scholarly journals TO GIVE, TO ORDER, AND TO CONFIRM. THE FRENCH PRELATES' POWER IN THE WORLD OF THE 13TH CENTURY CHARTERS

2021 ◽  
pp. 136-147
Author(s):  
E. A. Shelina ◽  
Keyword(s):  
Dominant Role ◽  
Social Groups ◽  
Spiritual Power ◽  
13Th Century ◽  
Dominant Group ◽  
General Increase ◽  
12Th Century ◽  
New Perspective ◽  
The One ◽  
The Church

As corpora of medieval texts became available online, and platforms for textometric analysis (TXM, among others) were developed in the last decade, it has become possible to explore old historiographical issues from a new perspective. This study explores the actions of medieval dominants and the forces they used to perform those actions. The author unites a corpus of the author unites a corpus of the charters of prelates of the French dioceses from the period following the “documentary revolution”, because the general increase in the number of charters since the 12th century enables the author to work at the level of particular social groups. The charters of bishops and archbishops and the charters of abbots and abbesses of the 13th century were collected from online editions of medieval French cartularies (from the Chartae Galliae, the Cartulaires d'Île-de-France, and the Cartulaire blanc). The author generated lists of the most frequent verbs and nouns in the ablative and examined the most common adverb co-occurrences for the most frequent verbs of the two corpora. As a result of the study, a number of observations were obtained. 1) Along with the group of verbs that denote the activity of creating a charter and of disseminating the information, the most frequent verbs refer to the activities of giving, ordering and confirming in the corpus of bishops. These three main activities were distinguished by analyzing the structure of verb binomials in the corpus. 2) The activities of abbots appear to be different from those of bishops: the verbs of ordering are far less frequent, while the verbs of selling and exchanging are more common. While bishops form the dominant group within the whole society, the activities of the abbots in society are less conspicuous (abbots dominate within their monasteries). 3) The auctoritas, although an important power force that enables the majority of power actions, is not the only one used by prelates: members of the Church acted by voluntas; a large amount of actions requires consent or counsel. Finally, the promise requires the force of fides, etc. 4) The 13th century society was the one where all actions were judged as more or less spiritual, and where the less spiritual power actions and practices of the prelates were also ‘spiritualised’. Although different groups of verbs attract different kinds of adverbs (e.g. one should serve ‘honestly and devotedly’, one possesses ‘peacefully’, one commands and orders ‘firmly and rigorously’), they all have positive connotations. The charters serve to reproduce a system where the spiritual plays a dominant role and where attaining the celestial realm is the central goal of all actions (documents on the exercise of power belong to the same system as theological texts).

SACRED POLYPHONY ‘NOT UNDERSTANDID’: MEDIEVAL EXEGESIS, RITUAL TRADITION AND HENRY VIII'S REFORMATION

2010 ◽  
Vol 29 ◽  
pp. 33-77 ◽  
Author(s):  
Dana T. Marsh
Keyword(s):  
Middle Ages ◽  
Church Of England ◽  
Sacred Music ◽  
Traditional Church ◽  
The Reformation ◽  
High Middle Ages ◽  
To Come ◽  
New Perspective ◽  
The One ◽  
The Church

This study focuses on the ritual ‘conservatism’ of Henry VIII's Reformation through a new look at biblical exegeses of the period dealing with sacred music. Accordingly, it reconsiders the one extant passage of rhetoric to come from the Henrician regime in support of traditional church polyphony, as found in A Book of Ceremonies to be Used in the Church of England, c.1540. Examining the document's genesis, editorial history and ultimate suppression by Archbishop Thomas Cranmer, it is shown that Bishop Richard Sampson, Dean of the Chapel Royal (1522–40), was responsible for the original drafting of the musical paragraph. Beginning with Sampson's printed commentaries on the Psalms and on the Epistles of St Paul, the literary precedents and historical continuities upon which Sampson's topos in Ceremonies was founded are traced in detail. Identified through recurring patterns of scriptural and patristic citation, and understood via transhistorical shifts in the meaning of certain key words (e.g. iubilare), this new perspective clarifies important origins of the English church's musical ‘traditionalism’ on the eve of the Reformation. Moreover, it reveals a precise species of exegetical method – anagogy – as the literary vehicle through which influential clergy were able to justify expansions and elaborations of musical practice in the Western Church from the high Middle Ages to the Reformation.

DATING OF REMAINS OF THE MEDIEVAL CHURCH SANTA MARIA DI CAMPOGROSSO IN SICILY IN THE LIGHT OF MULTIDISCIPLINARY STUDIES

Radiocarbon ◽  
2020 ◽  
pp. 1-12
Author(s):  
Marek Krąpiec ◽  
Sławomir Moździoch ◽  
Ewa Moździoch
Keyword(s):  
13Th Century ◽  
Scientific Cooperation ◽  
Existing Building ◽  
Medieval Church ◽  
12Th Century ◽  
Multidisciplinary Studies ◽  
Academy Of Sciences ◽  
Santa Maria ◽  
The Church ◽  
Bone Remains

ABSTRACT Excavations of the remains of the medieval church of Santa Maria di Campogrosso (Sicily) were conducted by the Institute of Archaeology and Ethnology of the Polish Academy of Sciences as part of scientific cooperation with Soprintendenza per i Beni Culturali ed Ambientali di Palermo. Based on the records of post-medieval historians, the construction of the church was placed in the second half of the 11th century, which contradicts the findings of architectural historians, who dated the building to the 13th-century and even later. As a result of archaeological excavations carried out in 2015–2018, it was possible to locate unknown fragments of the church’s structure and the remains of the cemetery adjacent to it. The 14C dating carried out for samples obtained from the walls of the existing building as well as from bone remains from the churchyard in combination with stratigraphic information from archaeological trenches and the chronology of coins indicates a high probability of the church construction in the second half of the 12th century and confirms the end of the monastery complex existence at the end of the 13th century.

Context-sensitive Argumentation: Dirty Tricks in the Sophistical Refutations and a Perceptive Medieval Interpretation of the Text

Vivarium ◽  
2011 ◽  
Vol 49 (1-3) ◽  
pp. 75-94 ◽  
Author(s):  
Sten Ebbesen
Keyword(s):  
13Th Century ◽  
Context Sensitive ◽  
12Th Century ◽  
State Of Mind ◽  
The One ◽  
Sophistical Refutations

AbstractAristotle in the central chapters of his Sophistical Refutations gives advice on how to counter unfair argumentation by similar means, all the while taking account not only of the adversary’s arguments in themselves, but also of his philosophical commitments and state of mind, as well as the impression produced on the audience. This has offended commentators, and made most of them, medieval and modern alike, pass lightly over the relevant passages. A commentary that received the last touch in the very early 13th century is more perceptive because, it is argued, the commentator had lived in a 12th-century environment of competing Parisian schools that was in important respects similar to the one of Aristotle’s Athens.

scholarly journals La primera traducción del llatín al asturianu: el Fueru de Lleón / The first Latin translation into Asturian: the Fueru de Lleón (the Code of Law of León)

2020 ◽  
pp. 41-62
Author(s):  
Olga Álvarez Huerta
Keyword(s):  
Target Language ◽  
Latin Translation ◽  
Original Text ◽  
Latin Text ◽  
13Th Century ◽  
Translation Process ◽  
Romance Language ◽  
12Th Century ◽  
Original Target ◽  
The One

L’oxetivu principal d’esti trabayu ye analizar tolos aspeutos relativos al procesu de traducción a llingua romance d’un fueru llatinu del que la primer copia caltenida remonta al primer cuartu del sieglu XII y atópase na Catedral d’Uviéu. Del testu romance llegaron a nós tres versiones llixeramente distintes, toes elles del sieglu XIII. La comparanza d’eses tres versiones col testu llatinu dexa concluyir que son resultáu d’un únicu procesu de traducción en que’l traductor caltúvose escrupulosamente fiel al testu orixinal, pero esforzóse tamién n’afaer la sintaxis llatina al romance. Como hai ciertes diferencies ente los tres testos romances foi necesaria la revisión rigurosa de los mesmos, pa pescudar cuál de les versiones ye o representa más fielmente’l testu orixinal. De resultes d’ello concluyóse que nenguna d’elles ye la traducción orixinal, sinón que les tres copies unvien a un orixinal perdíu y propónse tamién que, de les tres versiones romances llegaes hasta nós, la del monesteriu de Benevívere ye la más cercana al que sedría’l testu de la traducción orixinal. El testu de Benevívere déxanos añadir dellos datos de tipu llingüísticu non consideraos en trabayos anteriores que taben basaos nos otros dos manuscritos (el d’El Escorial y el de la Real Academia de la Hestoria). Estos datos, fundamentalmente de tipu léxicu, abonden na caracterización como asturianu de la llingua de la traducción orixinal.Pallabres clave: asturianu, llatín, traducción, documentación medieval, Fueru de Lleón.The main goal of this paper is to analyse the translation process of a Latin code of law, the so-called Fueru de Lleón, into a Romance language. The first known copy of this code, or ‘fuero’, dates back to the first quarter of the 12th century and can be found in the Cathedral of Uviéu. Three slightly different versions from the 13th century Romance language text have been preserved and their comparison with the Latin source text reveals that they result from the same translation process in which the translator was completely faithful to the Latin text, while at the same time he made efforts to adjust the Latin syntax to the Romance language form. As there are several differences between the three Romance texts, a rigorous revision was necessary to explore which one represented the source Latin text more faithfully. The analysis concluded that none of them was the original target text, and that the three of them point at a lost original text. It is also suggested that, from the three versions preserved to present times, the text from the Monastery of Benevívere is the closest one to the original translation. The Benevívere text introduces new linguistic data which were not considered in previous work and which are based on two other manuscripts (the text from the Monastery of the Escorial and the one from the Royal Academy of History). These data, mainly lexical, reinforce the idea that Asturian was the target language of the original translation.Key words: Asturian, Latin, translation, medieval documentation, Fueru de Lleón.

scholarly journals New architectural monument of Middle Age found near Zhornivka village on Irpin river (Ruslan Orlov’s research in 1991–1992)

2019 ◽  
Vol 23 ◽  
pp. 199-256
Author(s):  
Denis Elshin ◽  
Serhii Pavlenko ◽  
Oleksii Starodub
Keyword(s):  
Middle Ages ◽  
Middle Age ◽  
Ceramic Materials ◽  
13Th Century ◽  
Late Middle Ages ◽  
General Plan ◽  
Architectural Monument ◽  
The One ◽  
North And South ◽  
The Church

In 1991–1992 in expedition led by R. Orlov the excavations of a multilayer site was carried out. It was located in Kyjevo-Svjatoshyn district of Kyiv region at 1,6 km from eastern part of Zhornivka village in a direction on South-East. The objects of Zarubynetska culture, the household pits and a Middle Age dwelling, the remains of the foundation of stone cult building, remains of brick sarcophagus near this building, burials on church cemetery dated by Middle Age and Modern Age times were discovered on the site place. In December 2017, during revision of materials at the workplace of R. Orlov in Department of ancient and medieval archeology, A. Borisov found three drawings, made on tracing paper: general plan of the site in Church Place, combined plan of excavation conducted in 1991–1992 and plan of the apse of cult building. It also contained some artifacts, probably selected from the general collection for the creation of illustrations, and in a separate package – anthropological materials from several graves of the medieval cemetery. Single-apse church of the moderate size was constructed using the bar bricks with grooves on its surface. By its features, this brick is very close to the material of the repairs and alterations which were made to certain Kievan churches constructed during the Premongol period. One of the burials cut into the ruins included the types of the ornaments which are limiting the date of destruction of the church to the 13th century. In the course of the excavations, the architectural type of the church was defined as the one without internal buttresses. However the revision of the field records gives the ground for possible remodelling of the cross-in-square church with 4 pillars. The results of these investigations were not published by the author for unknown reasons. In spring of 2019, complex of sites near Zhornivka village was re-examined. In an area of about 5,4 hectares numerous ceramic materials of XVII–XVIII centuries were recorded. They indicate existence here of large settlement in Late Middle Ages, which probably occupied the whole territory of cape-like outlier, bounded from north and south by deep ravines. In 2019 on September, 30 could be a 70th anniversary of Ruslan Orlov. The publishing of the investigation results of 1991–1992 is a best way for honoring memory of researcher on our opinion. Key words: Zhornivka village, Irpin river, multilayer site, hilltop fortified settlement, Zarubynetska culture, Old Rus time, Middle Age, church, cemetery, monastery.

scholarly journals Posvetni latinski natpisi na crkvi sv. Ivana od Birnja

2010 ◽  
Vol 4 (1) ◽  
Author(s):  
Vedrana Delonga
Keyword(s):  
Middle Ages ◽  
Specific Area ◽  
13Th Century ◽  
John The Baptist ◽  
15Th Century ◽  
Late Middle Ages ◽  
Modern Period ◽  
12Th Century ◽  
Cultural Entity ◽  
The Church

Within the archaeological-historical complex at the hillfort of Biranj (Kaštel Lukšić), the ancient church of St. John the Baptist stands out in particular as a cultural entity. Three architectural phases (Romanesque, Late Gothic, and Modern period) can be perceived in its present appearance. The façade of the church bears a group of late medieval inscriptions in Latin: a donative inscription on the lintel, dated 1444 and also by the reign of the Venetian Doge Francesco Foscari (today placed in the interior of the church), as well as four consecratory inscriptions from the same time on the corners of the church. They were placed by donors (church juspatronatus) on the structure of the church on the occasion of the dedication of the thoroughly renovated original church of St. John, which had been built in the Romanesque period, at the end of the 12th or in the early 13th century, as the endowment of the Ostrog free villagers. From the donative inscription on the lintel it is learned that the ruinous Romanesque church was renovated from the foundations up by the juspatronus and plebanus Grgur Nikolin, the archpresbyter and canon of the Trogir diocese, in the name of a personal vow and the vows of all the juspatroni of St. John of Biranj. The four consecratory inscriptions with the text + Christus venit in pace et Deus homo factus est on the corners of the Late Gothic church from the same period are particularly interesting. On the basis of the contents it is hypothesized that they represent some kind of reminiscence of the possible original epigraphic dedications from the period of the construction of the Romanesque church at the end of the 12th century or in the early decades of the 13th century. The inscriptions and the sacred structure to which they belong are considered in the framework of the site as a cultural-historical complex and multi-century religious shrine and are analyzed in terms of the formal and contextual epigraphic traits. Their context is explored in the framework of the historical and religious-spiritual conditions related to the specific area in the period of the developed (12th and 13th centuries) and late Middle Ages (middle of the 15th century).

scholarly journals Loftur Helgason fer til Björgvinjar

Ritið ◽  
2018 ◽  
Vol 18 (1) ◽  
pp. 65-94
Author(s):  
Lára Magnúsardóttir
Keyword(s):  
The Other ◽  
Executive Power ◽  
The Political ◽  
13Th Century ◽  
Conflict Of Interests ◽  
Other Hand ◽  
The Face ◽  
The Government ◽  
The One ◽  
The Church

The article recounts the account from the Árna saga about Loftur Helgason’s trip to Bergen in 1282 and his stay there over winter, explained in terms of the formal sources about the organization of the government and changes in the law in the latter half of the 13th century. These changes were aimed at introducing into Iceland the power of both the King and the Church and in fact marked the actual changes throughout the Norwegian state. Loftur was Skálholt‘s official and the story about him was part of a long-standing dispute about the position of the chieftains versus the new power of the Church and the opposition to its introduction. The article defines the political confusion described in the Árna sagain Bergen in the winter of 1282-1283 as, on the one hand, changes in the constitution and, on the other hand, legislation, and at the same time whether the Kings Hákon Hákonarson and his son Magnús had systematically pursued a policy of having the Church be an independent party to the government of the state from 1247 onward until the death of the latter in 1280. When the disagreement is looked at as continuing, it is seen that Icelanders had made preparations for changes in the constitution with assurances of introduction of the power of the Church beginning in 1253 and the power of the King from 1262, but, on the other hand, the disagreements in both countries disappeared in the 1270s in the face of the conflict of interests that resulted from the laws that followed in the wake of the constiututional changes. Árna saga tell of this and how the disputes were described, but also that their nature changed as King Erikur came to power in 1280, as he gave the power of the King a new policy that was aimed against the power of the Church. Ousting of the archbishop from Norway and the Christian funerals of the excommunicated chieftains are examples of the conditions of government that could not have been, if the King had no longer had executive power over Christian concerns, as he had already conceded power over spiritual issues to the Pope in Rome with the Settlement at Túnsberg in 1277.

On Some 12th and 13th Century Doctrines of Restriction

1980 ◽  
Vol 7 (1-2) ◽  
pp. 131-143 ◽  
Author(s):  
Alain de Libera
Keyword(s):  
Present Article ◽  
The Other ◽  
13Th Century ◽  
Future Tense ◽  
Tense Operators ◽  
12Th Century ◽  
White Point ◽  
The Difference ◽  
The One ◽  
Over Time

Summary The problem of the variation of the truth-status of the propositions over time is one of the favourite topics of the logicians as soon as the end of the XIIth century. The aim of the present article is to acknowledge the various theories of restriction provided in the 12th and 13th centuries, to solve semantic problems by means of contextual determination. Given the texts presently available, up to seven different doctrines are accounted for, depending on whether or not subjects and predicates, on the one hand, substantial and accidental terms, on the other hand, are actually distinguished. Among those doctrines, particular attention is paid to that of the so-called Dialectica Mona-censis. This anonymous treatise, dating from the last decades of the 12th century, introduces two different theories. The first one suffers from a discrepancy between the content of the rules of restriction through present, past and future tense verbs and that of the various conditions laid down in these rules. Thus, though substantial and accidental terms have theoretically the same supposition, whether they be subjects or predicates, in each different tensed form of the verbs, the author practically draws a line between substantial terms like ‘homo’ and accidental ones, like ‘album’. As a matter of fact, the truth of the proposition “homo curret” at instant S (Reichenbach’s ‘point of speech’) necessarily entails that of “homo currit” at instant E (the ‘point of event’), but this is not the case with ‘album’ in “album curret”, since that which is now white (point S) might very well be no longer white at time E. Those difficulties determine a second theory which offers a more satisfying account of the difference between substantial and accidental terms. Finally, a comparison is made between the first theory in the Dialectica and William of Sherwood’s account of the compounded and divided senses of the propositions, and a parallel is suggested with modern paraphrases using A. N. Prior’s tense operators.

Trinitas, unitas, deitas – a trope for the Sanctus of mass

1983 ◽  
Vol 6 ◽  
pp. 8-14
Author(s):  
Karlheinz Schlager
Keyword(s):  
13Th Century ◽  
12Th Century ◽  
Hands On ◽  
The Church

The melody for the verses beginning “Trinitas, Unitas, Deitas” has so far been published only from three French sources of the 13th century. Amedee Gastoue gave the melody in the course of his essay ‘Les anciens chants liturgiques des Églises d'Apt et du Comtat’; his transcription was based on the manuscript Apt 6 (No. du fonds 1), a mass-antiphoner of the 12th century used at the church of St.Pierre in Apt, with additions in various hands on the unfoliated leaves after folio CXII at the end of the manuscript, which is where we find Trinitas, Unitas, Deitas, between a troped Kyrie and a Christmas song. Henri Villetard (1907) and Wulf Arlt (1970) published the melody as part of their respective editions and commentaries for the New Year's offices of Sens and Beauvais, from the manuscripts Sens 46 and London, B.L., Egerton 2615, that is, from two sources of the early 13th century whose contents are related, and which may be seen as recensions of a 12th-century exemplar no longer extant.

scholarly journals Churches Built in the Caves of Lasta (Wällo Province, Ethiopia): A Chronology

Aethiopica ◽  
2014 ◽  
Vol 17 ◽  
pp. 25-64
Author(s):  
Michael Gervers
Keyword(s):  
The Other ◽  
Church Architecture ◽  
Full Width ◽  
East Side ◽  
The South ◽  
13Th Century ◽  
Royal Power ◽  
15Th Century ◽  
12Th Century ◽  
The Church

The five churches of Yǝmrǝḥannä Krǝstos, Ǝmäkina Mädḫane ʿAläm, Ǝmäkina Lǝdätä Maryam, Walye Iyäsus and Žämmädu Maryam are all built in caves in the massif of Abunä Yosef, situated in the Lasta region of Wollo. Changes in their architectural forms suggest that they were constructed over a period of several hundred years in the order listed and as such represent a significant chronological model against which many of Ethiopia’s rock-hewn churches may be compared. Until the publication of this paper, it has been universally accepted that the church of Yǝmrǝḥannä Krǝstos was built in the second half of the 12th century under the sponsorship of an eponymous king. Aspects of the church’s architecture, namely the absence of a raised space reserved for the priesthood before the triumphal arch (the bema), of any sign of a chancel barrier around it, of western service rooms, of a vestibule and narthex, and of the presence of a reading platform (representative of the Coptic ambo), of a full-width open western bay (allowing for a ‘return aisle’), and of arches carrying the aisle ceilings, all point to a date of construction around the mid-13th century. In fact, the closest parallels to Yǝmrǝḥannä Krǝstos may be found in Lalibäla’s second group of monolithic churches, Amanuʾel and Libanos. Closely associated also is the church of Gännätä Maryam. A painting of the Maiestas Domini in the south-east side room (pastophorion) of the latter suggests that the room served as an extension of the sanctuary. By the end of the 13th century, as witnessed by Ǝmäkina Mädḫane ʿAläm and the other churches built in caves, the full-width sanctuary becomes a characteristic which endures throughout 14th- and 15th -century Ethiopian church architecture. Yǝmrǝḥannä Krǝstos and Gännätä Maryam stand on the cusp of a major liturgical change which coincides with the transfer of royal power from the Zagwe dynasty to their Solomonic successors, who sought legitimacy by following Coptic practices.

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