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Forgery and Memory at the End of the First Millennium, written by Levi Roach 李维·罗奇著《第一个千年末的伪造与记忆》
Q3 HISTORY Pub Date : 2022-11-08 DOI: 10.1163/15700674-12340148
Rosamond Mckitterick
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引用次数: 0
Clinging to a Jewish Saint in a Time of Growing Turmoil: Appropriating the Figure of Rabbi Judah the Pious in Late Fifteenth-Century Jewish Folktales from Regensburg 在日益动荡的时代依附于一个犹太圣徒:15世纪后期雷根斯堡犹太民间故事中犹太教拉比犹大的形象
Q3 HISTORY Pub Date : 2022-11-08 DOI: 10.1163/15700674-12340147
E. Shoham-Steiner
Among a unique collection of stories in Hebrew manuscript copied in the sixteenth century and found at the National Library of Israel (NLI) are twenty-seven hagiographic tales about the prominent Jewish pietist of Medieval Germany, Rabbi Judah the Pious (d. 1217) and his father Rabbi Shmuel ben Kalonymus. Scholars have suggested that the entire original collection dates back to ca. 1300 and echoes the lives, concerns, and ideals of thirteenth-century Ashkenazi Jews. However, some of the hagiographic tales found in the collection seem to have been written later, appropriating the figure of the mystical Rabbi Judah and using it in stories from the fifteenth century that were set in his city, Regensburg. Told by the Jews of this city, the tales of Rabbi Judah and his magical abilities seem to have fulfilled the needs and concerns of the community in the turbulent late fifteenth century. The paper analyzes three of these stories, demonstrating how they correspond with the realities of this time and suggesting the possible roles the tales of Rabbi Judah and his miracles played for Regensburg Jewry as they contended with the hardships of daily life and the shadow of expulsion that loomed large over the community in this period.
在以色列国家图书馆(NLI)发现的一组16世纪复制的希伯来语手稿中,有二十七个关于中世纪德国著名犹太虔诚主义者拉比犹大(公元1217年)和他的父亲拉比Shmuel ben Kalonymus的圣徒故事。学者们认为,整个原始收藏可以追溯到1300年左右,与13世纪阿什肯纳兹犹太人的生活、关注和理想相呼应。然而,收藏中发现的一些圣徒故事似乎是后来写的,借用了神秘的拉比犹大的形象,并在15世纪的故事中使用了它,故事发生在他的城市雷根斯堡。这座城市的犹太人讲述了拉比犹大及其神奇能力的故事,这些故事似乎满足了动荡的十五世纪末社区的需求和担忧。本文分析了其中三个故事,展示了它们如何与这个时代的现实相一致,并提出了拉比犹大和他的奇迹在雷根斯堡犹太人与这一时期笼罩在社区上空的日常生活困难和驱逐阴影作斗争时可能扮演的角色。
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引用次数: 0
ʿ⁠Abd al-Muʾmin. Mahdism and Caliphate in the Islamic West, written by Maribel Fierro ʿ⁠Abd al-Muʾmin。马赫迪姆与伊斯兰西方的哈里发玛丽贝尔·费罗著
Q3 HISTORY Pub Date : 2022-11-08 DOI: 10.1163/15700674-12340149
H. Beck
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引用次数: 0
Jews for ʿ⁠Alī: Rabbinic Support for the Waṣiyy in Majlisī’s Biḥār al-Anwār 犹太人支持〔UNK〕Alī:拉比支持Majlisīs Biār Al-Anwār的WaŘiyy
Q3 HISTORY Pub Date : 2022-11-08 DOI: 10.1163/15700674-12340146
Nesya Rubinstein-Shemer, Zeʾev Maghen
What is a creature within a creature, with no consanguinity or kinship between them? Upon what place did the sunshine once, but then never again? These and host of other Judeo-ʿ⁠Alīd brain-teasers are adduced by the seventeenth-century Shiʿite encyclopedist Muḥammad Bāqir al-Majlisī in order to shore up the most pristine and essential of Shiʿite claims: that ʿ⁠Alī should have been the successor to the Prophet Muḥammad. The material examined in this essay sheds light both upon aspects of the Sunni-Shiʿī polemic and on Shiʿism’s outlook on the previous monotheistic dispensations. This article analyzes the series of interlocutions adduced by Majlisī (and his sources) as part of the campaign to retroactively unseat the caliphs enshrined by Sunnism. As with Islamic tradition in general, Shiʿism displays in this material a penchant for drafting the exponents of surrounding creeds to shore up its political and religious claims.
什么是兽中之兽,它们之间没有血缘关系?什么地方曾有过一次阳光,却一去不复返?这些和许多其他Judeoʿ⁠Alīd脑筋急转弯引证的17世纪史ʿ尽管百科全书编纂人μḥammad Bāqir al-Majlisī为了支撑最原始最基本的施ʿ尽管声称:这ʿ⁠Alī应该是先知的继承人μḥammad。本文考察的材料阐明了逊尼派-什叶派争论的各个方面,以及什叶派对先前一神论时代的看法。本文分析了majlisi(和他的资料来源)引用的一系列对话,作为推翻逊尼派奉为神圣的哈里发的运动的一部分。与一般的伊斯兰传统一样,什叶派在这些材料中表现出一种倾向,即起草周围信条的代表,以支持其政治和宗教主张。
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引用次数: 0
Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl, written by Alexandre M. Roberts 拜占庭安提阿的理性与启示:阿卜杜拉·伊本·法德尔的基督教翻译计划,亚历山大·m·罗伯茨著
Q3 HISTORY Pub Date : 2022-09-30 DOI: 10.1163/15700674-12340133
Joe Glynias
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引用次数: 0
Jews and Crime in Medieval Europe, written by Ephraim Shoham-Steiner Ephraim Shoham Steiner著《中世纪欧洲的犹太人与犯罪》
Q3 HISTORY Pub Date : 2022-09-30 DOI: 10.1163/15700674-12340136
W. Jordan
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引用次数: 0
The Rule of Peshat: Jewish Constructions of the Plain Sense of Scripture and their Christian and Muslim Contexts, 900–1270, written by Mordechai Z. Cohen 《Peshat的规则:犹太人对圣经的理解及其基督教和穆斯林语境的阐释,900-1270年》,作者:Mordechai Z. Cohen
Q3 HISTORY Pub Date : 2022-09-30 DOI: 10.1163/15700674-12340134
Shari L. Lowin
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引用次数: 0
La pureté en question. Exaltation et dévoiement d’un idéal entre juifs et chrétiens, written by Claire Soussen 纯度问题。犹太人和基督徒之间理想的提升和偏离,克莱尔·苏森著
Q3 HISTORY Pub Date : 2022-09-30 DOI: 10.1163/15700674-12340137
A. Rucquoi
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引用次数: 0
Nicholas of Cusa and the Ottoman Threat to Christendom 库萨的尼古拉斯和奥斯曼帝国对基督教世界的威胁
Q3 HISTORY Pub Date : 2022-09-30 DOI: 10.1163/15700674-12340129
T. Izbicki, Nathan Ron
Nicholas of Cusa (1401–1464) had a long-time interest in the possibility of dialog with muslims. When the Ottomans captured Constantinople in 1453, he authored a vision of religious peace in De pace fidei. By the time Pope Pius II called for a crusade against the Turks, Nicholas provided him with a critique of the Qurʾān. The changed viewpoint combined polemic with an effort to find Christian truths in the Islamic sacred text. This article traces the changes in Cusanus’s thought on Islam and the crusade through an examination of his sermons and other texts not ordinarily read in this context. These texts reveal a gradual move away from dialog and toward support of the crusade.
库萨的尼古拉斯(1401-1464)长期以来一直对与穆斯林对话的可能性感兴趣。1453年奥斯曼人占领君士坦丁堡时,他在《信仰的步伐》(De pace fidei)一书中提出了宗教和平的愿景。当教皇庇护二世号召讨伐土耳其人时,尼古拉斯给他提供了一份对《古兰经》ān的批判。改变了的观点结合了争论和在伊斯兰神圣文本中寻找基督教真理的努力。本文通过考察库萨努斯的布道和其他在这种背景下通常不会读到的文本,追溯了库萨努斯对伊斯兰教和十字军东征思想的变化。这些文本揭示了从对话到支持十字军的逐渐转变。
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引用次数: 0
Recreating Victory: Liturgy, Crusade Propaganda, and Simulacrum in Milan, CE 1100 再现胜利:米兰的礼仪、十字军东征宣传和模拟,公元1100年
Q3 HISTORY Pub Date : 2022-09-30 DOI: 10.1163/15700674-12340131
I. Shagrir
A feast commemorating the conquest of Jerusalem was celebrated in Milan, on 15 July 1100. On that day, an existing Milanese church was rededicated as the “Church of the Holy Sepulchre.” The elaborate ceremony included a procession, an octave, and a pilgrims’ indulgence, along with crusade propaganda. It was perhaps the earliest one celebrated in Western Europe in the wake of the Jerusalem conquest of 15 July 1099, added to the liturgical calendar of Milan. The event was carefully orchestrated by Anselm of Buis, the archbishop of Milan – a supporter of the church reform movement and close ally of Pope Urban II. The feast was attended by the local community, among them First Crusaders returning from Jerusalem. This article focuses on the innovative nature of the Milanese feast, its liturgy and possible link with the celebration in Jerusalem a year earlier. It also considers the triumphal recreation of Jerusalem in Lombardy within the western tradition of imitations of Jerusalem.
1100年7月15日,米兰举行了一场纪念征服耶路撒冷的盛宴。那天,一座现存的米兰教堂被重新命名为“圣墓教堂”。精心设计的仪式包括游行、八度音阶和朝圣者的放纵,以及十字军东征宣传。这可能是1099年7月15日征服耶路撒冷后西欧最早庆祝的一次,被添加到米兰的礼拜日历中。此次活动由米兰大主教布伊斯的安塞尔姆精心策划,他是教会改革运动的支持者,也是教皇乌尔班二世的亲密盟友。当地社区参加了宴会,其中包括从耶路撒冷返回的第一批十字军。这篇文章重点介绍了米兰宴会的创新性质,它的礼拜仪式,以及可能与一年前在耶路撒冷举行的庆祝活动的联系。它还认为,在模仿耶路撒冷的西方传统中,伦巴第对耶路撒冷的凯旋式再现。
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引用次数: 0
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Medieval Encounters
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