116 Sentences With "most medieval" | Random Sentence Generator

Most Medieval: Gives a whole new meaning to "sword fighting," eh?

Most medieval recipes involve carefully selected ingredients mixed in a very logical and deliberate manner.

"Most medieval people did not eat in courses, and all meals were one-pot meals," he says.

Their neighbors are Alan (Graeme Brookes), a postman who likes to chug beer, watch sports and paint pictures of his cat, and Dawn (Elizabeth Boag), a part-time dental receptionist who arrives in a dress so tight and strappy it makes most medieval torture devices seem comfy.

But I fear that, in order to attack Muslims generally, some voices will discover a deep passion for upholding the civil liberties of LGBT people against the threat of the most medieval and extremist strain of Islam—as if it is somehow more real than the all-of-us-together strain of Muhammad Ali.

235-236 In most medieval sources, he is simply called Khwarazmshah (king of Khwarazm).

Most medieval settlements remained small, with agricultural land and large zones of unpopulated and lawless wilderness in between.

As with most medieval universities, Uppsala University initially grew out of an ecclesiastical center. The archbishopric of Uppsala had been one of the most important sees in Sweden proper since Christianity first spread to this region in the ninth century. Uppsala had also long been a hub for regional trade, and had contained settlements dating back into the deep Middle Ages. As was also the case with most medieval universities, Uppsala had initially been chartered through a papal bull.

Yoma 67b; Sifra, Aḥare, ii. 2; Targ. Yer. Lev. xiv. 10, and most medieval commentatorsFor a delineation of the various Rabbinic opinions here, see R. Aryeh Kaplan's note on "Azazel" (Lev 16:8).

Glimpse of the mosque interior. The outline of one of the Almohad-style polylobed arches is visible. The mosque has similar characteristics to most medieval Moroccan mosques. It is mostly built with brick, covered in whitewash.

13th-century illustration showing the veins. Bodleian Library, Oxford. The underlying principle of most medieval medicine was Galen's theory of humours. This was derived from the ancient medical works, and dominated all western medicine until the 19th century.

Science, and particularly geometry and astronomy, was linked directly to the divine for most medieval scholars. Since these Christians believed God imbued the universe with regular geometric and harmonic principles, to seek these principles was therefore to seek and worship God.

For most medieval Europeans, it was a humble brew compared with common southern drinks and cooking ingredients, such as wine, lemons and olive oil. Even comparatively exotic products like camel's milk and gazelle meat generally received more positive attention in medical texts.

231 Medieval sources on the conduct of medieval naval warfare are less common than those about land-based war. Most medieval chroniclers had no experience of life on the sea and generally were not well informed. Maritime archaeology has helped provide information.Fernández-Armesto (1999), pp.

Most medieval clocks had their foliots replaced by pendulums after 1657 when the pendulum was invented. In the 19th century this misled scholars into thinking the clock may have been made as early as 1348. In the 20th century the date of the clock was revised to about 1600.

A page from the Codex Amiatinus. For over a thousand years (c. AD 400–1530), the Vulgate was the most commonly used edition of the most influential text in Western European society. Indeed, for most medieval Western Christians, it was the only version of the Bible ever encountered.

Loyn Governance of Anglo-Saxon England p. 176 Shires were run by officials known as shire reeves or sheriffs.Thomas Norman Conquest p. 60 Most medieval governments were always on the move, holding court wherever the weather and food or other matters were best at the moment;Huscroft Norman Conquest p.

The Annals of Tigernach note the arrival of "Christ's Cross," from which Toirdhealbhach Ó Conchobhair requested a piece. Historians, however, almost universally dismiss such claims that pieces of the True Cross were ever found. Most Medieval relics are considered not to be genuine, though many Medieval chroniclers doubtless considered them to be so.

Pagan philosophy had previously held that the pursuit of virtue should not be secondary to bodily concerns. Similarly, Christians felt that, while caring for the body was important, it was second to spiritual pursuits. The relationship between faith and the bodies ailments explains why most medieval medical practice was performed by Christian monks.

He "also depicted the Atlantic and Indian Oceans as open bodies of water, not land-locked seas as Ptolemy had done." Al- Khwārizmī's Prime Meridian at the Fortunate Isles was thus around 10° east of the line used by Marinus and Ptolemy. Most medieval Muslim gazetteers continued to use al-Khwārizmī's prime meridian.

Dr Helen Deeming notes that the carols are: > complex and intricate, and could only have been composed, sung and notated > by highly trained musicians. Their part-writing, for two or three > independent voices, is of a musical sophistication that goes well beyond the > plainsong that formed the musical bread-and-butter of most medieval choirs.

Eleanor was better educated than most medieval queens and exerted a strong cultural influence on the nation. She was a keen patron of literature, and encouraged the use of tapestries, carpets and tableware in the Spanish style, as well as innovative garden designs. She was also a successful businesswoman, endowed with her own fortune as Countess of Ponthieu.

Most medieval era Hindu temples of Java, Indonesia show Rishi Agastya statues or reliefs, usually guarding the southern side of Shaivite temples. Some examples include Candi Sambisari and the Prambanan temple near Yogyakarta.Maud Girard-Geslan et al (1997), Art of Southeast Asia, Harry Abrams, Paris, page 350 Rishi Agastya is known as Phra Reusi Akkhot in Thailand.

Baldwin, like most medieval bishops, was a patron of his see. He built the Balduinbrücke (Baldwin's Bridge) in Koblenz and repaired the old Roman bridge in Trier. He reformed the administration of the archdiocese and preserved official documents. He had many copies made and four manuscript copies of the archives of the diocese survive in the main national archives in Koblenz.

Science, and particularly geometry and astronomy, was linked directly to the divine for most medieval scholars. Since God created the universe after geometric and harmonic principles, to seek these principles was therefore to seek and worship God. The Great Architect of the Universe or Grand Architect of the Universe (G.A.O.T.U.) is a conception of God discussed by many Christian theologians and apologists.

The general composition of the building resembles that of a 13th or 14th century Gothic cathedral; however, the design is simplified and does not contain elements such as flying buttresses, transepts, or ribbed vaults. Also, because there are no transepts, the cathedral itself does not assume the typical cruciform shape of most medieval Gothic cathedrals.Kleinschmidt, Beda. "Transept." The Catholic Encyclopedia Vol. 15.

Little is known of Owain's father, Edwin of Tegeingl.Wilcott, Darrell "The Ancestry of Edwin of Tegeingl" However, most medieval pedigrees identify Owain's paternal grandfather as Gronwy, a descendant of Hywel Dda. Owain may have been a great-great-great-grandson of Hywel Dda although this is disputed. His paternal grandmother is believed to have been Ethelfleda or Aldgyth, daughter of Eadwine of Mercia.

Skyline of Downtown Norfolk Looking Towards Elizabeth River. When Norfolk was first settled, homes were made of wood and frame construction, similar to most medieval English-style homes. These homes had wide chimneys and thatch roofs. Some decades after the town was first laid out in 1682, the Georgian architectural style, which was popular in the South at the time, was used.

Iustiniani Augusti Digestorum seu Pandectarum Codex Florentinus olim Pisanus phototypice expressus, I-X, (Rome, 1902-1910). Justiniani Augusti pandectarum codex Florentinus, Curaverunt A. Corbino & B. Santalucia, (Firenze: Olschki, 1988). The importance of the manuscript lies in the fact that is an almost unique witness of the original Justinianian Digest. Most medieval manuscripts of the Digest have a substantially different text.

During the Middle Ages, some Jews practiced usury against the non-Jews, while condemning it within the Jewish community. Most medieval rabbis approved of such practice, which helped the Jews to survive in antisemitic states, where they were excluded from most professions. However, a number of prominent rabbis explain that usury is unethical in nature, and is not allowed against people, who treat Jews well.

Minhaj states that Prithviraj ("Rae Pithora") dismounted from his elephant, and fled from the battlefield on a horse. He was, however, captured in the neighbourhood of Sursuti, and later "dispatched to hell". Most medieval sources state that Prithviraj was taken to the Chahamana capital Ajmer, where Muhammad planned to reinstate him as a Ghurid vassal. Sometime later, Prithviraj rebelled against Muhammad, and was killed for 'treason'.

Ancient Greek works such as Ptolemy's Almagest and Euclid's Elements were translated into Arabic. By the second half of the ninth century, Islamic mathematicians were already making contributions to the most sophisticated parts of Greek geometry. Islamic mathematics reached its apogee in the Eastern part of the Islamic world between the tenth and twelfth centuries. Most medieval Islamic mathematicians wrote in Arabic, others in Persian.

The territory has traditionally been marked by Roman Catholicism and its textile industry. It has numerous Baroque churches and corresponding cemeteries, as well as many chapels, cloisters, and places of pilgrimage. Many were built on the mountains of the region, while the great Baroque churches are found in each larger town. Most medieval castles in the area have been destroyed or have fallen into disrepair.

Pottery was hardly seen on the tables of elites from Hellenistic times until the Renaissance, and most medieval wares were coarse and utilitarian, as the elites ate off metal vessels. Imports from Asia revived interest in fine pottery, which European manufacturers eventually learned to make, and from the 18th century European porcelain and other wares from a great number of producers became extremely popular.

Their focus of operation rapidly centered on towns where population growth historically outstripped the provision of rural parishes. Most medieval towns in Western Europe of any size came to possess houses of one or more of the major orders of friars. Some of their churches came to be built on grand scale with large spaces devoted to preaching, something of a specialty among the mendicant orders.

The main indication that a deceased person will become a draugr is that the corpse is not in a horizontal position but is found in an upright or sitting position, indicating that the dead might return. Any mean, nasty, or greedy person can become a draugr. As Ármann notes, "most medieval Icelandic ghosts are evil or marginal people. If not dissatisfied or evil, they are unpopular".

An interpretation of the battle of Bannockburn—first day Most medieval battles were short-lived, lasting only a few hours, so the Battle of Bannockburn is unusual in that it lasted two days. On 23 June 1314 two English cavalry formations advanced. The first was commanded by the Earl of Gloucester and by the Earl of Hereford. They encountered a body of Scots led by Robert the Bruce.

Eschenbach, Wolfram von (2013). Parzival. New York: Routledge. The location of the wound is of great importance to the legend. In most medieval stories, the mention of a wound in the groin or more commonly the "thigh" (such as the wounding of the ineffective suitor in Lanval from the Lais of Marie de France) is a euphemism for the physical loss of or grave injury to one's penis.

Britannica Online. 2011. EB. Together, the trivium and the quadrivium comprised the seven liberal arts (based on thinking skills), as distinguished from the practical arts (such as medicine and architecture). For most medieval scholars, who believed that God created the universe according to geometric and harmonic principles, science – particularly geometry and astronomy – was linked directly to the divine. To seek these principles, therefore, would be to seek God.

The oldest part of the church is the nave, which was built in fieldstone during the 13th century. The sacristy was added during the 14th century and the choir was enlarged, with added details in Brick Gothic style, during the 15th century. Unusually, the church has preserved its northern wall without windows. Most medieval churches in the area originally lacked windows in their northern façade, but normally windows were opened during the subsequent centuries.

In this work by Adam Lenckhardt, ivory's unique appeal to the sense of touch helps to convey the vulnerability of Cleopatra's flesh. The Walters Art Museum. Most medieval ivories were gilded and coloured, sometimes all over and sometimes just in parts of the design, but usually only scant traces survive of their surface colouring; many were scrubbed by 19th century dealers. A fair number of Gothic ivories survive with original colour in good condition however.

It is no accident that most medieval universities were founded within cities. The schools' existence required a permanent population and an infrastructure that included a vibrant marketplace and system of governance, but their dependence on the host towns was limited. In most instances, the endowment of the medieval universities was drawn largely, if not entirely, from the revenues of the Catholic Church. Consequently, the universities were largely independent of municipal revenues and, to a great extent, of civil authority.

The early portions appear to have been based on Bede's Libellus de sex aetatibus mundi and Ekkehard's Chronicon. As he approaches his own time, Albert becomes, like most medieval chroniclers, both fuller and more reliable. Albert also wrote several theological and literary works while he was a friar. He is credited with Raimundus, a versification of Raymond of Penyafort's Summa de casibus poenitentiae, and with Troilus, a Latin epic about the Trojan War in 5,320 lines.

Most illuminated manuscripts were created as codices, which had superseded scrolls; some isolated single sheets survive. A very few illuminated manuscript fragments survive on papyrus. Most medieval manuscripts, illuminated or not, were written on parchment (most commonly of calf, sheep, or goat skin), but most manuscripts important enough to illuminate were written on the best quality of parchment, called vellum, traditionally made of unsplit calfskin, though high quality parchment from other skins was also called parchment.

Not much is known about Elizabeth, despite her husband's status as one of the most famous Scottish kings and warriors. As is the case with most medieval women, records of Elizabeth are scarce; however, it is clear that she was caught up in the political turmoil that unfolded between the Scottish and the English during the reign of her husband King Robert, had to move several times to keep safe, and was eventually seized as a prisoner.

Stylistically, the album is a mix of medieval music, ambient, neoclassical and minimalism, a huge stray-away from the raw black metal that characterized Burzum's earlier work. Some songs are very folk-driven and medieval, while some are sparse, hypnotic ambient minimalist songs, particularly "Illa tiðandi". The album has been described by many as "dungeon synth". The songs contrast each other quite a lot, with the title track, "Bálferð Baldrs" and "Í heimr heljar" being the most medieval-like.

Most illuminated manuscripts were created as codices, which had superseded scrolls. A very few illuminated fragments survive on papyrus, which does not last nearly as long as parchment. Most medieval manuscripts, illuminated or not, were written on parchment (most commonly of calf, sheep, or goat skin), but most manuscripts important enough to illuminate were written on the best quality of parchment, called vellum. Beginning in the Late Middle Ages, manuscripts began to be produced on paper.

Most medieval bay windows and up to the Baroque era are oriel windows. They frequently appear as a highly ornamented addition to the building rather than an organic part of it. Particularly during the Gothic period they often serve as small house chapels, with the oriel window containing an altar and resembling an apse of a church. Especially in Nuremberg these are even called (), with the most famous example being the one from the parsonage of St. Sebaldus Church.

For the following centuries, the Church would remain a crucial feudal institution, whose economical and political power would always be at least equal to that of the main noble families. During the Middle Ages, Christianity was the central element of Georgian culture. Specific forms of art were developed in Georgia for religious purposes. Among them, calligraphy, polyphonic church singing, cloisonné enamel icons, such as the Khakhuli triptych, and the "Georgian cross-dome style" of architecture, which characterizes most medieval Georgian churches.

Congresbury itself is first mentioned in Asser's Life of Alfred as a derelict Celtic monastery, probably related to Congar. Though a minor saint, he is mentioned in a litany of Winchester in about 1060, and his feast day was recorded in most medieval Somerset calendars. Churches dedicated to Congar may also be found in Brittany and Cornwall, where he is said to have been a hermit at St Ingunger, in the parish of Lanivet.Doble, G. H. (1970) The Saints of Cornwall: part 5.

The first list fragment is followed by the canon tables of Eusebius of Caesarea. These tables, which predate the text of the Vulgate, were developed to cross-reference the Gospels. Eusebius divided the Gospel into chapters and then created tables that allowed readers to find where a given episode in the life of Christ was located in each of the Gospels. The canon tables were traditionally included in the prefatory material in most medieval copies of the Vulgate text of the Gospels.

Like most medieval and early modern herbals, the Grete Herball is made up of information taken from earlier works. This literary tradition can be traced back to the second millennium b.c.e., but the number of herbals grew most in the thirteenth century. De Materia Medica (Περὶ ὕλης ἰατρικῆς) of the 1st century Pedanius Dioscorides is considered one of the most important encyclopedias of plant knowledge from the time, but herbals became numerous and wholesale lifting of information common and expected.

Science, and particularly geometry and astronomy, was linked directly to the divine for most medieval scholars. The compass in this 13th-century manuscript is a symbol of creation. Earlier attempts at reconciliation of Christianity with Newtonian mechanics appear quite different from later attempts at reconciliation with the newer scientific ideas of evolution or relativity.Religion and Science, John Habgood, Mills & Brown, 1964, pp., 11, 14-16, 48-55, 68-69, 90-91, 87 Many early interpretations of evolution polarized themselves around a struggle for existence.

Science, and particularly geometry and astronomy, was linked directly to the divine for most medieval scholars. The compass in this 13th-century manuscript is a symbol of creation. Earlier attempts at reconciliation of Christianity with Newtonian mechanics appear quite different from later attempts at reconciliation with the newer scientific ideas of evolution or relativity.Religion and Science, John Habgood, Mills & Brown, 1964, pp., 11, 14–16, 48–55, 68–69, 90–91, 87 Many early interpretations of evolution polarized themselves around a struggle for existence.

For most medieval scholars, who believed that God created the universe according to geometric and harmonic principles, science – particularly geometry and astronomy – was linked directly to the divine. To seek these principles, therefore, would be to seek God. European science in the Middle Ages comprised the study of nature, mathematics and natural philosophy in medieval Europe. Following the fall of the Western Roman Empire and the decline in knowledge of Greek, Christian Western Europe was cut off from an important source of ancient learning.

Like most medieval English kings, Edward IV was normally prepared to leave Ireland to be governed by the Anglo-Irish nobility, but he made intermittent efforts to assert his authority over that Kingdom. In 1478, concerned at the increasing power of Gerald FitzGerald, 8th Earl of Kildare, he dismissed him as Lord Deputy and appointed Grey in his place.Otway-Ruthven, A. J. History of Medieval Ireland Reissued Barnes and Noble 1993 p.397 Grey however faced the united opposition of the Anglo-Irish ruling class.

In art, the immensely popular scene of the Birth of Jesus technically shows the Virgin Mary, who reclines on a couch in most medieval examples, lying-in, but in famously un-ideal conditions. More ideal images of lying-in in well-off households are represented in the subjects, also popular, of the Birth of the Virgin and Birth of John the Baptist. These are generally given contemporary settings, and differ little from other images that are purely secular, especially those on desci da parto.

20 the author (generally believed to be John Brompton) of a late medieval chronicle containing invented letters from Augustine,Gameson and Gameson "From Augustine to Parker" Anglo-Saxons p. 24 and a number of medieval writers who included Augustine in their romances.Gameson and Gameson "From Augustine to Parker" Anglo-Saxons pp. 22–31 Another problem with investigating Augustine's saintly cult is the confusion resulting because most medieval liturgical documents mentioning Augustine do not distinguish between Augustine of Canterbury and Augustine of Hippo, a fourth-century saint.

Between 16th and 18th centuries, more Rajput versions of the Padmavati legend were compiled in present-day Rajasthan, under the patronage of the Rajput chiefs. Most medieval histories written after Firishta (16th century), including the 18th century Bahrulamvaj, mention the Padmavati episode. The close resemblances in the various legendary narratives about Padmavati indicate that all these accounts are based on Jaisi's Padmavat. Niccolao Manucci also mentions the story in his Storia do Mogor, but places it during the 16th century king Akbar's invasion of Chittor.

The Key of Solomon is divided into two books. It describes the necessary drawings to prepare each "experiment" or, in more modern language, magical operations. Unlike later grimoires such as the Pseudomonarchia Daemonum (16th century) or the Lemegeton (17th century), the Key of Solomon does not mention the signature of the 72 spirits constrained by King Solomon in a bronze vessel. As in most medieval grimoires, all magical operations are ostensibly performed through the power of God, to whom all the invocations are addressed.

Meanwhile, another Mongol force under Chagatai and Ogedei descended from either the Altai Mountains to the north or the Dzungarian Gate and immediately started laying siege to the border city of Otrar. Rashid Al-Din stated that Otrar had a garrison of 20,000 while Juvayni claimed 60,000 (horsemen and militia), though like the army figures given in most medieval chronicles, these numbers should be treated with caution and are probably exaggerated by an order of magnitude considering the size of the city.Sverdrup 2017, p. 148, citing Rashid Al-Din, 107, 356–362.

Like most medieval buildings, the windows at Chartres suffered badly from the corrosive effects of atmospheric acids during the Industrial Revolution and thereafter. The majority of windows were cleaned and restored by the famous local workshop Atelier Lorin at the end of the 19th century but they continued to deteriorate. During World War II most of the stained glass was removed from the cathedral and stored in the surrounding countryside to protect it from damage. At the close of the war the windows were taken out of storage and reinstalled.

It was decided by Bishop Wigger in favor of the German-Catholics. Construction of the current English Gothic style church, designed by architect Thomas Henry Poole, began in 1911, and was patterned after Durham Cathedral in England. The design of the building is cruciform or cross-shaped similar to most medieval churches of Europe. The building exterior is made of limestone from Bedford, Indiana. The ground was broken for the new church by Fr. Peter E. Reilly on June 17, 1911 and the cornerstone was laid by Bishop O'Connor on September 15, 1912.

While the famous English longbowman is better known in the popular imagination, the missile troops that caused the most damage in the medieval era were the crossbowmen. The Catholic Church tried to outlaw the crossbow and all other ranged weapons at the Second Lateran Council in 1139, without much success. The crossbow was constructed initially of wood with steel gradually taking over in the 15th century, producing a weapon which had a range of 370–500 metres. It shot bolts or quarrels that could pierce most medieval armour.

Starting with Fortaleza Ozama, "these castles were essentially European medieval castles transposed to America". Among other defensive structures (including forts and citadels), castles were also built in New France towards the end of the 17th century. In Montreal the artillery was not as developed as on the battle-fields of Europe, some of the region's outlying forts were built like the fortified manor houses of France. Fort Longueuil, built from 1695–1698 by a baronial family, has been described as "the most medieval-looking fort built in Canada".

61 During the Elizabethan era, stories claiming that she had been murdered by Eleanor of Aquitaine gained popularity; but the Ballad of Fair Rosamund by Thomas Deloney (1612) and the Complaint of Rosamund by Samuel Daniel (1592) are both purely fictional. Most medieval chroniclers acknowledged that, by 1173, Eleanor was held in close confinement, having raised her sons in rebellion against their father. The underground labyrinth was added to the tale in 1516. However, Robert Gambles cites a 1231 reference to Rosamund's Chamber, with gardens, a cloister, and a well.

New gates were built in 1535 and the lower town, design along the lines of most medieval "new towns", was completed at the beginning of the 16th century. The 17th century brought monasteries and convents to Crémieu, where trade was by now beginning to flag. The Capuchins settled there in 1615, the white Penitents in 1619, the nuns of the order of Visitations in 1627, the Ursuline nuns in 1633, the Notre-Dame du Reclus hospital opened in 1675 and the church of Saint-John was completed by the end of the 17th century.

The purpose of an ordinary is to facilitate the identification of the bearer of a coat of arms from visual evidence alone. Ordinaries may take a form which is either graphic (consisting of a series of painted or drawn images of shields) or textual (consisting of blazons – verbal descriptions – of the coats). Most medieval and early modern manuscript ordinaries were graphic, whereas all the principal modern published ordinaries have been textual. A knowledge of the technicalities of blazon is essential for the student hoping to make best use of a textual ordinary.

John Rudge had St. Andrew's remodelled early in the 18th century, and this Georgian work obscures most Medieval features except those above. The church retains its Georgian features and fittings, including a Venetian east window and 18th century box pews. The wooden communion table is a high-quality carved piece from about 1745, that Sherwood and Pevsner considered similar to the work of John Vardy. St. Andrew's contains several 17th and 18th century monuments to members of the successive manorial families, including one to John Rudge made in 1739 by the Flemish sculptor Peter Scheemakers.

A complex bent passage in the Bab Debbagh gate of Marrakesh As in medieval fortifications elsewhere in the world, Moroccan city walls were pierced with a number of gates to grant access in and out of the city. As these were often the weakest points of a defensive wall, they were usually more heavily fortified than the surrounding wall. Most medieval Moroccan gates had a bent entrance: their passage made sharp right-angle turns once or multiple times in order to slow down any attackers. They ranged from very plain in appearance to highly monumental and ornamental.

Many of the private rooms were dark and had no windows for ventilation, something much sought-after in the hot climate of Madrid. The main area of asymmetry was the western facade, which, being situated on the edge of the ravine of the Manzanares Valley was the least visible from the urban area of Madrid. However, at the same time, it was the first view seen by visitors coming into the city from the Segovia Bridge. It was this facade which underwent the fewest redesigns and as a consequence retained the most medieval character of the building.

The consensus date of most medieval music theory scholars on the Ars cantus mensurabilis is about 1250. The De mensurabili musica dates from about 1240, not long before; clearly the mid-13th century was a time of progress in music notation and theory, even if it were only catching up with the current state of composition and performance. The composer who most notably followed Franco's treatise in his own music was Petrus de Cruce, one of the most prominent composers of motets of the late ars antiqua (one of the few whose name has been preserved; many of the surviving works are anonymous).

The citadel is located in the northwest corner of the old walled city of Damascus, between the Bab al-Faradis and the Bab al-Jabiyah. Whereas most medieval Arabic castles are located on prominent hilltops, the citadel of Damascus was built on flat ground at the same level as the rest of the city, a feature it shares with the Citadel of Bosra. The location of the citadel ensured that it could control the Barada River, which flows north of the citadel. The location of the river also offered protection against attack from that side of the citadel.

Like most medieval social and community gatherings, shared food and drink were a feature of many obiit vigils. Guilds gathered for the obiit vigils of their members and benefactors, and shared food and drink were common place at these gatherings. Bread, cheese and ale were given out in the guild chapel at an obiit held in 1442 for the parker of Fulbrook (meaning park-keeper in Middle English) at the guild of the Holy Cross at Stratford-upon-Avon. In 1533 cakes, comfits, wine, ale and cheese were distributed at The Trinity Guild of Coventry for the obiit of alderman Nicholas Burwey.

Finally, in this century, the various confiscations ended with the realized heritage of most medieval monasteries. Many of their churches were spared because they took on a new life by becoming parishes. In some cases, other provincial institutions and individuals came forward to museums with recovered pieces, including parts of the churches' architecture. The monastic ruins went on to become a commonplace instance of romanticism, and poets and musicians seeking inspiration in them; notable artists include Frédéric Chopin and George Sand in the Cartuja de Valldemossa and the Bécquer brothers Gustavo and Valeriano in the Cistercian Monastery Veruela (Zaragoza).

A patterned page from the Trevelyon Miscellany of 1608 Most medieval miscellanies include some religious texts, and many consist of nothing else. A few examples are given here to illustrate the range of material typically found. The Theological miscellany (British Library, MS Additional 43460) was made in late 8th century Italy with 202 folios of patristic writings in Latin. The 9th-century Irish Book of Armagh is also mostly in Latin but includes some of the earliest surviving Old Irish writing, as well as several texts on Saint Patrick, significant sections of the New Testament, and a 4th-century saint's Life.

Whereas Diogenes is the embodiment of philosophical virtue: rational control, patience, and sufficiency. Alexander covets the world and laments the fact that he has no more to conquer ("al the world ne mai suffise To will which is noght reasonable" -- Confessio Amantis III 2436-2437) whereas Diogenes is content with no more than the few necessities of nature. Gower's re-telling of the anecdote names Diogenes and Alexander, and these are the two characters in most medieval versions of the anecdote. However, this is not the case for the Disciplina Clericalis nor for the Gesta Romanorum, this modified anecdote's earliest appearances.

Iris Shagrir, Ronnie Ellenblum and Jonathan Riley-Smith (Aldershot, 2007), pp. xiii–xxiii. as well as in the above-mentioned book on the Genoese and Venetian merchants he studied changes in naming fashions through the analysis of long lists of citizens that had been compiled at different dates. He argued that while most medieval people did not leave a direct testimony regarding their mentality, it is possible to approximate it via the names they chose to give their children. That is, the child's personal name serves as an indirect indicator of some facet of the parent's mentality.

The palace is adorned with the coats of arms of the Podesta, once rulers of the city. A tall medieval tower is incorporated into the palazzo. Close by is a Renaissance- style building with six round arches, called La Loggia, for which construction began at the very end of the 14th century and finished in the early 15th, but which has undergone much restoration work over the subsequent centuries. Montalcino is divided, like most medieval Tuscan cities, into quarters called contrade, Borghetto, Travaglio, Pianello and Ruga, each with their own colors, songs and separate drum rhythms to distinguish them.

With Grifo contained, the two mayors, who had not yet proved themselves in battle in defence of the realm as their father had, on the initiative of Carloman, installed the Merovingian Childeric III as king (743), even though Martel had left the throne vacant since the death of Theuderic IV in 737. Unlike most medieval instances of fraternal power sharing, Carloman and Pepin for seven years seemed at least willing to work together; certainly, they undertook many military actions together. Carloman joined Pepin against Hunald I of Aquitaine's rising in 742 and again in 745.Frassetto, Michael.

The controversies concerning the surviving texts of the Satires have been extensive and heated. Many manuscripts survive, but only P (the Codex Pithoeanus Montepessulanus), a 9th-century manuscript based on an edition prepared in the 4th century by a pupil of Servius Honoratus, the grammarian, is reasonably reliable. At the same time as the Servian text was produced, however, other and lesser scholars also created their editions of Juvenal: it is these on which most medieval manuscripts of Juvenal are based. It did not help matters that P disappeared sometime during the Renaissance and was only rediscovered around 1840.

The Khakhuli triptych Specific forms of art were developed in Georgia for religious purposes. Among them, calligraphy, polyphonic church singing, cloisonné enamel icons, such as the Khakhuli triptych, and the "Georgian cross-dome style" of architecture, which characterizes most medieval Georgian churches. The most celebrated examples of Georgian religious architecture of the time include the Gelati Monastery and Bagrati Cathedral in Kutaisi, the Ikalto Monastery complex and Academy, and the Svetitskhoveli Cathedral in Mtskheta. Outstanding Georgian representatives of Christian culture include Peter the Iberian (Petre Iberieli, 5th century), Euthymius of Athos (Ekvtime Atoneli, 955–1028), George of Athos (Giorgi Atoneli, 1009–1065), Arsen Ikaltoeli (11th century), and Ephrem Mtsire, (11th century).

Early science, particularly geometry and astronomy/astrology (astronomia), was connected to the divine for most medieval scholars. The compass in this 13th- century manuscript is a symbol of God's act of creation, as many believed that there was something intrinsically divine or perfect that could be found in circles. In pre-modern times, most cultures did not make a clear distinction between the two disciplines, putting them both together as one. In ancient Babylonia, famed for its astrology, there were not separate roles for the astronomer as predictor of celestial phenomena, and the astrologer as their interpreter; both functions were performed by the same person.

Nevertheless, most medieval jurists made a distinction between forced and consensual sex within marriage. Azam Noor claims that Islamic law classified marital rape as an act of aggression against the wife. Marital rape can lead to prosecutions against the husband and the wife obtaining divorce, but the punishments are not as severe as they are against other forms of rape. According to Dar al-Ifta al- Misriyyah, Islamic scholars condemn when a husband uses violence to force his wife to sleep with him or asks his wife to have sexual intercourse during her menstrual period, in an abnormal sexual position, or during fasting hours in Ramadan.

The ekphrasic writings of the lawyer turned bishop Asterius of Amasea (fl. around 400) are often cited by art historians of the period to fill gaps in the surviving artistic record. The inadequacy of most medieval accounts of art is mentioned above; they generally lack any specific details other than cost and the owner or donor, and hyperbolic but wholly vague praise. Journalistic art criticism was effectively invented by Denis Diderot in his long pieces on the works in the Paris Salon, and extended and highly pointed accounts of the major exhibitions of new art became a popular seasonal feature in the journalism of most Western countries.

When veiling was discussed in early Islamic jurisprudence beyond the context of prayer, it was generally considered an "issue of social status and physical safety". Later, during the medieval era, Islamic jurists began to devote more attention to the notion of awra (intimate parts) and the question of whether women should cover their faces. The majority opinion which emerged during that time, predominant among Maliki and Hanafi jurists, held that women should cover everything except their faces in public. In contrast, most medieval Hanbali and Shafi'i jurists counted a woman's face among the awra, concluding that it should be veiled, except for the eyes.

Matija Divković is distinguished with the historical title of the founder of the literature of Bosnia and Herzegovina. This means that he was the Bosnian Francican who wrote in Peoples Language, which was, beside Bosnian, at the time a common name among Bosnians for the South Slavic language, Štokavian dialect. Most medieval writings in the region of old Bosnia and Hum, like Gršković's Apostle, Hrvoje's Missal, the Hval Collection or the Venetian Apocalypse, belong to the Bosnian literature, as well as to the Croatian written heritage, but not to literature in the strict sense. The above analysis shows that Divković was not an original writer, but a translator and compiler.

Schiller:62-3 He is often part of a separate scene in the foreground, where Jesus is being bathed by midwives (Jesus is therefore shown twice). Despite the less than ideal conditions, Mary is lying- in, the term for the period of enforced bed rest in the postpartum period after childbirth that was prescribed until modern times. The midwife or midwives come from early apocryphal sources; the main one is usually called Salome, and has her own miracle of the withered hand, although this is rare in art. They featured in most medieval dramas and mystery plays of the Nativity, which often influenced painted depictions.

The layout of the calendar pages in the Hours of Joanna I of Castile consists of a series of images around the text of each month, where the letters KL (calendas) can be seen (as in most medieval manuscript calendars) and also a set of columns of numbers, letters and text. This calendar highlights important feasts by writing the saint’s name in red ink and minor feasts in black. Each folio in the calendar shows one month and features the architectural frame and medallions typical of the Ghent-Bruges school. Depicted along the bottom, as usual in books of hours, is an activity typical of the month in question.

It can affect civic and communal participation in general. Opponents argue that felony disenfranchisement can create political incentives to skew criminal law in favor of disproportionately targeting groups who are political opponents of those who hold power. In Western countries, felony disenfranchisement can be traced back to ancient Greek and Roman traditions: disenfranchisement was commonly imposed as part of the punishment on those convicted of "infamous" crimes, as part of their "civil death", whereby these persons would lose all rights and claim to property. Most medieval common law jurisdictions developed punishments that provided for some form of exclusion from the community for felons, ranging from execution on sight to exclusion from community processes.

Stained glass windows The stained glass windows together constitute a very beautiful and important collection of artworks. The Cathedral of Saint Mary of Toledo is one of the Castilian buildings that preserves the most medieval stained glass windows. They were produced from the 14th to the 17th centuries; restorations were done in the 18th century, according to changes in style that had evolved with the passing of the years. The oldest, and also the most appreciated for the beauty of their stained glass, are those of the Rose Window of the transept (over the Portal of the Clock) and some of those of the ambulatory, even though these have a softer color.

The Norman font in Altarnun Parish Church A detail of the font in Bodmin Parish Church The church architecture of Cornwall and Devon typically differs from that of the rest of southern England: most medieval churches in the larger parishes were rebuilt in the later medieval period with one or two aisles and a western tower, the aisles being the same width as the nave and the piers of the arcades being of one of a few standard types. Wagon roofs often survive in these churches. The typical tower is of three stages, often with buttresses set back from the angles.Wheatley, Reginald F. (1925) "The architecture of the Cornish parish church" in: Cornish Church Guide.

Dungeon Magic, also known as in Japan and Europe, is a 1994 arcade game by Taito Corporation Japan and is also included in Taito Legends 2. Unlike most medieval/fantasy beat 'em ups, it featured an isometric viewing angle, some platforming (usually involving players stacking rocks or crates to climb on and jump to treasure chests), unusually large stylised sprites, and variable blood/gore settings. Unusually, there are two European versions of the game: one uses the title Light Bringer, and the other uses the title Dungeon Magic. While this game uses the same title as Taito's earlier NES game Dungeon Magic: Sword of the Elements, the two games are unrelated aside from their titles.

King John II is recorded as using one at the Battle of Poitiers in 1356 and Sir James Douglas at the Battle of Otterburn in 1388. Bretons were apparently noted axe users, with noted mercenaries Bertrand du Guesclin and Olivier de Clisson both wielding axes in battle. In these instances the type of battle axe - whether a Danish axe, or the proto-pollaxe - is not recorded. Most medieval European battle axes had a socketed head (meaning that the thicker, butt-end of the blade contained an opening into which a wooden haft was inserted), and some included langets—long strips of metal affixed to the faces of the haft to prevent it from being damaged during combat.

The position of constable originated from the Roman Empire; by the 5th century AD the Count of the Stable () was responsible for the keeping of horses at the imperial court. The West European term "constable" itself was adopted, via the Normans, as konostaulos in the Komnenian and Palaiologan periods, when it became a high military office of dignity. Late Roman administrative titles were used by Charlemagne in developing his empire; the position of Constable, along with the similar office of Marshal, spread throughout the emerging states of Western Europe during this period. In most medieval nations, the constable was the highest- ranking officer of the army, and was responsible for the overseeing of martial law.

The Žiče Charterhouse was founded between 1155 and 1165 by Ottokar III of Styria, the Margrave of Styria,As with most medieval monasteries there is a foundation legend, which in this case relates that Ottakar was led to the site when he became lost in dense forest during a hunt. and his son, Duke Ottokar IV of Styria, of the house of Traungau, both of them were buried there.The bodies were later moved to Rein Abbey The foundation deed of Žiče Charterhouse dates back to 1165 and is archived in Styrian Provincial archive in Graz (Austria). In the last line of the deed was already written the name of Beremund, first prior of Žiče Charterhouse.

When his uncle was killed in battle, Amr vowed to avenge his death; even after Zenobia denied him this chance by committing suicide, he stabbed her corpse. After his uncle's death, Amr broke away from Tanukhid overlordship and established the independent Lakhmid dynasty. According to the 10th-century historian al-Tabari, Amr resettled the abandoned town of al-Hira, and ruled there for 118 years—although in another place al-Tabari gives Amr's entire lifespan as 120 years—before being succeeded by his son Imru al-Qays ibn Amr as client king on behalf of the Sassanid Persians. Most medieval Arab historians agree with this, and only al-Ya'qubi gives the length of his reign as a plausible 55 years.

Death constantly haunted medieval Europeans, who took risks unconscionable to the modern mind; the overwhelming majority of the population lived in a state of desperate poverty comparable or perhaps even worse than most Third World countries today. Most medieval Europeans toiled long hours to produce or earn much less than the equivalent of $2 per person per day, from which they paid tithes, taxes, and rents. To make fishing a viable economic alternative to other means of subsistence, a significant majority of fleets leaving port had to reach the fisheries and return alive and intact. The cooling climate and increasing storminess, however, led to a sharp increase in the proportion of traditional Norse-style boats that left port never to return.

He argues that from St. Augustine onward, the focus on agape became diluted by an attempt to synthesize the concept with that of eros, in a development centered on the Latin word caritas. Nygren argues that most medieval theology of love was based around this attempt at a caritas-synthesis. However, he argues, this is not a truly Christian synthesis, given the origins and nature of eros. The Reformation, therefore, was hugely important because it inspired Martin Luther to expose the fallacy of the caritas synthesis, and made clear again the properly Christian conception of love, namely pure agape.Alan Vincelette, ‘Introduction’, in Pierre Rousselot, The Problem of Love in the Middle Ages: A Historical Contribution, translated and with an introduction by Alan Vincelette (Marquette University Press, 1998), p11.

Chatteris railway station before closure in 1967 Later fires in 1706 and 1864 destroyed most medieval and Georgian architecture, and a large proportion of the town's listed buildings date from the Victorian period onwards.The Historic Towns of Cambridgeshire, An Extensive Urban Survey: Chatteris , Cambridgeshire County Council publication (draft, 2001), 13 However, many of the pasture fields on the outskirts of the town have evidence of ridge and furrow farming practices, although these are under threat by current building proposals. To the north of the town runs the Forty Foot Drain, a large river also called Vermuyden's Drain, after the Dutch engineer whose name is associated with the fen drainage works of the middle of the 17th century. Several of the older buildings of the town show evidence of the Dutch architectural style.

Historically in the United Kingdom, as in other European nations, the keeping of fish in ponds for use as food dates back centuries, possibly as far as the 13th century. A fish pond was a way of keeping a steady supply of food through the winter, and most Medieval and monastic houses and castles had a fish pond stocked with carp, pike and bream. Some were vastly under-utilised and the efforts of keeping fish was to serve up only on special occasions, especially in monastic houses, when freshwater fish would be avoided at Lent. During the 19th century, as fresh sea fish could be brought from ports to inland locations by the railways, the stocking, breeding and farming of fresh fish declined, unlike eastern European nations where the carp is still a 'table fish'.

With a writing lectern before him, Matthew is writing, Mark is dipping his nib in its inkwell, Luke is reading and John is meditating on what has been written. The evangelists are facing away from one another and seem to carry out their work in isolation, but within a single ornate frame (depicted as if decorated with filigree and gemstones) and in a uniform landscape, conveying the idea that the four authors serve a single purpose, each in his own way, namely the proclamation of the Word of God and the Kingdom of God. Reference is also made to the unity and consistency of the four gospels, as written evidence and manifestation of the a unified body of belief: the Christian Good News. Thus, the imagery has complex theological significations, as is the case in most Medieval art.

King Edgar divided the Kingdom of Northumbria between Scotland and England; at least, most medieval historians now accept the 'gift' by Edgar. In any case, after the later Battle of Carham the Scottish kingdom encompassed many English people, with even more quite possibly arriving after the Norman invasion of England in 1066. South- east of the Firth of Forth, then in Lothian and the Borders (OE: Loðene), a northern variety of Old English, also known as Early Scots, was spoken. St. Kildans sitting on the village street, 1886 As a result of David I, King of Scots' return from exile in England in 1113, ultimately to assume the throne in 1124 with the help of Anglo-Norman military force, David invited Anglo- Norman families from France and England to settle in lands he granted them to spread a ruling class loyal to him.

In Judaism and Christianity, it is unclear whether the language used by God to address Adam was the language of Adam, who as name-giver (Genesis 2:19) used it to name all living things, or if it was a different divine language. But since God is portrayed as using speech during creation, and as addressing Adam before Gen 2:19, some authorities assumed that the language of God was different from the language of Paradise invented by Adam, while most medieval Jewish authorities maintained that the Hebrew language was the language of God, which was accepted in Western Europe from at least the 16th century and until the early 20th century. Versteegh, Kees, The Arabic language, Edinburgh University Press, 2001, p.4 The sacred language in Islam is Classical Arabic, which is a descendant of the Proto-Semitic language.

Marchocka was born on June 25, 1603 in southern Poland, near Nowy Sącz, which was a heavily Protestant area at the time of her birth. She was born into an aristocratic, politically active family, during the latter half of what some historians claim to be Poland's Golden Age. During this time, the Polish Parliament grew to check the king's power, territories were consolidated, religious diversity was tolerated, and more members of the aristocracy started pursuing university educations. Marchocka was educated at home by her mother, from whom she learned to read and write and also learned some elementary Latin. Marchocka, like most medieval and early modern women, had limited educational opportunities, and was educated in "strict adherence to the Catholic faith," using religious texts including Piotr Skarga's Lives of the Saints and the writings of Carmelite nun and Catholic saint Mary Magdalene de’ Pazzi.

Canon law (Decree of Gratian, Decretals of Gregory IX) recognized it as a punishment for ecclesiastics; even as late as the sixteenth and seventeenth centuries, it appears in ecclesiastical legislation as a punishment for blasphemy, concubinage and simony. Though doubtless at an early date a private means of penance and mortification, such use is publicly exemplified in the tenth and eleventh centuries by the lives of St. Dominic Loricatus cites Patrologia Latina, CXLIV, 1017; the surname means 'strapped' and St. Peter Damian (died 1072). The latter wrote a special treatise in praise of self-flagellation; though blamed by some contemporaries for excess of zeal, his example and the high esteem in which he was held did much to popularize the voluntary use of a small scourge known as a discipline, as a means of mortification and penance. From then on the practice appeared in most medieval religious orders and associations.

Following the French Norman invasion into England, the explosion of French ideals led most Medieval monasteries to develop a hospitium or hospice for pilgrims. This hospitium eventually developed into what we now understand as a hospital, with various monks and lay helpers providing the medical care for sick pilgrims and victims of the numerous plagues and chronic diseases that afflicted Medieval Western Europe. Benjamin Gordon supports the theory that the hospital – as we know it - is a French invention, but that it was originally developed for isolating lepers and plague victims, and only later undergoing modification to serve the pilgrim. Owing to a well-preserved 12th-century account of the monk Eadmer of the Canterbury cathedral, there is an excellent account of Bishop Lanfranc's aim to establish and maintain examples of these early hospitals: > But I must not conclude my work by omitting what he did for the poor outside > the walls of the city Canterbury.

For centuries, Ashkenazi rabbinic authorities espoused Nahmanides' position that the Talmudic exegesis, which derived laws from the Torah's text by employing complex hermeneutics, was binding d'Oraita. Geiger and others presented exegesis as an arbitrary, illogical process, and consequently defenders of tradition embraced Maimonides' marginalized claim that the Sages merely buttressed already received laws with biblical citations, rather than actually deriving them through exegesis. As Jay Harris commented: An insulated orthodox, or, rather, traditional rabbinate, feeling no pressing need to defend the validity of the Oral Law, could confidently appropriate the vision of most medieval rabbinic scholars; a defensive German Orthodoxy, by contrast, could not... Thus began a shift in understanding that led Orthodox rabbis and historians in the modern period to insist that the entire Oral Law was revealed by God to Moses at Sinai. 19th-Century Orthodox commentaries, like those authored by Malbim, invested great effort to amplify the notion that the Oral and Written Law were intertwined and inseparable.

Judaism accepts converts, but has had no explicit missionaries since the end of the Second Temple era. Judaism states that non-Jews can achieve righteousness by following Noahide Laws, a set of moral imperatives that, according to the Talmud, were given by GodAccording to Encyclopedia Talmudit (Hebrew edition, Israel, 5741/1981, Entry Ben Noah, page 349), most medieval authorities consider that all seven commandments were given to Adam, although Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) considers the dietary law to have been given to Noah. as a binding set of laws for the "children of Noah"—that is, all of humanity.Encyclopedia Talmudit (Hebrew edition, Israel, 5741/1981, entry Ben Noah, introduction) states that after the giving of the Torah, the Jewish people were no longer in the category of the sons of Noah; however, Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) indicates that the seven laws are also part of the Torah, and the Talmud (Bavli, Sanhedrin 59a, see also Tosafot ad.

Ger toshav (, ger: "foreigner" or "alien" + toshav: "resident", lit. "resident alien") is a term in Judaism for a Gentile (non-Jew) living in the Land of Israel who agrees to be bound by the Seven Laws of Noah, a set of imperatives which, according to the Talmud, were given by GodAccording to the Encyclopedia Talmudit (Hebrew edition, Jerusalem, 5741/1981, Entry Ben Noah, page 349), most medieval authorities consider that all seven commandments were given to Adam, although Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) considers the dietary law to have been given to Noah. as a binding set of laws for the "children of Noah" – that is, all of humanity.Encyclopedia Talmudit (Hebrew edition, Jerusalem, 5741/1981, entry Ben Noah, introduction) states that after the giving of the Torah, the Jewish people were no longer in the category of the sons of Noah; however, Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) indicates that the seven laws are also part of the Torah, and the Talmud (Bavli, Sanhedrin 59a, see also Tosafot ad.

Nevertheless, most medieval collegiate churches also served as parish churches, with the parochial benefice commonly appropriated to the college. All medieval collegiate churches or chapels would have been endowed at their foundation with income-yielding property, commonly rents or parochial tithes. Under their statutes, each canon would be provided with a distinct income for his personal subsistence; and in England this might be achieved in one of three ways; where the endowments were pooled and each canonry derived a fixed proportion of the annual income, they were termed 'portioners'; where each canonry had separate endowments these canonries were termed 'prebends'; and where each canonry was provided in the statutes with a fixed stipend income conditional on maintaining prayers and saying masses for the repose of the founder's family, they were classified as 'fellows' or 'chaplains' within a chantry college. In respect of prebends in particular, it became expected practice in the medieval period for canons to be non-resident, vicars being appointed to maintain corporate worship on their behalf, and these vicarages might be specified in the college statutes.

In the West they are essentially found in the decorative arts, but because of the generally non-figurative nature of Islamic art, arabesque decoration is there often a very prominent element in the most significant works, and plays a large part in the decoration of architecture. Claims are often made regarding the theological significance of the arabesque, and its origin in a specifically Islamic view of the world; however these are without support from written historical sources as, like most medieval cultures, the Islamic world has not left us documentation of their intentions in using the decorative motifs they did. At the popular level such theories often appear uninformed as to the wider context of the arabesque.Tabbaa, 74-77 In similar fashion, proposed connections between the arabesque and Arabic knowledge of geometry remains a subject of debate; not all art historians are persuaded that such knowledge had reached, or was needed by, those creating arabesque designs, although in certain cases there is evidence that such a connection did exist.

Unlike most medieval rulers who levied funds from sources of taxation relatively nearby, the papacy's primary source of income was constituted from taxes and tributes collected across Europe. Moreover, the papacy had a gross geographic mismatch of its assets and liabilities: money collected in France and Poland, for example, might be spent for military reconquest in the Papal States. The papacy soon discovered that the direct transfer or shipment of physical specie over long distances was not only risky but extremely expensive, and was thus forced to procure the services of international merchant-bankers who dealt in foreign exchange from their branches throughout the important commercial centers of Western Europe not only in large centers but at the sites of the Champagne fairs. However, the Italian merchant-bankers could be of no assistance for funds collected in Eastern Europe (mainly Poland, Hungary, and Bohemia), Scandinavia, and Northern Germany where there was no organized money market at this time, and thus the direct transfer of funds was still required.

Source: Leading rabbis rule Temple Mount is off- limits to Jews While Rabbi Moshe Feinstein permitted, in principle, entry to some parts of the site, most other Haredi rabbis are of the opinion that the Mount is off limits to Jews and non-Jews alike.These rabbis include: Yaakov Yisrael Kanievsky (Thoughts on the 28th of Iyar - Yom Yerushalayim ); Yosef Sholom Eliashiv (Rabbi Eliashiv: Don't go to Temple Mount) Their opinions against entering the Temple Mount are based on the current political climate surrounding the Mount, along with the potential danger of entering the hallowed area of the Temple courtyard and the impossibility of fulfilling the ritual requirement of cleansing oneself with the ashes of a red heifer.Yoel Cohen, The political role of the Israeli Chief Rabbinate in the Temple Mount question The boundaries of the areas which are completely forbidden, while having large portions in common, are delineated differently by various rabbinic authorities. However, there is a growing body of Modern Orthodox and national religious rabbis who encourage visits to certain parts of the Mount, which they believe are permitted according to most medieval rabbinical authorities.

The rainbow is the unofficial symbol of Noahidism, recalling the Genesis flood narrative in which a rainbow appears to Noah after the Great Flood, indicating that God would not flood the planet and destroy all life again. The Seven Laws of Noah ( Sheva Mitzvot B'nei Noach), also referred to as the Noahide Laws or the Noachide Laws (from the Hebrew pronunciation of "Noah"), are a set of imperatives which, according to the Talmud, were given by GodAccording to Encyclopedia Talmudit (Hebrew edition, Israel, 5741/1981, Entry Ben Noah, page 349), most medieval authorities consider that all seven commandments were given to Adam, although Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) considers the dietary law to have been given to Noah. as a binding set of laws for the "children of Noah" – that is, all of humanity.Encyclopedia Talmudit (Hebrew edition, Israel, 5741/1981, entry Ben Noah, introduction) states that after the giving of the Torah, the Jewish people were no longer in the category of the sons of Noah; however, Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) indicates that the seven laws are also part of the Torah, and the Talmud (Bavli, Sanhedrin 59a, see also Tosafot ad.