The Art of Warfare in Western Europe during the Middle Ages from the Eighth Century to 1340

1998 ◽  
Vol 62 (1) ◽  
pp. 193
Author(s):  
Kelly DeVries ◽  
J. F. Verbruggen ◽  
S. Willard ◽  
R. W. Southern
Traditio ◽  
1983 ◽  
Vol 39 ◽  
pp. 432-439 ◽  
Author(s):  
Kevin M. Lynch

Unlike today, when he is mostly remembered for his historical work, the Venerable Bede's renown in the Middle Ages was founded on his biblical exegesis. One reason that his comments on the Bible had such prominence was that Bede referred to both the Latin and Greek texts, and in western Europe outside of Italy during the eighth century; the ability to read Greek marked one as practically unique. Two eighth-century lives remark on Bede's Greek. In the Brevis commemoratio de Venerabili Beda, probably written by a disciple named Antonius, we learn that Bede studied both Latin and Greek: ‘Et cum in Latina erudiretur lingua, Graecae quoque peritiam non mediocriter percepit.’ Also, in an anonymous life, we read: ‘Cumque Latinae aeque ut vernaculae linguae in qua natus est percepisset notitiam, Graecae quoque non parva ex parte attigit scientiam.’ This belief, that Bede was able to read Greek, was uncritically accepted for centuries.


Though the existence of Jewish regional cultures is widely known, the origins of the most prominent groups, Ashkenaz and Sepharad, are poorly understood, and the rich variety of other regional Jewish identities is often overlooked. Yet all these subcultures emerged in the Middle Ages. Scholars contributing to the present study were invited to consider how such regional identities were fashioned, propagated, reinforced, contested, and reshaped — and to reflect on the developments, events, or encounters that made these identities manifest. They were asked to identify how subcultural identities proved to be useful, and the circumstances in which they were deployed. The resulting volume spans the ninth to sixteenth centuries, and explores Jewish cultural developments in western Europe, the Balkans, North Africa, and Asia Minor. In its own way, each chapter considers factors — demographic, geographical, historical, economic, political, institutional, legal, intellectual, theological, cultural, and even biological — that led medieval Jews to conceive of themselves, or to be perceived by others, as bearers of a discrete Jewish regional identity. Notwithstanding the singularity of each chapter, they collectively attest to the inherent dynamism of Jewish regional identities.


1984 ◽  
Vol 13 ◽  
pp. 65-96 ◽  
Author(s):  
Mildred Budny ◽  
Dominic Tweddle

Among the relics in the treasury of the church of St Catherine at Maaseik in Limburg, Belgium, there are some luxurious embroideries which form part of the so-called casula (probably ‘chasuble’) of Sts Harlindis and Relindis (pls. I–VI). It was preserved throughout the Middle Ages at the abbey church of Aldeneik (which these sister-saints founded in the early eighth century) and was moved to nearby Maaseik in 1571. Although traditionally regarded as the handiwork of Harlindis and Relindis themselves, the embroideries cannot date from as early as their time, and they must have been made in Anglo-Saxon England. Indeed, they represent the earliest surviving examples of the highly prized English art of embroidery which became famous later in the Middle Ages as opus anglicanum.


2020 ◽  
Vol 5 (1) ◽  
pp. 10-12
Author(s):  
Wei Zheng ◽  

For medieval Europe, spices have always been of great significance, so the spice trade has become the object of competition for various countries in Western Europe. With the improvement of navigation technology, countries obsessed with spices have opened up the way to explore the origin of spices and monopolize the spices trade. Among them, the most typical country is the Netherlands. From the perspective of the spice trade, this paper discusses how the beneficiary of the spice trade, the Netherlands, has become a generation of marine hegemons by transferring spice to monopolizing the spice trade.


Author(s):  
Maristella Botticini ◽  
Zvi Eckstein

This chapter assesses the argument that both their exclusion from craft and merchant guilds and usury bans on Christians segregated European Jews into moneylending during the Middle Ages. Already during the twelfth and thirteenth centuries, moneylending was the occupation par excellence of the Jews in England, France, and Germany and one of the main professions of the Jews in the Iberian Peninsula, Italy, and other locations in western Europe. Based on the historical information and the economic theory presented in earlier chapters, the chapter advances an alternative explanation that is consistent with the salient features that mark the history of the Jews: the Jews in medieval Europe voluntarily entered and later specialized in moneylending because they had the key assets for being successful players in credit markets—capital, networking, literacy and numeracy, and contract-enforcement institutions.


PMLA ◽  
1901 ◽  
Vol 16 (3) ◽  
pp. 375-387
Author(s):  
F. M. Warren

The French poems Troie, Thèbes, and Énéas, contemporaneous with one another in the sixth and seventh decades of the twelfth century, have many characteristics in common. They each repeat in a modernized form, and with incidents and details suited to their own age, the story of one of the great epics of classical antiquity, the Iliad, the Thebaid, and the Aeneid. They also combine with this traditional outline of adventure and conquest the narrative of romantic love and courtship, as conceived by Western Europe in the Middle Ages. And finally they each and all show an effort to attain some degree of excellence in style and composition. Thus they form a class by themselves, animated, as they are, by the same spirit and having the same purpose in view, and are the first exponents in the modern tongues of the ideals of chivalry. The sources of these poems, therefore, are an object of unusual interest to the student of mediaeval literature.


Worldview ◽  
1981 ◽  
Vol 24 (9) ◽  
pp. 14-16
Author(s):  
Sy Syna

Once upon a time all theatrical performances in Western Europe were religious in impetus and expression. Professional directors and stage managers of the Middle Ages traveled to such towns as Mons and Valenciennes to stage elaborate productions upon specially constructed platforms equipped with trapdoors and other devices to achieve the most spectacular effects. An English king journeyed to York and posted himself and his retinue on a street in order to witness a segment of that city's famous cycle of plays—from Creation to Christ s passion —performed upon a wagon.


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