The Local Basis of Power in a Wide Political Network (1012–1116)

2022 ◽  
Author(s):  
Edoardo Manarini
Keyword(s):  
Twelfth Century ◽  
Local Basis ◽  
The Third ◽  
Political Network ◽  
Kinship Ties ◽  
The City ◽  
The Church

The third chapter deals with the dynamics of seignorial affirmation and strategies of power implemented locally by the descendant branches of the group in their respective areas of influence: the low Apennines and the plain around the city of Bologna, the area of Faenza in Romagna, the countryside around Florence and the Apennines between Tuscia and Emilia. Specific attention is devoted to kinship ties with the Canossa, demonstrated by a cluster of charters kept by the church of Pisa. The chapter proposes that despite the progressive affirmation and the development of each seigneurial rule in different patrimonial areas, the kinship network remained active, vital and connected until at least the beginning of the twelfth century.

X.—An Account of the Harmonies contrived by Nicholas Ferrar at Little Gidding

Archaeologia ◽  
1888 ◽  
Vol 51 (1) ◽  
pp. 189-204 ◽  
Author(s):  
J.E. Acland-Troyte
Keyword(s):  
West Indies ◽  
The Third ◽  
East And West ◽  
The City ◽  
The Church

Nicholas Ferrar, the designer of the works now under consideration, was born in the year 1592, in London, being the third son of Nicholas Ferrar, a merchant adventurer, who traded extensively both to the East and West Indies, and was on terms of great friendship with persons of eminence in the city. His mother was the daughter of Mr. Wodenoth, one of the ancient family of that name, of Savington Hall, in Cheshire. Both Mr. and Mrs. Ferrar were well known for their hospitality and generosity, and for their zealous support of the Church, as well as for the careful and religious ordering of their household.

Viri religiosi and the York election dispute

1971 ◽  
Vol 7 ◽  
pp. 87-100 ◽  
Author(s):  
Derek Baker
Keyword(s):  
Twelfth Century ◽  
Middle Years ◽  
The Third ◽  
The Church

Any discussion of the conciliar assemblies and decisions of the Church is likely to consider things from the centre—to enumerate those present, to distinguish the issues, arguments, and protagonists, and to emphasize the final decisions. Perhaps, indeed, to over-emphasize them, for there is a tendency to assume that what was decreed at Rome was rapidly implemented in the provinces. Often, of course, this was the case, and the speed with which the decisions of the Third Lateran Council were disseminated is striking testimony to the ability of the twelfth-century Papacy to publicize its policies. The Papacy developed rapidly, however, in the middle years of the twelfth century, and it is dangerous to assume that what was true of the pontificate of Alexander III can also be applied to that of Innocent II. It may therefore be useful to look closely at a major provincial dispute from the first half of the twelfth century, and to attempt to determine how decisively regional practice was affected by papal decrees in one particular instance.

A unique Old English formula for excommunication from Cambridge, Corpus Christi College 303

1995 ◽  
Vol 24 ◽  
pp. 185-211 ◽  
Author(s):  
E. M. Treharne
Keyword(s):  
Old English ◽  
Twelfth Century ◽  
Corpus Christi ◽  
The Third ◽  
Parallel Text ◽  
The Church ◽  
Source Materials

Cambridge, Corpus Christi College 303 (hereafter CCCC 303) is an extensive mid-twelfth-century vernacular manuscript produced at Rochester from a variety of Old English source materials. According to the medieval foliation, forty-four leaves are missing at the beginning of the codex and an indeterminate number at the end. As extant, CCCC 303 comprises seventy-three texts which are arranged according to the Temporale and Sanctorale for the church year (the first complete homily is for the Third Sunday after the Epiphany), thus showing that an initial plan of the contents was decided upon by a compiler. Godden distinguishes five groups of texts in all, the last such group being relevant here. This final portion of the manuscript (pp. 290–362, from the middle of quire 19 to the end of the final quire 23) contains twelve texts designated by Godden as ‘Miscellaneous items, mainly by Ælfric’. The first nine of these ‘miscellaneous items’, however, seem to be linked by their suitability for the Lenten period and their emphasis on sin, repentance and prayer. It is within this part of the codex, at pp. 338–9 (between the Ælfric textsDe oratione Moysi in media QuadragesimaandQuomodo Acitofel 7 multi alii laqueo se suspenderunt), that the Latin formula for excommunication and a unique Old English parallel text are copied as the eighth item in this particular group.

The Julian Romance

2021 ◽  
pp. 115-129
Author(s):  
Jan Willem Drijvers
Keyword(s):  
Historical Fiction ◽  
Great Length ◽  
The Third ◽  
Christian Perspective ◽  
The Many ◽  
The City ◽  
The Church ◽  
The Ideal

The Julian Romance is a work of historical fiction in Syriac. It offers a Christian perspective on the reigns of both Julian and Jovian, who in the text are presented as opposites. As regards Julian, the Romance is essentially a hatchet job, while conversely it glorifies Jovian. The Romance divides into three distinct narratives. The first narrative is short in its surviving form, but must originally have been longer because it concludes with the following words: “The celebration of the faith of Constantine and of his three sons who reigned after him is completed.” The second one I have called the Eusebius Narrative and describes at great length the many unsuccessful attempts of Julian to have Rome’s bishop Eusebius renounce his Christian conviction and become a venerator of the old gods. To that end, but also to be acknowledged as ruler of the entire empire by the city of Rome, Julian visits Rome. The third account, which I have entitled the Jovian Narrative, can be characterized as a narrative of war: war between Julian and the Christians, war between Rome and Persia, and in a sense Jovian’s war against Julian in order to protect Christianity and the Church. It is by far the longest of the three parts of the Romance and celebrates Jovian as the ideal Christian emperor. In this chapter the various narratives are introduced and a comprehensive summary is given of the Jovian Narrative.

London’s Public Events and Ceremonies: an Overview Through Three Centuries

2013 ◽  
Vol 56 ◽  
pp. 1-28 ◽  
Author(s):  
Bridget Cherry
Keyword(s):  
Eighteenth Century ◽  
Annual Lecture ◽  
Charles I ◽  
Public Events ◽  
The Third ◽  
The Past ◽  
The Impact ◽  
The City ◽  
The Church ◽  
Courtauld Institute

A revised and abridged record of the Annual Lecture of the Society of Architectural Historians of Great Britain, given at the Courtauld Institute of Art, London, on 12 November 2012Two exceptional events in London in 2012, the queen’s Diamond Jubilee and the Olympics, provoked questions about the origins and legacy of major public events of the past. This article explores the impact on the fabric of London since the eighteenth century of occasional planned spectacles through discussion of two main types of event, namely the procession along a predetermined route and occasions requiring a large organized space.George, Elector of Hanover, succeeded to the throne as George I on 1 August 1714. The proclamation of a new monarch took place at a series of traditional sites. The Heralds started at the king’s residence, St James’s Palace, and proceeded to Charing Cross, where the statue of Charles I had replaced the medieval Eleanor cross destroyed in the Civil War. The third site, Temple Bar, marked the boundary of the City Liberties. Within the City the proclamation was repeated at St Mary le Bow and at the Royal Exchange — recent post-Fire buildings, but iconic sites — marking the significance of the Church and the power centre of the City merchants.

scholarly journals Grand Zupan Uros II of Rascia

Balcanica ◽  
2016 ◽  
pp. 75-96
Author(s):  
Jovanka Kalic
Keyword(s):  
Detailed Analysis ◽  
Twelfth Century ◽  
Historical Data ◽  
Family Relations ◽  
The Core ◽  
Political Ties ◽  
Foreign Policies ◽  
The City ◽  
The Church

Historical data on the person and policies of the ?veliki [grand] zupan? Uros II - archzupan in Byzantine sources, magnus comes in Latin texts - can be found in twelfth-century Serbian, Greek, Hungarian, German and Russian sources. The paper is divided into three sections dealing specifically with Uros II?s family relations (ancestors and descendants); chronological issues of his reign in Serbia; and his domestic and foreign policies. Uros II?s father, the Serbian zupan Uros I, had three sons and a daughter: Uros II, Desa, Belos and Helen (Jelena). Uros II succeeded his father as the ruler of Serbia. Helen married king B?la II of Hungary (1131-41) and became a very influential figure at the Hungarian court. Their brother Belos, who was known in Hungary as ban B?la and sub?sequently held the office of the palatine of Hungary, considerably contributed to the firming up of Serbian-Hungarian political ties. Based on a detailed analysis of the surviving sources, the author suggests the conclusion that Uros II was a true predecessor of Stefan Nemanja in all his policies. He was a vassal of the Byzantine emperor but he allied with Hungary in the aspiration to achieve independence. At the time of Uros II and his successors the region of Rascia (Raska, Rassa), known for the city of Ras (modern Novi Pazar) and the Bishopric of Raska with the bishop?s seat at the church of Sts Peter and Paul, was the core of the Serbian state.

scholarly journals Os esforços para resgatar as necessitadas almas do Purgatório. Os ritos fúnebres da Ordem Terceira Franciscana de São Paulo ao longo do século XVIII

2018 ◽  
Vol 75 (300) ◽  
pp. 889
Author(s):  
Juliana De Mello Moraes
Keyword(s):  
Eighteenth Century ◽  
Sao Paulo ◽  
São Paulo ◽  
Third Order ◽  
Funeral Rites ◽  
The Third ◽  
Saint Francis ◽  
The City ◽  
The Church ◽  
Shed Light

Síntese: A preocupação com a salvação das almas durante o século XVIII fazia parte da vivência dos católicos. Como outras instituições da época, a Ordem Terceira franciscana de São Paulo (SP/Brasil) inumava seus associados e possuía disposições a respeito dos ritos funerários, entre as quais, para garantir o bem morrer, destacavam-se: a utilização de mortalhas, a celebração de missas, o enterro no interior da igreja e a celebração anual em prol dos defuntos. Nesse sentido, a partir da documentação produzida no interior da associação são analisados os ritos fúnebres e os sepultamentos entre os irmãos terceiros, no intuito de lançar luz sobre alguns aspectos da vivência religiosa dos moradores de São Paulo, indicando também a relevância da Ordem Terceira franciscana no conjunto de associações da cidade.Palavras-chave: Ordem Terceira de São Francisco. Rituais fúnebres. Morte. São Paulo. Século XVIII.Abstract: Concern for the salvation of souls during the eighteenth century was part of the experience of Catholics. Like other institutions of the time, the Third Order of Saint Francis of São Paulo (Brazil), had provisions regarding funeral rites and buried its members. Among the provisions destined to ensure a good death stood out: the use of shrouds, the celebration of mass, burial inside the church and the annual celebration in favor of the deceased. In this sense, from the documentation produced within the association, we analyze the funeral rites and burials among the brothers of the Third Order of Saint Francis in order to shed light on some aspects of religious life of the inhabitants of São Paulo at that time, also indicating the importance of the Third Order of Saint Francis in the set of the city associations.Keywords: Third Order of Saint Francis. Funeral rites. Death. São Paulo-Brazil. Eighteenth century.

Die Kirche des hl. Romanos in Konstantinopel und ihr Umfeld

Millennium ◽  
2017 ◽  
Vol 14 (1) ◽  
pp. 191-226
Author(s):  
Arne Effenberger
Keyword(s):  
Correct Identification ◽  
The Road ◽  
The Third ◽  
Current State ◽  
History Of ◽  
Byzantine Period ◽  
On The Road ◽  
The City ◽  
The Church ◽  
Written Sources

Abstract The church of St. Romanus in the neighborhood of the Gate of St. Romanus of the Theodosian Land Walls was erected during the Theodosian era and existed until the late Byzantine period. Because of its crypt,which included a famous collection of relics (prophets and saints) the church was an important destination of the Christian pilgrimage. In the first part of this article I consider the written sources, liturgical data and the topographical situation regarding the church and the neighboring structures. The second part examines the location and the current state of the Gate of St. Romanus. Herein the unjustifiable assertions of M. Philippides and W. K. Hanak against the correct identification of the gate by N. Asutay-Effenberger are refuted. The third part deals with the crypts of the Byzantine churches and suggests that the crypt of the Church of St. Romanus was a substructure, which supported the building. The fourth part focuses on the cult of the two saints Elizabeth the Wonderworker and Thomaïs of Lesbos and considers the history of the women’s convent τὰ Mικρὰ Ῥωμαίου. This monastery near the cistern of Mokios was restored by the empress Theodora Palaiologina between 1282 and 1303 and consecrated to the Saints Cosmas and Damianus. The last section discusses some other churches and private properties in the vicinity of the Church of St. Romanus,which are mentioned in the late Byzantine written sources. They are all situated on the road leading from the gate of St. Romanus into the city. Today, only the Manastır Mescidi stands on this route, but it cannot be identified with any of these churches, which appear in the written sources.

The Rise and Fall of the “Third Weimar”: Harry Graf Kessler and the Aesthetic State in Wilhelmian Germany, 1902–1906

1996 ◽  
Vol 29 (4) ◽  
pp. 495-532
Author(s):  
Laird Easton
Keyword(s):  
Nineteenth Century ◽  
German Culture ◽  
The Third ◽  
The World ◽  
The Aesthetic ◽  
The University ◽  
University Of Leipzig ◽  
The City ◽  
The Church ◽  
The Way

In August 1891, shortly before his graduation from the University of Leipzig and his subsequent departure on a trip around the world, Harry Graf Kessler visited the city that had become an icon of German culture in the nineteenth century. Weimar, vegetating in the long twilight years of Carl Alexander's reign, made an unfavorable impression on the young aesthete. At the church cemetery, thinking no doubt of the way England and France honored their great writers, he remarked, “I do not find the idea that the coffins of our two greatest poets should serve as the antechamber for all the princely nullities of the house of Weimar especially worthy—it reminds one a little too strongly of the Geheimen Hofrat.”

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