To see the other types of publications on this topic, follow the link: King of the Franks.
Journal articles on the topic 'King of the Franks'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'King of the Franks.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Shepetyak, Oleh. "The Christianity of Franks: the Formation of the Vector of European Civilization." Ukrainian Religious Studies, no. 86 (July 3, 2018): 12–20. http://dx.doi.org/10.32420/2018.86.703.
Full textAbstract:
In the article of Oleh Shepetyak "The Christianity of Franks: the Formation of the Vector of European Civilization" is analyzed the Christianization of Western Europe and the Rolle of Franks in this difficult process. The basis of the European civilization is Christianity. The Christianization of the European peoples was a difficult and ambiguous process. Many Germanic peoples, which settled down in Europe, had accepted the Christianity in its Arianism version. The main factor, which caused the domination of Catholic Church in Western Europe and the crowning out of the Arianism, was the political domination of the Franks and the Frank's conquest of the Germanic peoples. The changes of the dynasties of Frank's Kingdom and the change of Europa's political map Europe had played very impotent role in the Christianization Europa's. In the article is highlighted special role of two Frankꞌs Kings Clovis and Charles the Great in the Process dissemination of Christianity in Europe. The analyze of these facts of the religious history Europe's is the object of this article.
2
Nelson, Janet L. "The Franks, the Martyrology of Usuard, and the Martyrs of Cordoba." Studies in Church History 30 (1993): 67–80. http://dx.doi.org/10.1017/s042420840001161x.
Full textAbstract:
The bodies of holy martyrs, which the Romans buried with fire, and mutilated by the sword, and tore apart by throwing them to wild beasts: these bodies the Franks have found, and enclosed in gold and precious stones.For the author of the longer prologue to Lex Salica, writing in 763–4 in the reign of Pippin I, the first king of the Carolingian dynasty, the Franks’ devotion to the martyrs was the secret of their success. It proved the strength of their Christian faith; it was at once the manifestation and the explanation of special divine favour. Vivit qui Francos diligit Christus….
3
Bikeeva, N. Yu. "Poetry in the Service of Politics: The Casus with the Relic of the True Cross in the Context of Franco-Byzantine Relations during the 560s." Uchenye Zapiski Kazanskogo Universiteta Seriya Gumanitarnye Nauki 165, no. 1-2 (October 24, 2023): 47–58. http://dx.doi.org/10.26907/2541-7738.2023.1-2.47-58.
Full textAbstract:
This article describes the events of the 560s, when the queen-nun Radegund acquired the relic of the True Cross for her convent in Poitiers. Her request for the major Christian shrine to the Byzantine Emperor Justin II and his wife Sophia was untimely: the foreign policy situation at that moment was very difficult – the Kingdom of the Franks was divided among the sons of King Chlothar I. Sigebert, the ruler of Austrasia, sought to strengthen his power and influence among the Franks and in the international scene. The conquests of the Lombards forced the Byzantines and the Franks to seek peace with each other. The obtained results show that both states took advantage of the situation with the relic to conclude a peace treaty without openly declaring their intentions. The roles of each participant in the organization of the embassy to the court of Justin II in 568 are considered. The ulterior motives of the poetic messages sent by Radegund to her relatives in Constantinople are analyzed. These events are a good example of how Sigebert, one of the Frankish kings, solved the foreign and domestic political tasks of that time. The casus with the relic of the True Cross reveals the “inside” of the political and diplomatic mechanics in Byzantium and the Frankish kingdoms.
4
Lee, Jeong-Min. "Lex Salica, connecting Rome with Frankish Kingdom." Korea Association of World History and Culture 64 (September 30, 2022): 157–78. http://dx.doi.org/10.32961/jwhc.2022.09.64.157.
Full textAbstract:
It is said that the ‘Lex Salica’ is the codification by the latin succeeding the Roman civilization, at the same time, bearing the traditional customs and the original culture of the Franks. From the beginning of the Frankish kingdom to the empire of Carolus Magnus, because the Lex Salica enables us to recognize the society of the Franks, the Gallo Romans and the others in the Franksh kingdom, it is very precious archives to solve the difficulties for understanding the history between the fall of Roman Empire and the opening of Frankish kingdom as well as the early medieval western civiliztion. In this article, it aims to follow the roles of the Franks leading their history and their civilization not only their original customs but also the Roman inheritance encouraging the germnination of the medieval age. Let us read the challenge and the strategy of the Frankish kings for the making the new epoch with the Lex Salica, not causing the old historic argument between the Romania and the Germania. (Gyeonsang National University)
5
Lin, Sihong. "Justinian’s Frankish War, 552–ca. 560." Studies in Late Antiquity 5, no. 3 (2021): 403–31. http://dx.doi.org/10.1525/sla.2021.5.3.403.
Full textAbstract:
This article analyzes the aftermath of the Gothic War in northern Italy, particularly the battles between Eastern Roman and Frankish forces. While the initial clashes in 553–54 are well-recorded, only fragmentary information survives for the following years. Justinian’s Frankish War, for lack of a better description, can nonetheless be chronicled if we turn to texts that have rarely been discussed together. By focusing on the sources for the reigns of King Childebert I of Paris (511–58) and King Chlothar I of Soissons (511–61), it is possible to discern how their domestic priorities in Gaul were influenced by their differing relationships with Constantinople. Similarly, the letters of Pope Pelagius I (556–61) are an untapped resource for the empire’s ongoing conflict with the Franks, as his correspondence with Childebert’s kingdom, although largely concerned with the contemporary Three Chapters controversy, nonetheless suggests that the papacy had attempted to ameliorate the damage wrought by Frankish forces in Italy. As a result, although a detailed narrative of the Frankish War cannot be written today, it remains possible to trace the diplomatic and political aspects of the war in Italy and the Merovingian kingdoms. Far from an epilogue to the long-running Gothic War, Justinian’s war with the Franks in the 550s was a significant conflict in its own right, and its consequences need to be examined through a Mediterranean-wide perspective.
6
Ottewill-Soulsby, Samuel. "The Camels of Charles the Bald." Medieval Encounters 25, no. 3 (July 3, 2019): 263–92. http://dx.doi.org/10.1163/15700674-12340046.
Full textAbstract:
Abstract This article investigates a previously neglected aspect of diplomatic relations between the Carolingians and the Umayyads of al-Andalus, the camels sent by Emir Muḥammad I to Charles the Bald, King of the West Franks, in 865. In addition to being placed within a diplomatic and historiographical context, the meaning of these animals needs to be understood within the traditions both of the donor and the recipient. The unusual nature of camels for both al-Andalus and Francia is explored. For both Muḥammad and Charles and their respective courts, camels would have been resonant of eastern monarchy, strengthening a claim to parity with other Islamic rulers for the former, while contributing to Charles’s presentation of himself as a Solomonic king.
7
Fedonnikov, N. A. "Royal counselors and nobles in Hincmar of Reims’s political concept." Shagi / Steps 9, no. 2 (2023): 68–87. http://dx.doi.org/10.22394/2412-9410-2023-9-2-68-87.
Full textAbstract:
This article is devoted to the role of royal counselors and nobles in Hincmar of Reims’s political concept. The study is based on political instructions of the prelate of Reims, such as “De regis persona et regio ministerio” and “De ordine palatii”, as well as the letters of the archbishop and his compilation of the Annals of St Bertin. Analysis of Hincmar’s texts shows that royal power was based on harmony between the king, the nobility, and the clergy. Drawing attention to contemporary events, the prelate of Reims criticizes both representatives of the nobility in the Kingdom of the West Franks, and the kings who indulge them. In Hincmar’s opinion, the only way for a king to rule virtuously and rightfully is to rely on the advice of just and wise counselors. The virtues of the royal inner circle are the same as the virtues of the king: justice, mercy, wisdom, piety, humility. The Reims prelate envisions a bishop as the ideal royal advisor. Moreover, since the priest is responsible to the Lord for the king’s deeds, he must strictly observe the fulfilment of king’s duties. In this regard, Hincmar constructs the office of an apocrisiarius-archcapellan, an envoy from the Frankish episcopate, who would supervise all church affairs at court and guide the king’s ethics as well.
8
Nelson, Janet L. "Making Ends Meet: Wealth and Poverty in the Carolingian Church." Studies in Church History 24 (1987): 25–35. http://dx.doi.org/10.1017/s0424208400008214.
Full textAbstract:
In the early ninth century, the Frankish Church was unashamedly, triumphantly, rich. The Franks were assured that God loved them. Thanks to the intercessions of churchmen, God had promoted the expansion of the Frankish Empire: in a world of social relations organized and expressed through the exchange of gift and countergift, it seemed only fair that God, or rather his Church on his behalf, should share in the profits. ‘Give tithes to the Lord’, Smaragdus urged a young Carolingian king: ‘He subjected many realms to you, and commanded powerful peoples to serve you’.
9
O'DEA, R. D., S. L. WATERS, and H. M. BYRNE. "A two-fluid model for tissue growth within a dynamic flow environment." European Journal of Applied Mathematics 19, no. 6 (December 2008): 607–34. http://dx.doi.org/10.1017/s0956792508007687.
Full textAbstract:
We study the growth of a tissue construct in a perfusion bioreactor, focussing on its response to the mechanical environment. The bioreactor system is modelled as a two-dimensional channel containing a tissue construct through which a flow of culture medium is driven. We employ a multiphase formulation of the type presented by G. Lemon, J. King, H. Byrne, O. Jensen and K. Shakesheff in their study (Multiphase modelling of tissue growth using the theory of mixtures.J. Math. Biol.52(2), 2006, 571–594) restricted to two interacting fluid phases, representing a cell population (and attendant extracellular matrix) and a culture medium, and employ the simplifying limit of large interphase viscous drag after S. Franks in her study (Mathematical Modelling of Tumour Growth and Stability. Ph.D. Thesis, University of Nottingham, UK, 2002) and S. Franks and J. King in their study (Interactions between a uniformly proliferating tumour and its surrounding: Uniform material properties.Math. Med. Biol.20, 2003, 47–89).The novel aspects of this study are: (i) the investigation of the effect of an imposed flow on the growth of the tissue construct, and (ii) the inclusion of a mechanotransduction mechanism regulating the response of the cells to the local mechanical environment. Specifically, we consider the response of the cells to their local density and the culture medium pressure. As such, this study forms the first step towards a general multiphase formulation that incorporates the effect of mechanotransduction on the growth and morphology of a tissue construct.The model is analysed using analytic and numerical techniques, the results of which illustrate the potential use of the model to predict the dominant regulatory stimuli in a cell population.
10
Prostko-Prostyński, Jan. "Christianity among the Germanic peoples in the territories of the Roman Empire." Journal of the Australian Early Medieval Association 16, no. 1 (2020): 53–81. http://dx.doi.org/10.35253/jaema.2020.1.3.
Full textAbstract:
This paper examines what has come to be called Gothic Arianism among the Germanic peoples of late antiquity and its ultimate failure. Goths were to be found among many different Christian groups besides the Arian. The role of Ulfilas, not as a missionary but as a bishop among the Goths is evaluated. The Arian identity of Gothic people under Gothic rule and the relationship between Catholic and Arians in Gothic and Vandal lands is also investigated. The baptism of the Frankish king, Clovis, and its significant role in the slow conversion to Christianity of the Merovingian Franks and the question of whether Burgundians and Lombards were Arians or pagans converted to Catholicism is also examined.
11
Schavelev, Aleksey. "Rus’ “From Frank’s Origin”: the Isolated Ethnogenetic Motif of Byzantine Historiography." ISTORIYA 12, no. 12-1 (110) (2021): 0. http://dx.doi.org/10.18254/s207987840018226-7.
Full textAbstract:
The paper presents an attempt of analysis of an isolated ethnogenetic motif of the Byzantine historiography: that the Rus were descendants of the Franks. This motif is present in three texts: in the the Chronography of Theophanes Continuatus, The Chronicle of Pseudo-Symeon, and in one copy of the second edition of the Chronicle of Symeon the Magister and Logothete. According to the treatise De administrando imperio by emperor Constantine VII Porphyrogenitus, representatives of the imperial family of the Roman Empire could marry only representatives of the noble kins of the Franks. Therefore, the only possible explanation of the appearance of the idea that the Rus had a prestige decadence from the Franks in Byzantine historical and political thought is an attempt to justify the marriage of the sister of the ruling Byzantine emperors Anna Porphyrogenita with the “archon” of the “northern barbarians” Vladimir Svaytoslavich. The logic of the inventors of this ethnogenetic construction is transparent: if the people of Rus descended from the Franks, Vladimir was also a descendant of the Franks and so could marry a Roman princess, Anna Porphyrogenita, in accordance with the “political testament” of Constantine VII Porphyrogenitus. This idea could have the greatest relevance only after the marriage of Vladimir and Anna between c. 987 and 990, and until the death of Anna in 1011/1012. The possible dates for the compilation of the three codices at our disposal, which contain the texts with this motif, don’t contradict with this time period, but, on the contrary, correspond to it optimally.
12
Kernevez, Patrick. "From Kings to Dukes: Brittany between the 5th and the 12th Century." Studia Celto-Slavica 13 (2023): 29–44. http://dx.doi.org/10.54586/gajv1095.
Full textAbstract:
Brittany owes its name to the Brythonic immigrants who moved from insular Britain to north-western Gaul, then known as Armorica, between the 4th and the 7th centuries. The north and west of the Breton peninsula were colonised by these settlers from across the Channel, while the eastern part of modern Brittany, the area around Rennes and Nantes came under the control of the Franks. By the end of the 5th century, the latter had taken over control of the whole of ancient Gaul, apart from the tip of ancient Armorica where the Bretons resisted the Frankish kings’ domination for some time. Brittany even witnessed the emergence of a royal lineage recognised in due course by the Franks in 851, but the new Breton kingdom was soon weakened by the Viking raids and internal fighting. This weakening of the central Breton power in the 10th century effectively benefited the aristocracy which wielded power at a local level. In the 11th and 12th centuries, counts, viscounts and castellans would gain power under the relative authority of a prince: the Duke of Brittany. At that time, Brittany was a principality with little effective power for two centuries, until the prince’s power was reinforced by the Plantagenets during the second half of the 12th century. Lying in the westernmost part of France, on the fringes of the Kingdom of the Franks, Brittany had a distinct and peculiar history, shaped by dual Brythonic and Frankish influences.
13
Shishkin, Vladimir. "Ecclesiastical Household of Anna Yaroslavna, Queen of the Franks (1051–1075)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 5 (December 2020): 6–19. http://dx.doi.org/10.15688/jvolsu4.2020.5.1.
Full textAbstract:
Introduction. The court of Anna Yaroslavna, the French queen of the 11th century, has not been specifically studied in historical literature. The author proposes to find out how the ecclesiastical environment of the Queen was formalized and structured in 1051–1075, who of the church persons formed her inner circle, and whether the royal ecclesiastical household had an influence on the formation of the church policy of the crown. Methods. The methodology is a combination of institutional and social history as part of the systemic approach that makes it possible to understand the evolution of the Queen’s household within the curial Capetian system. Analysis. The reviewed sources indicate that Anna Yaroslavnas staying in France and her relationships with the curial clerics were very close. The Royal acts attest to Anna’s high level of involvement in the ecclesiastical affairs of France, her regular support for the church persons of Curia regis, the Chancellor-Bishop and his servants, as well as the state of curial priests. Results. The ecclesiastical entourage of King Henri I and Queen Anna largely shaped the policy of the Capetians and strengthened dynastic authority. As a widow and queen mother, Anna Yaroslavna played in accordance with the policies of Henry I and his predecessors, contributing to the further strengthening of the church presence at the court, and in particular the bishops in Curia regis, as opposed to the feudal clans and influence of the pope. At the same time, all her actions were aimed at the interests of the crown in order to guarantee the safe preservation of the throne for her son Philip I.
14
Mcdougall, Ian. "Serious entertainments: an examination of a peculiar type of Viking atrocity." Anglo-Saxon England 22 (December 1993): 201–25. http://dx.doi.org/10.1017/s0263675100004385.
Full textAbstract:
In a letter written to King Æthelred of Northumbria in or soon after 793, Alcuin bewails the appalling aftermath of the Viking attack on Lindisfarne. He writes, ‘vineam electam vulpes depredarunt, hereditas Domini data est populo non suo. Et ubi laus Domini, ibi ludus gentium. Festivitas sancta versa est in luctum.’1 Alcuin's horror at Viking merriment is shared by a great many other medieval historians in their accounts of the depredations of the Norsemen. Adam of Bremen, for instance, laments the Vikings' assault upon the Franks in 882, in which they made so bold as to attack King Charles III himself, and generally ‘made sport of our people‘.2 Florence of Worcester similarly deplores the brutality of Sveinn Forkbeard's men, who invaded East Mercia in 1013, all the while ‘revelling in acts of savagery‘.3 William of Malmesbury remarks on the ungentle sense of humour of Cnut the Great, who, after inviting Earl Uhtred of Northumbria to surrender himself into his custody, promptly had his hostage put to death, as William puts it, ‘with inhuman levity‘.4 In short, it is not unusual to find medieval chroniclers expressing their distaste for the evident pleasure invading Scandinavians occasionally derived from committing acts of atrocity.
15
Caink, Andrew. "Steven Franks & Tracy Holloway King,A handbook of Slavic clitics. Oxford: Oxford University Press, 2000. Pp. xv+403." Journal of Linguistics 37, no. 2 (July 2001): 393–450. http://dx.doi.org/10.1017/s0022226701008908.
Full text
16
Coats, Karen. "King Dork Approximately by Frank Portman." Bulletin of the Center for Children's Books 68, no. 5 (2015): 274. http://dx.doi.org/10.1353/bcc.2015.0056.
Full text
17
Fishhof, Gil. "Centaurs in Contexts: The Eastern Lintel of the Church of the Holy Sepulchre, Crusading Spirituality, Agency and Society in the Latin Kingdom of Jerusalem." Mediaevistik 32, no. 1 (January 1, 2020): 159–99. http://dx.doi.org/10.3726/med.2019.01.07.
Full textAbstract:
<?page nr="159"?>Abstract Taking the eastern lintel of the Church of the Holy Sepulchre as its primary focus, the present study examines the way by which the image of the centaur functioned in a specific historical context – that of the Crusades – to help the Christians define the character of their enemy; and in so doing also define their own concepts of society and order.In addition, society in the Latin Kingdom of Jerusalem was complex, presenting multilayered relations between the ruling Franks, the various indigenous Eastern Christian communities, and the Muslim population. Among the Latins themselves power structures were also multifaceted, balancing, to name just a few, between the King, the Patriarch, and the various Lords. As this paper would like to contend, the imagery of the eastern lintel was designed to manifest the different concerns of these groups and agents, enabling alternative readings by each of them according to their particular perspectives.
18
Bachrach, Bernard S. "Charlemagne’s Health in ‘Old Age’: Did It Affect Carolingian Military Strategy?" Mediaevistik 32, no. 1 (January 1, 2020): 11–53. http://dx.doi.org/10.3726/med.2019.01.01.
Full textAbstract:
During the first thirty-three years of his reign as king of the Franks, i.e., prior to his coronation as emperor on Christmas day 800, Charlemagne, scholars generally agree, pursued a successful long-term offensive and expansionist strategy. This strategy was aimed at conquering large swaths of erstwhile imperial territory in the west and bringing under Carolingian rule a wide variety of peoples, who either themselves or their regional predecessors previously had not been subject to Frankish regnum.1 For a very long time, scholars took the position that Charlemagne continued to pursue this expansionist strategy throughout the imperial years, i.e., from his coronation on Christmas Day 800 until his final illness in later January 814. For example, Louis Halphen observed: “comme empereur, Charles poursuit, sans plus, l’oeuvre entamée avant l’an 800.”2 F. L. Ganshof, who also wrote several studies treating Charlemagne’s army, was in lock step with Halphen and observed: “As emperor, Charlemagne pursued the political and military course he had been following before 25 December 800.”3
19
Kasperski, Robert. "The Visigothic King Gesalic, Isidore’s Historia Gothorum and the Goths’ Wars against the Franks and the Burgundians in the Years 507–514." Kwartalnik Historyczny 124, no. 1 (November 2, 2017): 7. http://dx.doi.org/10.12775/kh.2017.124.si.1.01.
Full text
20
Uzelac, Aleksandar. "Saint Louis and the Jochids." Golden Horde Review 8, no. 4 (December 29, 2020): 662–74. http://dx.doi.org/10.22378/2313-6197.2020-8-4.662-674.
Full textAbstract:
Research objectives: To provide an analysis of the relations between the Jochids and the French monarch, Louis IX. Particular attention is dedicated to the channels used by the Tatars to obtain information about the political conditions in Western Europe. Research materials: Contemporary Western sources including the report of the Franciscan traveler, William of Rubruck, and German chronicles in which Berke’s embassy to the French king in 1260 has been recorded. Results and novelty of the study: The Tatar view of Medieval Europe is an insufficiently researched topic. In the decades that followed the Mongol invasion of Central Europe in 1241–1242, the accounts of Western travelers and chroniclers remain the sole material from which glimpses of the Jochid perspective of the Western world may be discerned. Nonetheless, fragmentary sources at our disposal reveal that the Jochids used Western travelers and envoys to learn more about the Christendom. In this way, the image of Louis IX as the leader of the Christian world was firmly entrenched among the Jochids by the early second half of the thirteenth century. It is attested by Berke’s mission sent to Paris in 1260, and also by testimony of William of Rubruck, recorded several years earlier. According to the Flemish Franciscan author, Batu’s son Sartak, who regarded Louis IX to be “the chief ruler among the Franks”, had heard about the French king from an earlier envoy from Constantinople, Baldwin of Hainaut. The report of Rubruck and other sources at our disposal indicate the importance of the rather neglected Jochid relations with the Latin empire of Constantinople as a channel through which the Tatars gathered valuable reports about the political conditions in the West.
21
GOOSMANN, ERIK. "The long-haired kings of the Franks: ‘like so many Samsons?’1." Early Medieval Europe 20, no. 3 (July 25, 2012): 233–59. http://dx.doi.org/10.1111/j.1468-0254.2012.00343.x.
Full text
22
Saul, MaryLynn. "The Historic King Arthur by Frank D. Reno." Journal of American Culture 30, no. 4 (December 2007): 473–74. http://dx.doi.org/10.1111/j.1542-734x.2007.00657.x.
Full text
23
Suzuki, Yota, and Abe DeAnda. "Revisiting the Death and Autopsy of King George II." AORTA 09, no. 05 (October 2021): 196–98. http://dx.doi.org/10.1055/s-0041-1729915.
Full textAbstract:
AbstractIt is commonly accepted that King George II died of an acute aortic dissection. The origin of this association derives from retelling of the official autopsy performed by Dr. Frank Nicholls. While there is no doubt that King George II did have a Stanford Type A dissection, critical descriptions in the report point to a more likely cause of death.
24
Соколов, Олег. "The Memory of the Crusades in the Arabic Folk Epics: Images and Patterns." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 6 (2022): 172. http://dx.doi.org/10.31857/s086919080021277-1.
Full textAbstract:
Considering the importance of the topos of the Crusades for the Arab discourses of the 19th - 21st centuries and its influence on the collective memory in modern Arab countries, the challenge of finding the roots of this phenomenon is of vital importance. This problem can be solved only through the analyses of the memory of the Crusades in Arab culture from the late 13th to the beginning of the 19th centuries. Proceeding from this, it seems relevant to study the preservation of the memory of the Crusades in one of the most important types of works of Arabic literature, Arabic Folk Epics. The analysis of the image of the Franks in this kind of sources shows that during the era of the Crusades itself and in the subsequent centuries a huge number of the Arab tribal pre-Islamic narratives and passages about the struggle against Byzantium were transformed into the ones dedicated to Jihad against the Franks. Thus, first the Crusades reshaped this kind of narratives, and then the Arab tradition itself began to support and reproduce the image of the Christian-European-Crusader in the collective memory in Egypt and Levant due to the high popularity of the Folk Epics, which might have created a horizon of expectation for the perception of the European colonial policy of the 19th-20th centuries, i.e. “the return of the Crusaders”.
25
Osipian, Alexandr. "Armenian Involvement in the Latin-Mongol Crusade: Uses of the Magi and Prester John in Constable Smbat’s Letter and Hayton of Corycus’s “Flos historiarum terre orientis,” 1248-1307." Medieval Encounters 20, no. 1 (February 17, 2014): 66–100. http://dx.doi.org/10.1163/15700674-12342157.
Full textAbstract:
Abstract This paper examines the issue of how Armenians and Nestorians in the Mongol service used the Western legends about the Orient to influence the crusading plans of the Latin Christians between 1248 and 1307. In particular, it considers the role of the ruling elite of Cilician Armenia as mediators between Mongols and Franks in Outremer, first discussing the Letter of Cilician Constable Smbat (1248), and then examining the treatise “Flos historiarum terre orientis” by Hayton of Corycus (Het’um/Haitonus, 1307) with the crusading proposal contained in it. This article examines the narrative techniques used by Smbat and Het’um to produce a positive image of the Mongols/Tatars for Western readers in a wider cultural context of contemporary European perception of the Orient. In particular, it researches how Smbat incorporated the stories about the Magi and Prester John into the description of the Mongol Empire and the spread of Christianity within it. Special attention is given to a comparison of Armenian sources written for internal (Armenian) and external (Frankish) readers. This article also develops a hypothesis that Armenian diplomacy used Louis IX of France’s letter and his envoy William of Rubruck to enforce the position of the Cilician king Het’um I at the Mongol court in 1254.
26
Shishkin, V. V. "ITINERARIES OF ANNA YAROSLAVNA IN FRANCE (1051–1075)." Вестник Пермского университета. История, no. 2 (61) (2023): 26–35. http://dx.doi.org/10.17072/2219-3111-2023-2-26-35.
Full textAbstract:
The article analyzes the itineraries of Anna Yaroslavna, Queen of the Franks, daughter of Prince Yaroslav I of Kyiv, during her stay in France in 1051–1075. Based on 26 royal charters with her mention, preserved in the repositories of France and the Vatican, her own charter of the foundation of the monastery of St. Vincent in 1065 from the National Library of France (BnF), as well as the act of her second husband Raoul de Vexin, Count of Amiens and Valois (between 1067 and 1069), the author attempts to reconstruct the movements of Anna Yaroslavna. The paper is devoted to the period of her marriage to the King Henry I (1051–1060), as well as to the first years of the reign of her son Philip I (1060–1067), when she actively participated in the administration of the possessions of the Capetian dynasty. As the analysis of the documents shows, Anna lived mainly in the royal residences and castles of Île-de-France, among which Paris did not play the role of the key seat of the royal family. Obviously, Anna Yaroslavna preferred traditional, built in the Carolingian times, castles and fortified estates, which served as security functions and, at the same time, were representative and convenient places. She also visited neighboring regions where the kings of France had the rights of suzerain. Her movements are closely related to the question of the socio-political role of the queen in the classical Middle Ages and make it possible to clarify the boundaries of the power and capabilities of a foreign princess on the French throne, as well as to debunk certain established myths and speculations about Anna Yaroslavna.
27
Bernstein, Matthew. ": Henry King, Director: From Silents to 'Scope . Frank Thompson." Film Quarterly 51, no. 1 (October 1997): 65. http://dx.doi.org/10.1525/fq.1997.51.1.04a00250.
Full text
28
Ross, J. Keith. "The Death of King George II, with a Biographical Note on Dr Frank Nicholls, Physician to the King." Journal of Medical Biography 7, no. 4 (November 1999): 228–33. http://dx.doi.org/10.1177/096777209900700409.
Full text
29
Wilson, Dick. "Book Review: The Construction of Racial Identities in China and Japan." Journal of Interdisciplinary Economics 9, no. 3 (July 1998): 249–50. http://dx.doi.org/10.1177/02601079x9800900305.
Full text
30
Pāsādika, Bhikkhu. "Three Worlds According to King Ruang - a Thai Buddhist Cosmology. Translation with Introduction and Notes by Frank E. Reynolds and Mani B. Reynolds." Buddhist Studies Review 4, no. 2 (June 14, 1987): 154–56. http://dx.doi.org/10.1558/bsrv.v4i2.15988.
Full textAbstract:
Three Worlds According to King Ruang - a Thai Buddhist Cosmology. Translation with Introduction and Notes by Frank E. Reynolds and Mani B. Reynolds. Asian Humanities Press, Berkeley 1982. 383 pp. $30.00.
31
Bernstein, Matthew. "Review: Henry King, Director: From Silents to 'Scope by Frank Thompson." Film Quarterly 51, no. 1 (1997): 65. http://dx.doi.org/10.2307/1213549.
Full text
32
Adam, Geo. "Book Review: Medicinal Chemistry 2nd edition. Edited by Frank D. King." Angewandte Chemie International Edition 42, no. 28 (July 21, 2003): 3201–2. http://dx.doi.org/10.1002/anie.200390524.
Full text
33
Fedorov, Aleksandr V., and Mikhail V. Krichevtsev. "The History of the Development of the French Laws on Criminal Liability of Legal Entities." Russian investigator 1 (February 1, 2018): 46–56. http://dx.doi.org/10.18572/1812-3783-2018-1-46-56.
Full textAbstract:
The article reviews the history of development of French laws on criminal liability of legal entities. The authors note that the institution of criminal liability of legal entities (collective criminal liability) dates back to the ancient times and has been forming in the French territory for a long time. Initially, it was established in the acts on collective liability residents of certain territories, in particular, in the laws of the Salian Franks. This institution was inherited from the Franks by the law of the medieval France, and got transferred from the medieval period to the French criminal law of the modern period. The article reviews the laws of King Louis XIV as an example of establishment of collective criminal liability: the Criminal Ordinance of 1670 and the Ordinances on Combating Vagrancy and Goods Smuggling of 1706 and 1711. For the first time ever, one can study the Russian translation of the collective criminal liability provisions of the said laws. The authors state that although the legal traditions of collective liability establishment were interrupted by the transformations caused by the French Revolution of 1789 to 1794, criminal liability of legal entities remained in Article 428 of the French Penal Code of 1810 as a remnant of the past and was abolished only as late as in 1957. The publication draws attention to the fact that the criminal law codification process was not finished in France, and some laws stipulating criminal liability of legal entities were in effect in addition to the French Penal Code of 1810: the Law on the Separation of Church and State of December 9, 1905; the Law of January 14, 1933; the Law on Maritime Trade of July 19, 1934; the Ordinance on Criminal Prosecution of the Press Institutions Cooperating with Enemies during World War II of May 5, 1945. The authors describe the role of the Nuremberg Trials and the documents of the Council of Europe in the establishment of the French laws on criminal liability of legal entities, in particular, Resolution (77) 28 On the Contribution of Criminal Law to the Protection of the Environment, Recommendation No. R (81) 12 On Economic Crime, the Recommendation No. R (82) 15 On the Role of Criminal Law in Consumer Protection and Recommendation No. (88) 18 of the Committee of Ministers to Member States Concerning Liability of Enterprises Having Legal Personality for Offences Committed in the Exercise of Their Activities. The authors conclude that the introduction of the institution of criminal liability of legal entities is based on objective conditions and that research of the history of establishment of the laws on collective liability is of great importance for understanding of the modern legal regulation of the issues of criminal liability of legal entities.
34
Al-Srhan, Khader. "Shajar Al-Durr and her Political and Administrative Role in the Late Ayyubid Era and the Beginning of the Mamluk Era (637-655 A.H. / 1239-1257 A.D.)." Arts and Social Sciences Series 2, no. 4 (February 12, 2024): 359–97. http://dx.doi.org/10.59759/art.v2i4.409.
Full textAbstract:
This study aims to shed light on the important role played by Shajar al-Durr in the transfer of power in Egypt from the Ayyubid house to the Mamluks, and sheds light on the problem of transferring of power to the Mamluks and the extent to which Islamic public opinion accepts the presence of a woman as the head of power, through several axes that include the political status of Shajar Al-Durr during the life of her husband, Sultan Malik Al-Saleh Najm al-Din Ayoub, and after his death, her role in handing over power to the great King Turan Shah and his assassination, and the end of the Ayyubid state and the establishment of the Mamluk state, and the accompanying problems, the most important of which is the location of Shajar al-Durr. Does she represent the last of the Ayyubids in Egypt or the first of the Mamluks? The study as well dealt with the factors why the Bahri Mamluk chose Shajar al-Durr as a sultan, as well as the aspects of political life and the external and internal sovereignty of the Sultanate, Shajar al-Durr, and the internal and external attitudes of Shajar al-Durr taking over the Sultanate and then removing herself from the Sultanate, besides the internal events that she was exposed to. One of the most important results of the study was that the appearance of Shajar al-Durr on the stage of Islamic political life as an important detail of the Islamic history, through which the Islamic countries were preserved from the danger of the Mongols and rescued them from the Franks.
35
Paxton, Frederick S. "Liturgy and Healing in an Early Medieval Saint's Cult: The Massin honore sancti Sigismundifor the Cure of Fevers." Traditio 49 (1994): 23–43. http://dx.doi.org/10.1017/s0362152900012988.
Full textAbstract:
InThe Glory of the Martyrs, a collection of miracle stories completed by the early 590s, Bishop Gregory of Tours included a chapter on the Burgundian king Sigismund. A Catholic convert from the Arian Christianity of his father, Sigismund had founded a monastery at Agaune, the present St.-Maurice, Switzerland (Wallis/Valais), in the year 515. After he died in 523, at the hands of Chlodomer, one of the sons of Clovis, his body lay in a well at St.-Péravy-la-Colombe near Orléans (where the Franks had thrown it) until the abbot Venerandus brought it back to St.-Maurice in 535/36 for burial. Over the next fifty years or so, Sigismund gained the reputation as a saint and as a source of healing power over fevers. About Sigismund's posthumous fame, Gregory recorded that “whenever people suffering from chills piously celebrate a mass in his honor and make an offering to God for the king's repose, immediately their tremors cease, their fevers disappear, and they are restored to their earlier health.” Gregory's reference to a mass in honor of Sigismund is as unusual as is the very existence of such a celebration, for theMissa sancti Sigismundiis an early and peculiar example of a new development in the Latin liturgy in late antiquity, themissa votivaor votive mass. Votive masses differed from traditional forms of eucharistic celebration because they could be offered for a particular purpose and at the special request of a member (or members) of a congregation. Unlike theMissa sancti Sigismundi, however, most other early votive masses had generalized titles such asmissa votivaormissa pro vivorum et mortuorum.The mass in honor of St. Sigismund is, as far as I can tell, unique in its appeal to the intercession of a particular saint for a specific purpose—the cure of fevers.
36
Grossmark, K., B. Goh, T. Smith, H. Heggarty, and R. Grahame. "Frank Basil Grossmark Ambrose John King Ivan MacIntyre James Kevin Sarsfield Douglas LangtonWoolf." BMJ 321, no. 7273 (December 2, 2000): 1416. http://dx.doi.org/10.1136/bmj.321.7273.1416.
Full text
37
Adam, Geo. "Buchbesprechung: Medicinal Chemistry Principles and Practice. 2. Auflage. Herausgegeben von Frank D. King." Angewandte Chemie 115, no. 28 (July 21, 2003): 3319–20. http://dx.doi.org/10.1002/ange.200390553.
Full text
38
Kola, Adam. "Modern reinterpretation of Weltliteratur. World Literature in Quest of World(-)System Theories." Tekstualia 4, no. 31 (April 1, 2012): 111–28. http://dx.doi.org/10.5604/01.3001.0013.4654.
Full textAbstract:
While I. Wallerstein’s world-system theory (W-ST) is frequently referred to in literary studies (see: Moretti; Casanova; and Liu, Robbins & Tanoukhi) and cultural studies (King), A.G. Frank’s notion of world system (without hyphen) is not used in comparative literature. However, the two approaches are not competitive, but rather complementary. The article explores the applications of W(-)ST to comparative literature and studies.
39
САЗОНОВА, А. А. "MEROVINGIAN QUEENS AND GERMAN POLITICAL CULTURE: GENDER CHARACTERISTICS OF THE FRANKS IN THE 6TH CENTURY." Цивилизация и варварство, no. 11(11) (November 18, 2022): 229–62. http://dx.doi.org/10.21267/aquilo.2022.11.11.010.
Full textAbstract:
В статье исследуется граница между допустимой свободой в личных и политических действиях меровингских королев и неординарными поступками Хродехильды и Радегунды, которые привели их на мучительный путь христианского поиска утешения и прощения. Политическая культура франков допускала в VI веке активную позицию для меровингских королев в качестве супруг франкских правителей и матерей королевских наследников. Личный политический выбор Хродехильды и ее стремление к регентской власти при внуках стали причиной трагической гибели ее близких. Глубоко переживая череду драматических событий в своей жизни, Радегунда избрала монашескую стезю и крайние формы аскезы. На примерах этих королев в неоднозначных оценках трех авторов аутентичных источников (Григория Турского, Венанция Фортуната и монахини Баудонивии) были сформулированы гендерные парадоксы для проявлений крайней жестокости, насилия и самоистязания. The article explores the boundary between the permissible freedom in the personal and political activity of the Merovingian queens and the extraordinary actions of Clothild and Radegund, which brought them on the painful path of the Christian search for consolation and absolution. The political culture of the Franks in the sixth century allowed an active position for the Merovingian queens as spouses of Frankish kings and mothers of royal heirs. The personal political choice of Queen Clothild and her desire for regency with her grandchildren led to the tragic death of relatives. Deeply experiencing the dramatic events in her life, Queen Radegund chose the monastic path and extreme forms of ascetic practices. Based on the contrasting descriptions of these queens, in the ambiguous assessments of three authors of contemporary sources (Gregory of Tours, Venantius Fortunatus and the nun Baudonivia), gender paradoxes were formulated for manifestations of extreme cruelty and violent self-aggression.
40
Moon, Tony G. "J.H. King’s ‘Expansive’ Theology of Pentecostal Spirit Baptism." Journal of Pentecostal Theology 21, no. 2 (2012): 320–43. http://dx.doi.org/10.1163/17455251-02102009.
Full textAbstract:
Bishop J.H. King, an early twentieth-century Pentecostal Holiness Church leader, in some respects explained Spirit baptism in more ‘expansive’ terms than characterized Classical Pentecostal tradition in the United States in his time and later. In his theological and devotional writings are some of the same ‘expansive’ emphases Frank D. Macchia enunciates in his 2006 groundbreaking work on Spirit baptism, Baptized in the Spirit: A Global Pentecostal Theology. Although King’s Spirit-baptismal theology was traditionally Pentecostal in important ways, there are some interesting thematic parallels between Macchia’s ‘expansive’ Spirit baptism theological proposal and the very modest (in comparison) treatments of the topic by King. The similarities relate to the baptism in the Holy Spirit as a Trinitarian act, as an infilling of divine love, and in connection with the latter, as a generator of a rich ecclesiastical corporate life of koinonia.
41
Harris, Laurilyn J. "Peter Brook's King Lear: Aesthetic Achievement or Far Side of the Moon?" Theatre Research International 11, no. 3 (1986): 223–39. http://dx.doi.org/10.1017/s0307883300012360.
Full textAbstract:
In 1965, in an interview in Sight and Sound, Peter Brook eloquently discussed the difficulties of filming Shakespearian plays, decrying the ‘sad history of Shakespeare on the screen’ and denouncing the majority of Shakespearian films as ‘pitiful’ and ‘unspeakably bad’. Speaking at UNESCO's Shakespeare Quatercentenary Celebration in Paris, he said, in essence, that Shakespeare was impossible to film at all. However, the winter of 1968–9 found Brook in Northern Jutland, filming one of Shakespeare's most profoundly intricate tragedies, King Lear. When the film was released in 1970–1, critical reaction ranged from rapture to outrage. Nigel Andrews called Brook's Lear ‘a distinct achievement’, praising the acting, the setting, and, above all, Brook's use of the camera to ‘transcend repre-sentationalism’. Frank Kermode hailed Lear as a ‘fully realized and deeply imagined version of this great work … a masterly conception of the play’. Charles Phillips Reilly cautiously labelled the film ‘a mixed bag’, lauding Paul Scofield's performance as Lear and Brook's understanding of the themes of the play, but criticizing the camera work, especially in the storm sequence. Pauline Kael, the formidable reviewer for The New Yorker, simply said ‘I hated it’, and dismissed the film as ‘gray and cold … the drear far side of the moon’. According to Kael, the concept was ‘second-rate’, the script ‘plotless’, and the actors walking corpses.12 She dubbed the film ‘Peter Brook's “Night of the Living Dead”’.
42
Ritter, H., Z. Zhang, and J. M. Hameury. "Secular Evolution of Cataclysmic Variables with Irradiation-Induced Mass Transfer." International Astronomical Union Colloquium 158 (1996): 449–52. http://dx.doi.org/10.1017/s0252921100039385.
Full textAbstract:
The possible importance of the reaction of a low-mass star to external irradiation for the long-term evolution of compact binaries has been noted only rather recently; first in the context of the evolution of low-mass X-ray binaries (e.g. Podsiadlowski 1991; Harpaz & Rappaport 1991; Frank, King & Lasota 1992; Hameury et al. 1993) and subsequently by Ritter, Zhang & Kolb (1995a,b, hereafter RZK) also for the evolution of cataclysmic variables (CVs). Based on a simple model for describing the reaction of a low-mass star to irradiation RZK showed that CVs can be dynamically unstable against irradiation-induced mass transfer and that, as a consequence of this, mass transfer could occur via cycles in which phases of high, irradiation-enhanced mass transfer alternate with phases of little or no mass transfer. The occurrence of such mass transfer cycles in CVs was subsequently discussed from a more general point of view by King (1995) and King et al. (1995). Whereas the possibility of mass transfer cycles in CVs is now fully recognised, the question as to which systems can undergo such cycles and which cannot has not yet been addressed in detail. It is the purpose of this contribution to provide at least a partial answer to this question.
43
FOX, YANIV. "CHRONICLING THE MEROVINGIANS IN HEBREW: THE EARLY MEDIEVAL CHAPTERS OF YOSEF HA-KOHEN'S DIVREI HAYAMIM." Traditio 74 (2019): 423–47. http://dx.doi.org/10.1017/tdo.2019.5.
Full textAbstract:
Yosef Ha-Kohen (1496–ca. 1575) was a Jewish Italian physician and intellectual who in 1554 published a chronicle in Hebrew titled Sefer Divrei Hayamim lemalkei Tzarfat ulemalkei Beit Otoman haTogar, or The Book of Histories of the Kings of France and of the Kings of Ottoman Turkey. It was, as its name suggests, a history told from the perspective of two nations, the French and the Turks. Ha-Kohen begins his narrative with a discussion of the legendary origins of the Franks and the history of their first royal dynasty, the Merovingians. This composition is unique among late medieval and early modern Jewish works of historiography for its universal scope, and even more so for its treatment of early medieval history. For this part of the work, Ha-Kohen relied extensively on non-Jewish works, which themselves relied on still earlier chronicles composed throughout the early Middle Ages. Ha-Kohen thus became a unique link in a long chain of chroniclers who worked and adopted Merovingian material to suit their authorial agendas. This article considers how the telling of Merovingian history was transformed in the process, especially as it was adapted for a sixteenth-century Jewish audience.
44
Roberts, Randy. "The Life and Legacy of Frank Gotch: King of the Catch-as-Catch-Can Wrestlers." Annals of Iowa 68, no. 2 (April 2009): 189–90. http://dx.doi.org/10.17077/0003-4827.1333.
Full text
45
Memmott, Paul, Jonathan Richards, and Jessica Kane. "A Man of the ‘Wild’ Queensland Frontier: King Gida of the Kaurareg." Memoirs of the Queensland Museum - Culture 12 (2021): 27–71. http://dx.doi.org/10.17082/j.2205-3239.12.1.2021.2021-03.
Full textAbstract:
This biographical study concerns a Kaurareg man named Gida (c.1849–1899), who resided on Muralag (Prince of Wales Island), in Torres Strait in the late nineteenth century. It is part of a larger research project on the so-called ‘Meston’s Wild Australia’ or ‘Wild Australia Show’ of 1892–93 which was conceived by Queensland entrepreneur Archibald Meston. Meston conscripted a travelling troupe of Aboriginal people from the Queensland frontier whom he presented to the public as ‘wild’ but ‘magnificent’ both physically and in relation to particular skilled customs, yet doomed to extinction, being in the ‘dying days of their race’. The tour climax was planned to be their appearance at the Chicago World Fair in late 1893, but the troupe were left stranded by Meston in Melbourne. The aim here is to provide a longitudinal and culturally informed account of Gida’s life, with understanding of a range of critical life events, in addition to those that projected him into the Wild Australia Show and allowed him to return triumphant from the tour. Gida became renowned as a leader being referred to as both a ‘King’ and by the ignominious name of ‘Tarbucket’, titles reflecting the ethnocentric colonial construction of the ‘other’ as both a romanticised primitive, partly of the ‘wild’, yet simultaneously a faithful servant of the state, shaped as such by the emerging Aboriginal policies. Gida and his co-performers were conscripted from Kiwain village on Muralag. Gida had fled here as a young man after another village had been attacked and ‘razed’ in c.1870 by a punitive expedition led by Frank Jardine of Somerset settlement on Cape York, in which a significant number of his tribespeople were slaughtered for allegedly head-hunting the crew of a wrecked ship. An analysis of this phase of history more readily explains the personal and socio-economic impacts on Gida and the Kaurareg people, before tracing the later fate of Gida and the ongoing inter-generational trauma of his descendants as acknowledgement by their contemporary leader.
46
Van Cauwelaert, Rik. "'t Volk is voogd en meester moede." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 77, no. 3 (December 11, 2019): 276–92. http://dx.doi.org/10.21825/wt.v77i3.15690.
Full textAbstract:
Tot hij in april 1916 in de buurt van Diks-muide gewond raakte, was de dichter August Van Cauwelaert als broer van de politicus Frans Van Cauwelaert de man die soldatenklachten aanhoorde en die de spanningen tussen Franstalige bevelhebbers en de Vlaamse manschappen registreerde. Maar door de informatie die hem tijdens zijn her-stel in het Zuid-Franse Cannes bereikte, stond Gust Van Cauwelaert gaandeweg dichter bij de Frontbeweging dan zijn broer Frans. Dat blijkt uit een drietal hekeldichten die hij tijdens en na de oorlog schreef aan het adres van de Belgisch regering in Le Havre en aan koning Albert.Gust achtte zijn broer te goedgelovig in zijn contacten met de Belgische regering en met koning Albert. Meermaals waarschuwde hij Frans dat hij op het punt stond zijn prestige te verspelen. Eind december 1916 schreef hij hem: “Het feit dat gij geloofd hebt in de beloften die van hogerhand gedaan werden aangaande onze zaak, en dat vertrouwen hebt meegedeeld, heeft u kwaad gedaan, geloof me”.De verdeeldheid binnen de Vlaamse beweging die Gust had voorspeld was een feit toen hij in augustus 1919 werd gedemobiliseerd.__________
‘Volk is voogd en meester moede
Until he was wounded in the vicinity of Diksmuide in April 1916, the poet August Van Cauwelaert, as the brother of the politician Frans Van Cauwelaert, was the man who listened to soldiers’ complaints and who kept a record of tensions between French-speaking commanders and Flemish enlisted men. But, due to the information that reached him during his recuperation in Cannes in the South of France, Gust Van Cauwelaert gradually moved closer to the Front Movement than his brother Frans. This can be seen in three satirical pieces that he wrote during and after the war, directed at the Belgian government in Le Havre and to King Albert.Gust considered his brother to be too credulous in his contacts with the Belgian government and King Albert. On several occasions he warned Frans that he was about to forfeit his prestige. In the end of December 1916 he wrote to him: “The fact that you have believed in the promises that were made from on high regarding our cause, and that you have made that confidence known out loud, has done you harm, believe me.”The division among the Flemish Movement that Gust had predicted was a fact by the time he was demobilized in August 1919.
47
Whalen, Brett. "Rethinking the Schism of 1054: Authority, Heresy, and the Latin Rite." Traditio 62 (2007): 1–24. http://dx.doi.org/10.1017/s0362152900000519.
Full textAbstract:
In the year 1053, at the request of the Byzantine patriarch, Michael Kerullarios (1043–58), Archbishop Leo of Ochrid denounced the “priesthood of the Franks and the reverend pope” for observing Jewish rites through their celebration of the Eucharist with azymes, the same kind of unleavened bread used for Passover. Leo made these accusations in a letter addressed to John, archbishop of Trani in southern Italy, a region of coexisting Latin and Greek religious traditions that had been destabilized by the recent invasion of the Normans. The epistle was subsequently passed along to papal confidante Humbert of Silva Candida, who translated it into Latin and presented it to Pope Leo IX (1048–54). Around that same time, the two churchmen also heard news that the Greek patriarch had anathematized all those observing the Latin rite in Constantinople. A flurry of inconclusive correspondence ensued between the pope, the patriarch, and the Byzantine ruler, Constantine IX Monomachos (1042–55). In response to this persistent crisis, Pope Leo dispatched a legation to Constantinople that included Humbert, Frederick of Lorraine, and Peter of Amalfi. On 16 July 1054, after a series of acrimonious debates, the legates deposited a bull of excommunication against Kerullarios and his supporters on the high altar at Hagia Sophia. The patriarch responded in kind by excommunicating Humbert and his followers.
48
Hudson, Benjamin. "William the Conqueror and Ireland." Irish Historical Studies 29, no. 114 (November 1994): 145–58. http://dx.doi.org/10.1017/s0021121400011548.
Full textAbstract:
The eulogy on King William I of England in the Anglo-Saxon Chronicle includes the interesting assertion that William would have conquered Ireland without weapons had he lived another year or two. Some commentators, such as Sir Frank Stenton, considered it to be merely a testimony to the victorious reputation of the Conqueror. Others have suggested that the chronicler had erred with regard to direction, and Denis Bethell speculated that there was slightly more reason to believe William was contemplating an expedition to Galicia during the last years of his life. Marjorie Chibnall pointed out, however, that there must have been some reason for such a statement. A possible explanation does appear when examining the relations between England and Ireland during the reign of William, and a suggestion can be made that political affairs in Ireland influenced, to some extent, the planning of the Conqueror. There are reasons for believing that, in order to diminish the peril from the west, William deliberately promoted good relations with one particular Irish prince — Toirrdelbach ua Briain, king of Munster and claimant to the high-kingship of Ireland.
49
Simeonova, Liliana. "The Danube-Sava-Kupa waterway and Bulgaria’s relations with the papacy and the Eastern Franks, the mid-860s through the early 890s." Zbornik radova Vizantoloskog instituta, no. 60-2 (2023): 721–38. http://dx.doi.org/10.2298/zrvi2360721s.
Full textAbstract:
The article explores the potential for the Danube-Sava-Kupa waterway and the secondary roads that ran along it to serve as an alternate route for travel, covering a sizable portion of the journey between Bulgaria and Rome or the East Frankish kingdom at a time when the Middle Danube region could not guarantee traveler safety. Although relatively sparse, written records of travel between Pliska, the ninth-century capital of Bulgaria, and Rome, or between Pliska and the migratory court of the East Frankish kings, indicate that this route was probably used from 866 to 892/93.
50
Mainer, Carmen. "El cine norteamericano durante la Gran Depresión (1929-1939)." Fotocinema. Revista científica de cine y fotografía, no. 6 (March 17, 2013): 171–200. http://dx.doi.org/10.24310/fotocinema.2013.v0i6.5914.
Full textAbstract:
El cine comienza su andadura a finales del siglo XIX como un mero entretenimiento de masas, revelando a un público ávido de novedades las posibilidades del reciente descubrimiento. Será a partir de la Revolución bolchevique de 1917 cuando los organismos de poder descubran la capacidad de la imagen en movimiento como herramienta de propaganda ideológica. Los regímenes comunista y fascista se sirvieron del cine para difundir su doctrina y en la democracia de Estados Unidos, durante el período del New Deal (1933-1939), el cine clásico de Hollywood desempeñará la misma función propagandística, aunque haciendo uso de lenguajes y géneros variados y, con frecuencia, mucho más sofisticados. Es precisamente esta faceta del Séptimo Arte, su uso como agente difusor de ideologías, la que nos interesa y se analiza en el presente artículo. Palabras clave: Política cultural del New Deal; cine como ideología; Ernest Lubitsch; King Vidor; Frank Capra The cinema begins its career in the late nineteenth century as a mere mass entertainment, revealing to an eager audience the possibilities of the new discovery. It was from the Bolshevik Revolution of 1917 when the power of the moving image as ideological propaganda tool was discovered by the governments. The communist and fascist regimes used the cinema to spread their doctrines and in the American democracy, during the New Deal period (1933-1939), the classical Hollywood cinema will perform the same propaganda function, but using different languages and genres, and often much more sophisticated. It is this aspect of the cinema, its use as a carier of ideologies, that interests us and analyze this article.Keywords: Cultural policy of the New Deal; cinema as ideology; Ernest Lubitsch; King Vidor; Frank Capra