En el actual término de Ontinyent (Valencia) se encuentra una huerta irrigada mediante un sistema hidráulico que recoge sus aguas principalmente del río Clariano. El origen de esta huerta periurbana data al menos de tiempos de al-Andalus, ya que, a la llegada de las tropas cristianas en la década de 1240, esta ya existiría. Hasta ahora no se había indagado en el tema ni se había podido ofrecer una mayor precisión sobre su origen y evolución. Gracias a la aplicación de la llamada arqueología agraria, proponemos una reconstrucción del posible trazado de los canales que conformaban este sistema hidráulico, y hacemos una identificación entre el parcelario actual de los espacios de huerta andalusíes. Además, exponemos una secuencia de construcción del sistema, ofreciendo hipótesis sobre la datación de las diferentes fases. Finalmente, tratamos de justificar por qué consideramos que las comunidades campesinas de Untinyān fueron las responsables de construir la mayor parte de este paisaje, ubicando lo que posiblemente sean los lugares de hábitat de estos grupos.
This paper explores the origin and role of the Buddhist taxonomic category “<i>zong</i> 宗” (“sect” or “school”) in the formation of modern Buddhism in China. It does so by examining a highly significant late-Qing Buddhist text titled <i>Ba-zong-er-xing</i> 八宗二行 (<i>Eight Schools and Two Practices</i>), which the author discovered recently in Japan. Authored by the 19th-century Manchu bannerman official Hešeri Rushan 赫舍裏如山, <i>Eight Schools and Two Practices</i> had a direct influence on the prominent Chinese lay Buddhist Yang Wenhui (1837–1911)’s <i>Shi-zong-lue-shuo</i> 十宗略说 (<i>Brief Outline of the Ten Schools</i>) (1913), which subsequently became the most important narrative model, known as the ten-school model, for describing Chinese Buddhist history in modern times. Historians have long recognized that Yang Wenhui’s <i>Brief Outline of the Ten Schools</i> (1913) was influenced by the medieval Japanese text <i>hasshū kōyō</i> 八宗綱要 (<i>Essentials of the Eight Schools</i>) composed by the 13th-century Japanese monk Gyōnen. Identifying, in detail, Hešeri Rushan’s influence on Yang Wenhui sheds light on how a narrative model for Buddhism in its national form grew out of trans-national intellectual sharing and interactions, and how Chinese Buddhism emerged from the interactive and mutually enabling Sino-Japanese discursive field of the 19th century. Gyōnen, Rushan, and Yang Wenhui all used the category <i>zong</i>, referring to both doctrine and school/sect, to organize narratives of Buddhist history. Their uses were, however, different. Gyōnen’s conception of <i>zong</i> (<i>shū</i> in Japanese) was fixed and exclusive, whereas <i>zong</i> for Rushan and Yang meant more of a mobile, nonexclusive identity. Without knowledge of Japanese Buddhism, Rushan made creative use of <i>zong</i> for describing the history and current condition of Chinese Buddhism, thereby superseding the traditional framework of lineage, doctrine, and precept, or <i>zong</i> 宗, <i>jiao</i> 教, <i>lu</i> 律. Rushan’s <i>zong</i> provided the necessary prerequisite knowledge for Yang Wenhui to understand Gyōnen’s theories, which he studied for constructing his own historical narrative and vision for modern Buddhism.
The Icelandic chieftain Óláfr Hǫskuldsson of Laxdæla saga is the son of an enslaved Irish princess, Melkorka, yet is still judged a candidate to succeed her father as an Irish king. His choice to return to Iceland is validated by his subsequent success as a stockman and community leader. Yet he fails to recognize that the source of his prosperity and material plenty lies in his maternal inheritance, in which Melkorka (‘Smooth-Oat’) may be identified as a Celtic sovereignty figure, the source of his irrecusable election to a rich somatic life and chieftaincy, complemented by the attention of his paternal family’s tutelary spirit or fylgja. By slaughtering his totemic ox, Harri, he calls down the vengeance of the Icelandic tutelary figure representing his father’s family’s fortunes which had concurrently assured his success. Retribution follows later in the saga with the death of his favourite son, Kjartan. From the perspective of the thirteenth century, when Iceland yielded to Norwegian hegemony, the arc of Óláfr’s career is paralleled on a greater scale by Iceland’s early medieval history.
Prezentowany szkic stanowi głos w dyskusji na temat dwóch drewnianych masek z Opola, będących w ostatnim czasie przedmiotem zainteresowania Kamila Kajkowskiego (2021). Celem niniejszego artykułu jest przede wszystkim zwrócenie uwagi na sposoby badania i budowania interpretacji źródeł archeologicznych w kontekście poznania przedchrześcijańskich wierzeń tradycyjnych oraz rekonstruowania elementów obrzędowych związanych z tym systemem. Zostały również ukazane wątpliwości dotyczące sposobów badania przeszłego sacrum, z perspektywy kultury nowożytnej oraz dzisiejszej racjonalności.
Auxiliary sciences of history, Prehistoric archaeology
The aim of this article is to analyse the significance of the legal discourses and the urban practices against female and male sodomy for the governance in the Late Medieval Kingdom of Castile. The motivation for the persecution of sodomy was not solely to judge and punish persons engaging in same sex acts or relations according to moral values, as it might be inferred from a superficial reading of the trials, but rather, the persecution of sodomites, both men and women, took part in the everyday life and political arena in Castilian cities. Firstly, the medieval Castilian laws regarding the crime of sodomy, which entailed the social and political exclusion are analysed. Penal legislation composed a fertile territory to know closely the existing relations between politics and the values of the Castilian medieval society. Secondly, urban rulers deployed the prosecution of sodomy in the Castilian courts of justice to justify their good government and to assert their authority. In conclusion, the changes in the legal and cultural interpretation of sodomy, emphasising the communitarian shame, revealed how the accusation of having committed the crime of sodomy worked as a political instrument of urban governance in Late Medieval Castile.
A partire dalla fine del XII secolo, la trasformazione delle forme di governo delle città comunali è accompagnata da un progressivo incremento del ricorso allo scritto, in tutte le sue forme. Questo cambiamento interessa anche la produzione di testi epigrafici che, dipinti o incisi nella pietra, vengono esposti con sempre maggiore frequenza in vari punti della città, in particolare sugli edifici pubblici e negli spazi adibiti al governo urbano. Luogo di riunione e di amministrazione della giustizia, accessibili a un largo pubblico, i palazzi pubblici diventano nel corso della seconda metà del Duecento il luogo prediletto per la presentazione di iscrizioni a contenuto giuridico che possiamo ricondurre alla categoria delle ‘carte lapidarie’, oggi nuovamente al centro del dibattito storiografico. Questi testi epigrafici hanno la particolarità di proporre, in forma integrale o parziali, il testo di un atto. La pittura murale dell’Arbitrato di Scolaio Ardinghelli, realizzata nel palazzo comunale di San Gimignano nel 1292, offre un angolo di approccio inedito all’esame di questo tipo di iscrizioni, permettendo non solo di chiarirne le modalità di produzione e le funzioni, ma anche il rapporto tra il testo epigrafico e il documento da cui questo dipende.
Les céramiques bleues et lustrées ont connu une grande diffusion dans le bassin méditerranéen entre le XIIIe et le XVe siècle, atteignant l’Europe du Nord, le Proche-Orient et l’Égypte. Les ateliers de la Péninsule Ibérique, en particulier ceux situés à Malaga et à Valence ont été les principales provenances de différents sites maghrébins, tels que Tunis et Bejaïa, où a été trouvé ce type de céramique, dont l’origine est toujours controversée. À ces derniers, vient s’ajouter le petit lot bleu et/ou lustré découvert à Tlemcen dans la citadelle zayyanide d’al-Mishwār. Ces découvertes attestent de la circulation de ce type de vaisselle au Maghreb central et témoignent des relations culturelles et commerciales entre les Nasrides de Grenade, le royaume d’Aragon et les Zayyānides de Tlemcen. Nous essayerons d’aborder ces céramiques principalement du point de vue morphologique et stylistique afin d’en déterminer l’origine ou le centre de production.
In the last twenty years Franco Moretti’s ‘distant reading’ approach has provided a fresh understanding of literature and its historical development not by studying in detail a few particular texts (as in the so-called ‘close reading’), but rather by aggregating and analyzing large amounts of information. As members of the DR2 research group at the University of Turin—DR2: Distant Reading and Data-Driven Research in the History of Philosophy—we share the conviction that it is time to apply such methods to the history of thought. This kind of methodological innovation can be of interest for scholars working on different historical periods (ancient, medieval, modern, contemporary) and from the perspective of different fields (history of philosophy, history of science, history of ideas and intellectual history, sociology of knowledge, and so forth). A founding moment for this approach was the first DR2 Conference, held in Turin in 2017. Some of the participants to the Conference agreed to publish edited versions of the conference talks in the form of working papers, that would be subjected to an \emph{open peer review} process. We present here the results.
In the present paper we intend to put up for discussion the concept of the “ideal prince”, reflected in the works of two important authors in the history of medieval literature, namely Antonio de Guevara’s Dial of Princes and Neagoe Basarab’s The teachings of Neagoe Basarab to his son Theodosie. An entire philosophical system was built around this concept, from the Classic Era to the Renaissance, and the ideology behind it represented the answer to certain existential questions that a collective unconscious had at a certain point. In spite of the many political and cultural differences between the Spanish and Romanian context, the prince reflected in both authors’ works seems to have many similar features that make us think about where we draw the line between what identifies cultures.
The presented research opens features of the maintenance and the form of the compilation made in IX century known as Excerpta Sangallensia and duplicating fragments from a number of consular lists of Roman Empire and Ostrogoths Kingdom of Ostrogoths 5th – to 6th centuries. Is shown that this source has kept all signs of the chronicle of late antiquity. The document maintenance, however, finds out medieval signs: an abundance tragically, disturbing (with an eschatological charge) information, fixation only especially significant (for concrete year) events, aspiration to chronological definiteness of the fixed facts. The distinctions between Roman and Ravennas by origin with in-formation streams in Excerpta concern especially local events. The data of this document, however, is equivalent, without dependence from Roman or Ravennas origins of the facts shined with it, dates and estimations.
The Spanish clergy of the 13th century carried out a cultural policy of transmission of knowledge and preservation of memory through a poetics based on the exemplary nature of texts pouring their teaching through the mediation process identified with the translation of Latin sources to the vernacular languages, promoting their dissemination to a wider lay audience. Through the textual dynamics of territoriality and the physicality of the memory, clerical poems that integrate K-III-4 MS realize double spatial memory as a narrative device, through writing and codicological unit of compilation as privileged forms of a social and testimonial identity configuration.
The aim of the present study is to provide a comparative analysis of two essential books on the work of Thucydides that have recently translated into the Spanish and are now available in the Spanish-speaking editorial market. The study of the methodological principles becomes thus a perfect occasion to reflect on approaches and perspectives of contemporary criticism about ancient historiography in general and in relation to Thucydides in particular.
The article considers psychological aspects of androgynous, dual human nature promoting harmonious relationship among the people, interaction between feminity and masculinity. The concepts of androgyne, androgynity and androgynization which correspond to cultural and socio-political conditions of traditional, modern and post-modern society are introduced. The article examines the history and evolution of the phenomenon of androgyne in ancient mythology, medieval religious philosophy, modern philosophy, present-day psychological science and practice. The author comes to the conclusion that there are two kinds of psychological androgynity: symbolic and real. The real androgynity became the subject of special psychological researches, caused the renunciation of the symbolic one and can be regarded as an important individual feature and human advantage. The transformation of the concept of androgyne is analyzed: from its interpretation as а first man to divine, ritual, psychological androgyne finally regarded as a "post-gender". The results of the study on "Psychological gender in socio-cultural dimension" conducted under the auspices of the Laboratory for Sociological Researches of MGIMO-University (School of International Journalism) are presented.