Holy Fire and sacral kingship in post-conquest Jerusalem

ABSTRACT

In 1101 the Holy Fire failed to appear in the Church of the Holy Sepulchre on Holy Saturday, as tradition and liturgy dictated. Less a failure and more a deliberately precipitated crisis born of a political struggle of wills between Patriarch Daimbert and King Baldwin, the resolution of this event enabled the kings of Jerusalem to establish dominance over the ecclesiastical sphere for most of the kingdom’s history. A reading of the narrative sources against liturgical sources casts light on the intersection between liturgy and government and on how the simulation of miracles could be used to advance political causes.     

Memory,Identity and Aspiration: Early Modern Jewish Maps of the Promised Land

In the sixteenth century Jews began to produce maps showing the Exodus to the Promised Land. My aim in this article is to show that, through unique compositions of written biblical references and pictured symbolism (both Jewish and Christian), maps such as the Mantua map (1560s) and, a century later, the Amsterdam Haggadah [Passover] map (1695) were a means of constructing Jewish cultural memory and identity in the Diaspora and fostering aspiration for a second salvation through a return to Zion. I also explore the Jewish approach towards the biblical land as this was reflected in the maps.     

Sacred Geography,Antiquarianism and Visual Erudition: Benito Arias Montano and the Maps in the Antwerp Polyglot Bible

The final volume of the Polyglot Bible, edited by Benito Arias Montano and printed in Antwerp by Christophe Plantin, was published in 1571–1572. Forming part of the Bible's Apparatus, the volume contains a number of essays, illustrations and maps by Montano relating to questions raised by the biblical text. Montano's maps were a product of his philological training in Oriental languages and exegesis, his profound interest in antiquarianism and geography and his practice of visualizing and tabulating knowledge. He designed his maps both as study aids and as devotional‐meditative devices. Moreover, the maps reflect his wider philosophical outlook, according to which Holy Scripture contains the foundations of all natural philosophy. Montano's case encourages us to re‐examine early modern Geographia sacra in the light of the broader scholarly trends of the period.     

石门坎现象成因分析

石门坎,云贵乌蒙山区的一片蛮荒、高寒之地。石门乡至今仍是贵州屈指可数的边远贫困乡。但在20世纪上半期,石门坎竟成为＂西南苗族最高文化区＂、＂文化圣地＂,创造了数个文化奇迹。分析其成因有：特殊的社会、历史背景;基督教进入、认同、互动与大环境建设;创制苗文及乡村教育网络的形成等。     

Energy use by Eem Neanderthals

An analysis of energy use by Neanderthals in Northern Europe during the mild Eem interglacial period is carried out with consideration of the metabolic energy production required for compensating energy losses during sleep, at daily settlement activities and during hunting expeditions, including transport of food from slain animals back to the settlement. Additional energy sources for heat, security and cooking are derived from fireplaces in the open or within shelters such as caves or huts. The analysis leads to insights not available from archaeological findings that are mostly limited to durable items such as those made of stone: Even during the benign Eem period, Neanderthals faced a considerable heat-loss problem. Wearing tailored clothes or some similar measure was necessary for survival. An animal skin across the shoulder would not have sufficed to survive even average cold winter temperatures and body cooling by convection caused by wind. Clothes and particularly footwear had to be sewn together tightly in order to prevent intrusion of water or snow. The analysis of hunting activity evolvement in real time further shows that during summer warmth, transport of meat back to the base settlement would not be possible without some technique to avoid that the meat rots. The only likely technique is meat drying at the killing site, which indicates further skills in Neanderthal societies that have not been identified by other routes of investigation.     

The existence of open areas during the Mesolithic: evidence from aeolian sediments in the Elbe–Jeetzel area,northern Germany

Traditionally Mesolithic hunter–gatherer cultures are supposed to have lived in a primeval forest environment with a closed vegetation cover during the Early and Mid-Holocene. It is not until the onset of subsequent Neolithic agricultural societies that the development of more expansive open areas is assumed. Therefore our perception of the Mesolithic economy in the European lowlands is highly affected by the idaea of adaptation to dense forest environments and a very stable system of resource exploitation. However, recent palaeoenvironmental studies provide evidence that areas of open landscapes must have existed at least temporarily during the Mesolithic and evoke the question whether human impact may be accountable for this.     

Sacred,but not surveyed: Nineteenth‐century surveys of Palestine

Abstract

Nineteenth‐century Palestine mapping projects based on systematic land surveying reached a peak with the Ordnance Survey of Western Palestine between 1871 and 1877, conducted on behalf of the Palestine Exploration Fund by officers of the British Royal Engineering Corps. Various other nineteenth‐century proposals for an organized survey of the country—some of which bore partial results while others were never implemented—are also presented. The surveying of one region, Mesopotamia, during the 1830s and 1840s, forms the basis for the discussion of the reasons for the relative lateness of the topographical survey. The sacredness of the region seems not to have been a sufficiently convincing motive for entrepreneurs to organize and finance such a survey. The main reason for the delay in mapping the country as a whole was that it was not especially important, either strategically or geo‐politically, for the European nations engaged in the international struggles in the Middle East until the last quarter of the nineteenth century.     

Political Culture in the Holy Roman Empire

This article reviews six essay collections and one monographon late medieval and early modern political culture in the HolyRoman Empire. Following a general survey of historiographicaltrends and a discussion of the specific contributions of theworks under review (covering topics from international relations,state formation and the role of language to representative assembliesand the exercise of power in towns and villages), it attemptsa preliminary sketch of the basic parameters of pre-modern politics.Prominent insights include shifts in the balance between oral,ritual and written communication, the significance of informalbonds and the negotiated quality of developments at all levelsof government. The conclusion assesses the potential of the‘new’ political history and calls for renewed effortsto link discourses, representations and perceptions to the norms,structures and socio-economic conditions with which they interacted.     

Relics of place: stone fragments of the Holy Sepulchre in eleventh-century France

This article considers stone pieces from the Holy Sepulchre brought to France in the eleventh century. Recent years have seen a growing awareness of architectural replications of the Holy Sepulchre built throughout the Latin West. Less attention has been devoted to its unmediated translation, namely, transporting its matter. Many French pilgrims who set out for Jerusalem before Urban preached crusade to the East in 1095 returned with stone fragments of the Holy Tomb to commemorate their visit and to consecrate architectural copies. Like the bodily remains of saints, these stone fragments acted as parts signifying the whole: they represented their place of origin and lent authenticity to local monuments. They could also act in unusual ways, attracting cults and prompting narratives, visual representations and staging in the church that announced their significance.     

The messianic journey of Jonathan ha-Kohen of Lunel to the Land of Israel re-examined

In 1210, thanks to increased contacts between Jewish communities in western Europe and in the eastern Mediterranean in the wake of the crusades, Jonathan ha-Kohen, head of the yeshivah of Lunel and leading Jewish Provençal sage of his time, set sail for Alexandria, from where he proceeded on a pilgrimage to Jerusalem. A year later, a group of sages from northern France and England arrived in Marseille, en route to Palestine. A number of scholars have investigated the messianic aspects of this second wave of immigration, called the “‘ aliyah of the three hundred rabbis”. This article, however, seeks to examine the messianic aspects of the earlier journey, undertaken by Jonathan ha-Kohen and his followers, within their local Provençal context.