Editions of Texts for Teaching Medieval Latin: Martha Bayless, Fifteen Medieval Latin Parodies, Donka D. Markus, Reading Medieval Latin with the Legend of Barlaam and Josaphat, and Andrew Rabin and Liam Felsen, The Disputatio puerorum: A Ninth-Century Monastic Instructional Text

2020 ◽  
Vol 30 ◽  
pp. 399-410
Author(s):  
Tristan Major
Keyword(s):  
Ninth Century ◽  
Medieval Latin ◽  
Instructional Text

The Meaning of ‘carruca’ in the ‘Leges Barbarorum’

Traditio ◽  
1984 ◽  
Vol 40 ◽  
pp. 297-300
Author(s):  
Theodore John Rivers
Keyword(s):  
Middle Ages ◽  
Ninth Century ◽  
Transitional Period ◽  
Medieval Period ◽  
Medieval Latin ◽  
Original Meaning ◽  
Literary Sources ◽  
The Middle Ages

The term carruca (or carruga), like many other terms in medieval Latin, acquired a new and different meaning in the Middle Ages in place of its original classical meaning. There is no confusion over the meaning of carruca in Roman historical and literary sources: it clearly means a four-wheeled wagon or carriage. However, its original meaning was modified during the medieval period so that by the early ninth century carruca denoted a wheeled plow. Although the medieval plow is often called a carruca (whereas the Roman plow is called an aratrum), one should not infer that all references to carruca in medieval sources signify a plow, particularly if these sources are datable to that transitional period during which the classical meaning of the word was beginning to be transformed into its medieval one. Characteristic of the sources which fall within this period are the Germanic tribal laws (leges barbarorum), and of these, three individual laws in particular are of interest: the Pactus legis Salicae 38.1, Lex Ribuaria 47.2, and Lex Alamannorum 93.2.

Astrolabes as Eclipse Computers: Four Early Arabic Texts on Construction and Use of the Ṣafīḥa Kusūfiyya

2017 ◽  
Vol 23 (1-5) ◽  
pp. 8-44 ◽  
Author(s):  
Johannes Thomann
Keyword(s):  
Ninth Century ◽  
Main Topic ◽  
Lunar Eclipse ◽  
Graphical Solution ◽  
Medieval Latin ◽  
Lunar Phases ◽  
The Third ◽  
English Translations

Abstract The main topic of this article comprises four unpublished Arabic texts on astrolabe-like instruments for showing the conditions of eclipses. They are the earliest technical descriptions of eclipse computers in any language. The first text is a treatise by ʿAlī ibn ʿĪsā (ninth century) on a special astrolabe for lunar phases and eclipses. The second text is an anonymous redaction of the first text with some omissions and additions. The third text describes a similar instrument with a different design, which was invented by Muḥammad ibn Muḥammad Nasṭūlus al-Asṭurlābī in the year 893/894 ce. The fourth anonymous text describes a plate for a graphical solution of the size of a lunar eclipse. In the concluding part, later Arabic descriptions of eclipse computers are summarized, some traces of these texts on real astrolabes are mentioned, and finally some comparable medieval Latin texts are referred to. Four Appendices contain an edition of the Arabic texts and English translations.

More's usage of Latin verbal predicates: the particular case of fio

Moreana ◽  
2019 ◽  
Vol 56 (Number 211) (1) ◽  
pp. 97-120
Author(s):  
Concepción Cabrillana
Keyword(s):  
General Framework ◽  
Medieval Latin ◽  
Lexical Semantic ◽  
Syntactic Features ◽  
Comparative Review ◽  
Poetic Text

This article addresses Thomas More's use of an especially complex Latin predicate, fio, as a means of examining the degree of classicism in this aspect of his writing. To this end, the main lexical-semantic and syntactic features of the verb in Classical Latin are presented, and a comparative review is made of More's use of the predicate—and also its use in texts contemporaneous to More, as well as in Late and Medieval Latin—in both prose and poetry. The analysis shows that he works within a general framework of classicism, although he introduces some of his own idiosyncrasies, these essentially relating to the meaning of the verb that he employs in a preferential way and to the variety of verbal forms that occur in his poetic text.

« Si res ad synodum traheretur » (I, 416) Les procès imaginaires dans le livre I de l'Ysengrimus.

2020 ◽  
Vol 38 (4) ◽  
pp. 411-431
Author(s):  
Jean FranÇois Poisson-Gueffier
Keyword(s):  
Classical Rhetoric ◽  
Medieval Latin ◽  
Rhetorical Structures ◽  
Judicial Oratory

The first book of medieval Latin beast epic, Ysengrimus, relates imaginary trials. In the episodes of the stolen ham and the fishing, the characters, Ysengrin and Renart, imagine that they would convene an ecclesiastic assembly, a synod, and that they would plead their case. Their plead reverses right and wrong (translatio criminis), invents speeches to denigrate each other (sermocinatio), and seems to take the form of large digressions. These speeches, which have been considered as “interminable” and “wordy” by J. Mann and É. Charbonnier, can be reassessed through classical rhetoric. This paper aims to demonstrate that, in spite of the extent of these speeches' apparent rambling, we can extricate some rhetorical structures (constitutiones) from the judicial oratory. This is the first point of a speech that also uses prolixity as an “art of being right.”

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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