Medieval Europe

En octobre 1075, le prince croate Zvonimir est couronné « roi par
un bienfait du siège apostolique » : le légat du pape Grégoire VII
lui confère à Salone, ancienne capitale de la province romaine de
Dalmatie, la protection et la bénédiction pontificales. Le nouveau
roi fait donation du monastère royal de Vrana au « territoire de
saint Pierre » et déclare sa fidélité au pape et à ses successeurs.
Le serment de Zvonimir marque l’aboutissement des efforts de la
papauté pour renforcer son autorité dans une région qui demeu-
rait formellement sous administration byzantine et qu’elle consi-
dère depuis le Xe siècle comme une porte d’entrée vers l’espace
byzantin, les Balkans et l’Europe centrale. La fidélité du royaume
croate se traduit dès lors par de multiples signes plus ou moins
bien acceptés : adoption de la liturgie latine, diffusion de l’art ro-
man, tenue de conciles dans la métropole de Split, multiplication
des fondations bénédictines sous l’influence du Mont-Cassin. Dans
le contexte de la réforme grégorienne, l’Église dalmate adopte sur-
tout un modèle ecclésiologique fondé sur l’autorité pontificale
et la centralisation romaine. L’archevêque de Split Laurent (1059-
1099) commande alors une nouvelle rédaction de la Vie de saint
Domnio, un évêque de Salone du IVe siècle, qui attribue l'évangéli-
sation de la Dalmatie …à un disciple de saint Pierre.
Le colloque « L’Adriatique orientale dans le contexte méditerra-
néen (IVe-XIIe siècle) » a pour objectif d’attirer l’attention sur une
région méconnue des historiens du mouvement réformateur, en
comparant la Dalmatie avec d’autres régions de la Méditerranée
(Sardaigne, Toscane, Marches, Vénétie). Tout en favorisant le dia-
logue pluridisciplinaire entre les spécialistes des textes et les ar-
chéologues, ce colloque se concentre sur les sources écrites : une
première étape, en 2022, analyse le rôle de l'hagiographie dans la
mise en œuvre de la réforme ; une seconde étape, en 2023, portera
plus précisément sur les pratiques de l'écrit diplomatique.

FrAnCesC-GilAbert de Centelles-riu-seCh i QuerAlt 1 durAnt el reGnAt d'AlFOns el MAGnàniM (1408-1449) Francesc-Gilabert de Centelles, fill de Bernat de Centelles i d'Elionor de Queralt, nasqué el 1408 (Camarena, 1978a, 385). Actualment, no es coneix cap referència d'on pogué nàixer, però si tenim en compte que els seus pares eren senyors d'Oliva i Nules, possiblement degué ser en una d'aquestes dues poblacions. Sobre els seus anys d'infantesa, generalment complicats per a documentar en qualsevol noble de l'època baixmedieval, tenim una dada que aporta molta informació sobre què aprengué i quan. El document en qüestió explica que, mentre Bernat de Centelles era a Sicília sota les ordres de Ferran I, Guillem de Passini, un humanista d'Orta de Novara, anà al castell d'Oliva per a fer una còpia del Soliloqui que tenia en possessió Elionor de Queralt, regent del dit castell. A més de la reproducció del llibre, el mateix humanista s'encarregà, el 1417, d'instruir Francesc-Gilabert durant els mesos de març i abril en Art, que en definitiva seria llegir i escriure. Encara ens indica, a més, que Passini cobrà el seu salari en pans de sucre (Hasenohr-Esnos, 1967, 345). En definitiva, veiem que els seus pares tingueren en compte la importància d'educar-lo des de ben jove, aprofitant la visita del novarés i fent ús de la matèria primera que feia pocs anys abundava en el senyoriu -la canyamel-per a usar-la com a moneda de canvi.

Bluetooth was a nickname for Harald Gormsson, who was a 10th-century Danish king who ruled Denmark and parts of Norway from approximately 958 to 986 CE. He's historically significant for a few key reasons, including that he unified Denmark under his rule and conquered parts of Norway.
The modern Bluetooth wireless technology was named after him in the 1990’s. The creators chose his name as a reference to his role in unifying different regions, much like how Bluetooth technology was designed to unify communications protocols. The Bluetooth symbol is actually a combination of the Nordic runes for his initials (H and B).

This article analyses the petition and response process in late medieval Castile, focusing on petitions of grievance submitted to the Royal Council during the reign of Isabel I and Fernando II (r.1474–1504). Studies published in recent decades have revised our understanding of petitionary practices and their significance to systems of governance in medieval and early modern Europe. One persistent gap in this scholarship, however, concerns the ‘aftermath’ of petitioning — that is, the occurrences that followed the grant of petitions and the issuance of royal decrees in response. Drawing on the rich documentation that has survived from late fifteenth- and early sixteenth-century Castile, this article highlights the importance of studying the local spaces of interactions where beneficiaries of royal decrees tried to bring them into effect through acts of claims-making. The evidence from Castile is mobilized to illuminate the forms of negotiation and contestation that informed the presentations of ‘letters of justice’ issued by the Royal Council, the mechanisms used by the royal authority to enforce its commands, and the ways that factors such as speed, publicity and violence shaped the meanings petitioning assumed in different contexts of dispute. The analysis of petitioning bears implications for understanding royal power in the Castilian monarchy, drawing attention to a pattern of intensifying communications between the central royal government and non-elites. As they petitioned the Royal Council, thousands of Castilians sought empowerment in local disputes. At the same time, mass participation in the petitioning process played a major role in legitimizing royal power and furthering its embeddedness in the localities.

This paper explores Geoffrey Chaucer’s Reeve’s Tale through the lens of genre, arguing that the tale blends elements of fabliau and fable to create a morally complex narrative that transcends its traditional classification. While scholarship has long recognised the tale’s bawdy humor and trickery as hallmarks of the fabliau, this study highlights how Chaucer also draws from the didactic tradition of the fable—particularly through the tale’s use of the trickster archetype and its thematic focus on karmic justice. By analysing Chaucer’s portrayal of Symkyn, the miller, alongside canonical fable tricksters such as Reynard the Fox, the paper demonstrates how Chaucer repurposes fabliau conventions and delivers a moral lesson: those who deceive will themselves be deceived. This moral is further underscored by the frame narrative’s use of the trickster trope in the rivalry between the Miller and the Reeve. The paper situates this genre blending within the broader medieval literary tradition and argues that Chaucer's integration of fable-like maxims and moral resolution elevates the Reeve’s Tale beyond comedic relief. Ultimately, the tale emerges as a hybrid form, in which comic disruption and ethical instruction co-exist, revealing Chaucer’s literary innovation and the tale’s enduring relevance.

Wstr;ip (StAW0MIR Moi.DZI0CH) . LECH A. TYSZKIEWICZ Organiza cja plemienno-grodowa, a panstwowo-grodowa na przykladzie t.uiyc i Slqska . Stam mes-Burgorganisation und Staats-Burgorganisation am Beispiel von Lausitz und Schlesien. . . . . . . . . Z0FIA KURNATOWSKA Przemiany lokalnych osrodk6w w!adzy w XI -XII wieku w Wielkopolsce Veränderungen der lokalen Machtzentren im 11.-,12.Jh. in Großpolen . . . MARTA MtYNARSKA-KALETYN0WA Osrodki kasztelanskie na pograniczu wielkopolsko-slci skim w XII...:. XIII wieku 31 Kastellaneiburgen auf den großpolnisch-schlesischen-Grenzgebiete im 12.-13Jh. MAREK DULINlCZ Siec grodowa Mazowsza Plockiego w XI wieku . 47 Das Burgennetz in Plock-Masovien im 11.J h. 59 LECH LECI EJEWICZ Osrodki wladzy panstwowej w ksir;istwie zachodniopomorskim w XII wieku Machtzentren im westpommerschen Fürstentum im 12.Jh. . . . . . EIKE G RING MUTH-DALLMER Frühe Zentren im südlichen Ostseegebiet zwischen Elbe und Oder PETR MEDUNA K rekonstruk�i vnitrni struktury hradske or ganizace Premyslovcü v severozapadnich Cechach .

The article deals with castles from 11.- 12th century in Moravia. Most part of them eas founded about the middle of the 11th century after the conquest of Moravia  by Přemyslids about 1029. They fulfilled administrative and defensive functions, and were also centers for collecting princely taxes. We can distinguish three categories of these seats. Their decline began around the middle of the 12th century. They fulfilled administrative and defensive functions, and were also centers for collecting princely taxes. We can distinguish three categories of these settlements. Their decline began around the middle of the 12th century. Some were transformed into smaller stone castles.

Los Encuentros Internacionales del Medievo de Nájera se vienen planteando como un congreso internacional en el ámbito de estudio y difusión de la Historia Medieval desde su creación en 2003, impulsado desde el Ayuntamiento de Nájera y el Gobierno de La Rioja.
La XXII edición de los Encuentros está dedicada al tema:

DISCAPACIDAD E INCLUSIÓN EN LA CIUDAD MEDIEVAL: UNA MIRADA COMPARATIVA ENTRE EUROPA Y EL MUNDO ISLÁMICO

En la Edad Media,  la vida de las personas con discapacidad presentaba desafíos únicos. Estos XXII Encuentros quieren exponer cómo estas personas eran percibidas y tratadas en la sociedad medieval, así como las formas de integración desde una perspectiva comparativa entre las ciudades europeas y del mundo islámico.
En la Edad Media, la percepción de la discapacidad estaba influenciada por creencias religiosas y supersticiones. La discapacidad a menudo se veía como un castigo divino o una prueba de fe. Sin embargo, también existían actitudes de compasión y caridad, promovidas por las instituciones religiosas y seculares, que instaban a la sociedad a cuidar de los más vulnerables.
A pesar de las barreras sociales, las personas con discapacidad encontraban formas de integrarse en la vida urbana. Algunas de las maneras en que participaban en la economía y la sociedad incluían:
1. Trabajo y oficios: Las personas con discapacidad, a menudo, se dedicaban a oficios que no requerían gran movilidad física, como artesanos, tejedores, maestros, vendedores, bufones... 
2. Mendicidad y caridad: La mendicidad era una forma común de subsistencia para muchas personas con discapacidad que no podian trabajar. La caridad era vista como una virtud religiosa, y los ciudadanos eran alentados a ayudar a los necesitados.
3. Sentido de pertenencia: las instituciones caritativas proporcionaban no solo asistencia material, sino también un sentido de comunidad y pertenencia.
Pese a  las formas de inclusión, las personas con discapacidad enfrentaban numerosas barreras y desafíos:
1. Estigmatización: La discapacidad, a menudo, llevaba consigo un estigma social. Las personas con discapacidad podían ser objeto de burla o discriminación, y en algunos casos, eran marginadas de la vida pública.
2. Acceso limitado a recursos: Las personas con discapacidad dependían en gran medida de la caridad, lo que generaba unas vidas inseguras.
3. Movilidad y accesibilidad: Las ciudades medievales no estaban diseñadas para ser accesibles. Las calles empedradas, las escaleras y la falta de infraestructura adecuada dificultaban la movilidad de las personas con discapacidad.
Así pues, las personas con discapacidad y su inclusión social en la ciudad medieval era un proceso complejo y multifacético. Aunque enfrentaban numerosos desafíos y barreras, también encontraban formas de integrarse en la vida urbana a través del trabajo, la caridad y las instituciones religiosas. La percepción de la discapacidad estaba influenciada por creencias religiosas y sociales, que podían ser tanto limitantes como facilitadoras de la inclusión. En estos encuentros también nos propnemos analizar las similitudes y diferencias de la inclusión social de las personas con discapacidad en las ciudades europeas e islámicas.
Entre las temáticas que se tratarán en los encuentros se encuentran:
1. Legislación y derechos: Las leyes y normativas que afectaban a las personas con discapacidad y su inclusión en la sociedad.
2. Las fuentes históricas, literarias e iconográficas  para el conocimiento de la discapacidad en la Edad Media.
3. Instituciones de caridad y asistencia: El papel de hospitales, iglesias, mezquitas y monasterios en la atención y cuidado de personas con discapacidad.
4. Gremios y asistencia social: los gremios ofrecían asistencia a sus miembros discapacitados, como apoyo financiero o cuidado en caso de enfermedad.
5. Economía y trabajo: Las oportunidades laborales y los oficios a los que podían acceder las personas con discapacidad.
6. Vida cotidiana y movilidad: Las dificultades y adaptaciones en la vida diaria y la movilidad dentro de las ciudades medievales.
7. Estigmatización y discriminación: Las actitudes sociales hacia las personas con discapacidad y los mecanismos de exclusión y discriminación.
8. Discapacidad y grupo social: las diferencias entre las personas con discapacidad de las élites  y las del resto de la sociedad urbana eran marcadas debido al acceso a mejores cuidados médicos, alimentación y recursos económicos.
9. Discapacidad y género: El género de las mujeres y las minorías sexo afectivas interactuaba con la discapacidad para enfrentar un doble estigma y moldear sus vidas de manera distinta
10. Redes de apoyo y solidaridad: Las formas de apoyo comunitario y las redes de solidaridad que ayudaban a las personas con discapacidad.
11. Educación y formación: Las oportunidades educativas y de formación disponibles para las personas con discapacidad.
12. Religión y espiritualidad: El papel de la religión en la vida de las personas con discapacidad y cómo influía en su inclusión social.
13. Casos de estudio específicos : Análisis de casos específicos de personas con discapacidad y su integración en diferentes ciudades medievales en perspectiva comparada europea e islámica.
14. Puertos y personas con discapacidad: En el entorno dinámico y competitivo de los puertos, las personas con discapacidad a menudo enfrentaban una doble exclusión: por su condición y por su incapacidad de participar activamente en las actividades marítimas o comerciales, pero también eran puntos de partida y llegada de peregrinaciones a lugares santos en busca de sanación o con la esperanza de acceder a recursos espirituales o materiales en otros lugares.

The International Meetings of the Middle Ages of Nájera have been proposed as an international congress in the field of study and dissemination of Medieval History since its creation in 2003, promoted by the City Council of Nájera and the Government of La Rioja.
The 22th  edition of the Meetings is devoted to the theme:

DISABILITY AND INCLUSION IN THE MEDIEVAL CITY: A COMPARATIVE VIEW BETWEEN EUROPE AND THE ISLAMIC WORLD

In the Middle Ages, the lives of people with disabilities presented unique challenges. These XXII Meetings want to expose how these people were perceived and treated in medieval society, as well as the forms of integration from a comparative perspective between European and Islamic world cities.
In the Middle Ages, the perception of disability was influenced by religious beliefs and superstitions. Disability was often seen as divine punishment or a test of faith. However, there were also attitudes of compassion and charity, promoted by the religious and secular institutions, that urged society to care for the most vulnerable.
Despite social barriers, people with disabilities found ways to integrate into urban life. Some of the ways they participated in the economy and society included:
1. Work and job opportunities: People with disabilities often engaged in trades that did not require great physical mobility, such as artisans, weavers, teachers, sellers, buffoons … 
2. Begging and charity: Begging was a common form of subsistence for many people with disabilities who were unable to work. Charity was seen as a religious virtue, and citizens were encouraged to help those in need.
3. Sense of belonging: Charitable institutions provided not only material assistance, but also a sense of community and belonging.

Even though the forms of inclusion, people with disabilities faced numerous barriers and challenges:
1. Stigmatization: Disability often carried a social stigma. Persons with disabilities could be mocked or discriminated, and in some cases, were marginalized from public life.
2. Limited access to resources: People with disabilities relied heavily on charity, resulting in unsafe lives.
3. Mobility and accessibility: Medieval cities were not designed to be accessible. The cobblestone streets, stairs and lack of adequate infrastructure made it difficult for people with disabilities to move around.

Thus, people with disabilities and their social inclusion in the medieval city was a complex and multifaceted process. Although they faced numerous challenges and barriers, they also found ways to integrate into urban life through work, charity, and religious institutions. The perception of disability was influenced by religious and social beliefs, which could be both limiting and facilitating inclusion. At these meetings we also intend to analyse the similarities and differences of the social inclusion of people with disabilities in European and Islamic cities.
Among the topics that will be discussed in the meetings  are:
1. Legislation and rights: Laws and regulations affecting persons with disabilities and their inclusion in society.
2. The historical, literary and iconographic sources for the knowledge of disability in the Middle Ages.
3. Charitable and welfare institutions: The role of hospitals, churches, mosques and monasteries in the care of people with disabilities.
4. Guilds and social assistance: guilds provided support to their disabled members, such as financial aid or care in case of illness
5. Economy and work: The job opportunities and works that people with disabilities could access.
6. Everyday life and mobility: The difficulties and adaptations in daily life and mobility within medieval cities.
7. Stigmatization and discrimination: Social attitudes towards persons with disabilities and mechanisms of exclusion and discrimination.
8. Disability and social group: The differences between people with disabilities in the elites and those in the rest of urban society were marked due to access to better medical care, food, and economic resources.
9. Disability and gender: The gender of women and affective sex minorities interacted with disability to face a double stigma and shape their lives differently
10. Support and solidarity networks: The forms of community support and solidarity networks that helped people with disabilities.
11. Education and training: The educational and training opportunities available to people with disabilities.
12. Religion and spirituality: The role of religion in the lives of persons with disabilities and how it influenced their social inclusion.
13. Specific case studies: Analysis of specific cases of people with disabilities and their integration in different medieval cities from a comparative European and Islamic perspective.  Instituciones laicas.
14. Ports and persons with disabilities: In the dynamic and competitive environment of ports, persons with disabilities often faced a double exclusion: because of their status and because of their inability to actively participate in maritime or commercial activities, but they were also points of departure and arrival for pilgrimages to holy places in search of healing or in the hope of accessing spiritual or material resources elsewhere.

A.V. Nazarenko’s edition of The Miracle of Saint Panteleimon about Russian
king Harold revealed unknown facts of biography of Gyda, the frst wife of prince
Vladimir Monomakh and the daughter of the last Anglo-Saxon king Harold. She
lived in Novgorod with her eldest son Mstislav (Harold) and made a pilgrimage to
Jerusalem. Further analysis led to the conclusion that the matrimony of Monomakh
and Gyda ended in her becoming a nun and the divorce; Gyda made a pilgrimage to
the Holy Land as a nun. The beginning of Mstislav’s reign in Novgorod (1088) and
Gyda’s trip to Jerusalem (probably 1103) synchronized with periods of struggle for
English crown (after deaths of William the Conqueror and William II). The author
puts forward a hypothesis that Gyda intended to obtain the English throne for her
eldest son and had contacts with her Danish relatives on this occasion.

La minoría cristiana sometida al poder islámico ha sido uno de los temas recurrentes de la historiografía medieval desde el siglo XIX. Un asunto complejo pero de gran interés, sobre todo en cuanto al papel de este grupo como heredero de una tradición previa al 711 que se conserva y se va transformando durante la época andalusí. Sin duda este trabajo constituye una referencia sobre estos estudios ya que recoge su estado actual, las principales fuentes a considerar y propone algunas posibilidades de investigación para el futuro. La presente obra se concibe como una recapitulación de los estudios sobre los cristianos de al-Ándalus que sirva de punto de partida para una investigación de mayor alcance sobre estos grupos. Para llevar a cabo lo que es un extenso estado de la cuestión, el autor ha abordado una serie de temas que son los que más interés han despertado en los historiadores, y que sirven de hilo conductor para los distintos capítulos. Así, en primer lugar se atiende a las cuestiones terminológicas y conceptuales sobre los cristianos sometidos al islam andalusí y a su tratamiento historiográfi co. Una vez tratadas las cuestiones de nombre, el autor pasa a considerar la situación jurídico-social de los cristianos durante las distintas etapas de gobierno andalusí. El tercer punto se refi ere a las diversas perspectivas historiográfi cas sobre la arabización de los mozárabes y su progresiva incorporación al contexto cultural islámico. A continuación, se analiza el fenómeno de los "mártires voluntarios" como una expresión de la percepción de los propios cristianos de su situación en territorio musulmán. Esta perspectiva se invierte en el quinto y último asunto examinado, la percepción de la minoría cristiana por los musulmanes, al cual se dedica más espacio ya que es la línea de estudio que el autor pretende iniciar con esta obra. Como complemento se añaden un par de capítulos sobre cuestiones complementarias que pueden resultar de utilidad para futuros investigadores. En primer lugar, se dedica un espacio a las perspectivas de investigación, poniendo de manifi esto algunas carencias al tiempo que se plantean preguntas para que sean resueltas conforme avance la investigación. A continuación, además de una bibliografía general, se incluye una recopilación cronológica de las principales fuentes árabes y latinas sobre los cristianos de al-Ándalus, con un breve comentario de cada una de ellas y sus correspondientes ediciones. CORE Metadata, citation and similar papers at core.ac.u vided by Anuario de Estudios Medievales (Institución Milá y Fontan -CSIC)

Andrei Mirea, « Du tribut à l’impôt. Un héritage de l’époque mongole dans le système fiscal de la Moldavie médiévale », Studii și Materiale de Istorie Medie, vol. XLII, 2024, p. 173–192.

Keywords: Moldavia; Mongols; dan’; taxation; substitution; Eastern Europe;
Abstract: The article addresses the origins of the most important tax levied by the Moldavian voivodes during the Middle Ages. This particular tax, named dan’ in the fifteenth-century Slavonic diplomas written by the princely chancellery of Moldavia, has most probably its roots in the tribute that the inhabitants east of the Carpathians paid to the Mongol conquerors from the middle of the thirteenth century onwards. Two centuries later, besides its newer meaning of tax charged on one’s subjects, the Slavonic term dan’ still retains its old meaning of tribute imposed by a foreign power, as attested both by a document from 1456 describing the acceptance of Moldavia’s submission to the Ottoman Empire, and by a series of diplomas issued on behalf of the Podolian rulers in the late fourteenth and early fifteenth centuries. It is widely known that the term dan’ is generally utilized in late medieval Slavonic sources of Eastern Europe to denote the tribute paid to the Mongols. The author calls attention to a phenomenon labelled ― fiscal substitution ― that has taken place since the fourteenth century almost everywhere in Eastern Europe, providing significant fiscal benefits to the local administrations, to the detriment of the Mongols. This fiscal substitution consists of revenues taken over by the indigenous governance from its own subjects through the medium of the fiscal structures set up by the Mongols a century earlier. After the downfall of the Golden Horde, the already traditional collection of the Mongol tribute continued successfully in various regions as a regular tax paid by subjects in favour of the local lordships. As far as Moldavia is concerned, the long Mongol domination had two main consequences: on the one hand, it favoured the strengthening of its ties with the Slavic regions of Eastern Europe, all placed under the same political hegemony of the Golden Horde, and on the other hand, it allowed the formation of several political and fiscal structures appropriated subsequently by the Moldavian voivodes.

Andrei Mirea, Review Essay on The Routledge Handbook of Public Taxation in Medieval Europe, edited by Denis Menjot, Mathieu Caesar, Florent Garnier and Pere Verdés Pijuan, New York, Routledge, 2023, 497 p., in „Studii și Materiale de Istorie Medie”, vol. XLI, 2023, p. 374–380.

06.03.2018 tarihli ve 30352 sayılı Resmi Gazetede yayımlanan “Yükseköğretim Kanunu İle Bazı Kanun Ve Kanun Hükmünde Kararnamelerde Değişiklik Yapılması Hakkında Kanun” ile 18.06.2018 tarihli “Lisansüstü Tezlerin Elektronik Ortamda Toplanması, Düzenlenmesi ve Erişime Açılmasına İlişkin Yönerge” gereğince tam metin erişime açılmıştır

Amongst the large array of pseudepigrapha erroneously attributed to the «Doctor seraphicus» lies a peculiar poem in Leonine hexameters with a clear didactic and parenetic aim: in the manuscripts and in the learned modern scholarship it is variously called «De doctrina religiosorum», «De doctrina proficiendi», «De recte vivendi doctrina» and other similar titles. Its average quality, clear proof of a not-so-well-read production milieu, was not an obstacle to its fortune: the poem has a wide manuscript tradition – I managed to find at least 80 witnesses –, it was used by later authors, and it bears the attribution to Bernard of Clairvaux and Bonaventure. This article will investigate the reasons behind the latter ascription: in manuscripts where it can be found, the poem is always somehow linked with «Regula novitiorum», the Bonaventure work that aims to give practical directions for religious life teremost. Through a philological and historical analysis, I will examine the relationship between the two works and the motives of the inclusion of «De doctrina religiosorum» amongst Bonaventure pseudepigrapha.

Miguélez, A. (2025). "Chapter 11 Love as an Excuse: The Tombs of Peter and Inês at the Portuguese Monastery of Alcobaça". In Defining and Perceiving Feelings in the Late Middle Ages. Leiden, The Netherlands: Brill. https://doi.org/10.1163/9789004719262_012

The requerimiento (requirement) was among the most famous legal instruments of Spanish colonization in the Americas, a legal ritual of conquest designed to both assert and legitimate rule over others. 1 Upon first contact with indigenous groups, invading parties would read a written statement

Galen of Pergamon (129 – c. 216 CE) was a doctor and immensely prolific writer on medical and other subjects. An important component of his legacy, as well as a subject dear to his heart, was anatomy. He would come back to the topic throughout his life, building a corpus of anatomical texts to cover the entirety of the body. In looking back at his life’s work, Galen devised a curriculum of sorts, a way of approaching the entire field of medicine in a graded fashion, constructing a system of principles and knowledge, piece by piece, book by book. The anatomical works were included at an early stage of the curriculum, but divided into two tiers. On the one hand are the so-called “minor anatomical works”, individual books covering distinct systems of the human body (bones, nerves, blood vessels, muscles) and aimed specifically at beginners; on the other hand, we find his monumental Anatomical Procedures, a vast anatomical “textbook” covering 15 books, which teaches the reader about all parts of the human body in an exhaustive manner, progressing through it by way of a complete dissection.

There are many difficulties in understanding the context for the composition of these works. For one, it is not always clear how and by whom Galen himself intended them to be used, and he appears to have changed his view on this throughout his life. What is clear, however, is that there is an obvious difference in ambition between the works for beginners and the Anatomical Procedures. In this thesis, I investigate the position Galen held with respect to the works—what and who does he say they were meant for?—as well as the formal elements of his discourse. I look for example at the ways in which he orders his anatomical expositions, and at the other end, at the microlinguistic details of his language (the use of first person pronouns, verbal forms…), in order to see to which extent the style conforms with Galen’s own ideals. In doing this, I have identified with some precision general and specific differences between the works. The idiosyncrasies of each of the anatomical works appear to respond to a wish from Galen to adapt the presentation and discourse so as to cater to the specific didactic needs for each anatomical system, in a manner that goes beyond the basic dichotomy “minor anatomical works”/Anatomical Procedures.

My aim is to analyse how the material and immaterial devices used in the
funeral ceremonies of the kings of Aragon during the fourteenth century affected the senses and to what extent they expressed a series of feelings intended for various purposes, including the desire to rouse the memory of the king and his dynasty. Death (the beginning of the process) and the funerary monument (its culmination) did not merely move the king’s subjects to prayer, but also stimulated a set of interlinked religious, political and economic actions by the king when he felt death was at hand, and by his heir, his closest confidants and the ecclesiastical communities. These actions concerned, among others, the king’s dying wishes, his foundations and donations, his place of burial and location in the church, the symbolism of his tomb, heraldic and epigraphic inscriptions in stone, and the staging of his funeral.
Mi objetivo es analizar cómo los recursos materiales e inmateriales utilizados en las ceremonias fúnebres de los reyes de Aragón durante el siglo XIV afectaron los sentidos y en qué medida expresaron una serie de sentimientos con diversos fines, incluido el deseo de evocar la memoria del rey y su dinastía. La muerte (el inicio del proceso) y el monumento funerario (su culminación) no solo incitaron a los súbditos del rey a la oración, sino que también estimularon un conjunto de acciones religiosas, políticas y económicas interrelacionadas por parte del rey cuando presentía la muerte inminente, así como por parte de su heredero, sus confidentes más cercanos y las comunidades eclesiásticas. Estas acciones se referían, entre otras cosas, a las últimas voluntades del rey, sus fundaciones y donaciones, su lugar de enterramiento y su ubicación en la iglesia, el simbolismo de su tumba, las inscripciones heráldicas y epigráficas en piedra y la escenificación de su funeral.

ne e sodalizi; -Vincenzo Barra, Memoria, esperienza e identità. Un approccio microstorico allo studio della mobilità in età moderna; -Simone Selva, Financial crises and international economic integration amidst capital flows and aggregate demand.

This paper examines the economic and social consequences of the Black Death in the
14th century. It investigates the direct and long-term effects of the plague and whether
it was not only a catastrophe but also a catalyst for change. A particularly important
question is whether the plague solely harmed the economy or if there were even pos
itive developments in the long run.
The study is based on literature research and evaluates historical as well as economic
sources.
The results show that the plague significantly changed society. The feudal system was
weakened, wages increased, and new laws supported workers. Economically, there
were significant losses at first, but in the long run, many aspects adapted. In some
regions, new economic structures emerged that even had advantages. Socially, the
changes led to a shift in thinking. Trust in the Church partially declined, while new
social movements developed, and people began to question old orders more critically.

LEGACY OF GIANTS is not so much an attempt to demystify the bad reputation of the Middle Ages (something that is always necessary) but rather a proposal of ten values typical of the Middle Ages that would be convenient to apply to our own era.

Throughout the high to late Middle Ages and up to the modern period, fairs played an important role in the development of the European economy and especially in the trans-regional exchange of goods. In order to understand the radical expansion of money markets and the transformation of exchange that occurred in the late Middle Ages and the first centuries of the early modern period that made the role of fairs so important in the economy, the CoMOR project focuses on the period between the decline of the classic fairs at Champagne beginning around 1350 and the emergence of fairs dedicated to finance and money exchange in the seventeenth century, with a particular emphasis on the fairs of France, Germany, and the north of Italy. Funded by the French Agence nationale de la recherche and its German equivalent, the Deutsche Forschungsgemeinschaft, the principal investigators Jean-Louis Gaulin and Susanne Rau made an online, collaborative database to record and support the research central to the project. This database needed to respond to the goals of the project and its various contributors, as well as providing a platform for future collaboration. This article presents the database-hosted at with the decisions taken to respond to the project, the contributor requirements, and the opportunities that it offers to users. 1

View metadata, citation and similar papers at core.ac.uk provided by Revistes Catalanes amb Accés Obert 6 PSEUDO-ALBERT EL GRAN, 1474: [104] seg. 7 N"hi ha diverses edicions; vegeu ara Poemes catalans, 1997: 68-80. 8 CIFUENTES, 2006: 97. 9 BC, ms. 482, fol. 228v. 10 BC, ms. 482, fol. 230r. 11 BC, ms. 482, fol. 236v-237v. 12 MORÁN MARTÍN, 2002: 74. 13 BC, ms. 482, fol. 230v.

Already in the formative period of Islam, Prophet Muhammad expressed great trust in Jewish and Christian communities. He sent oppressed members of his community to Abyssinia to seek protection from the Christian ruler there. Even when he wrote a community order for the city of Medina, he considered it part of the united community that was formed there. From the very beginning, Muslims saw themselves in the long tradition of Jewish and Christian religion. In the post-prophetic period, Muslim ruled states emerged that offered a home to people of different religions. Mutual influence took place on various levels. It is instructive to look at this because it shaped the perception of the other and of the self for a long time. While religious beliefs and theological doctrines played a role in this, political, geographical, social and economic moments must also be taken into account in the historical context.

06.03.2018 tarihli ve 30352 sayılı Resmi Gazetede yayımlanan “Yükseköğretim Kanunu İle Bazı Kanun Ve Kanun Hükmünde Kararnamelerde Değişiklik Yapılması Hakkında Kanun” ile 18.06.2018 tarihli “Lisansüstü Tezlerin Elektronik Ortamda Toplanması, Düzenlenmesi ve Erişime Açılmasına İlişkin Yönerge” gereğince tam metin erişime açılmıştır

Timing, global aerosol forcing, and climate impact of volcanic eruptions during the Common Era Michael Sigl (1,2), Joseph R. McConnell (1), Mai Winstrup (3), Kees C. Welten (4), Gill Plunkett (5), Francis Ludlow (6), Matthew Toohey (7), Ulf Büntgen (8), Marc Caffee (9,10), Sepp Kipfstuhl (11), Conor Kostick (12), Kirstin Krüger (13), Olivia J. Maselli (1), Robert Mulvaney ( ), and Thomas E. Woodruff (10)

In autumn 1415, Sigismund of Luxemburg continued his “European tour” to the court of Ferdinand I, king of Aragon and of Sicily. There, the two monarchs were to meet with (Anti-) Pope Benedict XIII, a Spaniard, whose resignation Sigismund needed in order to end the Western Schism. Sigismund spent nearly two months with Ferdinand in Perpignan (c. 26 September- c. 2 November 1415) and successfully negotiated the end of the Western Schism, with King Ferdinand († 2 April 1416), but not with Pope Benedict XII, olim the Aragonese Pedro Martínez de Luna y Pérez de Gotor († 23 May 1423).
Sigismund’s “multi-national” retinue was sizeable. In spite of tensions, its members were rather well-treated. Some of them even got coats of arms from Ferdinand. This was the case of court-marshal Petrus Cheh de Lewa (Peter Cech of Levice/Cseh Lévai) and of his kindred. Peter was one of the founding members of the Order of the Dragon (1408) and later became even voivode of Transylvania (1436-1438). Likewise, in Perpignan, count-palatine Nicholas II Gorjanski (Garai) was admitted into the Order of the Jar and of the Grifon (Orden de la Jarra y el Grifo) founded by Ferdinand, while still an infant (1403).
On the same day as Peter Cech and his relatives (20 October 1415), other nobles in Sigismund of Luxemburg’s retinue were granted a coat of arms by Ferdinand I of Aragon. They were the brothers George and Valentin, the sons of Peter of Wallachia, from the Kingdom of Hungary (nobiles Georgius et Valentinus Petri de Valquja fratres oriundi/ Regni Hungarie). They requested and received from Ferdinand a coat of arms that at its core had a standing, armed (with shield and lance) black Ethiopian ([…] in eius medio quidam/ ethiops niger cum eius dextera vibrare videtur lanceam blauj coloris,/ cum sinistra vero tenet peltam seu vmbonem coloris eiusdem […]). The Ethiopian was depicted as a warrior, not as a slave. This what was granted to the brothers by the king.
The paper sketches the implications of the charter (edited in the appendix) and explores the possible meanings of the ethiops niger based on (1) Ulrich von Richenthal’s heraldry of the Council of Constance (1414-1418) (i.e., the already (in)famous “Moorish heads” on the coat of arms of Wallachia and/ or of Moldavia), (2) the Wallachian context (in June 1415, Mustafa Çelebi was at the court of Mircea I of Wallachia) and (3) on Sigismund’s retinue (chiefly the rey de Turquía that opened Sigismund’s procession/entry into Perpignan and Sigismund’s jester, and one of his translators, Oswald von Wolkenstein).

Texto de la conferencia que pronuncié en la Biblioteca Nacional de Madrid el 8 de octubre de 2024. Ha sido recientemente publicado en un volumen por la Fundación Santa María la Real del Patrimonio Histórico con motivo del 1200 aniversario de la concesión del fuero hispánico más antiguo conocido, el de Brañosera (Palencia), por el rey Alfonso II de Asturias.

for reading and commenting on various versions of this article. I also wish to express my gratitude to Cuthbert and Hamilton for their generosity in sharing images of the Honolulu fragment (below, Appendix 3). And I am most grateful to the editors of this journal for their willingness to devote a special issue to Jacobus. Translations are mine, as are italics in quotations unless otherwise indicated. 1 Jacobus Leodiensis, Speculum musicae, ed. Roger Bragard, Corpus scriptorum de musica 3 (Rome, 1955-73). 2 The best-known example is Juschino, a singer active at Milan cathedral in 1459-79, whose false identification with Josquin des Prez added twenty years to the latter's career, an 'early period' in his biography that came to be populated with works that do not show up in manuscript sources until several decades later. See David Fallows, 'Josquin and Milan' , in Plainsong and Medieval Music 5 (1996), 69-80. Another example is the Jean de Murs who, together with his father Henri, committed a murder at Meaux in 1310. Jean was sentenced to a seven-year exile on the island of Cyprus. See Ghislaine L'Huillier, ' Aspects nouveaux de la biographie de Jean de Murs' , in Archives d'histoire doctrinale et littéraire du Moyen Âge 47 (1980), 272-76. Yet this man cannot be the same person as the music theorist. The convicted murderers were both natives of the diocese of Meaux, in the county of Champagne. Johannes de Muris, on the other hand, affirms that he was born in Normandy, in the diocese of Lisieux, some 215 km (135 miles) west of Meaux. 3 'Utinam placeat modernis cantoribus ut ars antiqua, cantus antiqui, modusque cantandi, ad usum revocentur. ' Speculum, VII. xlviii. 5 (here and hereafter referring to book, chapter, and, where given, section numbers).

The present issue of the journal Intrecci d’arte is devoted to the theme Art Binds Communities in Medieval Europe, with contributions stemming from research presented in three sessions that were organised during the 2023 International Medieval Congress in Leeds (3-6 July), which focused on the thematic strand Networks and Entanglements. The term “network”, which is ubiquitous in contemporary discourse, typically evokes a sequence of material relationships. In contrast, the term “entanglement” suggests a more intricate form of interdependency among individuals, artefacts, and locations. The objective of these sessions was to situate these concepts within the distinct art-historical context of the European and Mediterranean Middle Ages, covering a chronological span from the 9th to the 15th century.

RepoRt on the jubilee inteRnational confeRence "towns that cReated euRope. 70 yeaRs of polish aRchaeological ReseaRch in wolin", wolin, 26-28.08.2022 On 26-28.08.2022, the jubilee conference "Towns that created Europe. 70 years of Polish archaeological research in Wolin" took place in Wolin. The event was organised as part of the 6 th Wolin Medieval Meetings by the Institute of Archaeology and Ethnology of the Polish Academy of Sciences, the Andrzej Kaube Regional Museum in Wolin, the National Museum in Szczecin and the Wolin Municipality. It is a biennial conference, starting in 2010 and organised for the first time on the initiative of prof. dr hab. Marian Rębkowski. The Wolin Medieval Meetings are a place for discussion and exchange of views between Polish and foreign medievalists, representing various scientific disciplines, including archaeology, history, art history and literary studies. Each of the meetings held so far has been devoted to a specific topic. Until now, as part of the Wolin Medieval Meetings, the following conferences have taken place: "Exclusive Life -Dignified Burial. In the circle of elite culture of the Middle Ages" in 2010, "Economies, monetisation and society in the west Slavic lands 800-1200 AD" in 2012, "Churches in the era of Christianisation" in 2014, "Bishop Otto of Bamberg and his world" in 2016 and "Borderlands" in 2018. In 2020, the conference was postponed due to the outbreak of the COVID-19 pandemic.

Analysis of the Rök Runestone with focus on the stone as memorial eulogy, following similar pattern as modern practices. The analysis employs a narrow translation strategy, which emphasizes fidelity to original sentence structure, word positions, and potential cultural nuances, deviating from standard translations by exploring word splits and phonetic variations. This approach reveals a coherent eulogy honoring the deceased, challenging mystical interpretations, and suggesting the inscription reflects a culturally rooted memorial form, enhancing our understanding of Norse linguistic and commemorative traditions.

On his 1507/08 World Map Johannes Ruysch assigned the toponyms of “Biggetu Insula” and “Barbatos Insula” to two islands outside of Narragansett Bay and below the southern coastline of the Cape Cod peninsula. Ruysch’s toponym constructs, slightly corrupted, were based on Old Norse (ON) words. As such, these toponyms provide evidence that the Norse had penetrated down to the Narragansett Bay region. Ruysch’s ‘Biggetu’ term deconstructs to ‘settlement’ and ‘eight’, thus identifying the eight-pillar stone baptistry constructed within Narragansett Bay in the 12th century.
    This Revision A version removed some unneeded and overtaken-by-events (OBE) cartographic references. This paper is 28-pages in length.

Google Drive Word document (13.6 MB): https://docs.google.com/document/d/1sy5Jw_7D01edqSgcUSG4j83sZpslP9H4/edit?usp=sharing&ouid=116070484337093837945&rtpof=true&sd=true

Google Drive PDF (3.0 MB): https://drive.google.com/file/d/13TsKIZxgPOvEcrbRxqJ9o4TK9tX7jWKr/view?usp=sharing

Le plus notable dans la medecine razienne est la presence d'une tendance a vulgariser le mieux possible l'art medical et devoiler ses secrets, bien qu'al-Râzi soit attire par le "secret". Ainsi, il declare son intention de devoiler les lois secretes de la medecine, en abandonnant, d'un cote, les ecritures esoteriques variees que les courants d'alchimistes ont bâties et envisageant, d'un autre cote, de rediger des œuvres medicaux destinees au large public. Cela se fait dans un apprentissage savant et soutenu ; pour se faire comprendre par tout le monde, afin de donner a la procedure therapeutique une approche pragmatique au lieu qu'elle reste elitiste.

Orta Çağ'ın sonlarında Bologna Üniversitesi'nde hocalık yapan Mondino de' Liuzzi'nin anatomi alanındaki çalışmaları büyük bir etki yaratmıştır. Bu çalışmada, tarihsel bir perspektifle anatomiyi bir bilim disiplini olarak kurmada Mondino de' Liuzzi'nin oynadığı rolü bütüncül bir yaklaşımla tartışmayı ve en önemli eseri olan "Anatomi (Anathomia)" adlı eseri, kullanılan sözcükler ve insan diseksiyonu konusunda önerilen yöntemler bakımından incelemeyi amaçlamaktayız. Yöntem: Bu çalışmada kapsamında, Mondino tarafından 1316'da yazılan ve ilk defa 1478'de Padua'da Martin Landsberg tarafından basılan "Anatomi (Anathomia)" adlı eser *Leipzig: Martin Landsberg, yaklaşık 1493+ detaylı bir şekilde incelenmiştir. Ayrıca, çalışmamızda referans aldığımız diğer önemli kaynaklar arasında şunlar yer almaktadır: Castiglioni'nin "A History of Medicine", Siraisi'nin "Medieval & Early Renaissance Medicine An Introduction to Knowledge and Practice" ve Singer'ın "A Short History of Anatomy & Physiology from the Greeks to Harvey". Bulgular: Mondino diseksiyon uygulamaları için standart bir metodoloji geliştirmiştir. Mondino, Orta Çağ'daki bilimsel çalışmaların durağanlaştığı dönem ile yeniliklerin ortaya çıktığı Rönesans dönemi arasındaki anatomik bilimin yeniden canlanması ile oluşan entelektüel bağı temsil etmektedir. Sonuç: Mondino'nun anatomi alanındaki çalışmaları, Orta Çağ'ın bilimsel olarak verimsiz bir dönem olduğu düşüncesinin yeniden gözden geçirilmesine katkı sağlamıştır. Mondino'nun insan diseksiyonu üzerine yaptığı çalışmalar, diğer anatomistlerin deneyimleriyle birlikte değerlendirildiğinde, anatomi alanındaki yenilik ve gelişmelerin temelini oluşturduğu sonucuna ulaşılmıştır.

It is well known that Flanders made a significant contribution to the Norman invasion of England, especially through the participation of Eustace II of Boulogne and his followers. But the names of the Flemish 1 knights who participated in the victorious Battle of Hastings do not appear on any of the rolls which were drafted afterwards by order of William of Normandy. This is because they mention exclusively the names of Norman knights who participated in the battle and ignore those coming from other regions.

L'obediència als furs i lleis paccionades emanades de les Corts era un element fonamental del sistema polític del regne de València des de l'Edat Mitjana. Aquesta situació va provocar que es desenvoluparen sistemes per a garantir la vigència d'aquesta normativa i que fins i tot el rei la respectara. L'última institució creada amb aquesta finalitat fou la Junta de Contrafurs que va funcionar entre 1645 i 1707. Aquest llibre analitza els diferents aspectes d'aquell organisme: raó de ser, precedents, creació, funcionament, etc. A més a més, a través de l'activitat de l'organisme es fa una aproximació a les dinàmiques polítiques de la València de la segona meitat del XVII. L'obra va molt més enllà de l'estudi de la Junta de Contrafurs i s'introdueix en problemàtiques clau en el funcionament del País Valencià modern i que també són essencials per a comprendre pactisme polític que caracteritzava el govern dels territoris de l'antiga Corona d'Aragó.

This article explores how kinship impacted upon the careers of two powerful queens of Mercia: Cynethryth, wife of King Offa (757-796) and AEthelswith (d. 886), wife of Burgred (r. 852-874). Cynethryth is chiefly remembered for her unique appearance on coins and the witnessing of royal charters. It has been assumed that she was a descendent of Cynewise, wife of Penda of Mercia (d. 655). It is suggested that both women were members of West Saxon royal families. AEthelswith's powerful connections ensured that she was a major player at the Mercian court, jointly issuing royal charters and appearing regularly in the witness lists. She was the first English queen to dispose of land in her own right and may have been the first crowned queen in England. She was the last queen of an independent Mercia before its subsummation within a new 'Anglo-Saxon' realm created by her brother Alfred.