The Eleanor of Aquitaine Vase, William IX of Aquitaine, and Muslim Spain

Gesta ◽  
1993 ◽  
Vol 32 (1) ◽  
pp. 3-10 ◽  
Author(s):  
George T. Beech
1991 ◽  
Vol 8 (3) ◽  
pp. 409-421
Author(s):  
Ghulam-Haider Aasi

History of Religions in the WestA universal, comparative history of the study of religions is still far frombeing written. Indeed, such a history is even hr from being conceived, becauseits components among the legacies of non-Western scholars have hardly beendiscovered. One such component, perhaps the most significant one, is thecontributions made by Muslim scholars during the Middle Ages to thisdiscipline. What is generally known and what has been documented in thisfield consists entirely of the contribution of Westdm scholars of religion.Even these Western scholars belong to the post-Enlightenment era of Wsternhistory.There is little work dealing with the history of religions which does notclaim the middle of the nineteenth century CE as the beginning of thisdiscipline. This may not be due only to the zeitgeist of the modem Wstthat entails aversion, downgrading, and undermining of everything stemmingfrom the Middie Ages; its justification may also be found in the intellectualpoverty of the Christian West (Muslim Spain excluded) that spans that historicalperiod.Although most works dealing with this field include some incidentalreferences, paragraphs, pages, or short chapters on the contribution of thepast, according to each author’s estimation, all of these studies are categorizedunder one of the two approaches to religion: philosophical or cubic. All ofthe reflective, speculative, philosophical, psychological, historical, andethnological theories of the Greeks about the nature of the gods and goddessesand their origins, about the nature of humanity’s religion, its mison dsttre,and its function in society are described as philosophical quests for truth.It is maintained that the Greeks’ contribution to the study of religion showedtheir openness of mind and their curiosity about other religions and cultures ...


Author(s):  
Maristella Botticini ◽  
Zvi Eckstein

Circa 1000, the main occupations of the large Jewish community in Muslim Spain and of the small Jewish communities in southern Italy, France, and Germany were local trade and long-distance commerce, as well as handicrafts. A common view states that the usury ban on Christians segregated European Jews into money lending. A similar view contends that the Jews were forced to become money lenders because they were not permitted to own land, and therefore, they were banned from farming. This article offers an alternative argument which is consistent with the main features that mark the history of the Jews: the Jews in medieval Europe voluntarily selected themselves into money lending because they had the key assets for being successful players in credit markets. After providing an overview of Jewish history during 70–1492, it discusses religious norms and human capital in Jewish European history, Jews in the Talmud era, the massive transition of the Jews from farming to crafts and trade, the golden age of the Jewish diaspora (ca. 800–ca. 1250), and the legacy of Judaism.


1983 ◽  
Vol 25 (4) ◽  
pp. 593-616 ◽  
Author(s):  
Michael H. Fisher

A marriage expresses a mutual recognition of some degree of shared identity. The wedding ceremony confirms these links and creates new ones, although to an extent variable with the culture and the specific case. The affinity can be between individuals acting for themselves, for families, or for larger social or national groups. At one extreme would be the temporary liason, stemming from personal whim or passion, between individuals who share little more than common acceptance of the culture which recognizes the form. A Las Vegas marriage followed by a quickie Mexican divorce, a Hindu Gāndharva marriage consummated without any ceremony, or a Shi'i mut 'ah (marriage of pleasure) of contractually stipulated length might typify this end of the continuum. At the other end would be the purely political marriage that links social groups, parties, or even nations together but which disregards the desires of the principals. Richard II's diplomatic marriage to Eleanor of Aquitaine, a Kulin Brahmin's ritual marriage with dozens of women, or Asaf al-Daula's apparently unconsummated marriage with Shams al-Nisā' Begum (discussed later) exemplifies this extreme. Between lie a diversity of forms within a variety of cultures.


1966 ◽  
Vol 10 (3/4) ◽  
pp. 233
Author(s):  
W. Hoenerbach ◽  
S. M. Imamuddin

Speculum ◽  
1941 ◽  
Vol 16 (4) ◽  
pp. 459-468 ◽  
Author(s):  
Frank McMinn Chambers
Keyword(s):  

1954 ◽  
Vol 86 (3-4) ◽  
pp. 137-151 ◽  
Author(s):  
D. M. Dunlop
Keyword(s):  

It is a well-known fact that descendants of the Visigothic kings lived on in Spain under Muslim rule for several centuries. An important early historian of Muslim Spain, Ibn al-Qüṭīyah (died 367/977), owes his name—“son of the Gothic woman”—to descent from the princess Sara, granddaughter of King Witiza, and in his Iftitāḥ gives an account of the destinies of several members of the family. The following pages will, I hope, serve to throw light on one of these and at the same time to clear up a bibliographical problem which has never been properly solved.


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