The Art, Science, and Technology of Medieval Travel
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Palestine About the Author
PALESTINE ABOUT THE AUTHOR Professor Nur Masalha is a Palestinian historian and a member of the Centre for Palestine Studies, SOAS, University of London. He is also editor of the Journal of Holy Land and Palestine Studies. His books include Expulsion of the Palestinians (1992); A Land Without a People (1997); The Politics of Denial (2003); The Bible and Zionism (Zed 2007) and The Pales- tine Nakba (Zed 2012). PALESTINE A FOUR THOUSAND YEAR HISTORY NUR MASALHA Palestine: A Four Thousand Year History was first published in 2018 by Zed Books Ltd, The Foundry, 17 Oval Way, London SE11 5RR, UK. www.zedbooks.net Copyright © Nur Masalha 2018. The right of Nur Masalha to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act, 1988. Typeset in Adobe Garamond Pro by seagulls.net Index by Nur Masalha Cover design © De Agostini Picture Library/Getty All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of Zed Books Ltd. A catalogue record for this book is available from the British Library. ISBN 978‑1‑78699‑272‑7 hb ISBN 978‑1‑78699‑274‑1 pdf ISBN 978‑1‑78699‑275‑8 epub ISBN 978‑1‑78699‑276‑5 mobi CONTENTS Acknowledgments vii Introduction 1 1. The Philistines and Philistia as a distinct geo‑political entity: 55 Late Bronze Age to 500 BC 2. The conception of Palestine in Classical Antiquity and 71 during the Hellenistic Empires (500‒135 BC) 3. -
In the 5Th Century, a Pilgrim Named Egeria Traveled from Spain to What Is Now Istanbul, and on to Jerusalem
Palm Sunday All Saints, East Lansing April 5, 2020 (during covid-19 pandemic) + In the 5th century, a pilgrim named Egeria traveled from Spain to what is now Istanbul, and on to Jerusalem. She was probably a nun from a wealthy family or perhaps the patron of a convent in Spain and she wrote back to her sisters a long narrative about all her travels to the holy sites mentioned in the Bible and preserved as places of prayer. One of the most fascinating sections of her travel log is about her experiences in Jerusalem during Holy Week. the things that we traditionally do in this week are practices that Christians have observed for more than fifteen hundred years. They are customs that Egeria knew from her convent in Spain and then saw lived out again in Jerusalem. She marvels at the similarity between the traditions that she knew in Spain and those that are kept in Jerusalem. She writes that on the Sunday that begins Holy Week, …The passage from the Gospel is read, where the children, carrying branches and palms, met the Lord, saying; ‘Blessed is He that comes in the name of the Lord,’ and the bishop immediately rises, and all the people with him, and they all go on foot from the top of the Mount of Olives, all the people going before him with hymns and antiphons, answering one to another: “Blessed is He that comes in the name of the Lord.’ 1 And all the children in the neighborhood, even those who are too young to walk, are carried by their parents on their shoulders, all of them carrying branches, some of palms and some of olives, and so the bishop is escorted in the same manner as the Lord was of old. -
Landscape As Cartography in Early Christian Pilgrimage Narratives* Blake Leyerle
Journal of the American Academy of Religion LXIV/1 AAR Landscape as Cartography in Early Christian Pilgrimage Narratives* Blake Leyerle v_>OMPARED TO OTHER ancient travel literature, early accounts of Christian pilgrimage are strikingly spare. Our first record comes to us from an anonymous traveler in the early fourth century but here the land and its inhabitants, both presumably so exotic, remain as faceless as the traveler. Towards the end of the same century Egerias account shows a greater expansiveness on these matters but still has intriguing silences; while fulsome in expressing pleasure m what she sees, her enthusiasm stops short of any literary depiction of these sights. Jeromes letters, writ ten at about the same time, describing the land of Palestine as well as the holy travels of his friend Paula, do direct our attention to the landscape but in a highly stylized way For Jerome, scenery speaks of religious rather than geological formation. By the end of the sixth century, how ever, when another anonymous pilgrim traveled to the Holy Land, local fauna, flora, and even matters of ethnography are all of exuberant interest. Why is this? While this question may seem too impressionistic, too insignificant— or perhaps even too obvious—to ask, doing so brings real rewards. Like Blake Leyerle is Assistant Professor of Early Christian History in the Theology Department at the Uni versity of Notre Dame, Notre Dame, IN 46556 * Portions of this paper were presented at the annual meeting of the North American Patnstics Soci ety, Loyola -
Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot
Quidditas Volume 38 Article 5 2017 “Dwellers in Shadows” & Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot Todd P. Upton Denver, Colorado Follow this and additional works at: https://scholarsarchive.byu.edu/rmmra Part of the Comparative Literature Commons, History Commons, Philosophy Commons, and the Renaissance Studies Commons Recommended Citation Upton, Todd P. (2017) "“Dwellers in Shadows” & Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot," Quidditas: Vol. 38 , Article 5. Available at: https://scholarsarchive.byu.edu/rmmra/vol38/iss1/5 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Quidditas by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Quidditas 38 (2017) 37 “Dwellers in Shadows” & Abbatial Jerusalem: Reformed Monastic Ideas by the Third Crusade in the Sermons of Garnerius of Rochefort and Adam the Scot Todd P. Upton Denver, Colorado In the crusading era of the Twelfth Century, a majority of Latin sermons presented Jerusalem as a visio pacis (“vision of peace”) that maintained an original characterization of the city made by Pope Urban II’s 1095 sermon at Clermont that launched the First Crusade. This essay dem- onstrates significant ways in which Garnerius of Rochefort and Adam the Scot transformed that visio pacis by the end of the twelfth century. For Garnerius (d. 1215)—a bishop at Langres (in northeastern France) from 1193 who wrote against the Amaurian pantheistic heresy, and died at Clairvaux—the traditional Augustinian visio spiritualis of Jerusalem was reversed, in that Garnerius saw not a celestial or even idealized earthly city, but a physical Jerusalem whose “dwellers in shadows” were practic- ing abominations in the eyes of the Lord. -
A Pilgrimage in Europe and America, Leading to the Discovery of the Sources of the Mississippi and Bloody River; with a Descript
Library of Congress A pilgrimage in Europe and America, leading to the discovery of the sources of the Mississippi and Bloody River; with a description of the whole course of the former, and of the Ohio. By J.C. Volume 2 2 1108 3614 A PILGRIMAGE IN EUROPE AND AMERICA, LEADING TO THE DISCOVERY OF THE SOURCES OF THE MISSISSIPPI AND BLOODY RIVER; WITH A DESCRIPTION OF THE WHOLE COURSE OF THE FORMER, AND OF THE OHIO. cQiacomo Constantinos BY J. C. BELTRAMI, ESQ. FORMERLY JUDGE OF A ROYAL COURT IN THE EX-KINGDOM OF ITALY. IN TWO VOLUMES. VOL. II. LC LIBRARY OF CONGRESS CITY OF WASHINGTON LONDON: PRINTED FOR HUNT AND CLARKE, YORK STREET, COVENT GARDEN. 1828. F597 .846 F597 .B46 LETTER X. A pilgrimage in Europe and America, leading to the discovery of the sources of the Mississippi and Bloody River; with a description of the whole course of the former, and of the Ohio. By J.C. Volume 2 http://www.loc.gov/resource/lhbtn.1595b Library of Congress Philadelphia, February 28 th, 1823. Where shall I begin, my dear Madam? Where I ought to end,—with myself; for you are impatient to hear what is become of me. I know your friendship, and anticipate its wishes. I am now in America. My hand-writing ought to convince you that I am alive; but, since a very reverend father has made the dead write letters, it is become necessary to explain whether one is still in the land of the living, and particularly when one writes from another world, and has been many times near the gates of eternity. -
The Imagined Pilgrimage of Sir John Mandeville's Late Medieval
THE IMAGINED PILGRIMAGE OF SIR JOHN MANDEVILLE’S LATE MEDIEVAL BOOK OF MARVELS AND TRAVELS by Kyla Helena Drzazgowski B.A. Hons., Simon Fraser University, 2013 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (English) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) August 2017 © Kyla Helena Drzazgowski, 2017 Abstract This thesis investigates two main topics: the medieval practice of imagined pilgrimage and a Middle English text called the Book of Marvels and Travels (1350s). While recent historical and literary scholarship has helped to uncover how English monastic audiences engaged in imagined pilgrimage, which is the act of going on a holy journey in spirit rather than in body, less work has been done to explore how secular English audiences turned to texts to undertake non- physical journeys. The focal point of medieval European pilgrimage, Jerusalem was largely out of reach for many medieval English men and women due to a variety of personal, political, and economic reasons. Imagined pilgrimage texts such as the Book fulfilled a need in readers for an alternative means to attain the same spiritual benefits that physical pilgrimage offered its participants. Employing an interdisciplinary approach to the study of the literary history of imagined pilgrimage, in this project I offer a new reading of the Book and investigate both the history of pilgrimage writing and the complex monastic and secular debates surrounding the shifting benefits, dangers, and definitions of physical and imagined holy travel. Presented by a narrator who identifies himself as a knight named “John Mandeville,” the Book provided its medieval English reader-pilgrims with the information needed to make imaginative pilgrimages to the Holy Land and the Eastern world that lies beyond it. -
Christian Pilgrimage and Ritual Measurement in Jerusalem
MAX-PLANCK-INSTITUT FÜR WISSENSCHAFTSGESCHICHTE Max Planck Institute for the History of Science 2009 PREPRINT 384 Zur Shalev Christian Pilgrimage and Ritual Measurement in Jerusalem Christian Pilgrimage and Ritual Measurement in Jerusalem* Zur Shalev University of Haifa, [email protected] Measurement and quantification have often been linked to the rise of rational and scientific thought in early modern Europe. Historians have described the growing importance of number and measure in multiple aspects of European life, political, commercial, and cultural. Both admirers and critics of this new quantifying and rational outlook have marked it as one of the pillars of an emerging modernity, particularly related to the Renaissance and later to the Enlightenment.1 While the contours of this narrative may be true, the actual transition into a number- and quantity-oriented culture presents more than one interpretative complexity.2 The case of measurement as performed during Christian pilgrimage to Jerusalem, which I present in the following pages, may help to reconsider some of the assumptions regarding the quantification process. I demonstrate that in the religious tradition of Christian pilgrimage, measurement and number were uniquely rich cultural symbols, which informed much of the new kind of measurement – precise, systematic – that defined the sixteenth century onward. In the historiography of Palestine exploration, too, scholars single out the nineteenth century, especially its later half, as a period of unprecedented systematization and accuracy in measurement.3 This narrative has been to a certain extent the fruit of nineteenth-century rhetoric itself. Palestine explorers have used measurement as an ideology to legitimize and authenticate their findings. -
John of Damascus and the Consolidation of Classical Christian Demonology
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Imagining Demons in Post-Byzantine Jerusalem: John of Damascus and the Consolidation of Classical Christian Demonology Nathaniel Ogden Kidd Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Kidd, Nathaniel Ogden, "Imagining Demons in Post-Byzantine Jerusalem: John of Damascus and the Consolidation of Classical Christian Demonology" (2018). Dissertations (1934 -). 839. https://epublications.marquette.edu/dissertations_mu/839 IMAGINING DEMONS IN POST-BYZANTINE JERUSALEM: JOHN OF DAMASCUS AND THE CONSOLIDATION OF CLASSICAL CHRISTIAN DEMONOLOGY by The Rev. Nathaniel Ogden Kidd, B.A., M.Div A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December, 2018 ABSTRACT IMAGINING DEMONS IN POST-BYZANTINE JERUSALEM: JOHN OF DAMASCUS AND THE CONSOLIDATION OF CLASSICAL CHRISTIAN DEMONOLOGY The Rev. Nathaniel Ogden Kidd, B.A., M.Div Marquette University, 2018 This dissertation traces the consolidation of a classical Christian framework for demonology in the theological corpus of John of Damascus (c. 675 – c. 750), an eighth century Greek theologian writing in Jerusalem. When the Damascene sat down to write, I argue, there was a great variety of demonological options available to him, both in the depth of the Christian tradition, and in the ambient local imagination. John’s genius lies first in what he chose not to include, but second in his ability to synthesize a minimalistic demonology out of a complex body of material and integrate it into a broader theological system. -
182 Chapter 1: Medieval Pilgrimage
NOTES Chapter 1: Medieval Pilgrimage 1. See E. D. Hunt, ‘Were there Christian Pilgrims before Constantine?’ in J. Stopford (ed.), Pilgrimage Explored (Woodbridge, 1999). 2. For the wider context in which early Christian pilgrimage developed see the writings of Peter Brown and also R. A. Markus, The End of Ancient Christianity (Cambridge, 1990). 3. This derives much of its point from the Latin pun on vidisse (to have seen) and vixisse (to have lived). 4. The term memoria was still used to describe a saint’s shrine a thousand years later. 5. Because Christ had been circumcised, it was possible to claim that His foreskin had been preserved; this was exhibited at St John Lateran in Rome, where there was also a piece of His umbilical cord. There were relics of the blood Christ shed at the crucifixion, and also of the Virgin’s hair, tears and breast milk. 6. For Willibald’s travels, see the translation in T. F. X. Noble and T. Head, Soldiers of Christ: Saints and Saints’ Lives from Late Antiquity and the Early Middle Ages (London, 1995). 7. The Saxon schola may have been the oldest of them; later English chron- iclers attributed its foundation to Ine of Wessex, who died at Rome in 726, or to Offa of Mercia. It was rebuilt after a fire in 817. 8. Simeon had previously been at Rome, and that some people at Rome may have known about the cult of St James is suggested by a letter written in 956 to Pope John XIII by Cesarius, bishop of Tarragona, who said he had been consecrated to his see at Compostela, described as James’s ‘apostolic see’. -
The Relationship Between the Topographical Mosaics of Provincia Arabia and the Madaba Mosaic Map
THE RELATIONSHIP BETWEEN THE TOPOGRAPHICAL MOSAICS OF PROVINCIA ARABIA AND THE MADABA MOSAIC MAP Jennifer Maria Turner, School of Humanities, Discipline of Classics of the University of Adelaide, submitted for the degree of Master of Arts, May 2010 INTRODUCTION Background and context In Provincia Arabia between the sixth and eighth centuries, we encounter a series of topographical floor mosaics in the churches of various towns: Madaba, Umm al-Rasas, Ma„in, Gerasa, Khirbat al-Mukhayyat, and Khirbat al-Samra. These mosaics all contain depictions of localities using a range of architectonic motifs and in a variety of compositions. Interestingly then, in the same period and region, there is a mosaic from Madaba which also contains these elements. However, unlike the other mosaics, the Madaba Map shows the cartographical relationships between these localities in the form of map. It is pertinent to ask here what is meant by the term „map‟ in the late Roman and Byzantine-Umayyad periods with which this thesis is concerned. A map is defined as a portrayal of the patterns and forms of a particular landscape, which uses symbols to depict topographical elements rather than renderings of their actual appearance. In a map, symbols are also used to depict more than the landscape contains in reality.1 An example of this latter point is the Biblical captions found in the Madaba Map. Through these captions, the Madaba Map portrays the Biblical landscape as well as the physical geographical landscape.2 In this thesis, the „assemblage‟ refers to the ten topographical mosaics and the Madaba Map, whereas the „corpus‟ only refers to the ten topographical mosaics. -
The Pilgrim Corps Vivant: Closing the Gap Between Foundational Typologies and Non-Locative Pilgrimage Practices – Die Sionpilger by Felix Fabri As Case Study
The Pilgrim Corps Vivant: Closing the Gap Between Foundational Typologies and Non-Locative Pilgrimage Practices – Die Sionpilger by Felix Fabri as Case Study Robin Stanford A Thesis in The Department of Theological Studies Presented in Partial Fulfillment of the Requirements for the Degree of Master of Arts (Theology) at Concordia University Montreal, Quebec, Canada January 2019 © Robin Stanford, 2019 CONCORDIA UNIVERSITY School of Graduate Studies This is to certify that the thesis prepared By: Robin Stanford Entitled: The Pilgrim Corps Vivant: Closing the Gap Between Foundational Typologies and Non-Locative Pilgrimage Practices – Die Sionpilger by Felix Fabri as Case Study and submitted in partial fulfillment of the requirements for the degree of Master of Arts (Theological Studies) complies with the regulations of the University and meets the accepted standards with respect to originality and quality. Signed by the final Examining Committee: _______________________________ Chair Dr. André Gagné _______________________________ Examiner Dr. Gordon Blennemann _______________________________ Examiner Dr. Lucian Turcescu _______________________________ Supervisor Dr. Jean-Michel Roessli Approved by ________________________________________________ Chair of Department or Graduate Program Director January 9th 2019 _____________________________________ Dean of Faculty ABSTRACT The Pilgrim Corps Vivant: Closing the Gap Between Foundational Typologies and Non-Locative Pilgrimage Practices – Die Sionpilger by Felix Fabri as Case Study Robin Stanford In this thesis I examine whether the pilgrimage typologies suggested by Victor and Edith Turner (communitas) as well as that of John Eade and Michael Sallnow (contestation) are useful tools for describing and analyzing non-locative pilgrimage practices. As these understandings of pilgrimage are based on locative examples of sacred journeying, there is a risk of them being reduced to pertaining solely to physical travel. -
Columbus Discovers Paradise I65 6 "Inward Feeling": Ralegh and the Penetration of the Interior 2II
The Witness./" and. the Other World ~ Exotic European Travel Writing, 400-I 6oo MARY B. CAMPBELL _;;~ .; .. ,; Cornell University Press Ithaca and London A "zone map" of the world as known to Europe for most of the Middle Ages. From a printed edition of Macrobius's De somnio Scipionis expositio. Paris, 1519. Courtesy of the John Carter Brown Library at Brown University. Cornell University Press gratefully acknowledges a grant from the Andrew W. Mellon Foundation that aided in bringing this book to publication. Copyright© 1988 by Cornell University All rights reserved. Except for brief quotations in a review, this book, or parts thereof, must not be reproduced in any form without permission in writing from the publisher. For information, address Cornell University Press, 124 Roberts Place, Ithaca, New York 14850. First published 1988 by Cornell University Press. International Standard Book Number o-8014-2137-3 Library of Congress Catalog Card Number 88-47720 Printed in the United States of America Librarians: Library of Congress cataloging information appears on the last page of the book. The paper in this book is acid-free and meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources . _;.., .:'··, Contents Acknowledgments ix Introduction I PART ONE: THE EAST I The Scriptural East: Egeria, Arculf, and the Written Pilgrimage IS 2 The Fabulous East: "Wonder Books" and Grotesque Facts 47 3 The Utter East: Merchant and Missionary Travels during the "Mongol