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Jason Busic

Abstract

The Latin authors of ninth-century Umayyad Córdoba Eulogius, Albarus, and Samson are known for their opposition to acculturation, Arabic learning, and, in the case of Eulogius and Albarus, their defense of the martyrs’ movement of the 850s. One generation later, the first known Christian-Arabic theologian of Hispanic origin appears, Ḥafṣ b. Albar. His adoption of Islamized Arabic has traditionally represented an ideological break from the previous generation of Christian intellectuals in Córdoba. This article questions this discontinuity through analysis of Samson’s Apologeticus contra perfidos (864 CE) and Ḥafṣ’s extant work. The article argues that the Apologeticus engages kalām and proves relevant for its Islamic context. Further, the article argues that Ḥafṣ’s work continues the project laid out by Samson, though with a more polemical eye towards Islam.

Kirsten Schut

Abstract

This article seeks to shed light on attitudes towards Jews and Muslims in the Kingdom of Naples during the early fourteenth century by examining references to non-Christians in the quodlibets, disputed questions, and sermons of the Dominican theologian John of Naples (Giovanni Regina, d. ca. 1348). John’s patron, King Robert of Naples (r. 1309–1343) has traditionally been portrayed as a more tolerant monarch than his predecessor Charles II, and John’s views seem to accord well with Robert’s: he does not advocate conversion, but rather allows Jews and Muslims a limited place within Christian society. Treating topics as diverse as biblical exegesis, blasphemy, sorcery, slavery, mercenaries, and medical ethics, John’s writings on Jews and Muslims were inspired both by traditional scholastic questions and contemporary events. While his views on non-Christians are far from positive, John stops short of disseminating the more virulent polemics of his time.

Inés Monteira

Abstract

In the south gallery of the cloister of the Cathedral of Santa María, Girona, we find one capital that is differentiated from the rest because of its formal as well as its iconographic characteristics. The four faces of capital no. 4 contain two repeated and two alternating motifs: the archer on horseback and the lion attacking a bull. Both the dress of these horsemen and their physical traits identify them as Muslim horsemen. This identification creates an interpretive context for the capital as a whole that also conditions the reading of the conquering lion. Both images will be examined within their constructive context in the light of events and legends that surrounded the cathedral of Girona in the twelfth century. Moreover, we will trace the origin of these motifs that have their parallels in ivories of the art of the caliphal and taifa periods as well as in Catalan Romanesque and Sicilian-Norman art. This overview will enable us to interpret the meaning and significance of the capital in its historical-artistic context and enrich our knowledge of the artistic transfers between Andalusian and Romanesque art.

Andrew Sorber

Abstract

The Indiculus Luminosus has been discussed for its polemical depiction of Muḥammad, its author’s lament over the loss of Latinity in Umayyad Córdoba, or its relation to the so-called Córdoban Martyrs of the 850s. None of these, however, comprehends the purpose of the work as a whole. A layman, Paulus Alvarus, wrote the Indiculus in 854 CE to galvanize the Córdoban Christian elites to oppose Islam through public preaching and affirmation of their Christian identity without compromise. Asserting prophetic authority and appropriating ecclesiastical modes of discourse to engage and influence the elites of an early medieval society, Alvarus’s Indiculus provides a crucial, if idiosyncratic, witness to a time of profound cultural and religious change.

Series:

Edited by Matthias Bley, Nikolas Jaspert and Stefan Köck

While comparative studies on purity and impurity presented in the last decades have mostly concentrated on the ancient world or on modern developments, this volume focusses the hitherto comparatively neglected period between ca. 300 and 1600 c. E. The collection is innovative because it not only combines papers on both European and Asian cultures but also considers a wide variety of religions and confessions. The articles are written by leading experts in the field and are presented in six systematic sections. This analytical categorization facilitates understanding the functional spectrum that the binomial purity and impurity could cover in past societies. The volume thus presents an in-depth comparative analysis of a category of paramount importance for interfaith relations and processes of transfer.

Abraham Bar Hiyya on Time, History, Exile and Redemption

An Analysis of Megillat ha-Megalleh

Series:

Hannu Töyrylä

An analysis of Megillat ha-Megalleh by Abraham Bar Hiyya (12th c.) as a complete text in its historical and cultural context, showing that the work - written at a time when Jews increasingly came under Christian influence and dominance – presents a coherent argument for the continuing validity of the Jewish hope for redemption. In his argument, Bar Hiyya presents a view of history, the course of which was planted by God in creation, which runs inevitably towards the future redemption of the Jews. Bar Hiyya uses philosophical, scientific, biblical and astrological material to support his argument, and several times makes use of originally Christian ideas, which he inverts to suit his argument.