“Clandestine” Marriage in the Later Middle Ages: A Reply

1992 ◽  
Vol 10 (2) ◽  
pp. 315-322 ◽  
Author(s):  
Charles Donahue
Keyword(s):  
Middle Ages ◽  
The Other ◽  
Late Middle Ages ◽  
Other Hand ◽  
The People ◽  
Marriage Customs ◽  
The Church

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.”

scholarly journals Between health and pleasure

2019 ◽  
Vol 1 (2) ◽  
pp. 182
Author(s):  
Hélène Jawhara Piñer
Keyword(s):  
Middle East ◽  
Iberian Peninsula ◽  
Middle Ages ◽  
Healthy Food ◽  
The Other ◽  
Late Middle Ages ◽  
Other Hand ◽  
Good For ◽  
Medical Treatises ◽  
Medical Recommendations

Between pleasure and health, why should we have to choose? Though this combination did not mainly concern the culinary tradition of the Christian Middle Ages, on the other hand, it fits fully into an Arabic tradition of both East and West of the said period. In the late Middle Ages under Islamic domination, doctors, agronomists or botanists, offer –through multiple medical treatises on food or agriculture–, culinary recipes good for health. Thus, for Ibn Rush, Ibn Rāzī, Avicenne or Maimonides –as for many others scholars–, foodstuffs play a key role in its benefits for health. In this way, cookbooks occupy pride of place in this alliance between health and cooking. Therefore, the culinary recipes of half a dozen cookbooks of the Muslim Middle East dating back to the 10th-14th centuries, suggest this combination: listen to your body, take pleasure when you eat, do it according to your health and eat in a measured way. Cookbooks of the Iberian Peninsula written in Arabic in the Dar al-Islam testify to the transmission –from the Muslim Middle East– of the medico-culinary tradition based on humoral theory and culinary practices. This paper will focus on the place occupied by dietetic in the first known cookbook of the Iberian Peninsula: the Kitāb al-ṭabīẖ [The cookbook]. Its anonymous author quote Galen and Hippocrates that, therefore, inscribes the Kitāb al-ṭabīẖ in the influence of the Greek dietetic tradition. Furthermore, the knowledge of the anonymous author concerning medicine, dietetic, and cuisine is undeniable. Through half a thousand recipes, I will first present a reflection on this source commonly named “The Cookbook”, and then underscore the proportion of dishes containing medical recommendations. Then I will offer an approach to frequently used foodstuffs in the recipes where health seems to take precedence over the pleasure of eating the dish. Curing the illness, avoiding it, take pleasure, what is the goal of the culinary recipes? Thus, the aim is to identify both the most common dietetics recommendations and the disease that seem the most important to avoid. Finally, I will provide a glimpse of one of the most characteristic culinary recipes of this alliance health/pleasure that can offer the Andalusian cookbook. A brief reflection can be conducted on the current phenomenon that shows the willingness to return to healthy food which recommendations can be found in the cookbooks dating from the Middle Ages.

scholarly journals West-Eastern Poetic Compositions of the First Third of the 19th Century: from Goethe’s Divan to the ‘Sonnet/Ghazal’ by Mickiewicz / Topczi-Baszy

2020 ◽  
Vol 5 (3) ◽  
pp. 68-103
Author(s):  
Alexander B. Kudelin
Keyword(s):  
19Th Century ◽  
Middle Ages ◽  
The Other ◽  
Poetic Form ◽  
The West ◽  
Persian Version ◽  
Late Middle Ages ◽  
Other Hand ◽  
The 19Th Century ◽  
Persian Translation

The article is concerned with reciprocity between Western and Eastern literatures of the 19th century, when Orientalist motives began to take hold in European writings. Goethe, in his “West-Östlicher Divan” (1819), attributed this interest to the everlasting excellence and value, which the Eastern masterpieces hold for the West. However, as it is clear nowadays, the ‘West-Eastern’ compositions cannot be seen as truthfully retaining the spirit of the Eastern classics, which was based on a different system of meanings and values. On the other hand, it became clear that the Eastern reception of these European works in the 19th century could not be true to the Western original, either, since even most progressive Eastern literatures of the time kept to artistic principles and system of genres of the Late Middle Ages. Against this historical and critical background, the article investigates the outcome of one venture — the emergence of a Persian translation of Adam Mickiewicz’s poem, commissioned by himself for his “Sonnets” (1826). Dzafar Topczi-Baszy adjusted the sonnet for an Eastern audience. Having presented his translation as a sample of the medieval genre of tadhkira (which has to contain both biographical and anthological features), Topczi- Baszy supplied the Persian version of the poem with facts about Mickiewicz; he cast the poem into a Persian poetic form — ghazal; he replaced the elements of Romantic imagery with the Eastern ones.

scholarly journals WAWASAN DUNIA KRISTEN DAN PANGGILAN GEREJA: ARAH GEREJA MODERN BERMISI

2021 ◽  
Vol 5 (1) ◽  
pp. 16
Author(s):  
Tony Salurante
Keyword(s):  
Middle Ages ◽  
Systematic Approach ◽  
The Other ◽  
Human Culture ◽  
Modern Age ◽  
Other Hand ◽  
Christian Worldview ◽  
The World ◽  
God's Mission ◽  
The Church

Christian Worldview is an approach that sees Christianity as a whole and interrelated one another. Worldview which how a person looks at the world where it to be a center of human worldview affects all human culture, behavior, and belief. Worldview is fundamentals but is not easy to understand. This research describes a relationship that has implications for the way the church takes mission. The changing world of modernity caused the Christian worldview becomes an anti-thesis of the secular worldview and other religions. This problem becomes a conflict of various ideas and believes that influences and conquers one another. One side of the church is between influences, on the other hand the church is called to reveal His truth. These problematics has arisen been since the Middle Ages when the philosopher who pioneered the teachings of humanism, reinaisance and enlightenment. The objective of this research is to introduce Christian philosophical concepts as a way how the church sees the various views of life of others. So that the church can distinguish wisely and know the values that influence other worldviews. Through this research will stimulate the church to realizes his calling as a church more effectively. By utilizing a philosophical-systematic approach, it produces answers to the questions of this study. A Christian worldview approach encourages the church to state the truth in every aspect of life and provides an important perspective for the church in the modern age to become an instrument of God's mission.  ABSTRAKWawasan Dunia Kristen merupakan sebuah pendekatan yang melihat kekristenan sebagai suatu kesatuan utuh yang saling terkait. Wawasan dunia merupakan cara pandangan seseorang melihat dunia dimana pusat dari wawasan dunia itulah yang mempengaruhi seluruh budaya manusia. Hal fundamental ini tidak mudah dipahami namun ia mengendalikan cara hidup manusia. Penelitian ini menjelaskan relasi yang memiliki implikasi kepada cara gereja bermisi. Di tengah dunia modern yang semakin berubah membuktikan bagaimana wawasan dunia Kristen menjadi anti tesis dari wawasan dunia sekular dan agama lain. Masalah ini menjadi sebuah konflik dari berbagai ide dan kepercayaan yang saling mempengaruhi. Satu sisi gereja berada di antara pengaruh-pengaruh, di sisi lain gereja terpanggil untuk menyatakan kebenaran-Nya. Masalah besar ini muncul sejak abad pertengahan dimana para filusuf yang mempelopori ajaran-ajaran humanism, reinaisance dan pencerahan. Tujuan dari penelitian ini adalah memperkenalkan konsep filosofis Kristen sebagai cara pandangan gereja menilai berbagai pandangan hidup orang lain. Sehingga gereja dapat membedakan dan mengetahui nilai-nilai yang mempengaruhi wawasan dunia lain. Dengan cara memanfaatkan pendekatan filosof-sistematis maka menghasilkan jawaban dari pertanyaan dari penelitian ini. Pendekatan dengan Wawasan Dunia Kristen mendorong gereja untuk menyatakan kebenaran di setiap aspek kehidupan dan memberikan perspektif yang penting bagi gereja di abad modern sekarang untuk menjadi alat misi Tuhan.

Intensifiers and reflexives in SAE, Insular Celtic and English

2014 ◽  
Vol 119 (1) ◽  
pp. 159-206 ◽  
Author(s):  
Britta Irslinger
Keyword(s):  
Early Modern ◽  
Middle Ages ◽  
Early Modern Period ◽  
The Other ◽  
Late Middle Ages ◽  
Modern Period ◽  
Other Hand ◽  
Areal Linguistics

Abstract Intensifiers and reflexives have been studied as features both in areal linguistics and in the context of substratum hypotheses. While typical SAE languages differentiate between intensifiers and reflexives, English, Welsh and Irish use complex intensifiers for both functions. This article discusses the two strategies with regard to their diachronic developments, starting with PIE. Complex intensifiers are first recorded in Old British and emerge only later in English and Irish. These complex intensifiers are then increasingly used as reflexives, constituting an instance of areal divergence from SAE between the late Middle Ages and the early modern period. Breton, on the other hand, maintains its intensifier - reflexive differentiation due to areal convergence.

Dubius in fide fidelis est? Doubt and Assurance in Late Medieval Catholicism

2016 ◽  
Vol 52 ◽  
pp. 186-202
Author(s):  
Robert N. Swanson
Keyword(s):  
Middle Ages ◽  
Twelfth Century ◽  
Canon Law ◽  
The Other ◽  
Positive Role ◽  
Late Medieval ◽  
Late Middle Ages ◽  
Definitive Statement ◽  
The Church

The canon law dictum that ‘dubius in fide infidelis est’ offers a seemingly definitive statement on the place of doubt and uncertainty in medieval Catholicism. Yet where Catholic teaching was open to question, doubt was inseparable from faith, not merely as its obverse but as part of the process of achieving faithfulness – the trajectory outlined by Abelard in the twelfth century. The challenge for the Church was not that doubters lacked faith, but that having tested their doubts they might end up with the wrong faith: doubt preceded assurance, one way or the other. That problem is addressed in this essay by a broad examination of the ties between faith and doubt across the late Middle Ages (from the twelfth to the sixteenth centuries), arguing that uncertainty and doubt were almost unavoidable in medieval Catholicism. As the starting points in a process which could lead to heresy and despair, they also had a positive role in developing and securing orthodox faith.

The Embassy of Sir Anthony Standen in 1603 Part II

1960 ◽  
Vol 5 (5) ◽  
pp. 184-222
Author(s):  
L. Hicks
Keyword(s):  
Effective Resistance ◽  
The Other ◽  
Dominant Position ◽  
Religious Policy ◽  
Other Hand ◽  
The People ◽  
Liberty Of Conscience ◽  
Earl Of Essex ◽  
The Church ◽  
Made In

Contrary to the expectation of many, James VI of Scotland ascended the English throne in a peaceful manner, and for the time b~ing, at least, was welcomed. None of the rival claimants in England had sufficient force or following to offer any effective resistance, even had they so desired. In fact, the people as a whole, however much they differed one from the other in religion, appear to have accepted his accession with hope, for diverse and, indeed, contrary reasons. James’s re-establishment of episcopacy in Scotland and the dominant position of Sir Robert Cecil gave assurance to the upholders of the established state church that there would be no change in the religious policy pursued by the late queen. As for the Puritans, James’s connection with the late Earl of Essex, who had had their support, might raise hopes in them of less harsh treatment than had been meted out to them in the latter years of Queen Elizabeth’s reign. Catholics, on the other hand, hoped for milder courses on account of their former attitude to Mary, Queen of Scots, and of the promises the new king had made in Scotland not to persecute them but to allow them liberty of conscience. They knew, too, his earlier friendly relations with the Catholic Scottish earls and ascribed the persecution of their coreligionists in Scotland rather to the fierce bigotry of the Kirk than to James himself. Their hopes, too, were increased by the fact that the new king’s wife, Anne of Denmark, was a Catholic, having been received into the Church a few years previously by a Scottish Jesuit.

scholarly journals Messen ohne Maß? Nicolaus Cusanus und das Kriterium menschlicher Erkenntnis

2018 ◽  
Vol 23 (1) ◽  
pp. 92-108
Author(s):  
Christian Kny
Keyword(s):  
Middle Ages ◽  
The Other ◽  
Human Cognition ◽  
Images Of God ◽  
Epistemological Problem ◽  
Nicholas Of Cusa ◽  
Late Middle Ages ◽  
Other Hand ◽  
The One

AbstractIn the late Middle Ages, Nicholas of Cusa renders human cognition as creative, asymptotic assimilation—humans creatively approach their objects of cognition without ever fully reaching them. Questions about measuring are an important part of Nicholas’ model of cognition in two regards: On the one hand, he explicitly calls human cognition a ‘measuring’ (mensurare), moving the concept into the centre of attention. On the other hand, measuring in the sense of evaluating epistemic activities is an issue for Nicholas. He describes humans as living images of god who ‘enfold’ (complicare) the ideas of all things within themselves in a specific way. They measure, i. e. judge, their epistemic activities looking at what they enfold. However, Nicholas provides little information about what exactly that means. He is thus threatened with a serious epistemological problem: the lack of a satisfying criterion of epistemic activities. In my paper, I discuss options of how to deal with this problem. After briefly describing (1) Nicholas’ notion of human cognition and (2) what he has on offer regarding a criterion of epistemic activities, I (3) try to clarify what ‘enfolding the ideas of all things’ can mean. Presenting and discussing two plausible interpretations of this expression—a static and a dynamic one—sheds light on possible answers Nicholas can give as well as the limitations these answers are confronted with.

Three Attitudes Toward Astrology: Rabelais, Montaigne, and Pontus de Tyard

PMLA ◽  
1949 ◽  
Vol 64 (3) ◽  
pp. 530-548 ◽  
Author(s):  
John C. Lapp
Keyword(s):  
Free Will ◽  
The Other ◽  
Other Hand ◽  
The People ◽  
The Future ◽  
The Mind ◽  
The Universe ◽  
The Church

Burckhardt has remarked that during the Renaissance culture and enlightenment were almost powerless against astrology, kept alive as it was by the ardent imagination of the people, and their passionate wish to penetrate the future. But what he calls the “delusion” of astral influence charmed even the cultured and enlightened, and for rather more complex reasons than he suggests. The modern scholar, in analyzing Renaissance trends, tends to denounce the mind that surrenders to such influences in a rationalist atmosphere. A belief in the occult powers of the stars over Man did not, however, necessarily betray intellectual backwardness, nor was disbelief a proof of great enlightenment. Astrology, though often tolerated by princes of the Church, generally incurred the censure of theologians, and such a fatalistic belief, denying free will and granting powers of revelation to stars named for pagan dieties, appeared to the clerical mind as an incitement to idolatry. In many cases, then, the opponents of the art were conformists, not rebels—nor were they immune to superstition. Even so formidable an enemy of the stars as Pico della Mirandola toyed with magic and the cabala, and often directed his attack at science in general. On the other hand, such a champion of astrology as Mellin de Saint-Gelays argued that Man should remain unhindered in his desire to fathom the mysterious forces of the universe. If man remains earthbound, never lifting eyes or mind heavenward, wrote Mellin, he will sink to a level beneath all earthly creatures instead of becoming their master. For the French poet, prediction by the stars is not the chief purpose of the true astrologer, but a mere accessory of his earthly and heavenly researches. Such a defense of astrology as this stems from a reluctance to forbid any phase of Man's activity in the search for truth, an attitude which, though uncritical, remains consistent with the rationalistic spirit.

History of the Sardinian Lexicon

2019 ◽  
Author(s):  
Ignazio Putzu
Keyword(s):  
Middle Ages ◽  
Scientific Research ◽  
The Other ◽  
Romance Languages ◽  
Late Middle Ages ◽  
Other Hand ◽  
History Of

Ever since the fundamental studies carried out by the great German Romanist Max Leopold Wagner (b. 1880–d. 1962), the acknowledged founder of scientific research on Sardinian, the lexicon has been, and still is, one of the most investigated and best-known areas of the Sardinian language. Several substrate components stand out in the Sardinian lexicon around a fundamental layer which has a clear Latin lexical background. The so-called Paleo-Sardinian layer is particularly intriguing. This is a conventional label for the linguistic varieties spoken in the prehistoric and protohistoric ages in Sardinia. Indeed, the relatively large amount of words (toponyms in particular) which can be traced back to this substrate clearly distinguishes the Sardinian lexicon within the panorama of the Romance languages. As for the other Pre-Latin substrata, the Phoenician-Punic presence mainly (although not exclusively) affected southern and western Sardinia, where we find the highest concentration of Phoenician-Punic loanwords. On the other hand, recent studies have shown that the Latinization of Sardinia was more complex than once thought. In particular, the alleged archaic nature of some features of Sardinian has been questioned. Moreover, research carried out in recent decades has underlined the importance of the Greek Byzantine superstrate, which has actually left far more evident lexical traces than previously thought. Finally, from the late Middle Ages onward, the contributions from the early Italian, Catalan, and Spanish superstrates, as well as from modern and contemporary Italian, have substantially reshaped the modern-day profile of the Sardinian lexicon. In these cases too, more recent research has shown a deeper impact of these components on the Sardinian lexicon, especially as regards the influence of Italian.

Introduction

2005 ◽  
Author(s):  
David A. Hinton
Keyword(s):  
Middle Ages ◽  
Early Period ◽  
The Other ◽  
Social Standing ◽  
Single Group ◽  
Other Hand ◽  
The People ◽  
Direct Reflection ◽  
The Middle Ages

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.

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