the course of the chapter, but few would doubt that it has a validity.

Latins and Greeks in Debate over Purgatory, 1230–1439

1984 ◽  
Vol 35 (1) ◽  
pp. 1-14 ◽  
Author(s):  
Robert Ombres
Keyword(s):  
Thirteenth Century ◽  
Long Time ◽  
The Subject ◽  
The Common ◽  
Common Agenda

By the 1230s Latins and Greeks were riot short of issues for debate or polemic, but the topic of purgatory did have a novel feel about it. The doctrine seems to emerge on the common agenda fairly suddenly, finding no place, for example, in the wide-ranging list of 104 points of divergence drawn up by the Byzantine prelate, Constantine Stilbès, in the wake of the cruel sack of Constantinople by the Latins in 1204. The subject did, however, establish itself as a hardy perennial, and it is proposed to trace its main ramifications up to the death of Emperor Michael viii in 1282, and then to concentrate on the Council of Ferrara–Florence (1438–9). Without a doubt the debates and the constant attempts at reunion were not conducted in isolation from wider cultural, political and military considerations, the kind of considerations that in 1400 would lead the Byzantine emperor to journey as far as England. But here the emphasis will fall on the theological aspects. Moreover, there were also in play forces of inertia, ignorance and mutual incomprehension difficult to assess rationally. The thirteenth-century friar, Humbert of Romans O.P., in discussing what would make for reunion with the Greeks noted how a schism might be continued simply because it had existed for a long time, just like the feud between Guelf and Ghibelline.

scholarly journals On Professors and Poor People—A Jurisprudential Memoir

2007 ◽  
Vol 22 (2) ◽  
pp. 527-543
Author(s):  
Robert E. Rodes
Keyword(s):  
The Other ◽  
Poor People ◽  
Public Agency ◽  
The Public ◽  
The Poor ◽  
Low Degree ◽  
Preferential Option ◽  
The Subject ◽  
The Rich ◽  
Security Deposits

But let the brother of low degree glory in his high estate: and the rich, in that he is made low.—James 1:9-10I am starting this paper after looking at the latest of a series of e-mails regarding people who cannot scrape up the security deposits required by the local gas company to turn their heat back on. They keep shivering in the corners of their bedrooms or burning their houses down with defective space heaters. The public agency that is supposed to relieve the poor refuses to pay security deposits, and the private charities that pay deposits are out of money. A bill that might improve matters has passed one House of the Legislature, and is about to die in a committee of the other House. I have a card on my desk from a former student I ran into the other day. She works in the field of utility regulation, and has promised to send me more e-mails on the subject. I also have a pile of student papers on whether a lawyer can encourage a client illegally in the country to marry her boyfriend in order not to be deported.What I am trying to do with all this material is exercise a preferential option for the poor. I am working at it in a large, comfortable chair in a large, comfortable office filled with large, comfortable books, and a large—but not so comfortable—collection of loose papers. At the end of the day, I will take some of the papers home with me to my large, comfortable, and well heated house.

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