scholarly journals A New Look at the History of the Veneration of Prince Fyodor the Black

2020 ◽  
Vol 8 (5) ◽  
Author(s):  
Andrei Usachev
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Russian History ◽  
History And Literature ◽  
History Of ◽  
New Look

This review examines Prince Fyodor the Black in Russian History and Culture. Research and Texts (2019) by G. Lenhoff, an American Slavonic scholar, written with the participation of Russian scholars V. P. Efimenko and B. M. Kloss. Regarding the monograph as a very useful work on the history and literature of the Russian Middle Ages, the reviewer makes some remarks. First, it is necessary to clarify the spread of hagiographical texts in mediaeval Russia; second, it is important to consider the history of the veneration of Fyodor the Black in the context of ideological campaigns of the Russian Church and the secular authorities in the mid-sixteenth century; third, a more thorough examination of the account of Fyodor’s life written by Andrei Yuryev is required; and, finally, it is necessary to refer to some works on the hagiography of Tver and Suzdal and on manuscripts.

The Catholic Recusancy of the Yorkshire Fairfaxes. Part I.

1956 ◽  
Vol 3 (02) ◽  
pp. 68-114
Author(s):  
Hugh Aveling
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Middle Ages ◽  
Economic History ◽  
Personal Choice ◽  
Family Ties ◽  
The Family ◽  
The Face ◽  
History Of ◽  
Landed Gentry

In the middle ages the Fairfaxes ranked amongst the minor landed gentry of Yorkshire. They seem to have risen to this status in the thirteenth century, partly by buying land out of the profits of trade in York, partly by successful marriages. But they remained of little importance until the later fifteenth century. They had, by then, produced no more than a series of bailiffs of York, a treasurer of York Minster and one knight of the shire. The head of the family was not normally a knight. The family property consisted of the two manors of Walton and Acaster Malbis and house property in York. But in the later fifteenth century and onwards the fortunes of the family were in the ascendant and they began a process of quite conscious social climbing. At the same time they began to increase considerably in numbers. The three main branches, with al1 their cadet lines, were fixed by the middle of the sixteenth century – the senior branch, Fairfax of Walton and Gilling, the second branch, Fairfax of Denton, Nunappleton, Bilhorough and Newton Kyme, the third branch, Fairfax of Steeton. It is very important for any attempt to assess the strength and nature of Catholicism in Yorkshire to try to understand the strong family – almost clan – unity of these pushing, rising families. While adherence to Catholicism could be primarily a personal choice in the face of family ties and property interests, the history of the Faith in Yorkshire was conditioned greatly at every point by the strength of those ties and interests. The minute genealogy and economic history of the gentry has therefore a very direct bearing on recusant history.

II.—The Sources and Mediæval Versions of the Peace-Fable

PMLA ◽  
1907 ◽  
Vol 22 (1) ◽  
pp. 33-55
Author(s):  
H. Carrington Lancaster
Keyword(s):  
Individual Differences ◽  
Sixteenth Century ◽  
Middle Ages ◽  
Eleventh Century ◽  
History Of ◽  
The Middle Ages

Although the Middle Ages usually drew upon Classic tradition in the formation of their fable literature, they at times created new themes whose popularity equalled that of many older rivals. Of no small importance among such stories are those that deal with the false peace declared by a fox in order to deceive a seemingly simple-minded bird. The numerous versions of this fable that have come down to us since the middle of the eleventh century evidence strong interrelation, in spite of individual differences of character, scene, or action. The various forms become so well established by the beginning of the sixteenth century that a history of the fable is sufficiently complete if it comes down to the end of the Middle Ages. It is the object of this article to show what versions of the Peace-Fable existed before the sixteenth century, whence they arose, and what are their relations to one another. The following is a list of the mediaeval versions:—

scholarly journals Counsel and the King’s Council in England, c.1340–c.1540

2016 ◽  
Author(s):  
John Watts
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Formative Period ◽  
The Political ◽  
Evolutionary Changes ◽  
History Of

The later Middle Ages are generally seen as a formative period in the history of the English king’s council. Beyond this, however, there is confusion and disagreement, much of it centring on two questions — first, whether there were revolutionary — or even evolutionary — changes in the king’s council in this period, and if so, when they occurred and what caused them; and second, how important ‘the council’ was in realising the functions and principles associated with ‘counsel’. This chapter re-examines these questions, surveying the historiography, considering some of the problems facing the historian of counsel and discussing the political needs that the king’s council was required to meet. If conciliar arrangements are placed in their political and constitutional setting, it becomes possible to see them in fresh ways — first, as consistently multi-faceted, and second, as subject to change in response to the altered conditions of the later fifteenth and the sixteenth century.

scholarly journals Ivan the Terrible and Russian Feudalism in the Works of Hungarian and Russian Historians of the Soviet Era

2020 ◽  
Vol 8 (5) ◽  
Author(s):  
Charles J. Halperin
Keyword(s):  
Sixteenth Century ◽  
Soviet Union ◽  
Middle Ages ◽  
Communist Regime ◽  
Russian History ◽  
Peter The Great ◽  
The Soviet Union ◽  
Key Issues ◽  
Ivan The Terrible ◽  
Soviet Historiography

In his book An Attempt at Microhistoriography (Rus. Опыт микроисториографии), Gyula Szvák, an outstanding Hungarian specialist in Russian history, republishes seven of his earlier articles and presents a previously unpublished eighth article on the Soviet historiography of the key issues of 16th-century Russian history. The articles consider Ivan Peresvetov’s works, reforms and oprichnina between the middle and second half of the sixteenth century; also, they compare the reigns and personalities of Ivan the Terrible and Peter the Great. Additionally, the author explores the personal stories of his mentors, Russian historian Ruslan Skrynnikov and Hungarian József Perényi. The book reviewed presents a kind of panorama of two historiographic traditions of studying the Russian Middle Ages in the Soviet Union and Hungary before the collapse of the communist regime there. The author returns to the peculiarities of Russia’s historical development and comprehension of the concept of “Russian feudalism” and reflects on the fate of historians who were engaged in the study of mediaeval Russia under rigid ideological principles.

Medieval Heretics as Protestant Martyrs

1993 ◽  
Vol 30 ◽  
pp. 185-207 ◽  
Author(s):  
Euan Cameron
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Martin Luther ◽  
Church History ◽  
Medieval Church ◽  
Church Polity ◽  
The Reformation ◽  
History Of ◽  
Articles Of Faith ◽  
The Church

Two themes which figure repeatedly in the history of the Western Church are the contrasting ones of tradition and renewal. To emphasize tradition, or continuity, is to stress the divine element in the continuous collective teaching and witness of the Church. To call periodically for renewal and reform is to acknowledge that any institution composed of people will, with time, lose its pristine vigour or deviate from its original purpose. At certain periods in church history the tension between these two themes has broken out into open conflict, as happened with such dramatic results in the Reformation of the sixteenth century. The Protestant Reformers seem to present one of the most extreme cases where the desire for renewal triumphed over the instinct to preserve continuity of witness. A fundamentally novel analysis of the process by which human souls were saved was formulated by Martin Luther in the course of debate, and soon adopted or reinvented by others. This analysis was then used as a touchstone against which to test and to attack the most prominent features of contemporary teaching, worship, and church polity. In so far as any appeal was made to Christian antiquity, it was to the scriptural texts and to the early Fathers; though even the latter could be selected and criticized if they deviated from the primary articles of faith. There was, then, no reason why any of the Reformers should have sought to justify their actions by reference to any forbears or ‘forerunners’ in the Middle Ages, whether real or spurious. On the contrary, Martin Luther’s instinctive response towards those condemned by the medieval Church as heretics was to echo the conventional and prejudiced hostility felt by the religious intelligentsia towards those outside their pale.

CHRONICLING THE MEROVINGIANS IN HEBREW: THE EARLY MEDIEVAL CHAPTERS OF YOSEF HA-KOHEN'S DIVREI HAYAMIM

Traditio ◽  
2019 ◽  
Vol 74 ◽  
pp. 423-447
Author(s):  
YANIV FOX
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Middle Ages ◽  
Medieval History ◽  
Early Medieval ◽  
Early Middle Ages ◽  
Late Medieval ◽  
Italian Physician ◽  
History Of ◽  
Long Chain

Yosef Ha-Kohen (1496–ca. 1575) was a Jewish Italian physician and intellectual who in 1554 published a chronicle in Hebrew titled Sefer Divrei Hayamim lemalkei Tzarfat ulemalkei Beit Otoman haTogar, or The Book of Histories of the Kings of France and of the Kings of Ottoman Turkey. It was, as its name suggests, a history told from the perspective of two nations, the French and the Turks. Ha-Kohen begins his narrative with a discussion of the legendary origins of the Franks and the history of their first royal dynasty, the Merovingians. This composition is unique among late medieval and early modern Jewish works of historiography for its universal scope, and even more so for its treatment of early medieval history. For this part of the work, Ha-Kohen relied extensively on non-Jewish works, which themselves relied on still earlier chronicles composed throughout the early Middle Ages. Ha-Kohen thus became a unique link in a long chain of chroniclers who worked and adopted Merovingian material to suit their authorial agendas. This article considers how the telling of Merovingian history was transformed in the process, especially as it was adapted for a sixteenth-century Jewish audience.

Alexander of Aphrodisias and his Doctrine of the Soul 1400 Years of Lasting Significance

2011 ◽  
Vol 16 (1) ◽  
pp. 1-93 ◽  
Author(s):  
Eckhard Kessler
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Natural Philosophy ◽  
Second Century ◽  
Sense Perception ◽  
Philosophy Of Nature ◽  
Late Middle Ages ◽  
Alexander Of Aphrodisias ◽  
History Of ◽  
Shed Light

AbstractThis piece of work intends to shed light on Alexander of Aphrodisias from the second-century Aristotle commentator through the history of Aristotelian psychology up to the sixteenth century's clandestine prompter of the new philosophy of nature. In the millennium after his death the head of the Peripatetic school in Athens served as the authority on Aristotle in the Neo-Platonic school, survived the Arabic centuries of philosophy as Averroes' exemplary exponent of the mortality of the soul and as such was not considered worthy of translation by the Latin Scholastics. This attitude changed only in the Late Middle Ages, when the resistance against Averroes grew fierce and Alexander emerged as the only Aristotelian alternative to him. In 1495 his account of Aristotle's psychology was translated and published and the underlying principles of a natural philosophy, based on sense perception and exempt from metaphysics, became accessible. The prompt reception and widespread endorsement of Alexander's teaching testify to his impact throughout the sixteenth century.

A Singular Example of the Wrath of God: The Use of Sodom in Sixteenth-Century Exegesis

2005 ◽  
Vol 98 (1) ◽  
pp. 67-93 ◽  
Author(s):  
Christopher Elwood
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Late Antiquity ◽  
Public Discourse ◽  
The Public ◽  
Late Middle Ages ◽  
Wide Range ◽  
The Reformation ◽  
History Of ◽  
Wrath Of God

What did the Reformation do for sodomy? The more or less established view, developed by social and cultural historians and contributors to the history of sexuality, is that it did relatively little. The evidence of the normative discourses of theology and law suggests that definitions and understandings of sodomy after the Reformation movements of the early and middle sixteenth century differed little from what had been proffered in the legal and moral writings of the medieval period. According to these defi nitions, which varied in their particulars, sodomy was a sin of unnatural lust which included, but was often not limited to, sexual contact between persons of the same sex. It was a sin whose origins could be traced to the biblical cities of Sodom and Gomorrah, whose inhabitants' penchant for unnatural sex led directly to their destruction in a hail of sulfur and fire—a dramatic event that was to stand as a warning both to those tempted to indulge in this vice and to those innocent of that particular sin who would nonetheless tolerate it in their neighbors. This view is found reflected in a wide range of writings from homiletic, exegetical, and penitential productions of late antiquity and the early, high, and late Middle Ages. And, indeed, while Protestant reforming ideas and practices changed many things in Europe of the sixteenth century, they seem to have left untouched this conception of the sin of the Sodomites. Confessions divided on many theological issues appear to have had no quarrel over what sodomy was, where it had come from, and what ought to be done about it. Definitions, then, remained more or less the same through the course of the Reformations; what changed was the capacity of local and regional jurisdictions to enforce legal proscriptions. And so, if the Reformation movements had any impact on the public discourse on sodomy, that impact was limited to the contribution the reforms made to the development of instruments of moral discipline and their facilitation (in some instances) of harsher responses to persons accused and convicted of the crime of sodomy.

scholarly journals The History of Syphilis in The XVI Century and The Pivotal Role of Luigi Luigini in the Renaissance

2021 ◽  
Vol 18 (2) ◽  
pp. 375-379
Author(s):  
Mariano Martini ◽  
Alessandra Parodi ◽  
Nicola Luigi Bragazzi ◽  
Emiliano Beri ◽  
Luca Lo Basso ◽  
...  
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Academic Medicine ◽  
New Disease ◽  
Modern Times ◽  
Andreas Vesalius ◽  
History Of ◽  
Renaissance Medicine ◽  
Latin Term

Syphilis is the prime example of a “new disease” which triggered a transnational (European) discussion among physicians. It appeared between the end of the Middle Ages and the beginning of the Modern Times (at the beginning of the sixteenth century), a time in which medicine was changing from a dogmatic to an experimental discipline. The main changes were in the field of anatomy: in 1543, the same year of the astronomy-disrupting work by Nicolas Copernicus, the new less dogmatic and more empirical approach to anatomy by Andreas Vesalius was published. Nevertheless, in the Renaissance, medicine remains a tradition-bound discipline, proud of its millennial history and its superiority over the empirical, non-academic healers. When syphilis appeared in Europe, several explanations were elaborated. In the mid-16th century, an Italian doctor Luigi Luigini (born in 1526) published in Venice a collection of all the works on syphilis that appeared until 1566. He wanted to entrust to colleagues, contemporary and future, a compendium of all that was known about the “new” disease (the Latin term Novus means both “new” and “strange”). According to the most authors of the collection, the disease is in fact “new” and “strange”. Some authors of the collection find it impossible that authorities like Hippocrates and Galen overlooked it. Luigini’s work shows the authors’ effort to absorb syphilis in the corpus of academic medicine and affirm the authority of academic physicians against the empirical healers.

scholarly journals CONCEPTS OF “POSSIBLE” AND “NECESSARY” IN H. CRESCAS' SECOND BOOK OF “LIGHT OF THE LORD”

2020 ◽  
pp. 62-68
Author(s):  
VALERIYA V. SLEPTSOVA ◽  
Keyword(s):  
Free Will ◽  
Detailed Analysis ◽  
Middle Ages ◽  
Philosophy Of Religion ◽  
History Of Philosophy ◽  
Russian Philosophy ◽  
Russian History ◽  
Divine Omniscience ◽  
Main Work ◽  
History Of

This paper analyzes the concepts of “possible” and “necessary” in the philosophy of the medieval Jewish-Catalan philosopher and theologian Hasdai Crescas. The main work of Crescas is named “Light of the Lord” (“Or-ha-Shem”). It is still not translated into Russian. The ideas of Crescas are not spread widely in the Russian philosophy of religion and in the Russian history of philosophy. Meanwhile, Crescas is one of the most original Jewish thinkers of the Middle Ages, who proposed, in particular, his own concept of combining divine omniscience and human free will. He developed this concept in the fifth section of the second book of “Or-a-Shem”. It is obvious, that this concept cannot be understood without a detailed analysis of Crescas’ understanding of the categories of “possible” and “necessary”. As a result of the analysis, it is concluded that within the framework of the concept proposed by Crescas both categories are coexisting. Crescas demonstrated this proposition by both philosophical and exegetical arguments...

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