Introduction

Author(s):  
David A. Hinton

The aim of this book is to examine some of the ways in which people in medieval Britain presented themselves. It is primarily about small artefacts, especially jewellery. It says little about costume, although that provided the immediate setting for many of the objects discussed; nor is it a study of buildings, although those provided the backdrop for the people wearing the costume. Nor is it a catalogue. Instead, it considers the reasons for people’s decisions to acquire, display, conceal, and discard some of the things that were important to them, and examines how much the wish to acquire, retain, and pass such things on to heirs explains behaviour in the Middle Ages. The book’s approach is chronological, to explore the changes and the reasons for them during the whole of the Middle Ages. It is not restricted to the study of a single group of people, but explores the significance to the whole of society of some of the things available at various times, and the restrictions that limited their acquisition and use. Many of the objects considered and the documents cited relate to the richest or most powerful people, but one of the aims of the book is to consider whether theirs was an example that others invariably sought to follow, or whether at different times different aspirations were expressed, showing social disharmony and disunity. Because the emphasis of the book is on the artefacts that people used in order to show their affiliations and status, it says little about such things as household items. Locks and keys, for instance, were in most periods primarily functional; important as they are for showing the need for security in medieval buildings, they were rarely made with an eye on what people were going to think of those who turned them—except in the early period, they do not seem to have been regarded as things that served to define their owners’ social place or aspirations. Details of weapons, armour, and horse trappings do not get much attention either, since their finer points would have mattered only to a very privileged few. On the other hand, drinking-vessels and tableware are included, because they were very often used in ways that made them visible and a direct reflection of social standing.

1969 ◽  
Vol 29 (1) ◽  
pp. 79-96 ◽  
Author(s):  
Subhi Y. Labib

He who looks for the term “capitalism” in the Islamic sources of the Middle Ages will look in vain. On the other hand, the term “capital” has been known since the beginning of Islamic culture. Even in the Holy Book of Islam, in the Sūrat al-Baḳara, the idea of capital appears in connection with trade, business, and the illicit practice of loaning for profit—usury. “O you who believe, keep your duty to Allah and relinquish what remains [due] from usury, if you are believers. But if you do [it] not, then be apprised of war from Allah and His messenger; and if you repent, then you shall have your capital. Wrong not, and you shall not be wronged.” In the same Sūrah God forbids usury but not Bai', trading, or buying. At another place God's commands clear the way for investments. “O you who believe, devour not your property among yourselves by illegal methods, although you may engage in trading by mutual consent. And kill not your people. Surely Allah is merciful to you.”The Islamic merchant tried to follow this system of ethics.


Author(s):  
Svetlana Babkina

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.


Author(s):  
Philip Schwyzer

The reception of the legend of Arthur in the Tudor era presents something of a paradox. On the one hand, Arthur featured prominently in pageants and public spectacles throughout the period, and at times played a surprisingly important role in foreign policy. On the other hand, chroniclers found it increasingly difficult to defend Arthur’s historicity, and the period failed to produce a major work of Arthurian literature beyond Spenser’s Faerie Queene, in which the British prince cuts a perplexingly elusive figure. With its complex and conflicting attitudes to the Arthurian tradition, the Tudor era seems to constitute a bridge or way-station between the Arthur of the Middle Ages and the Arthur of more securely post-medieval (and, hence, medievalist) eras.


1984 ◽  
pp. 11-16

This introductory chapter provides an overview of the three Jewish–Christian disputations which took place in the Middle Ages: the Paris Disputation of 1240, the Barcelona Disputation of 1263, and the Tortosa Disputation of 1413–14. Of these, the most celebrated is the Barcelona Disputation of 1263, the Jewish account of which was written by Moses Naḥmanides. The Paris Disputation was not really a disputation at all, but an interrogation in which the Jewish spokesman, Rabbi Yeḥiel, was given very little scope for the exposition of fundamental Jewish ideas; he was severely hampered both by the restricted role he was given, and by the limits of the interrogation itself, which was confined to allegedly anti-Christian passages of the Talmud. The Tortosa Disputation, on the other hand, was a true disputation, in which the same areas were covered as in the Barcelona Disputation, but under much inferior conditions. At Barcelona, however, many factors came together to form the greatest confrontation between Christianity and Judaism in the Middle Ages. In addition, the Barcelona Disputation took place at a turning-point in Jewish history.


1992 ◽  
Vol 10 (2) ◽  
pp. 315-322 ◽  
Author(s):  
Charles Donahue

Andrew J. Finch has taken issue in these pages with my interpretation of “clandestine” marriage in the later Middle Ages. He is certainly correct that the phenomenon of “clandestine” marriage in the high and late Middle Ages cannot be given a single explanation. As I said in the first piece that I wrote on the topic: “The cases provide evidence for the proposition that some people were genuinely confused about to whom they were married; that the Alexandrine rules were being used to defraud the innocent; and that they were being used by people to get out of marriages which had become intolerable for reasons quite unrelated to the Alexandrine rules.” And again: “while the reasons why the parties chose to marry informally rather than solemnly is in many cases obscure, there are some cases in which we may conclude that the parties chose informal marriage in order to escape pressure from their families or lords. Howard… and Homans… both suggest that the reason for informal marriage is that the Church was unable to enforce her rules on the ingrained marriage customs of the people. Turlan…, on the other hand, sees as I do informal marriage as a way of escaping both family and ecclesiastical pressure. The two views are not necessarily inconsistent. Varying motivations may have played a part in different places and times and among different individuals.”


1984 ◽  
Vol 26 (3) ◽  
pp. 442-466 ◽  
Author(s):  
Charles J. Halperin

Historians have long debated the importance of religion as a determining factor in relations between Christians and Muslims during the Middle Ages. On the one hand, each side consigned adherents of the enemy's religion to eternal damnation. Religious animosity provided the casus belli of crusade and jihad; Christian and Muslim met each other on the field of battle with great frequency. On the other hand, Christian-Muslim relations also included peaceful commerce, institutional borrowing, and even cultural exchange. Christians and Muslims spent more time fighting their coreligionists than making war on each other. Churches continued to exist in the lands of Islam, and mosques survived under Christian rule as well. Such evidence has led some historians to minimize the degree to which religious intolerance influenced Christian-Muslim contacts during the Middle Ages.


Philosophy ◽  
1933 ◽  
Vol 8 (31) ◽  
pp. 301-317 ◽  
Author(s):  
C. Delisle Burns

Not for the first time in the history of our tradition, we are conscious of the defects of our inheritance and look doubtfully forward to a future whose structure we can hardly surmise. There was a Decline of the West in the first years of our era and again at the close of the Middle Ages. Now once more the beliefs and customs are shaken, on which our tradition is based; and there is no certainty that we shall carry forward what that tradition has so far achieved into a new form of civilized life. But, on the other hand, there is no reason to suppose that Western Civilization will disappear.


2021 ◽  
pp. 151-178
Author(s):  
Federico Del Tredici

At the end of the Middle Ages in Lombardy it was common for a rural lord and his subjects to be defined as friends. By comparing Lombardy to other areas of central and northern Italy, the essay underlines the exceptional nature of this situation, and questions its causes. Such a phenomenon had two main underlying reasons: on the one hand, the peculiar political relationship between city and countryside that distinguished Lombardy since the late thirteenth century; on the other hand, the strong consensual character of the Lombard lordship in the fourteenth and fifteenth centuries.


1936 ◽  
Vol 5 (1) ◽  
pp. 3-28 ◽  
Author(s):  
John T. McNeill

The terms “religion” and “asceticism” represent separable realms of experience. Asceticism may occur where a Stoic philosopher, from purely ethical considerations, denies all indulgence to the appetites of the body, that “gaol and shackle of the soul.” It is today employed, in Egypt and in India, in the strategy of political causes. The athlete or the actor, the scholar or the merchant, may adopt an ascetic type of behavior for the sake of efficiency on a non-religious level. On the other hand feasting may be as religious as fasting, jubilation as holy as penance.


1979 ◽  
Vol 29 (1) ◽  
pp. 223-224
Author(s):  
Revilo P. Oliver

Mr. Reed has performed a distinct service by reminding us (CQ 26 (1976),309 ff.) of the odd statement by Guglielmo da Pastrengo that Tacitus was once the director of Titus' private library: if authentic, the information is too precious to be neglected. We cannot deny that Guglielmo may have had ancient sources now lost. When we know that a short epic, probably by Rabirius, one of the most admired poets of the Augustan age, disappeared after 1466, although it was protected by a false ascription to Virgil, it would be foolhardy to claim that any loss after 1350 was impossible. On the other hand, we all know that instant erudition was a speciality of many Medieval sciolists whom admirers of the Middle Ages now call ‘Humanists’’ and ‘scholars’’, e.g. Arnulf of Orleans, whose recondite learning enabled him to inform us that Lucan was called Annaeus because bees settled on the infant's lips, and that he was brought to Rome as a captive after Nero stormed Cordova.


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