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.

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.

The excavation of a Buddhist temple complex of the Qocho Uyghur kingdom in the middle of the west zone of the Tuyoq caves in Shanshan County, Xinjiang Uygur Autonomous Region

2020 ◽  
Vol 20 (1) ◽  
pp. 111-112
Keyword(s):  
Fourteenth Century ◽  
Ground Level ◽  
Tenth Century ◽  
The West ◽  
Autonomous Region ◽  
Xinjiang Uygur Autonomous Region ◽  
Buddhist Temple ◽  
Temple Complex ◽  
The Buddha ◽  
And Storage

AbstractIn 2016, remains of a ground-level Buddhist temple complex were found in the middle of the west zone of the Tuyoq caves in Shanshan (Piqan) County, Xinjiang Uygur Autonomous Region. This Buddhist temple complex consisted of the Buddha hall, dorms for monks, and storage facilities. In the Buddha hall, many murals of bodhisattvas, devas, and donors were found, and artifacts such as household utensils made of clay, wooden architectural components, textiles, and manuscript fragments were unearthed. The date of this Buddhist temple complex was the Qocho Uyghurs kingdom from the latter half of the tenth century to the latter half of the fourteenth century; the excavation is very important for understanding the distribution of the construction centers and the iconographical composition of the Buddhist cave temples and monasteries in the Qocho Uyghurs kingdom period.

Excavations at Fishbourne, 1963. Third Interim Report

1964 ◽  
Vol 44 (1) ◽  
pp. 1-8
Keyword(s):  
Interim Report ◽  
The West ◽  
Civic Society ◽  
North West ◽  
The Third ◽  
North East ◽  
The North ◽  
The Future ◽  
Set Up

Early in 1963 much of the land occupied by the Roman building at Fishbourne was purchased by Mr. I. D. Margary, M.A., F.S.A., and was given to the Sussex Archaeological Trust. The Fishbourne Committee of the trust was set up to administer the future of the site. The third season's excavation, carried out at the desire of this committee, was again organized by the Chichester Civic Society.1 About fifty volunteers a day were employed from 24th July to 3rd September. Excavation concentrated upon three main areas; the orchard south of the east wing excavated in 1962, the west end of the north wing, and the west wing. In addition, trial trenches were dug at the north-east and north-west extremities of the building and in the area to the north of the north wing. The work of supervision was carried out by Miss F. Pierce, M.A., Mr. B. Morley, Mr. A. B. Norton, B.A., and Mr. J. P. Wild, B.A. Photography was organized by Mr. D. B. Baker and Mrs. F. A. Cunliffe took charge of the pottery and finds.

Ancient Hinduism as a Missionary Religion

Numen ◽  
1992 ◽  
Vol 39 (2) ◽  
pp. 175-192 ◽  
Author(s):  
Arvind Sharma
Keyword(s):  
Tenth Century ◽  
Fifth Century ◽  
Historical Material ◽  
Textual Evidence ◽  
The Third ◽  
Fourth Part ◽  
History Of

AbstractThe paper is conceptually divided into four parts. In the first part the widely held view that ancient Hinduism was not a missionary religion is presented. (The term ancient is employed to characterize the period in the history of Hinduism extending from fifth century B.C.E. to the tenth century. The term 'missionary religion' is used to designate a religion which places its followers under an obligation to missionize.) In the second part the conception of conversion in the context of ancient Hinduism is clarified and it is explained how this conception differs from the notion of conversion as found in Christianity. In the third part the view that ancient Hinduism was not a missionary religion is challenged by presenting textual evidence that ancient Hinduism was in fact a missionary religion, inasmuch as it placed a well-defined segment of its members under an obligation to undertake missionary activity. Such historical material as serves to confirm the textual evidence is then presented in the fourth part.

LANGUAGE, CULTURE, AND POWER IN GUILLEM DE TORROELLA’S LA FAULA

2021 ◽  
Vol 35 (1) ◽  
pp. 1-22
Author(s):  
JILL ROSS
Keyword(s):  
Fourteenth Century ◽  
Thirteenth Century ◽  
French Language ◽  
The Political ◽  
Cultural Appropriation ◽  
Cultural Hegemony ◽  
Language And Culture ◽  
The Third ◽  
Cultural Power

This article examines the role of French language and culture in the fourteenth-century Arthurian text, La Faula, by the Mallorcan, Guillem de Torroella. Reading the appropriation of French language and literary models through the lens of earlier thirteenth-century Occitan resistance to French political and cultural hegemony, La Faula’s use of French dialogue becomes significant in light of the political tensions in the third quarter of the fourteenth century that saw the conquest of the Kingdom of Mallorca by that of Catalonia-Aragon and the subsequent imposition of Catalano-Aragonese political and cultural power. La Faula’s clear intertextual debt to French literary models and its simultaneous ambivalence about the authority and reliability of those models makes French language into a space for the exploration of the dynamics of cultural appropriation and political accommodation that were constitutive of late fourteenth-century Mallorca.

A fourteenth-century Welsh Sarum antiphonal: National Library of Wales ms. 20541

1987 ◽  
Vol 10 ◽  
pp. 15-21
Author(s):  
Owain Tudor Edwards
Keyword(s):  
Fourteenth Century ◽  
National Library ◽  
John Bale ◽  
The Law ◽  
The Church

Surprisingly few antiphonals were to survive “the King's order for bringing in popish rituals”, the Statute of 3 and 4 Edward VI, c. 10., following an Order in Council, 25 December 1549.[1] This was put into effect with great assiduity by the Church, under the auspices of its bishops, each bishop having been made personally responsible for seeing that the law was obeyed in his diocese. The destruction of books was deplored by some of the Protestants themselves, for instance by Bishop John Bale, who was a fierce enemy of the papacy,[2] but they were not permitted to do anything about it. The text of the statute acquires an ominous inevitability as every kind of liturgical book in turn is condemned to annihilation. Since divers unquiet and evilly-disposed people wanted to have their Latin services back (begins the statute), their “conjured bread” and water and suchlike vain and superstitious ceremonies, the king had decided to put an end to such expectations by instructing each bishop immediately to command every clergyman in his diocese to deliver to him or to a deputy “all antiphoners, missales, grayles, processionalles, manuelles, legendes, pies, portasies, jornalles, and ordinalles after the use of Sarum, Lincoln, Yorke, or any other private use, and all other bokes of service …” Bishops were explicitly instructed to “take the same bokes … and then so deface and abolyshe that they never after may serve eyther to anie soche use, as they were provided for …”

scholarly journals Particularities of the Soil Layers in the Catchment of the Stemnic (Buda)

2016 ◽  
Vol 10 (1) ◽  
pp. 141-150
Author(s):  
Ioan Bojoagă
Keyword(s):  
Chemical Properties ◽  
Point Of View ◽  
Distribution Area ◽  
Catchment Basin ◽  
Quality Class ◽  
North West ◽  
The Third ◽  
West Part ◽  
Form Part ◽  
Agricultural Use

Abstract The Stemnic river (Buda) is a right side affluent of Bârlad river, with the surface of the catchment basin of 15,662.5 ha. Situated in the central part of the Central Moldavian Plateau, the catchment of the Stemnic (Buda) is characterized by an oblong form (30.5 km, respectively 8.5 km), having a lithologic homogeneity, but also by a diversity of the superficial deposits (eluvia, diluvia, colluvia and proluvia, alluvia). The fields in the catchment basin of the Stemnic (Buda) have been analyzed from the point of view of the soils’ quality, that have been classified into five quality classes. Besides the intrinsic characteristics of the soils, their classification included also the pedo-chemical properties of the lands, geomorphologic or climatic properties of the area. First, second and the third quality classes are predominant in the lower half of the catchment basin, less fragmentary, with prolonged cuesta reverses, corresponding to the distribution area of the chernosols. The lands that form part of the fourth quality class are distributed, in a great percentage, on the same types of soil, but represent greater constrains because of the abrupt cliffs. The fourth class is made up of the lands with severe limitations that reduce the range of agricultural crops or that need special measures or work in order to protect and ameliorate the soil’s resources. This class cumulates a percentage of 9%, being characteristic for the area affected by landslides, prevalent mainly in North-West part of the catchment of the Stemnic (Buda). In the fifth class there are included soils with major constrains for agricultural use. From this perspective, in the catchment, there are predominant the soils in the third quality class (37%), being followed by the second class (26%) and the first class (23%). The main limitative factors for the agricultural production of the lands in the catchment of the Stemnic (Buda) are the erosion in surface, the landslides, humidity excess and the small quantity of nutritive elements.

scholarly journals Basic philosophical texts in Medieval Serbia

Balcanica ◽  
2008 ◽  
pp. 79-102
Author(s):  
Boris Milosavljevic
Keyword(s):  
Fourteenth Century ◽  
Social Event ◽  
Philosophical Text ◽  
Highly Educated ◽  
The Third ◽  
Philosophical Texts ◽  
High Standards ◽  
Theological Debate ◽  
Christian Platonism ◽  
Central Social

Medieval Serbian philosophy took shape mostly through the process of translating Byzantine texts and revising the Slavic translations. Apart from the Aristotelian terminological tradition, introduced via the translation of Damascene?s Dialectic, there also was, under the influence of the Corpus Areopagiticum and ascetic literature, notably of John Climacus? Ladder, another strain of thought originating from Christian Platonism. Damascene?s philosophical chapters, or Dialectic, translated into medieval Serbian in the third quarter of the fourteenth century, not only shows the high standards of translation technique developed in Serbian monastic scriptoria, but testifies to a highly educated readership interested in such a complex theologico-philosophical text with its nuanced terminology. A new theological debate about the impossibility of knowing God led to Gregory Palamas? complex text, The Exposition of the Orthodox Faith. Philosophical texts were frequently copied and much worked on in medieval Serbia, but it is difficult to infer about the actual scope of their influence on the formation and articulation of the worldview of medieval society. As a result of their demanding theoretical complexity, the study of philosophy was restricted to quite narrow monastic, court and urban circles. However, the strongest aspect of the influence of Byzantine thought on medieval society was the liturgy as the central social event of the community. It was through the liturgy that the wording of the translated texts influenced the life of medieval Serbian society.

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