Alfred’s Chronicle and the First Continuations

After Alfred ◽  
2020 ◽  
pp. 39-51
Author(s):  
Pauline Stafford
Keyword(s):  
Twelfth Century ◽  
Alternative Model ◽  
Comparative Method ◽  
Ninth Century ◽  
Significant Time ◽  
Late Ninth Century ◽  
Time Of Divergence ◽  
King Alfred ◽  
Christian History

This chapter considers the vernacular chronicle produced at the court of King Alfred, its story, and its late-ninth-century evolution. It argues that this story was both dynastic history and a wider tale of English Christian history. It argues that seeing this chronicle as connected to the court rather than as deliberate royal propaganda solves some long-standing historical debates. Using the evidence of language and a comparative method involving Asser, surviving chronicles, and twelfth-century texts, it suggests that this chronicle was already an evolving text before 900. It questions the idea of deliberate circulation in the early 890s, suggesting an alternative model of copies made at different points. The early 890s were, nonetheless, a significant time of divergence and the beginning of the story of the separate development of vernacular chronicles.

The Manuscript Tradition of Seneca's Natural Questions: Addenda

1992 ◽  
Vol 42 (2) ◽  
pp. 558-562 ◽  
Author(s):  
H. M. Hine
Keyword(s):  
Twelfth Century ◽  
Ninth Century ◽  
Manuscript Tradition ◽  
Late Ninth Century

Two new manuscripts have come to my attention since I made a study of the MS. tradition of Seneca's Natural Questions. The first is Munich, Bayerische Staats-bibliothek, Clm 18961, part ii (foll. 25–46v), which I shall call Y, a late-ninth-century manuscript from Brittany or the lower Loire. It contains a short collection of theological and philosophical excerpts from a variety of authors, a collection emanating from the circle of Alcuin, probably from the generation after Alcuin himself. Included in the collection are three extracts from the preface of Book 1 of Seneca's Natural Questions. Since the earliest surviving manuscripts of the Seneca work hitherto known are from the twelfth century, it is of considerable interest to see how the text of the Natural Questions in these excerpts relates to the later MS. tradition.

An Alfredian Reading Project

2021 ◽  
pp. 89-136
Author(s):  
Francesca Brooks
Keyword(s):  
Pastoral Care ◽  
Old English ◽  
English Translation ◽  
Ninth Century ◽  
English Hegemony ◽  
Cultural Project ◽  
Rhetorical Tropes ◽  
King Alfred ◽  
Christian History

Chapter 2 compares the rhetorical tropes employed in the ‘Preface’ to The Anathemata (often overlooked in the scholarship) with those of the preface to King Alfred’s Old English translation of the Pastoral Care. This comparison establishes the idea of Jones’s artful construction of his ‘Preface’ as a manifesto for the cultural project of The Anathemata. Reflecting on the Alfredian rhetorical ideal of an English nation (and more specifically an English nation of Catholics) as both a medieval and a post-medieval construct, this chapter illuminates the direct challenge of Jones’s ‘Preface’ to Alfredian assertions of English hegemony. Key to this effort to disrupt the hegemony of British Christian history, this chapter argues, is Jones’s use of Latin and how this implicates the work of two other ninth-century writers—Asser and Nennius—in Jones’s dialogue with King Alfred.

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.

scholarly journals BUILDING HIGH-PRECISION AMS 14C BAYESIAN MODELS FOR THE FORMATION OF PERI-ABANDONMENT DEPOSITS AT BAKING POT, BELIZE

Radiocarbon ◽  
2021 ◽  
pp. 1-26
Author(s):  
Julie A Hoggarth ◽  
Brendan J Culleton ◽  
Jaime J Awe ◽  
Christophe Helmke ◽  
Sydney Lonaker ◽  
...  
Keyword(s):  
Bayesian Models ◽  
Ninth Century ◽  
Eighth Century ◽  
Classic Maya ◽  
Faunal Remains ◽  
Maya Lowlands ◽  
Human Skeletal Remains ◽  
Late Ninth Century ◽  
Baking Pot ◽  
Group B

ABSTRACT Deposits linked to abandonment have been widely recorded across the Maya lowlands, associated with the final activities occurring in ceremonial areas of Classic Maya centers. Various models have been applied to explain the activities that lie behind the formation of these contexts, including those linked to rapid abandonment (e.g., warfare) and others focused on more protracted events (termination rituals, and/or pilgrimages). Here, we assess Bayesian models for three chronological scenarios of varying tempo to explain the formation of peri-abandonment deposits at Baking Pot, Belize. Using stratigraphic information from these deposits, hieroglyphic dates recovered on artifacts, and direct dates on human skeletal remains and faunal remains from distinct layers in three deposits in Group B at Baking Pot, we identify multiple depositional events that spanned the eighth to ninth centuries AD. These results suggest that the processes associated with the breakdown of institutionalized rulership and its command of labor to construct and maintain ceremonial spaces were protracted at Baking Pot, with evidence for the final depositional activity dated to the mid-to-late ninth century. This interval of deposition was temporally distinct from the earlier deposition(s) in the eighth century. Together, these data offer a detailed view of the end of the Classic period at Baking Pot, in which the ceremonial spaces of the site slowly fell into disuse over a period of more than a century.

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.

scholarly journals The Texts of St. Jerome, Sedulius Scottus and Beda Venerable in Plock and Mosan Biblical Manuscripts of the twelfth century. An attempt at comparison

1970 ◽  
Vol 23 ◽  
pp. 53-72
Author(s):  
Leszae Misiarczyk
Keyword(s):  
Comparative Analysis ◽  
Twelfth Century ◽  
Comparative Studies ◽  
Ninth Century ◽  
Synoptic Gospels ◽  
Biblical Text ◽  
Strong Argument ◽  
The Bible ◽  
River Region ◽  
Meuse River

This paper concerns the comparison of three twelfth-century biblical manuscripts from Plock, namely the so-called The Bible of Plock and The Evangeliary of Princess Anastasia with two Mosan biblical manuscripts: The Evangeliary of Averbode and the Biblia Universa transcribed in the same period. The first three texts: Beatissimo Papae Damaso (Novum opus), Prologus quatuor evangeliorum (Plures fuisse) and Iheronimus Damaso Pape (Sciendum etiam) – the last one is not included in the Bible of Plock - and Evangeliary of Princess Anastasia are of St. Jerome. In contrast, the introductions to the Synoptic Gospels: Argumentum secundum Matheum, Prologus in Marco and Prologus sancti Evangelii secundum Lucam are not the texts of St. Jerome, as is sometimes mistakenly repeated by different scholars, but were written by Sedulius Scottus, an Irish monk and a poet who lived and worked in a school in Leodium in the ninth century, whereas the introduction to the Gospel according to St. John: Prephatio in Evangelium secundum Iohannem was written by Bede the Venerable. While the texts of Jerome were quite commonly used in medieval biblical manuscripts, the fact that the introductions to the Synoptic Gospels are written by Sedulius Scottus and are present in both The Bible of Plock as well as partially in The Evangeliary of Princess Anastasia is a very strong argument for the Mosan origin of the twelfth century biblical manuscripts of Płock. The comparative analysis of the texts themselves clearly leads to several important conclusions. First, the Bible of Plock and Evangeliary of Princess Anastasia are closer to the version of the text preserved in the Biblia Universa, a codex written in the monastery of Sancti Trudonis, than to the Evangeliary of Averbode. It follows that the sources for the biblical manuscripts of Plock from the twelfth century should be searched at Mosan Benedictine monasteries, perhaps in the very monastery Sancti Trudonis near Liège. Second, the Gospel according to St. Mark generally follows the version of the text preserved in the Biblia Universa and the Bible of Plock but not all the time. It should therefore be hoped that the further comparative studies, especially of the version of the biblical text, will confirm this relationship and will help to determine whether the codex was written in the Meuse River region or is it a copy of the Bible of Plock made on the spot. Thirdly, and this is an extremely interesting proposal, the Evangeliary of Princess Anastasia, not counting minor changes made by a copyist like converting - tium to - cium, is very much dependent on the Bible of Plock. If, as it is confirmed by records of the miracles, the Bible was already in Plock in 1148 or before that date, it is very likely that the Evangeliary of Princess Anastasia, would be a copy of the text made on the spot in a local Plock scriptorium as a foundation of Boleslaw Kedzierzawy and a votive offering for the salvation of his deceased wife Anastasia. The codex would therefore arise after her death, dating back to the year 1158 in Plock in the time of Bishop Werner and would not have been brought by him following his trip to Aachen. These conclusions, for obvious reasons, are only preliminary, as comparison of the texts is not fully detailed and more comprehensive conclusions will be presented only after benchmarking a version of the biblical text of the four Gospels.  

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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