The Bifurcated Legacy of Rabbi Moses Hadarshan and the Rise of Peshat Exegesis in Medieval France

2018 ◽  
pp. 73-92
Keyword(s):  
Thirteenth Century ◽  
Eleventh Century ◽  
Medieval France

This chapter investigates plain-sense Bible interpretations as examples of peshat, which were produced by Jewish linguists of the Islamicate world who were familiar with developments in quranic exegesis, Arabic lexicography and grammar. It mentions R. Moses Hadarshan as the earliest known pashtan in non-Islamic Europe during eleventh-century Provence and has the moniker Hadarshan, which gives the impression that he was better known at one time for his homiletical interpretations of scripture. It also recounts how R. Moses became the pioneer of both peshat and derash (homiletical) exegesis on European soil. The chapter talks about R. Moses's sermonic material that surfaced in a thirteenth-century assemblage of rabbinic writings compiled by Christians. It considers the possibility that R. Moses's peshat teachings may have been indebted to the linguistic clarifications of Andalusian Jewish philologists, such as Jonah Ibn Janah.

The Manuscripts of the Metamorphoses of Apvleivs. I

1924 ◽  
Vol 18 (1) ◽  
pp. 27-42 ◽  
Author(s):  
D. S. Robertson
Keyword(s):  
Thirteenth Century ◽  
Eleventh Century ◽  
Enormous Number

The later MSS. of the Metamorphoses of Apuleius have received little attention. Hildebrand's edition, the last to give an extensive apparatus criticus, appeared in 1842, and seven years later Keil announced his belief that all the MSS. which he had seen in Italy were derived from Laur. 68. 2 (F), the famous eleventh century MS., written at Monte Cassino, and now at Florence. Since Keil, all texts have been based almost exclusively on F, with assistance from its twelfth or thirteenth century copy Laur. 29. 2 (φ), in the enormous number of places where F is now illegible.

Some Features of the Old Castilian Alfonsine Translation of ʿAlī Ibn Khalaf’s Treatise on the Lámina Universal

2017 ◽  
Vol 23 (1-5) ◽  
pp. 106-123 ◽  
Author(s):  
Emilia Calvo
Keyword(s):  
Thirteenth Century ◽  
Eleventh Century ◽  
Arabic Language ◽  
Grammatical Structure ◽  
Additional Information ◽  
Technical Vocabulary ◽  
Scientific Circle ◽  
Astronomical Instrument ◽  
Technical Terms

Abstract The aim of the paper is to present some features of the treatise on the lámina universal, an astronomical instrument devised by ʿAlī ibn Khalaf, an eleventh-century Andalusi mathematician and astronomer who belonged to the scientific circle of Ṣāʿid al- Andalusī. ʿAlī ibn Khalaf was a contemporary of Ibn al-Zarqālluh (al-Zarqālī, Azarquiel), also a mathematician and astronomer working under Ṣāʿid’s patronage, and the inven- tor of the instrument known as azafea. Both instruments, the lámina universal and the azafea, are universal instruments devised to overcome the limitations of the standard astrolabe. The only text describing ʿAlī ibn Khalaf’s instrument is the thirteenth- century old-Castilian Alfonsine translation, which has not been studied in detail up to now, although some preliminary studies have been published. The present study deals with some linguistic and technical difficulties of the text. In many passages, it seems to follow literally the grammatical structure of the Arabic language while in others, the lack of technical terms forced the translators to resort either to a literal transcription of the original Arabic terminology or, in some cases, to approximate translations that make the text somewhat difficult to follow. The paper provides additional information related mainly to the astronomical parameters and the technical vocabulary used in the translation.

The Merovingian monastery of St Evroul in the light of conflicting traditions

1972 ◽  
Vol 8 ◽  
pp. 31-40
Author(s):  
Marjorie Chibnall
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Eleventh Century ◽  
Tenth Century ◽  
Archaeological Evidence ◽  
Documentary Sources ◽  
The Subject ◽  
Historical Truth ◽  
Almost All ◽  
Old Men

Historians of early monasticism in Frankish Gaul either have little to say about the monastery founded by St Evroul or, like Dom Laporte, devote their attention to a discussion of the probable date of his life. The disappearance of almost all early documentary sources is one reason for this: there was certainly a break in the occupation of the site for perhaps half the century between the destruction of the monastery in the tenth century and its refoundation in 1050, and only one charter, dated 900, was rescued and copied in the eleventh century. The fact that there has been no systematic excavation of the site, so that archaeological evidence of buildings before the thirteenth-century church is lacking, is another. Early annals and reliable lives of other saints have nothing at all to say on the subject. The first historian to tackle it, Orderic Vitalis, writing in the early twelfth century, had to admit that he could discover nothing about the abbots for the four hundred years after St Evroul; and he had to draw on the memories and tales of the old men he knew, both in the monastery and in the villages round about. Needless to say he harvested a luxuriant crop of legends and traditions of all kinds. The problem of the modern historian is to winnow a few grains of historical truth out of the stories that he garnered, and the hagiographical traditions, some of which he did not know.

scholarly journals Am Buadhfhacal Meadhan-Aoiseach Meranach agus mearan, mearanach, dàsachdach, dàsan(n)ach na Gàidhlig

2017 ◽  
Vol 37 ◽  
pp. 183-206
Author(s):  
Roibeard Ó Maolalaigh
Keyword(s):  
Thirteenth Century ◽  
Eleventh Century ◽  
Scottish Gaelic ◽  
Rich Variety ◽  
The Rich

The epithet meranach is found in Irish sources from the eleventh century. The same element may be present in the Irish surname Merna(gh) and perhaps also in the early thirteenth-century Scottish epithet Marrenah. It is suggested that the underlying element is meránach (‘delirious, mad, insane’), which survives in Scottish Gaelic mearan(ach). The rich variety of forms which survive (or survived until recently) in Scotland are discussed. Parallels are drawn with the use of dásachtach as an epithet of the Scottish king Domnall mac Causaintín (†900AD) and the survival of dàsanach, dàsannach and related forms in Scottish Gaelic. These epithets may in origin have referred to the persons classified as mer and dásachtach in early Gaelic law. The epithet méránach / méranach from mér (‘finger’) is also considered in the context of the name Gofraidh Crovan / Gofraidh Mérach; the epithet Crovan is explained as deriving from crobh+án rather than crobh+bhán as has been previously suggested.

The Library at Monte Cassino

2020 ◽  
pp. 788-804
Author(s):  
Francis Newton
Keyword(s):  
Thirteenth Century ◽  
Golden Age ◽  
Eleventh Century ◽  
Sixth Century ◽  
Constantine The African ◽  
History Of

This chapter surveys the history of the library at Monte Cassino from the earliest known manuscripts beginning with the time of St. Benedict in the sixth century, continuing through the better Carolingian period and the monastery’s Golden Age in the eleventh century under Abbots Desiderius and Oderisius, and ending in the thirteenth century. Illustrious teachers and writers, including Paul the Deacon, Alberic, Alfanus, Constantine the African, Amatus, and Peter the Deacon, are discussed, as is the abbey’s production of important classical and patristic texts.

On the History of the Jews in Twelfth- and Thirteenth-Century Poland

1997 ◽  
pp. 287-318
Author(s):  
Israel M. Ta-Shma
Keyword(s):  
Jewish Community ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Eleventh Century ◽  
Direct Descendant ◽  
Religious Learning ◽  
History Of ◽  
Hasidei Ashkenaz

This chapter traces the history of the Jews in twelfth- and thirteenth-century Poland. Jewish traders of Ashkenazi origin passed through Poland on their way to Russia on business as early as the first half of the eleventh century. The Jewish traders who passed through Poland in the twelfth century included scholars and other individuals versed in religious learning. By the last quarter of the twelfth century, there was a well-established Jewish community in Cracow, probably a direct descendant of the community whose existence was recorded some 150 years earlier. The chapter then considers a variety of Hebrew sources that reveal more about the existence of an admittedly sparse Jewish presence, including Jews well versed in Torah, in thirteenth-century Poland; about the continuous existence of this presence throughout the twelfth and thirteenth centuries; and, above all, about its Ashkenazi origins and its special, ongoing contacts with the circles of ḥasidei Ashkenaz in Germany. The extent of the links between Russia–Poland and Ashkenaz, particularly eastern Ashkenaz, was much greater than believed up to the present. Moreover, these links were essentially persistent and permanent, rather than a series of random occurrences.

Before and After the Eleventh Century AD in the Territory of Sagalassos

2020 ◽  
pp. 76-97
Author(s):  
Eva Kaptijn ◽  
Marc Waelkens
Keyword(s):  
Material Culture ◽  
Thirteenth Century ◽  
Eleventh Century ◽  
South West ◽  
Before And After ◽  
New Locations ◽  
History Of ◽  
Byzantine Period ◽  
Settlement Evolution ◽  
Ceramic Studies

This chapter discusses the settlement evolution in the territory of Sagalassos (south-west Turkey) from the start of the Byzantine period until the thirteenth century when Sagalassos was ultimately abandoned and habitation moved to new locations in and around the modern village of Ağlasun. Problems regarding the archaeological recognition characterize the Byzantine material culture of the region. Recent excavations at Sagalassos together with focused ceramic studies and ongoing intensive surveys are changing this and providing insights into a history of habitation that is not uniform within the territory and that is sometimes at odds with processes occurring in Anatolia at large.

Nationality and Language in Medieval England

1941 ◽  
Vol 23 ◽  
pp. 113-128 ◽  
Author(s):  
V. H. Galbraith
Keyword(s):  
Thirteenth Century ◽  
Eleventh Century ◽  
The State ◽  
Medieval England ◽  
Historical Evidence ◽  
National State ◽  
State Of Mind ◽  
Positive Sentiment

A nation may be defined as any considerable group of people who believe they are one; and their nationalism as the state of mind which sustains this belief. Broadly speaking, the sentiment of nationality is much the same in quality at all times and in all places. Its minimum content is love, or at least awareness, of one's country, and pride in its past achievements, real or fictitious; and it springs from attachment to the known and familiar, stimulated by the perception of difference–difference of habits and customs, often too of speech, from those of neighbouring peoples. The historical evidence for the existence of this positive sentiment in early times is largely inferential, a mere deduction from the struggles and mutual hatreds of tribes perpetually at war. But by the tenth or eleventh century there is evidence that medieval man was faintly stirred by the same sort of national impulses as we are, though he felt them in very different circumstances, in a different degree and, often, in relation to other objects. By the thirteenth century the fully developed medieval state had reached a momentary equilibrium, and if it was still “feudal”, it was also, in its way, a national state. Then as now, nationality was in general, though not necessarily, coterminous with a vernacular.

The ‘old books of Glastonbury’ and the Muchelney breviary fragment: London, British Library, Additional 56488, fols. i, 1–5

2018 ◽  
Vol 47 ◽  
pp. 307-350
Author(s):  
Jesse D. Billett
Keyword(s):  
Fifteenth Century ◽  
Thirteenth Century ◽  
Eleventh Century ◽  
Tenth Century ◽  
British Library ◽  
Benedictine Reform

AbstractLondon, British Library, Add. 56488, fols. i, 1–5, is a fragment from a monastic breviary of the first half of the eleventh century, probably made at or for Muchelney Abbey (Somerset). It is here argued on palaeographical, musical and liturgical grounds that this breviary represents a liturgical tradition separate from that of Æthelwold’s network of reformed houses, which imitated the northern French monastery of Corbie. The fragment’s liturgy is based instead on a local ‘secular’ (non-monastic) liturgical tradition that has been minimally supplemented and rearranged to agree with the requirements of the Regula S. Benedicti. The scribe apparently compiled the breviary from several separate exemplars (a collectar, a bible, a homiliary, and what seems to have been a ‘secular’ antiphoner), which may indicate that the liturgy at Muchelney was ‘Benedictinized’ much later than might have been assumed. The same secular tradition seems to be preserved, beneath subsequent layers of modification, in a thirteenth-century Muchelney breviary (London, British Library, Add. 43405–6) and a fifteenth-century ordinal of St Mary’s Abbey, York (Cambridge, St John’s College D. 27). These later sources, while not representing the Benedictine liturgy of the lost ‘old books of Glastonbury’ under Dunstan (as suggested by McLachlan and Tolhurst), are valuable potential witnesses to the otherwise largely unattested Office liturgy used in English minsters before the ‘Benedictine Reform’ of the tenth century.

Western Converts to Islam (Later Eleventh to Later Fifteenth Centuries)

Traditio ◽  
2013 ◽  
Vol 68 ◽  
pp. 153-231
Author(s):  
A. J. Forey
Keyword(s):  
Iberian Peninsula ◽  
Fifteenth Century ◽  
Thirteenth Century ◽  
Eleventh Century ◽  
Holy Land ◽  
Beliefs And Practices ◽  
Mediterranean Regions ◽  
Crusader States ◽  
Made In

The early expansion of Islam led in time to widespread conversions of Christians in conquered territories. In the later eleventh century, however, western Christendom was in turn launching offensives against Islam on several fronts. Territorial gains were made in various Mediterranean regions and, although by the end of the thirteenth century the Holy Land had been lost again, Sicily remained in Christian hands, and in the second half of the thirteenth century in the Iberian peninsula only Granada remained under Muslim control: the whole peninsula was under Christian rule before the end of the fifteenth century. This expansion was accompanied, especially in the thirteenth century, by attempts to convert Muslims and other non-Christians. Yet in the period from the late eleventh until the later fifteenth century some western Christians converted to Islam. The purpose of the present paper is to consider the situations that prompted the adoption of Islam, and the reasons for such conversions, although the evidence is usually insufficient to indicate exactly why a particular Christian became a Muslim: the preconceived ideas voiced in western sources about forced conversions can be misleading and, although a crude distinction might be made between conversions from conviction and those based on worldly considerations, motives did not necessarily always fit neatly into just one of these two categories. But obviously not all converts would have had an equal understanding of the nature of Islamic beliefs and practices. The response of western ecclesiastical and secular authorities to renegades will also be considered. Further conversions of Christian peoples who had already for centuries been living under Muslim rule will not be examined, but only the adoption of Islam by those whose origins lay in western Christian countries or who were normally resident in these, and by westerners whose lands were newly conquered by Muslim powers after the eleventh century; and the focus will be mainly, though not exclusively, on the crusader states and the Iberian peninsula.

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