Northwestern Caucasus in the Early Middle Ages: A Few Notes

2017 ◽  
Vol 21 (3) ◽  
pp. 277-291
Author(s):  
Petr Charvát

The paper is on the history of the Northwestern Caucasus between the turn of the eras and the 13th century. From among the many ethnic groups inhabiting this region since the times of Greek and Roman Antiquity, the Alans were probably the best known. Settling down first in the submontane tracts of the Northern Caucasus, they gradually ascended the accessible valleys and rendered themselves as masters of the whole area north of the Caucasus main ridge. Constantly having to find their way between the ambitions of Byzantium and the Khazar Khanate of the steppes, the Northwestern Caucasians successfully exploited the region’s natural resources and engaged in long-distance trade along a side artery of the Silk Road. In the 10th century, Alans embraced Christianity and created their own state, a staunch ally of Byzantium. Alania perished in consequence of the Mongol invasion at the beginning of the 13th century. Most of its inhabitants followed their new masters into Central Asia, some have found new homes in Byzantium, Hungary and their vicinity.

Traditio ◽  
1960 ◽  
Vol 16 ◽  
pp. 111-202 ◽  
Author(s):  
H. G. Richardson

An explanatory foreword seems to be demanded by the studies in the English coronation ceremony here presented. I am conscious that on a number of points, views are now put forward incompatible with those I have expressed on other occasions since first I began to write on the subject. Further scrutiny of the evidence and the redating of some of the more important documents have, however, led me inevitably to conclusions at variance not only with those of other scholars, but with some that seemed plausible to me at the time of writing. What is principally in question is the history of the English coronation before 1308; but I have revised and elaborated the story of the evolution of the Fourth Recension of the English coronation office as it was presented by Professor Sayles and myself a good many years ago. It would be presumptuous on my part to pretend that I have given final answers to the many questions the tangled history of the English coronation provokes. I have changed my own mind too often to permit me to imagine that there may not be answers to those questions more satisfying than mine. But what I have written will, I trust, advance the study of obscure and complicated problems which have an important bearing upon the history of kingship in the Middle Ages and therefore upon medieval polity.


Author(s):  
Lesaffer Randall

This chapter describes the role of Roman law—whose influence has been largely underestimated in recent scholarship—in the intellectual history and development of international law. To that end, the chapter offers a general survey of the historical interactions between Roman law and international law, drawing from general insights into the intellectual history of law in Europe that have remained remarkably absent in the grand narrative of the history of international law. The focus is on the periods in which these interactions were most pronounced. Next to Roman Antiquity, these are the Late Middle Ages (eleventh to fifteenth centuries) and the Early Modern Age (sixteenth to eighteenth centuries).


Res Mobilis ◽  
2020 ◽  
Vol 9 (11) ◽  
pp. 3-18
Author(s):  
Carsten Kullmann

This article examines the cultural history of chairs to understand the many meanings the Monobloc can acquire. The history of chairs is traced from post nomadic culture through the Middle Ages to the Enlightenment period and the French Revolution. Subsequently, I will examine the Monobloc from a Cultural Studies perspective and demonstrate how its unique characteristics allow multiple meanings, which are always dependent on context and discourse. Thus, the Monobloc becomes an utterly democratic symbol of popular culture that can be appropriated for any use.


2020 ◽  
Vol 15 ◽  
pp. 165-185
Author(s):  
Rafał Niedźwiadek ◽  
◽  
Andrzej Rozwałka ◽  

The aim of the article is to present the state of the research conducted on the remains of a medieval stronghold on Grodzisko Hill, also known as Kirkut Hill (due to the Jewish cemetery from the late Middle Ages and early modern period located on its top), as well as to show the latest approach to dating the remains of the stronghold and its role in the medieval Lublin agglomeration. Archaeological research carried out on the hill and at its foot in the 1960s and 1970s was of limited range due to the existence of the Jewish cemetery. However, it can be considered that they provided an amount of data that enables the reconstruction of stratigraphy of the stronghold and recognition of the structure of its rampart running along the edge of the hill. After many discussions, both among historians and Lublin archaeologists, a certain consensus regarding the chronology and the function of the former stronghold on Grodzisko Hill has now been reached. It seems that it was in the 13th century that the stronghold was built and, then, before the century ended, it was destroyed. It coexisted with an older structure – probably built in the 12th century – namely the castellan stronghold on Zamkowe Hill. Recent research indicates that during the second half of 13th century, or at the turn of the 13th and 14th centuries, a new line of ramparts was built on Staromiejskie Hill. This is how three parts of the Lublin agglomeration were distinguished. Perhaps, in this structure, the stronghold on Kirkut Hill could have functioned as a guard post for a part of the long-distance route located in the area of today’s Kalinowszczyzna Street. The 13th century, and especially its second half, was the time of numerous Yotvingian, Lithuanian, Mongolian, Ruthenian and Tatar invasions.


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.


2006 ◽  
Vol 11 (1) ◽  
pp. 39-66
Author(s):  
Rimvydas Petrauskas

The main aim of this article is to collect and assess all accessible data about the early development of chivalric culture in the GDL and to identify possible trends. This phenomenon is perceived as part of the history of the European knighthood in the late Middle Ages. The article also seeks to investigate the meaning of the conception of the knight in the GDL documents of the fifteenth century in order to determine the spread of knighthood in the nobility of the Grand Duchy. In the research of these aspects the flourishing of the knighthood culture at the court of Grand Duke Vytautas in the early-fifteenth century is distinguished as a period when high-ranking representatives of the country’s nobility were awarded titles; and a new enhancement is noticeable in the times of Alexander Jogailaitis when an initiative, a unique phenomenon in Poland-Lithuania, was undertaken to establish a brotherhood of knights. In the analysis of the use of the concept of knighthood, emphasis is placed on the difference between the singular use of the knightly title and the pluralistic estate conception.


2021 ◽  
Vol 11 (2) ◽  
pp. 243-262
Author(s):  
Tatiana Kh. Starodub ◽  

The article considers the visual image of the Madrasah in miniatures of Arabic manuscripts of the 13th century as both scientific and theological treatises, and literary works. Illustrated Arabic manuscripts are relatively rare, but they exist, and constitute one of the most fascinating, but little-studied pages in the history of the spiritual and artistic culture of the Arab Middle Ages. Amongst the hard-to-solve riddles there are some colorful pictures in the frontispiece design or in the text of a manuscript, which can raise the question: what is depicted here? The inscriptions on the margins of a page or inside the miniatures, added as explanations by the later owners, do not always provide the correct answer, since from one era to another the concepts and representations change significantly. In the life of Medieval Muslim society, the Arabic word “madrasah” could mean both a general education school and a theological university, where scientists study the works of their predecessors, conduct scientific research, make new discoveries, and defend their theories. In all cases, madrasahs remain religious institutions and buildings, second in importance after the Mosque. However, unlike a Mosque, with a niche of a mihrab or a ladder of a minbar, the image of a Madrasah is difficult to distinguish from buildings such as a dwelling house, a caravanserai, a Sufi abode or a courtroom. In miniatures of medieval Arabic manuscripts, the image of a Madrasah can also arise by association with portrayals of sages and their listeners, scientists and their students, authors who write their works, or scribes who rewrite them. The architectural image of the Madrasah can be created both by a detailed illustration of its interior, and by the conditional “architectural” decoration of a scene of a lesson at school or meeting of scientists.


Classics ◽  
2020 ◽  
Author(s):  
Carlo Natali ◽  
Gaia Bagnati

Aristotle (384–322 bce) was a younger disciple and colleague of Plato. They are the two most famous and important ancient philosophers, and Aristotle is the only Platonic disciple whose works have been transmitted to us. The relationship between the two thinkers is complex: they share some basic ideas but the disciple is a strong critic of some aspects of his master’s thought, a fact not unusual in the relationships between master and disciple. He agrees with Plato on a rejection of materialism in favor of the idea that our world is the result of a formal structure that can be formulated in rational and scientific definitions. On the other hand, he thinks that sensible moving entities contain in themselves their forms and because of that they can be the object of scientific knowledge, i.e., a universal and deductible knowledge and not only of a true unstable opinion as Plato maintained. They also are the real substances. From this basic difference many oppositions between Aristotle and his master derive. In the history of philosophy Aristotle suffered a complex destiny, different from Plato’s continuous success. In some periods he was neglected, for instance in the Hellenistic period and from the 18th century until the main part of 19th century. In other periods he achieved great fame, for instance in later Antiquity, in the Middle Ages from the 13th century, and also in our own time. The authors would like to thank warmly Professor Iain MacPherson for revising their far-from-perfect English.


Art History ◽  
2018 ◽  
Author(s):  
Robert Bork ◽  
Marc Schurr

The architectural tradition now known as Gothic flourished across most of Europe throughout the later Middle Ages, producing spectacular structures that dominate their home cities even in the 21st century, such as the cathedrals of Chartres, Lincoln, Strasbourg, Milan, and Segovia. All of these buildings incorporate pointed arches, ribbed vaults, traceried windows, spires, pinnacles, and prominent buttresses, including flying buttresses. The development of these stereotypically Gothic features involved the bold extrapolation of motifs seen in the preceding Romanesque style. Although these period labels were not used in the Middle Ages, the Gothic mode was recognized as innovative when it first emerged in the 12th century, and it continued to be identified with the modern in the four centuries that followed. This mode first arose in northern France, and by the middle of the 13th century, French builders had created cathedrals and churches with daringly skeletal structures whose lightness would not be rivaled until the Industrial Revolution. Meanwhile, the fashion for Gothic forms had begun to spread across Europe so that the interplay between international currents and indigenous influences gave rise to a wide variety of national and regional styles. The Gothic mode achieved its fullest expression in the realm of church design, but even there its application was less than wholly systematic, and many important church buildings thus lack one or more of the features stereotypically associated with the style. Many forms originally developed in the context of church design, conversely, eventually became fashionable in secular construction, despite the different functional requirements of these building types. In the meantime, Gothic builders engaged in fruitful dialogue with makers of manuscripts, goldwork, stained glass, sculpture, and liturgical furniture, fostering the cross-medium exchange of ideas and motifs. The Gothic mode dominated European architectural production until the early 16th century, more than a century after the revival of Antique architectural fashions began in Renaissance Florence. The term “Gothic,” in fact, has its roots in the writings of Italian Renaissance authors who falsely associated this highly sophisticated late medieval tradition with the supposedly barbaric Goths who had sacked Rome a millennium earlier. Although profoundly misleading from a historical perspective, this terminology has endured, in part perhaps because it captures an idea of the Gothic as a foil to the classical tradition. Indeed, while the Gothic mode lost its leading position in the decades after 1500 because of the growing taste for Renaissance classicism, it enjoyed several afterlives in the following centuries, inspiring the designers of structures ranging from scrupulously historicizing neo-Gothic churches and university buildings to soaring skyscrapers. The Gothic tradition thus ranks among the most significant currents in the history of Western architecture. For sake of coherence, the present article considers only the development of the original Gothic tradition in medieval Europe, and for sake of concision it cites only books, with an emphasis on synthetic studies whose own bibliographies can serve as useful pointers to monographic studies and more specialized periodical literature.


1933 ◽  
Vol 16 ◽  
pp. 69-94 ◽  
Author(s):  
M. L. W. Laistner

Among the many and complex problems with which the history of Europe in the Middle Ages—and especially the earlier period of the Middle Ages—teems is the character of the intellectual heritage transmitted to medieval men from classical and later Roman imperial times. The topic has engaged the attention of many scholars, amongst them men of the greatest eminence, so that much which fifty years ago was still dark and uncertain is now clear and beyond dispute. Yet the old notions and misconceptions die hard, especially in books approximating to the textbook class. In a recently published volume on the Middle Ages intended for university freshmen there is much that is excellent and abreast of the most recent investigations; but the sections on early medieval education and scholarship seem to show that the author has never read anything on that subject later than Mullinger's Schools of Charles the Great.


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