The Life and Times of John Trevisa, Medieval Scholar

1998 ◽  
Vol 93 (3) ◽  
pp. 792
Author(s):  
Ronald Waldron ◽  
David C. Fowler
Keyword(s):  
Author(s):  
J. L. Heilbron

How does today’s physics—highly professionalized; inextricably linked to government and industry—link back to its origins as a liberal art in ancient Greece? The History of Physics: A Very Short Introduction tells the 2,500-year story, exploring the changing place and purpose of physics in different cultures; highlighting the implications for humankind’s self-understanding. It introduces Islamic astronomers and mathematicians calculating the Earth’s size; medieval scholar-theologians investigating light; Galileo, Copernicus, Kepler, and Newton, measuring, and trying to explain, the universe. It visits: the House of Wisdom in 9th-century Baghdad; Europe’s first universities; the courts of the Renaissance; the Scientific Revolution and 18th-century academies; and the increasingly specialized world of 20th‒21st-century science.


1936 ◽  
Vol 5 (15) ◽  
pp. 155-159
Author(s):  
W. Bedell Stanford

MR. W. F. Witton's reconsiderations of grammatical rules, ‘invented’, as he suggests, ‘by some unimaginative medieval scholar’, must be welcome to all teachers and students of the classics. Modern readers, both in schoolroom and in lecture-hall, are less ready to exploit the ambiguities of ‘the exception proves the rule’ than were the medieval Schoolmen, and a reluctance to accept arbitrary laws without examining the credentials of the legislator is one of the more healthy symptoms of this hypercritical and sometimes anarchical age.


Author(s):  
Robert Hemmings

Thomas Edward Lawrence was an Oxford-trained medieval scholar, guerrilla leader, rebel, ascetic and spy. Lawrence was an inveterate self-fashioner in addition to being compellingly mythologized by a coterie of literary friends and romanticized in Lowell Thomas’s (1892–1981) 1919 multi-media show ‘With Allenby in Palestine’. His mythical status was renewed with the popularity of David Lean’s (1908–1991) cinematic epic Lawrence of Arabia (1962). Lawrence’s involvement with Arab revolt against the Turks, his postwar support for the Arab movement and disillusionment with Britain’s exploitation of that movement, and his subsequent flight from rank and title provide the material for his agonistic autobiographical writing. After the war, he renounced his fame and position, assuming the names John Hume Ross and T. E. Shaw and becoming a dedicated serviceman, a ‘mechanical monk’ in the newly created Royal Air Force (Meyers 124). He was also a classic ‘Orientalist’ and ‘imperial agent’, according to Edward Said (240); a ‘mysterious farrago’ and a ‘fraud’, according to Richard Aldington (35); and remains ‘a prince of our disorder’, according to Irving Howe (qtd. in Mack xvi).


2020 ◽  
Vol 38 (3) ◽  
pp. 237-254
Author(s):  
Nikolai Seleznev ◽  

In the Compendium of Chronicles ( Jāmi‘ al-tawārīkh) of a famous medieval scholar, physician, and influential vizier at the Ilkhanid court Rashīd al-Dīn Hamadhānī (1249/50–1318) that was compiled on the basis of the works of the court historian Abū-l-Qāsim Qāshānī (died after 1323/4), one finds a History of India (Tārīkh al-Hind wa’lSind), which contains a lengthy section about the Buddha and Buddhism. Among the Arabic sources on Buddhism, this work is considered to be the most important. One of the chapters in this section is a version of the famous Buddhist sutra adapted for the Muslim reader, in which the Buddhist teachings and ethical principles are presented in the form of questions-riddles addressed by a heavenly being to the Buddha as well as his answers. The article provides a survey of various versions of this work that were in use in Buddhist cultures in the Middle Ages, as well as a comparison of the Muslim and Buddhist interpretations of this sutra presented in the Arabic version of the Compendium of Chronicles. The article is followed by a publication of the Arabic text of the sutra based on the only preserved manuscript from the London collection Khalili MSS 727, and its Russian translation.


1975 ◽  
Vol 11 ◽  
pp. 135-146
Author(s):  
Rosalind M. T. Hill

The theme of this volume has been defined as ‘the sources, materials and methods of ecclesiastical history’. After the illuminating, fruitful and often racy subjects which have been discussed in earlier volumes in this series, a theme such as this may at first sight appear to be sober to the point of dullness. I hope to show that it is not, and I make no excuse for presenting it. We are historians, knowing that the study of history is a complex affair, demanding a high degree of imaginative understanding and at the same time a great deal of patient, accurate and often very exacting craftsmanship. Before we can understand what ecclesiastical history is about, either we must go back to its sources, with all the problems of time, language and palaeography which that process entails, or we must at least possess sufficient knowledge to enable us to form some reasonable opinion about the validity of the methods used by those who have cleared the ground for us. Not all historians have the time, or indeed the inclination, to edit texts, but all of us are to an increasing extent dependent upon the work of those who do edit them. A medieval scholar might perhaps have compared the two sides of the historian’s work, the interpretation of ideas and the transcription or calendering of records, to those two great ‘types’ of the contemplative and the practical life, the sisters Mary and Martha. The two were interdependent, and they lived in one house. True, it was the spiritually-minded Mary who chose the good part, while Martha’s obsession with the practical problems of housekeeping earned her a gentle but unmistakable reproof which historians would do well to take to heart.


PMLA ◽  
1965 ◽  
Vol 80 (2) ◽  
pp. 3-7
Author(s):  
Jeremiah S. Finch

The scene, a coffee table in the faculty lounge. Seated casually in postures perfected through years in academia are three obviously very full professors of English. The topic is A—the departmental meeting on promotions. One of the group is speaking earnestly. “But we've got to have another medievalist, Quincy. You admit that.” “Of course I admit it, Arthur,” replies a second, “but unless we promote Muddleton, we'll lose him, and where will we be in contemporary literature?” “Couldn't care less,” reflects the medieval scholar, but nods his head as if agreeing. “I hate to bring this up again, gentlemen,” interrupts the third, who by his well-thumbed appointment book and downcast expression is manifestly the chairman, “but we keep passing by Clerkson.”


1947 ◽  
Vol 40 (1) ◽  
pp. 19-31 ◽  
Author(s):  
M. L. W. Laistner

The outstanding importance of allegorical interpretation to the medieval scholar engaged on interpreting the Scriptures is well known. The method, which had originated in the East and was older than Christianity, became well established in the West during the Patristic age; in its application there was a good deal of variety. Ambrosiaster in commenting on the Pauline epistles combined orthodoxy with an unswerving adherence to the historical sense. Tyconius, on the other hand, laid down no less than seven rules whereby to interpret the prophecies in the Old Testament. Augustine went further in finding allegorical meaning in passages of Holy Writ than Jerome, who always maintained a certain balance in expounding the literal and the spiritual sense. The latter is more pronounced in his earlier commentaries when he was still consciously under the influence of Origen. In his later works allegorical interpretation becomes noticeably less; but it is not wholly absent even from his unfinished commentary on Jeremiah. To Gregory the Great the sensus spiritalis and particularly the sensus moralis were of such paramount significance as almost to oust the literal meaning. His influence on Bede and through Bede, as well as directly, on later expounders of the Bible was enormous.


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