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A study of 13th-century industrial regulations in Paris shows how medieval apprenticeships in the textile industry functioned. The investigation interprets wool industry apprenticeship in the context of the production system and the social environment. (SK)

Major explosive volcanic eruptions impact the climate by altering the radiative balance of the atmosphere and through feedback mechanisms in the climate system. The extent of the impact depends on the magnitude (aerosol mass loading) and the number or frequency of such eruptions. Multiple Antarctica ice core records of past volcanic eruptions reveal that the number (5) of major eruptions (volcanic sulfate deposition flux greater than 10 kg km−2) was the highest in the 13th century over the last two millennia. Signals of four of the five eruptions are dated to the second half of the century, indicating consecutive major eruptions capable of causing sustained climate impact via known feedback processes. The fact that signals of four corresponding eruptions have been found in a Greenland ice core indicates that four of the five 13th century eruptions were probably by volcanoes in the low latitudes (between 20° N and 20° S) with substantial aerosol mass loading. These eruptions in the low latitudes likely exerted the strongest volcanic impact on climate in the last two millennia. [ABSTRACT FROM AUTHOR]

This essay traces the persisting legacy of stigmatized Asian foodways—unclean, unsafe, barbaric, and inherently inferior—back to a particular mode of race-thinking that has deep roots in medieval Latin Christian discourses on food and still pervades popular Western imaginations. Through a case study of two thirteenth-century Franciscan friars, John of Plano Carpini and William of Rubruck, who traveled to Central Asia, it examines how a particularly Orientalist mode of race-thinking helped negotiate a pressing concern over food for medieval European Christians who are invited, or compelled out of necessity, to eat Mongolian foods. Culinary encounters in the East for European Christians often called for an Orientalizing racialization of Eastern foodways to make it safe and even enjoyable to take a bite of exotic foods, which can be best demonstrated in the case of William of Rubruck, who became fond of comos (Mongolian fermented mare's milk), a drink considered illicit for Eastern Christians. For William, culinary Orientalism served as a key racializing strategy to articulate fundamental differences between European Christians and Eastern people, especially non-Latin Christians, whose theological understandings of food differed from Latin Christians. I argue that William's repudiation of the Eastern Christians' reluctance to drink comos not only made it possible for him to drink it freely and publicly through an aggressive decontextualization of Eastern foodways, but also generated for him a similar kind of pleasure to what bell hooks conceptualizes as the pleasure of "eating the Other." [ABSTRACT FROM AUTHOR]

From the late twelfth century onward, the Church shows increasing concern for the religious welfare of all Christians. This development within Church policy is reflected in the educational reforms of the Fourth Lateran Council (1215) and in the flourishing of works written for the sake of "pastoral care." This study presents one example of a Jewish scholar who wished to influence the religiosity of the entire community by enacting a liturgical innovation. Isaac of Corbeil advocated the daily recitation of an abbreviated list of commandments to create awareness of the religious commandments that obligated all Jews. After introducing Isaac of Corbeil's initiative, this essay explains its religious significance and the centrality of "intent" in his thought, and traces sources that may have influenced his thinking. An appendix regarding the textual evidence is included. [ABSTRACT FROM AUTHOR]

Copyright of Lituanistica is the property of Lithuanian Academy of Sciences Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The representations of Muslims in medieval Castile have generally been interpreted under a pejorative connotation, in which Christians identified the other as inferior or as negative (bad, sinful, etc.). However, in this particular case, the 13th-century sources show that, although less frequent, there were also positive representations of the Muslims who inhabited the Iberian Peninsula. This article delves into the creation, purpose, and temporal aspects of representations. It explores the positive applications of these representations and, most importantly, examines how they are articulated within the broader representational framework of the "other." This analysis contributes to theoretical discussions on otherness, specifically addressing whether the manifestation of the other to the self leads to a potential loss of their alterity. [ABSTRACT FROM AUTHOR]

This article examines how litigants from the 1190s through the 1270s combined final concords with other forms of documentary and symbolic agreement: affirmations given through letters and in court, homage, and charters. The end of the twelfth century through the mid-thirteenth century saw the growth of the royal courts as a more standardized and powerful legal system. Over this period, litigants increasingly trusted final concords as a secure way to transfer land and rights and to settle disputes. At the same time, they continued to combine final concords with other forms of agreement. This enabled them to expand concords beyond the principal parties to other claimants and authority figures. By layering multiple types of documentary and symbolic acts, litigants were also able to connect to both administrative and personal authority, and to reinforce agreements within their local social networks. These patterns show how early final concords, despite their routine form, were flexible enough to accommodate individual needs. Litigants' ability to deploy these documents creatively demonstrates the overall flexibility of the early common law, and its space for continuity with earlier approaches to dispute resolution. [ABSTRACT FROM AUTHOR]

This article examines the inventories of arms and armour stored at the castles of Taunton and Farnham that are recorded in the pipe rolls of the bishopric of Winchester in the thirteenth century. Relatively few inventories for this period survive, which means that these rolls provide unique insights into changes in military equipment in England. This includes providing information about the types of armaments used by footmen, crossbowmen, and knights, as well as technological developments such as the adoption of plate armour. [ABSTRACT FROM AUTHOR]

Mines and miners began to proliferate in Europe from the late twelfth century on, in lockstep with the region's accelerating economic integration and urbanization. Mining communities were often rural and remote, reflecting landlords' capacity to attract workers through freedoms that echoed the era's incentives for urban migration. If, according to the adage, "city air makes free," so apparently did the mine. Yet the specific affordances of mines' materiality, and the mobility regimes they fostered, shaped distinct social dynamics. These emerge in their complexity when mining ordinances—a new type of legal subgenre—are explored for their handling of matter and movement. Mining legislation attests that the composition of ores, the underground extension of seams, the quality of available tools, and the behavior of gas, water, and air across different topographies were salient factors over which elites had little control. The raw physical constraints on directing the flow of people and matter into, through, and out of mines thus created a network of subterranean agency that translated under certain conditions into exterranean power. [ABSTRACT FROM AUTHOR]

Some medievalists use "medieval Orientalism" to address critiques of Edward Said's engagement with the Middle Ages in Orientalism. However, the author of this article argues that "medieval Orientalism" entrenches a divide between the Middle Ages and other time periods, which sequesters medieval objects of study from contributing to the ongoing theorization of critical frameworks. The article analyzes a thirteenth-century Old French text, Les enfances Renier, to demonstrate how a medieval text depicts ambivalence in the face of alterity, a hallmark of recent post-Saidian engagement with Orientalism. The author argues that the nuances and complexities of medieval representations of interfaith encounter contribute to theories of Orientalism. [ABSTRACT FROM AUTHOR]

The thirteenth century was a transformative period for Western European monarchies, which experienced the development of institutions and an increasing bureaucratisation of their administrative systems. During this time in Castile, the queen’s establishment began to be recognised as progressively differentiated from the king’s own household. This study examines the composition and structure of the Castilian queen’s household in the thirteenth century through two case studies: the households of Juana of Ponthieu (r.1237-1252), wife of Fernando III; and Violante of Aragon (r.1252-1284), wife of Alfonso X. It draws upon the references to their personnel contained in the repartimientos, the grants of land that followed the conquest of new territories in the Southern Iberian Peninsula. This approach demonstrates that the examination of well-known sources through the lens of queenship provides important new insights into the personnel and households of thirteenth-century queens consort. This article argues that, during the thirteenth century, the queen’s household constituted a space of connection which linked together people from diverse origins, kingdoms, and backgrounds; and provided the queen with a sphere of influence, through which she could exercise her largesse and patronage.

Muhammad Darzi was a poet and special disciple of Sheikh Tunswi, he used to attend the meetings of the Sheikh and collect his material under the name of Rahat al-Ashqeen, even writing this material in his own poems. Rahat's Material al-Ashqeen consists of ten chapters and has 650 pages, This precious manuscript is kept in the City Library of Pakistan (Maqdis Sharif) and it was written in 1278 and (Rahit al-Ashqeen) is one of the sources of Sufis and especially But the life and circumstances and teachings of Shah Sulaiman Tunsawi are considered to be the most important and reliable sources and the economy of that time is expressed. The mentioned version is very readable. The basis of this information is the commentary and interpretation of Quranic verses and hadiths, stories of imams, caliphs, and Sufis. In this research, an attempt has been made to introduce the manuscripts (enclosures) of Rahat al-Ishqeen and the biography of Shah Sulaiman. [ABSTRACT FROM AUTHOR]

This work aims to offer a panoramic view of the links between Alfonso X and Madrid. During the reign of Alfonso X, Madrid became increasingly important. For this reason, the monarch made several stays in the villa and had also an important documentary relationship with Madrid. The documents sent by Alfonso X to Madrid tell us of his interest in controlling some key aspects in relation to the Council, as well as the imposition of the Fuero Real and its consequences. Nor does the king forget an issue as important for Madrid as was the conflict of the Real de Manzanares, which confronted it with Segovia. Likewise, Alfonso X is shown as a firm protector of the local Church, benefiting both the Monastery of San Martín and specially the convent of Santo Domingo el Real, which was becoming during those years the most important ecclesiastical institution in Madrid.

The paper proposes a stylistic link between the earliest wall paintings in the Church of the Ascension at the Mileševa Monastery, previously usually attributed to Thessalonian painters, and several icons from St. Catherine’s monastery on Mount Athos. Based on their visual similarity, it questions the earlier attributions of those Sinai icons, rejecting the view that they were painted by Western Crusader artists. Furthermore, their ascription to Byzantine artists is also supported by certain iconographic parallels with corresponding details on the frescoes of Mileševa.

The historiography of urban revolts in north-western Europe is abundant, yet events of thirteenth-century urban protest are mostly neglected. They are usually only mentioned briefly as forerunners of later, better documented events. Sources for thirteenth-century events of urban protest are scarce, but not absent. This article gives an overview from the first industrial action in Brabant, Flanders and northern France between 1220 and 1250, to the factional struggles between urban elites, in which craftsmen took sides, in the towns of England and the Holy Roman Empire in the 1250s and 1260s, and back to Flanders and northern France as the epicentre of violent revolts in 1275–85. These events reveal the way artisans entered the political stage, they underline regional differences and common features, and they uncover the interplay between changes in urban society and overall development in north-western Europe in this crucial period of profound transition. [ABSTRACT FROM AUTHOR]

Les Enfances Renier, a chanson de geste dating to the mid-thirteenth century, recounts the titular hero’s journey throughout the Mediterranean as he looks for his birth family and aids Frankish, Norman, and even Byzantine allies in their struggles against predominantly Muslim enemies. The present study focuses on Renier’s relationship with Ydoine, the Muslim princess who took him in as a foundling and raised him. After Renier discovers the identity of his birth parents, and Ydoine converts to Latin Christianity, the two marry and conceive a son named Tancred. This son, according to the narrator, will go on to play a major role in the First Crusade. In this way, Les Enfances Renier constructs a genealogy for the historical figure of Tancred (1075–1112) that adds an element of familial reclamation to the campaigns of the First Crusade. Conversion is an indispensable process that allows for Ydoine to convert, marry Renier, and conceive such an important figure. Throughout this article, I uncover how Les Enfances Renier uses conversion and ambivalent treatment of Ydoine, the notable convert, to navigate complex genealogical issues in service of upholding an ethos of Latin Christian expansion. [ABSTRACT FROM AUTHOR]

Copyright of Povijesni Prilozi is the property of Croatian Institute of History and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper discusses the book that V. Camelliti has recently dedicated to «artists and art patronage in Pisa in the 13th-15th centuries». Camelliti shares the criticism expressed by A. Savorelli about the interpretation of Pisan typical «red banner» proposed by local chroniclers in the late 14th century. Although the origin of this Pisan «vexillum» can be effectively traced back to the concessions made to Pisa by emperor Frederick Barbarossa (1162), in the Trecento Pisan citizens believed that the red banner had been granted to the city by the popes of early 11th century, in order to promote the liberation of Sardinia from the Saracens. Not before the end of the 13th century the red banner was added with a white cross, which became the typical sign of the Pisan «Popolo». The pages written about this matter by Camelliti perhaps need a more precise anchorage to the political context of the city between 13th and 14th centuries. [ABSTRACT FROM AUTHOR]

A unique source on the practical aspects of the scientia astrorum (astronomy and astrology) in medieval Europe has come down to us in the shape of a letter written shortly after 1246 by John of London, an astronomer based in Paris. John used the letter to answer eight questions on technical problems posed to him by his addressee, a certain R. de Guedingue, with subject matters ranging from the rate of precession to the dates of the so-called Dog Days. The article makes this source available via a critical edition (based upon three manuscripts) and an accompanying English translation. An introduction discusses the background and transmission of John's letter as well as the identities of the letter writer and addressee. The edition and translation are followed by commentaries elucidating the background to each of the eight questions and John's answers to them. [ABSTRACT FROM AUTHOR]

The article examines that the poetic alphabet books in French form a 'genre' or, at least, a homogeneous narrative register. Topics include reports that the present contribution wishes to answer this question by considering the thematic and formal solidarities to which the ten or so pieces composed in the thirteenth and fourteenth centuries testify. which constitutes our corpus.

Copyright of Olivar is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article I will argue that the Mongol invasions in the thirteenth century, especially 1241/42, left a deep impact on the perception and self-awareness of East Central European polities. The Polish and Hungarian peoples had to learn that they stood alone against incoming Asian nomads, lacking support from Western European kingdoms, foremost the Holy Roman Empire and the papacy. This process contributed to their notion of being part of a bigger historical region--East Central Europe (separated from the Ruthenian principalities in East Europe who were subjected to Mongolian control). In order to show the different stages of this process in the realms in East Central Europe I will analyze a) the prehistory before the Mongolian invasion of 1241, b) the retarded and reluctant reactions of the West European realms (especially the Holy Roman Empire) and c) the (painful) consequences for the East Central principalities. Within the limits of this article I focus on Bohemia, Hungary and Poland. After the Mongol invasion of 1241/42 East Central European princes at once changed their policy--at least visible in the Polish and Hungarian case. In order to become more resistant against future Mongol raids they reached for new strategies (fortifications, tactically establishing networks through matrimonial ties, rallying people by worshipping freshly created "national" saints). [ABSTRACT FROM AUTHOR]