Medieval Music

Music ◽  
2020 ◽  
Author(s):  
Mary Wolinski ◽  
James Borders

Medieval music generally refers to western European music between the late 8th and early 15th centuries, although topics concerning Christian liturgy and plainchant reach further back into history. The Latin-Christian realms considered here include Britain ranging from England to St. Andrews, Scotland, the Frankish Empire from France to central Europe, the Spanish territories of Galicia, León, Castile, and Catalonia, the Mediterranean region, Sicily, and the Italian peninsula. Questions of how the music of these peoples was composed, conceived, performed, and preserved during this lengthy period are as many and diverse as the backgrounds and interests of those seeking answers. During the early Middle Ages, music was transmitted orally and the churches of different regions had distinctive liturgies and chants. With the unification of the Christian Church under the Carolingians around the turn of the 9th century, chant came to be written down, early musical notation serving as a memory aid. The relationship of Frankish and other regional chant repertories to that of the papal city of Rome, various attempts to regularize Western plainchant, and the music theory that developed to comprehend it are among the most extensively studied topics of chant scholarship. Religious songs other than chant were also sung, often outside of Church services, in Latin or such vernacular languages as Galician, German, Czech, English, Italian, and Hebrew. Numerous love songs were written in Old Occitan, French, and German. Starting in the 9th century, polyphonic arrangements of chants called organum emerged. In the 12th century, one encounters polyphonic settings of strophic Latin poems called versus and conductus. Sacred polyphony was by then performed at a number of centers, although the organum and conductus composed for Notre Dame Cathedral in Paris in the late 12th and early 13th centuries were the most widely disseminated and stylistically influential genres of their time. Toward the end of the Middle Ages, new genres of polyphonic composition emerged, notably the motet, various French and Italian secular songs, and Mass Ordinary movements. Instrumental music had existed since earliest times but it came to be notated only in the late 13th century in the form of monophonic dance tunes. Most composers of medieval sacred monophony are unknown except for certain authors of hymns, sequences, and chants. The courtly troubadours, trouvères, and Minnesänger are however often identified in manuscript song collections. By the 12th century, composers of polyphony like Leonin and Perotin were known and praised.

1996 ◽  
Vol 16 ◽  
pp. 369-376
Author(s):  
Elzbieta Witkowska-Zaremba

Seeking to indicate the most salient features of the medieval perception of music, we must first of all point to the close relationship between the sensual and intellectual elements. This relationship is most conspicuous in the term "harmonica" introduced in the Latin Middle Ages by Boethius and defined as follows: "harmonica is the faculty of perceiving through senses and the intellect the differences between high and low sounds". The same definition reveals another significant feature of the perception of music, namely, that the importance is attached not to individual sounds, but to the differences or relationships between them, that is to the intervals. Since - in accordance with the Pythagorean tradition, which was a major force in medieval music theory - the relationship between sounds can be expressed numerically, it may therefore be considered in terms of the relationship of two numbers, apart from actual sound and beyond physical time. The question arises whether this concept of music could influence the perception of a medieval listener. For instance, can listening to music be understood as a process which engages both cognitive powers and concerns reducing in some unspecified manner the data perceived and processed by the senses to abstract categories which can be conceived only by the intellect?.


2020 ◽  
Vol 60 (11) ◽  
pp. 69-91
Author(s):  
Yaroslav Valentinovich Pilipchuk ◽  

This article is devoted to the relationship of the Circassians with the Turkic peoples. The Caucasian-speaking ancestors of the Adyge, Circassians and Kabardians were known to contemporaries under several ethnonyms. Papags and Kasogians were mixed Turkic-Caucasian tribes and served in the Khazar Kaganate. Zikhians occupied the Northern-East Black Sea littotal lands and were ruled by Georgian (Abkhazian) kings and Zikhian archbishops of the Matarcha. The Pechenegs were allies of the Zikhians, and the Oguzes were their opponents. It can be argued about a certain period of dominance of the Zikhians on the Taman Peninsula in the 13th century, but in the 12th century the local Zikhians were supposed to recognize the power of the Byzantine Empire. The relations of the Zikhians with the Qipchaqs were friendly. The infiltration of Turkic elements into the ethnogenesis of the North-West Caucasus tribes contributed to the emergence of the Circassian ethnos. In the Golden Horde the Circassians actively maintained contacts with both the Genoese and the Tatars. Circassians living on the plane were integrated into the administrative system of Ulus Jochi (Golden Horde). Circassians also fought against the Tatars of the Golden Horde and the Great Horde. The first Circassian principalities sources are recorded in the XV century. These were Khetuk, Kremuk, Kopa, Tatarkosia, Kabarda. The first three principalities worked closely with the Genoese and became victims of Turkish aggression in the 70-80-ies of XV century In the XVI century the principalities of Zhaney, Temirgoy, Besleeney, Khatukai took shape. Natukhai, Abadzekhs, Shapsugs were circled Abazins and became part of the Circassian ethnosphere only in the 18th century. Zhaney, Temirgoy, Besleney, Khatukai in the XVI century suffered from the invasions of the Crimean Tatars, therefore, in the middle of the XVI century hoped for an alliance with the Russians and sent embassies to Moscow. The war against the Crimean Tatars was fought mainly by the forces of Kabardians and the Ukrainian condottier D.Vyshnevetsky. With the departure of the D.Vyshnevetsky to the Grand Duchy of Lithuania, Ivan IV virtually ceased to support the Western Circassians, which led to their reversal towards the Crimean Khanate. They took part in the Ottoman-Safavid war of 1578-1590 on the side of the Turks. In the XVII century the Besleney and Temirgoy rebelled against the Crimean Tatars, hoping for an alliance with the Russians, but to no avail. Success in the fight against the Crimean Tatars became possible thanks to several victories of the Kabardians over the troops of Gherays in the XVIII century. Temirgoy, Abadzekhs, Bjedugs, Shapsugs, Besleney, Makhosh, Ubykhs rebelled against Crimean Tatars in this century. With the annexation by the Russians of the Crimean Khanate, the Western Circassians underestimated the anti-Russian position. Key words: Zikhians, Kasogians, Papags, Circassians, Khazar Khaganate, Golden Horde, Crimean Khanate, Ottoman Empire, Russians, Crimean Tatars


Author(s):  
Muriel Debié ◽  
David Taylor

This chapter analyzes how Syriac historiography is a rare example of non-etatist, non-imperial, history writing. It was produced, copied, and preserved entirely within Christian church structures. The Syriac-using Christians, however, were divided into numerous rival denominations and communities as a consequence both of the fifth-century theological controversies and of geopolitical boundaries. And since both of these factors strongly influenced both the motivations which underpinned the production of history writing and the forms it took, historians need to have some knowledge of these rival Syriac denominations. Because of internal Christian debates about the relationship of the divinity and humanity within Christ during the fifth century, the Syriac-using churches fragmented. All accepted that Christ was perfect God and perfect man, but differed fiercely about how to articulate this.


Author(s):  
Marina Okladnaya ◽  
Olena Hurenko

Problem setting. Islamic international law is a set of Islamic norms and customs that govern the relationship of Muslim States and Muslims with non-Muslim States, as well as with Muslim individuals within and outside the world of Islam. Islam has come a long and difficult way from the emergence of religion in modern ideology. It is considered one of the leading religions of the world and has a significant influence on a large number of people and states, so it is advisable to study one of the outstanding stages of the formation of the Islamic system in the field of international law, namely the Middle Ages and find out its connection with modernity. Analysis of recent researches and publications. The Islamic science of international law is in the process of development, during which its representatives try to combine the traditional values of Islam with the basic principles of modern international law. Among the scientists who made a significant contribution to the study of the Islamic concept of international law, its historical development and the modern situation, one can distinguish such as A. Butkevich, L. Sukiyainen, Al-Shaybani, Muhammad ibn al-Hasan, V. Knapp, M. Sana, Sardar Ali S., Hilmli M. Zavati, A. Merezhko, B. Feldman and others. Target of research. Study of the Islamic concept of international law, analysis and comparison of content, significance of Islamic international law in the Middle Ages and modern times. Article’s main body. The article is devoted to the main stages of the formation of one of the most important systems of international law – Islamic, which is a collection of unique traditional values, legal norms and customs of Islam. The stages of development in the Middle Ages and the connection with modernity were investigated, the main features in the Middle Ages were determined. Conclusions and prospects for the development. Islamic international law is a set of Islamic norms and customs that govern the relationship of Muslim States and Muslims with non-Muslim States, as well as with Muslim individuals within and outside the world of Islam. Islam has come a long and difficult way from the emergence of religion in modern ideology. It is considered one of the leading religions of the world and has a significant influence on a large number of people and states, so it is advisable to study one of the outstanding stages of the formation of the Islamic system in the field of international law, namely the Middle Ages and find out its connection with modernity.


PEDIATRICS ◽  
1977 ◽  
Vol 60 (2) ◽  
pp. 251-253
Author(s):  
Henry M. Seidel

"Physically and politically powerless, children have always gotten the short end of the stick. In earlier times, the surplus, especially females, were legally and deliberately killed; in the Middle Ages and until recently children were chattels; in Dickensian England they starved in workhouses or were exploited as beggars a la Oliver Twist...." Louise Raggio, Conference Participant The building Frank Lloyd Wright called Wingspread served as the setting for a discussion concerning the relationship of the health of the young to their legal needs and the role of the pediatrician in these regards. Men and women from medicine, the law, and social work shared their points of view, seeking a firm definition of advocacy for children, attempting to highlight some manageable priorities among the legal needs so that pediatricians might move to a partnership with others in the community which might facilitate access to a better life for all children and youth.


2016 ◽  
Vol 79 (4) ◽  
pp. 481-507
Author(s):  
Stefan Trinks

Abstract Gold and ivory were considered to be among the most valuable materials in the Middle Ages. Whereas ivory would represent skin or bone tissue, gold could simultaneously signify and disguise the presence of God. Their iconology is tied to the objects they are attached with, heightening their value. What has not been studied in great depth so far, however, is the range of combinations and the nature of the relationship of both combined as “chryselephantine” in the antique manner. In examples of mostly Carolingian and Ottonian front covers and reliquaries made from gold and ivory between the ninth and eleventh centuries, it is evident that both were treated as equally valuable and that their combination results not in a paragone but a synagon, or aesthetic comradeship.


1969 ◽  
Vol 2 (1) ◽  
pp. 22-47
Author(s):  
Theodor Brodek

The relationship of the lay community to clerical institutions during the Middle Ages and especially in the pre–Reformation Era has long been a subject of methodical investigation. It has, however, proven extremely difficult to gain reliable evidence regarding subjective attitudes towards the clergy. Once the basic literary sources have been culled, further elucidation of the development of attitudes on the part of the majority of the people tends to become vague and hesitant or to rely on post hoc explanations. In this brief study, I have experimented with a statistical approach to the problem by tabulating the records of donations to three church institutions of the Lahngau in order to be able to trace, if at all possible, the evolution of attitudes which they reflect. I have, furthermore, attempted to test the hypothesis that the subjective attitudes of a social class towards a church institution are partially conditioned by the effective power exercised on the institution in question at the local level by the donor group.


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.


Vox Patrum ◽  
2018 ◽  
Vol 69 ◽  
pp. 175-193
Author(s):  
Jan Grzeszczak

Joachim of Fiore (1135-1202) – a Middle Age exegete and mystic – is the author of an impressive work on the vision of history, whose most renown ele­ment is the tertius status, i.e. the age of the Holy Spirit which precedes the end of the world and the Final Judgment. As an author, Joachim was also interested in the history of religious life in the Middle Ages and in various exegetical tools which he developed to analyze this subject. In his works, especially the minor ones, he also discusses practical problems related to religious life in the 12th century. The small tractate, Questio de Maria Magdalena et Maria sorore Lazari et Marthae, has been preserved in a single 13th century manuscript and is kept in the Biblioteca Antoniana in Padua. In his exegesis on various Gospel passages which deal with the anointing of Jesus’ feet and head in Galilee and Bethany, Joachim of Fiore intends to show that the actions of women who performed this gesture pos­sess a hidden moral significance: the certainty concerning the internal unity that occurs between contemplation and the virtue of humility. An example of this unity is Mary of Bethany who anointed the feet of Jesus and wiped them with her hair (cf. Jn 12:3) as a person who is humble and – at the same time – given to contem­plation. Still – according to Joachim – as a righteous person, she had the right to reach for the head of the Savior.


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