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Adomnan, ninth abbot of Iona, wrote his book, On Holy Places (De Locis Sanctis), in the closing years of the seventh century. It is a detailed account of the sites mentioned in the Christian scriptures, the overall topography, and the shrines that are in Palestine and Egypt at that time. It is neatly broken into three parts: Jerusalem, the surrounding areas, and then a few other places. The whole has a contemporary and lively feel; and the reader is then not surprised when Adomnan says he got his information from a 'Gallic bishop name Arculf'. Things then get interesting for the more one probes, the book the amount of information that could have been obtained from Arculf keeps diminishing, while the amount that can be shown to be a reworking of written sources increases. We then see that Adomnan's book is an attempt to compile a biblical studies manual according to the demands of Augustine (354-430) - one of which was that there had to be an empirical witness. Thus, Adomnan wrote the work and employed Arculf as a literary device. However, he produced the desired manual which remained in use until the Reformation. As a manual we can use it to study the nature of scriptural studies in the Latin world of the time, and perceptions of space, relics, pilgrimage, and Islam. While a study of how the work was used by others, transmitted, reworked (for example by the Venerable Bede) brings unique light onto the theological world of the Carolingians.
Basing his work strongly on documentary and archaeological sources, Alfred Smyth covers traditional topics in a thoroughly unconventional manner.
Moore traces and re-interprets the significance of the architecture of the Christian Holy Land within changing religious and political contexts.
This book is a detailed account of the sites mentioned in the years of the seventh century. It is a detailed account of the sites mentioned in the Christian scriptures, the overall topography, and the shrines that were in Palestine and Egypt at that time.
This cultural history of early medieval travel and religion reveals how movement affected society, demonstrating the connectedness of people and regions between 500 and 850 CE. In The Charisma of Distant Places, Courtney Luckhardt enriches our understanding of migration through her examination of religious movement. Vertical links to God and horizontal links to distant regions identified religious travelers – both men and women – as holy, connected to the human and the divine across physical and spiritual distances. Using textual sources, material culture, and place studies, this project is among the first to contextualize the geographic and temporal movement of early medieval people to reveal the diversity of religious travel, from the voluntary journeys of pilgrims to the forced travel of Christian slaves. Luckhardt offers new ways of understanding ideas about power, holiness, identity, and mobility during the transformation of the Roman world in the global Middle Ages. By focusing on the religious dimensions of early medieval people and the regions they visited, this book addresses probing questions, including how and why medieval people communicated and connected with one another across boundaries, both geographical and imaginative.
From Topography to Text: The Image of Jerusalem in the Writings of Eucherius, Adomnan and Bede uses topographical detail to examine the source material, religious imagination and the image of Jerusalem in three related Latin texts from the fifth, seventh and eighth centuries. The work introduces an original methodology for analyzing the Jerusalem pilgrim texts, defined by their core interest in the commemorative topography of the Christian holy places. By newly identifying the topographical material in Adomnan's description of Jerusalem, the study exposes key distortions in the text, its exclusive intramural focus on the Holy Sepulchre and the eschatological image of New Jerusalem that emerges from its description of contemporary Jerusalem. The study verifies the post-Byzantine provenance of Adomnan's topographical material, namely, the oral report of Arculf, thus, redressing scholarly ambivalence regarding Adomnan's contemporary source. The new insights into Adomnan's De locis sanctis, including its mental map of Jerusalem, provides a template with which to analyze the text's relationship with the writings of Eucherius and Bede. While Bede's De locis sanctis has commonly been regarded as an epitome of Adomnan's work, when the sequence, structure and images of the texts are compared, Eucherius not Adomnan is, for Bede, the authoritative text. From Topography to Text offers a significant discussion on the Jerusalem pilgrim texts and the Christian topography of the Holy City, while analyzing the image of Jerusalem in the writings of three remote authors who never set foot in the city.
What happens when Jewish authors—whether by force or of their own free will, whether in reality or in the imagination—travel from one place to another? Jews and Journeys explores what it is about travel writing that enables it to become a central mechanism for exploring the realities and fictions of individual and collective identity.