Recitation and Chant

2021 ◽  
pp. 463-480
Author(s):  
Sandra Martani
Keyword(s):  
Nineteenth Century ◽  
Fourteenth Century ◽  
Twelfth Century ◽  
Tenth Century ◽  
Eighth Century ◽  
Sixth Century ◽  
Musical Elements

Music plays an important role in Byzantine culture; however, only the melodies used in the sacred services have been preserved. Two main types of neumatic notation are used in liturgical books: the lectionary (or ekphonetic) notation—intended to guide the cantillation of the Scriptures—and the melodic notation, used to sing a variety of properly melodic chants. While ekphonetic notation appears in a considerable number of sources dating from the eighth century to the fourteenth/fifteenth centuries, scholars have not yet managed to decipher it. Signs recording musical elements are attested from the sixth century, but it is only from the mid-tenth century that articulated notational systems appear. Until about the mid-twelfth century, two main melodic notations, both adiastematic, were used: the so-called Chartres and Coislin notations. In its development, the Coislin notation leads to a new diastematic system, the so-called Middle Byzantine notation. However, the full diastemacy would be attained only with the Chrysanthos reform at the beginning of the nineteenth century. Melodic notation was used in different hymnographic genres, both syllabic and melismatic, and in psalmic texts. Theoretical treatises provide explanations on the rules needed to combine the neumes. From the fourteenth century onward, a new style appears and develops under the influence of a new aesthetic and of the Hesychastic movement—the καλοφωνία (beautiful voicing). In new or revisited compositions, music is privileged over text and the notation multiplies its μεγάλα σημάδια (big signs) to create a new meaning, a purely melodic one.

"دراسة أثرية فنية تحليلية" (ق 6-8هـ/12-14م) نقوش شاهدية غير منشورة من نجران (Unpublished Grave Inscriptions from Najran (6-8 AH/12-14 BCE) ‘Archaeological, Artistic and Analytical Study’)

Abgadiyat ◽  
2012 ◽  
Vol 7 (1) ◽  
pp. 25-61
Author(s):  
ياسر إسماعيل عبد السلام ◽  
عبد العزيز منسي العمري
Keyword(s):  
Fourteenth Century ◽  
Twelfth Century ◽  
Analytical Study ◽  
Eighth Century ◽  
Sixth Century

This paper deals with the study of thirteen unpublished grave inscriptions from Najran in the Museum of Najran of Antiquities and Heritage, which mostly date from the sixth century AH to the eighth century AH (twelfth century CE to fourteenth century CE). The authors will analyze types, decorative elements, and linguistic formulas. Finally, the authors will compare the undated inscriptions with those of Najran and of other regions of Hijaz, particularly from Mecca. (Please note that this article is in Arabic)

The Saxon Culture-Sequence at Portchester Castle

1970 ◽  
Vol 50 (1) ◽  
pp. 67-85 ◽  
Author(s):  
Barry Cunliffe
Keyword(s):  
Tenth Century ◽  
Eighth Century ◽  
Fifth Century ◽  
Seventh Century ◽  
Sixth Century ◽  
Isle Of Wight ◽  
Glass Vessel ◽  
Local Tradition ◽  
Culture Sequence ◽  
Made In

SummaryExcavations at Portchester Castle have produced evidence of occupation throughout the Saxon period. After the cessation of standard Roman wares and local hand-made types early in the fifth century two Grubenhäuser were built. The contemporary assemblage, assignable to the mid fifth century, included (?) imported carinated bowls and local hand-made grass-tempered wares made in the Roman tradition. Late in the fifth or early in the sixth century stamped Saxon urns appear and probably continue, alongside the grass-tempered tradition, into the seventh century. An association of a grass-tempered pot with an imported glass vessel of eighth-century date shows that the local tradition persisted, but by the middle of the eighth century hand-made jars in gritty fabrics, like those from Hamwih, appear in a substantial rubbish deposit which belongs to the initial occupation of the hall complex. By the tenth century a new style of wheel-thrown pottery, called here Portchester ware, is dominant. It is mass produced and distributed largely from the Isle of Wight to central Hampshire and from the Sussex border to the River Mean. Contemporary forms include imported wares, green-glazed pitchers, pots from the Chichester region, and an assemblage made in a wheel-made continuation of the local gritty-fabric tradition. Portchester ware had gone out of use by 1100 at the latest.

Tripoli at the Beginning of the Fourteenth Century A. D./Eighth Century AH

1978 ◽  
Vol 9 ◽  
pp. 55-59 ◽  
Author(s):  
Michael Brett
Keyword(s):  
Nineteenth Century ◽  
Fourteenth Century ◽  
Annual Report ◽  
Eighth Century ◽  
French Translation ◽  
The Sun ◽  
The People ◽  
The City ◽  
The Town

In the Seventh Annual Report of the Society I published an account of the journey of the shaykh Al-Tijānī to Tripoli at the beginning of the fourteenth century A. D./eighth century A. H., with particular reference to the Arab tribes and chiefs whom he encountered.What follows is a translation of the passages from the Riḥla in which he describes the city of Tripoli as he saw it during the eighteen months of his residence. Page references are to the 1958 Tunis edition of the work, followed by references to the nineteenth century French translation by Alphonse Rousseau. The latter is incomplete, and not always accurate.221, trans. 1853, 135Our entry into (Tripoli) took place on Saturday, 19th Jumāḍā II (707).237, trans. 1853, 135–6As we approached Tripoli and came upon it, its whiteness almost blinded the eye with the rays of the sun, so that I knew the truth of their name for it, the White City. All the people came out, showing their delight and raising their voices in acclaim. The governor of the city vacated the place of his residence, the citadel of the town, so that we might occupy it. I saw the traces of obvious splendour in the citadel (qaṣba), but ruin had gained sway. The governors had sold most of it, so that the houses which surrounded it were built from its stones. There are two wide courts, and outside is the mosque (masjid), formerly known as the Mosque of the Ten, since ten of the shaykhs of the town used to gather in it to conduct the affairs of the city before the Almohads took possession. When they did so, the custom ceased, and the name was abandoned.

Confrérie, Bruderschaft and guild: the formation of musicians' fraternal organisations in thirteenth- and fourteenth-century Europe

1995 ◽  
Vol 14 ◽  
pp. 257-274 ◽  
Author(s):  
Kay Brainerd Slocum
Keyword(s):  
Fourteenth Century ◽  
Twelfth Century ◽  
Small Groups ◽  
Social Acceptance ◽  
Legal Protection ◽  
Tenth Century ◽  
Living Conditions ◽  
Professional Musicians ◽  
Medieval Europe ◽  
The Church

Professional musicians first appeared in medieval Europe during the tenth century. These jongleurs, or minstrels, earned a precarious living by travelling alone or in small groups from village to village and castle to castle, singing, playing, dancing, performing magic tricks and exhibiting trained animals. These itinerant performers were often viewed as social outcasts, and were frequently denied legal protection as well as the sacraments of the church. With the revival of the European economy and the growth of towns during the twelfth century the opportunity for more stable living conditions emerged, and the minstrels began to organise themselves into brotherhoods or confraternities, eventually developing guilds of musicians. By forming corporations and thus voluntarily placing themselves under the power of rulers or civic authorities, the musicians could achieve a modicum of social acceptance and legal protection.

THE ARGUMENT FROM IGNORANCE AND ITS CRITICS IN MEDIEVAL ARABIC THOUGHT

2013 ◽  
Vol 23 (2) ◽  
pp. 171-220 ◽  
Author(s):  
Ayman Shihadeh
Keyword(s):  
Fourteenth Century ◽  
Twelfth Century ◽  
John Locke ◽  
Distinct Type ◽  
Tenth Century ◽  
Ibn Khaldun ◽  
Aristotelian Logic ◽  
Rational Theology ◽  
Epistemological Principle

AbstractThe earliest debate on the argument from ignorance emerged in Islamic rational theology around the fourth/tenth century, approximately seven centuries before John Locke identified it as a distinct type of argument. The most influential defences of the epistemological principle that ‘that for which there is no evidence must be negated’ are encountered in Muʿtazilī sources, particularly ʿAbd al-Jabbār and al-Malāḥimī who argue that without this principle scepticism will follow. The principle was defended on different grounds by some earlier Ashʿarīs, but was then rejected by al-Juwaynī, and was eventually classed as a fallacy by Fakhr al-Dīn al-Rāzī whoseNihāyat al-ʿuqūlcontains the most definitive and comprehensive refutation of classical kalām epistemology and the first ever defence of Aristotelian logic in a kalām summa. According to the eighth/fourteenth-century historian Ibn Khaldūn, this debate provided the main impetus for the philosophical turn that Ashʿarism took during the sixth/twelfth century.

scholarly journals And We cast upon his throne a mere body: A Historiographical Reading of Q. 38:34

2004 ◽  
Vol 6 (1) ◽  
pp. 103-126 ◽  
Author(s):  
M.O. Klar
Keyword(s):  
Fourteenth Century ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Eleventh Century ◽  
World History ◽  
Tenth Century ◽  
Islamic Historiography ◽  
Islamic Society

This paper focuses on Q. 38:34 from the perspective of early and medieval works of Islamic historiography and collections of tales of the prophets: the early tenth century works of cUmāra b. Wathīma and Ṭabarī, the eleventh century Tales of the Prophets by Thaclabī, the twelfth century folkloric collection of Kisāↄī, along with Ibn cAsākir's History ofDamascus, the thirteenth century world history by Ibn al-Athīr, and the fourteenth century historiographical work by Ibn Kathīr. These various works are viewed not as any particular stage in the development of a genre, but as variations on a (Qur'anic) theme, and the avenue of medieval historiographers and storytellers is utilised as a bridge to explore various possible interpretations of the Qur'anic passage. Historiographers and storytellers provide us with an illustration of how lessons of admonition implied in the Qur'anic text were perceived in medieval Islamic society. They also, as will become clear, provide a picture of Solomon that is consistent with the Qur'anic figure as a whole.

THE ALPHABET OF WORDS IN THE DURHAM COLLECTAR AN EDITION WITH TWO NEW MANUSCRIPT WITNESSES

Traditio ◽  
2017 ◽  
Vol 72 ◽  
pp. 61-108 ◽  
Author(s):  
CHARLES D. WRIGHT ◽  
STEPHEN PELLE
Keyword(s):  
Old English ◽  
Twelfth Century ◽  
Critical Edition ◽  
Ninth Century ◽  
Tenth Century ◽  
Eighth Century

The Alphabet of Words (AW), a Latin alphabet text with an interlinear Old English gloss, occurs among the additions made to the Durham Collectar (D) by the priest Aldred in the tenth century. Previously thought to be extant only in D, and possibly by Aldred himself, AW also survives (without the OE gloss) in a Kassel manuscript (K) from the second half of the eighth century, as well as in a defective twelfth-century copy in Karlsruhe (Kr). Most of AW is also incorporated in a Latin treatise on the alphabet (“Audiuimus multos”: AM) compiled probably in the ninth century. AW belongs to the genre of “parenetic alphabet,” widely attested in Greek but also sporadically in Latin, including in a ninth-century Paris manuscript (P: BNF, lat. 2796) that shares lemmata and glosses with AW for the letters X, Y, and Z. We provide the first critical edition and translation of AW from D, K, and Kr, with variants from AM and P, together with a discussion of AW’s genre and relation to other alphabetical texts as well as a full commentary on the biblical, apocryphal, and patristic lore transmitted by AW’s lemmata and glosses on each letter.

scholarly journals Sharwīn of Dastabay: Reconstructing an early Persian Tale

2021 ◽  
pp. 1-14
Author(s):  
JAAKKO HÄMEEN-ANTTILA
Keyword(s):  
Fourteenth Century ◽  
Eighth Century ◽  
Sixth Century ◽  
Persian Literature ◽  
Literary Context

Abstract The article discusses a little-known lost Persian tale, The Story of Sharwin of Dastabay, and traces references to it in Arabic, Persian, and Byzantine sources. The earliest references to the story come from the mid- to late eighth century, and it seems to have remained well known in Arabic and Persian literature until the early twelfth and possibly the early fourteenth century, while Byzantine literature shows that at least some of its elements circulated already in the mid-sixth century. The article also discusses how the story may have been transmitted both in Iran and, crossing the linguistic boundary, in an Arabic context. Though much of the story remains unknown, it is clear that it relates to later epics and reveals something of the literary context of Firdawsi and his Shahname.

scholarly journals Place-Names in Three Prophecies from the «Book of Taliesin»

2021 ◽  
Vol 24 ◽  
pp. 341-357
Author(s):  
Andrew Breeze
Keyword(s):  
Fourteenth Century ◽  
Tenth Century ◽  
Sixth Century ◽  
Place Names ◽  
National Library ◽  
North West ◽  
The Third

The Book of Taliesin (now at the National Library of Wales, Aberystwyth) is a fourteenth-century manuscript of Welsh poetry, with some of its material going back to the late sixth century. But it includes poems of later date. Amongst them are three political prophecies: 'Taliesin's Verdant Song'; 'The Contention of Gwynedd and Deheubarth'; 'A Short Poem About Lludd's Discussion'. The first two are of the tenth century, the last of the eleventh. What follows deals with place-names in each. The first can be shown to allude to the English victory over Vikings and Scots at Brunanburh, near Durham, in 937. It is therefore somewhat later, of the period 940 to 987, and not of before 937, as has been thought. The second, dated to 942 x 960, is a polemic by a poet of Gwynedd or north-west Wales against the men of Deheubarth or southern Wales. Its author makes mocking reference to places which can be identified as in North Britain or on the Welsh border: even if Gwynedd's enemies flee there, they will not escape vengeance. Of most interest to Spanish readers is the third text. Its obscure references to enemies will be to Arab and Berber invaders of Andalusia in 1086, after which Alphonso vi appealed for international help. The poem can hence be dated to 1087 or 1088, and will be the earliest reference to Spain in Welsh poetry.

Goddess on the Frontier

2016 ◽  
Author(s):  
Megan Bryson
Keyword(s):  
Twelfth Century ◽  
Yunnan Province ◽  
Eighth Century ◽  
Religious Identities ◽  
Local Identities ◽  
Frontier Region ◽  
And Gender ◽  
Ethnicity And Gender ◽  
Shifting Identities

This book follows the transformations of the goddess Baijie, a deity worshiped in the Dali region of southwest China’s Yunnan Province, to understand how local identities developed in a Chinese frontier region from the twelfth century to the twenty-first. Dali, a region where the cultures of China, India, Tibet, and Southeast Asia converge, has long served as a nexus of religious interaction even as its status has changed. Once the center of independent kingdoms, it was absorbed into the Chinese imperial sphere with the Mongol conquest and remained there ever since. Goddess on the Frontier examines how people in Dali developed regional religious identities through the lens of the local goddess Baijie, whose shifting identities over this span of time reflect shifting identities in Dali. She first appears as a Buddhist figure in the twelfth century, then becomes known as the mother of a regional ruler, next takes on the role of an eighth-century widow martyr, and finally is worshiped as a tutelary village deity. Each of her forms illustrates how people in Dali represented local identities through gendered religious symbols. Taken together, they demonstrate how regional religious identities in Dali developed as a gendered process as well as an ethno-cultural process. This book applies interdisciplinary methodology to a wide variety of newly discovered and unstudied materials to show how religion, ethnicity, and gender intersect in a frontier region.

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