中世纪银行与教会的经济关系

中世纪银行与教廷之间的关系异常密切,前者为后者提供多方面的服务.其中,最基本的服务包括如下四种,即征收税金,接收和转移税款,兑换货币以及提供贷款.对于教廷而言,它之所以离不开意大利银行家的服务,与教延国际化的金融体系关联甚大.银行家则出于赢利的目的为教廷提供服务;但是,同时,还有一点也应该纳入我们的考察范围,即银行家利用教廷的权威以确保和促进其银行业务.银行与教廷之间如此密切的联系,极大地影响到银行自身的发展:中世纪银行的国际化特征以及银行三角平衡贸易的模式,即是这种影响的体现.     

Church Orientation in the Landscape: a Perspective from Medieval Wales

Studies have proposed diverse explanations in attempting to find meaning behind the varied range in the orientation of church buildings. From patronal feast days, to the seasonality of their foundation, from magnetic east, to the Easter Calendar, and most recently to harvest festival celebrations, no one assessment has resulted in a definite answer. This paper aims to consider the orientations obtained from 630 medieval churches in Wales, the first macro-scale survey of the Welsh structures, a large number of which were aligned far from the traditional 90°, indicating other factors were at play. The study argues that, more than elsewhere in Britain, orientation was set in relation to prominent human-made and natural features in the surrounding landscape, many of which had acquired acquired a strong significance in local collective memory.     

Fairy Beliefs and other Folklore Notes from County Leitrim

Recent writing on the medieval origins of the concept of the witches' sabbath have emphasized the importance of beliefs in nocturnal processions or cavalcades of spirits, known in modern times by the umbrella term of the ‘Wild Hunt’. This article suggests that the modern notion of the Hunt was created by Jacob Grimm, who conflated different medieval traditions with modern folklore. It further argues that a different approach to the study of medieval spirit processions, which confines itself to medieval and early modern sources and distinguishes between the types of procession described in them, results in different conclusions, with regard both to the character of the Hunt and to its relationship with the sabbath.     

Visual Reflections on History and Kingship in the Medieval English Great Church

The images of royalty set up on the western face of the choir-screen or pulpitum of medieval English great churches formed an enduring iconographic tradition which was found across England and was apparently without continental parallel. Discussing in detail the remains of the choir-screen at Salisbury cathedral and the records of the screen at Durham cathedral, this article suggests their potential antecedents in 12th-century representations of lineage. It then explores their probable meanings and functions for contemporary audiences, with reference to liturgy, history and clerical identity.     

中世纪前期的英国封建王权与基督教会

中世纪前期英国封建王权与基督教会的关系 ,处于“二元统一、对立”的状态中。从总体上看 ,英国封建王权和基督教会基于共同利益的政治联合 ,必然居于支配地位 ,而双方权益的纷争则处于从属地位 ,最后常常以相互妥协而告结束。这种看似矛盾而实则存在合理性的状态 ,稳定着英国封建社会的统治秩序 ,推动着社会的发展。     

New evidence for the Byzantine Church of the Holy Apostles from Fatih Camii, Istanbul

The Church of the Holy Apostles was one of the most important buildings in Byzantine Constantinople. The mausolea of Constantine the Great (the main imperial burial place until the eleventh century) and of Justinian I were in the complex surrounding this vast cruciform church. Nothing of this complex appeared to have survived its demolition to clear the site of the Ottoman mosque complex of Fatih Camii after 1461. Fieldwork in 2001 recorded walls pre–dating the fifteenth–century phase of the mosque complex, still standing above ground level and apparently including a large rectilinear structure. This is identified as the Church of the Holy Apostles and an adjacent enclosure may be that containing the mausoleum of Constantine the Great. The reconstructed church plan resembles those of St John of Ephesus and St Mark's (San Marco), Venice – churches known to have been modelled on the Church of the Holy Apostles, Constantinople.     

Ornamental Constitutionalism in Africa: Kenyatta and the Two Queens

Evidence from the political career of Jomo Kenyatta in Kenya suggests that Africans took a constitutional rather than ‘ornamental’ view of the imperial monarchy. Far from accepting that majesty and aristocracy domesticated alien overrule, they expected the British monarchy to protect them against local colonial excess. Kenyatta's Gikuyu (Kikuyu) people had two grounds for this view. One was a sense of imperial history, in which land alienation in favour of white settlers was a form of oppression unthinkable in the days of Queen Victoria – a more equal past that the Crown ought to restore to them. The other was their projection on to the imperial stage of an indigenous sense of the reciprocal relations of advantage that should exist between wealthy patrons and loyal clients. Kenyatta's political strategy after the Second World War was conditioned by this Gikuyu constitutionalism.