scholarly journals Between Heaven and Earth: Places of Worship in Egypt and Syria through the Mirror of Visual Evidence

Arts ◽  
2020 ◽  
Vol 9 (3) ◽  
pp. 90
Author(s):  
Rachel Sarfati
Keyword(s):  
Middle Ages ◽  
Garden Of Eden ◽  
Visual Evidence ◽  
Literary Sources ◽  
Heaven And Earth ◽  
The Temple ◽  
The Middle Ages

In the villages Dammūh, near Fustֿׅatׅ, and Jobar, near Damascus, there were places of worship dedicated to Moses and Elijah which were part of central pilgrimage sites. This article will propose a depiction of the architecture and interiors of these places based on visual and literary sources from the Middle Ages. In addition to the realistic aspect, this article will suggest that the unique design of the reviewed illustrations expressed the prevalent belief that when the Temple was destroyed, the Shekhinah was exiled to the holy sites in Dammūh and Jobar. According to a common tradition, these places are located between heaven and earth, and he who prays in them feels like he is in the Garden of Eden.

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.

The Traditional Background of Partonopeus de Blois

PMLA ◽  
1946 ◽  
Vol 61 (4-Part1) ◽  
pp. 916-946
Author(s):  
Helaine Newstead
Keyword(s):  
French Text ◽  
Middle Ages ◽  
Critical Edition ◽  
Comprehensive Analysis ◽  
Folk Tale ◽  
Specific Study ◽  
French Edition ◽  
Literary Sources ◽  
Cupid And Psyche ◽  
The Middle Ages

The romance of Partonopeus de Blois, though widely read and much admired in the Middle Ages, has not aroused a comparable interest among modern scholars. No edition of the French text has been published since 1834, and no exhaustive investigation of its literary sources has yet appeared. The story is usually explained as a medievalized version of the legend of Cupid and Psyche, with the roles of hero and heroine reversed under the influence of Breton lais of the fairy mistress type. Since critical discussions have tended to emphasize—perhaps overemphasize—the indebtedness of Partonopeus to the classical legend and its folk tale analogues, the connections with the Breton lais and the matière de Bretagne have been explored only in a general and rather tentative way. A more specific study of these connections based on the available French edition may help us to reach a clearer understanding of the materials which compose this charming romance, although a comprehensive analysis must await a critical edition of the text.

Jewish Liturgical Memory and the Non-Jew

2012 ◽  
pp. 167-186
Author(s):  
Ruth Langer
Keyword(s):  
Middle Ages ◽  
Jewish Identity ◽  
Historical Memory ◽  
Biblical Narratives ◽  
The Holocaust ◽  
Religious Other ◽  
Jewish Liturgy ◽  
The Temple ◽  
The Middle Ages

This chapter examines the power and construction of Jewish memory as well as the image of the religious Other in Jewish liturgy, which has been so heavily conditioned by adversarial biblical narratives and the experience of historical persecution. In the memory shaped by Jewish liturgy — be it the daily Amidah, the High Holiday prayers, Passover and Purim texts, or the Ninth of Av piyutim (liturgical poems) memorializing the destruction of the Temple, the tragedies of the Middle Ages, and the Holocaust — the religious or political Other is portrayed as almost universally negative. The non-Jew — usually considered in the impersonal abstract, rather than the particular other — is a threat to Jewish uniqueness. It disrupts God's covenantal plan for Israel. The chapter then looks at the ongoing tension between making historical memory part of Jewish identity and an openness to allowing history to unfold into a future that may move beyond tragedy.

The Council of Constance: Its Fame and its Failure

1921 ◽  
Vol 6 ◽  
pp. 43-69
Author(s):  
David Schley Schaff
Keyword(s):  
Middle Ages ◽  
Western Europe ◽  
Church Administration ◽  
The North ◽  
The Temple ◽  
The Middle Ages

Van Der Hardt significantly entitled his voluminous collection of documents bearing on the Council of Constance, Magnum œcumenicum Constantiense concilium —the Great Œcumenical Council of Constance. The recent Catholic historian Funk pronounced it to be “eine der grossartigsten Kirchenversammlungen welche die Geschichte kennt”—one of the most imposing church assemblies known to history. In my own judgment, the council which assembled in Constance (1414) was, upon the whole, not only one of the most imposing of church œcumenical councils but perhaps the most imposing assembly of any sort which has ever met on the soil of Western Europe. In its sessions the urgent questions were discussed which agitated to its foundations Western Christendom during the last centuries of the Middle Ages. The Council had on it the smell of the Middle Ages and at the same time it felt the breath of the age about to open. It was an ecclesiastical synod and yet it had much of the swing of a democratic assembly. It was the first approach to a free religious parliament in which the lay element had recognition at the side of the clerical element. The two elements, mediæval and modern, strictly clerical and lay, had representation in its two places of meeting, the Cathedral, the temple of religion, and the Kaufhaus, the board of trade. The assembly was an ecclesiastical body, called to settle ecclesiastical questions; Constance was an imperial city, one of the centers of the North Alpine traffic. The questions discussed were of church administration and doctrinal purity, but the voting was done by national groups, “nations,” a wide departure from the habit of restricting the voting to the bishops, as at the Council of Nice, 325 A.D., and later councils.

scholarly journals The Laws of the Temple and the Proper Sleep in Biblical and Rabbinic traditions

2018 ◽  
pp. 12-32
Author(s):  
Svetlana Babkina
Keyword(s):  
Middle Ages ◽  
The Other ◽  
Human Being ◽  
The Third ◽  
The People ◽  
Bed Form ◽  
The Temple ◽  
The Middle Ages

This article deals with the idea that the bed should be placed north to south and not from west to east formulated in B. Berakhot 5b. As the later tradition says, this rule stays actual during the middle ages and till these days. According to the commentators this rule is based on the idea, that the Shekhinah lays from west to east, so this direction became sacred. There are three reasons to avoid this position during the sleep. All of them are connected to the ritual impurity. The first is nocturnal emission, which can happen to a man or a woman and which make that person impure. The second reason is the connection of sleep to death, which is the «father of fathers of impurities». The third is the vulnerability of the human being from the side of the different kind of night demonic creatures, who can kill the people (and make them ritually impure). All the ideas have deep biblical roots, but were combined only in rabbinical period when the prescription to put the bed form north to south first appeared. The problem is, that the practice could be very much older than the rabbinic tradition. This the rule formulated in Talmud can serve as a good example of adaptation of popular beliefs toward the official religion. From the other side this example shows that inside the monotheistic tradition there always was a place for ideas rooted in archaic societies: here we can see the clearly formulated idea, that by the manipulation sleeping space one can influence prosperity.

scholarly journals El fénix, el basilisco y el dragón: trascendencia de la animalia fabulosa y su simbolismo en los libros de emblemas

2022 ◽  
pp. 44-80
Author(s):  
Penélope Marcela Fernández Izaguirre
Keyword(s):  
Middle Ages ◽  
Classical Antiquity ◽  
Previous Knowledge ◽  
Emblem Books ◽  
Literary Sources ◽  
The Phoenix ◽  
The Middle Ages

RESUMEN: Entre los materiales que los Libros de Emblemas utilizaron para llevar a cabo el propósito de instruir a sus receptores, están los discursos sobre animales fabulosos que los autores recopilaron y adaptaron de diversas fuentes literarias pertenecientes a la Antigüedad clásica y a la Edad Media. Por esta razón la emblemática también es el producto de la asimilación del conocimiento anterior que se tiene sobre animales reales o no. En este tenor, el objetivo de este artículo es comprobar, a través de ejemplos que provienen de la animalia fabulosa, que las representaciones emblemáticas de estos libros asimilan la información proveniente de los antiguos doctos para otorgarles renovada continuidad en cuanto a la función y simbología de las descripciones zoológicas. Para lo anterior, recurriré al análisis del ave fénix, el basilisco y el dragón en el contexto antes mencionado. ABSTRACT: Among the materials that the Emblem Books used to carry out the purpose of instructing their recipients are the discourses on fabulous animals that the authors compiled and adapted from various literary sources belonging to classical antiquity and the Middle Ages. For this reason, emblematic is also the product of the assimilation of previous knowledge about real or not real animals. In this sense, the aim of this article is to prove that the emblematic representations of these books assimilate the information coming from the ancient scholars to give them renewed continuity in terms of the function and symbolism of zoological descriptions. For the above, I will resort to the analysis of the phoenix, the basilisk and the dragon in the aforementioned context.

scholarly journals Sophia's theme in world and national spirituality

2004 ◽  
pp. 86-95
Author(s):  
Yevgen A. Harkovschenko
Keyword(s):  
Middle Ages ◽  
Old Testament ◽  
Wisdom Of Solomon ◽  
The Temple ◽  
The Church ◽  
The Middle Ages

The Sophia tradition was formed in European philosophical and religious creativity and was developed in the pre-Christian period by Plato. Then it was reflected in Gnosticism and Neo-Platonism, the writings of prominent theorists of Christianity - fathers and teachers of the church, mystics of the Middle Ages. This tradition was reflected in the temple architecture and iconography of the Orthodox East, and took a systematic form of the doctrine of sophiology in the "philosophy of unity." The doctrine of Sophia the Wisdom of God is set forth in the biblical book of the parables of the Solomons, as well as in the non-canonical books of the Old Testament - the Wisdom of Solomon and the Wisdom of Jesus the son of Sirach. In Ukraine, Sofia teaching has been known since medieval times and was a feature of Kyiv Christianity.

Enoch from Antiquity to the Middle Ages, Volume I

2018 ◽  
Author(s):  
John Reeves ◽  
Annette Yoshiko Reed
Keyword(s):  
Middle Ages ◽  
Late Antiquity ◽  
Cross Cultural ◽  
Third Century ◽  
The Third ◽  
Present Volume ◽  
Comprehensive Collection ◽  
Literary Sources ◽  
Textual Traditions ◽  
The Middle Ages

This book provides scholars with a comprehensive collection of core references extracted from Jewish, Christian, and Muslim literature to a plethora of ancient writings associated with the name of the biblical character Enoch (Gen 5:214). It assembles citations of and references to writings attributed to Enoch in non-canonical Jewish, Christian, and Muslim literary sources (ranging in age from roughly the third century BCE up through the thirteenth and fourteenth centuries CE) into one convenient thematically arranged repository, and it classifies, compares, and briefly analyzes these references and citations to develop a clearer picture of the scope and range of what one might term “the Enochic library,” or the entire corpus of works attributed to Enoch and his subsequent cross-cultural avatars. The book consists of two parts. The present volume, Volume 1, is devoted to textual traditions about the narratological career of the character Enoch. It collects materials about the distinctive epithets frequently paired with his name, outlines his cultural achievements, articulates his societal roles, describes his interactions with the celestial world, assembles the varied traditions about his eventual fate, and surveys the various identities he is assigned outside the purely biblical world of discourse within other discursive networks and intellectual circles. It also assembles a range of testimonies which express how writings associated with Enoch were evaluated by Jewish, Christian, and Muslim writers during late antiquity and the Middle Ages. Volume 2, currently in preparation, will concentrate upon textual sources which arguably display a knowledge of the peculiar contents, motifs, and themes of extant Enochic literature, including but not limited to 1 Enoch (the Ethiopic Book of Enoch) and 2 Enoch (the Slavonic Book of Enoch).

Sign in / Sign up

Export Citation Format

Share Document