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This addition to the Manchester Medieval Sources Series provides a translation of, and the historical background to, the History of the Tyrants of Sicily by Hugo Falcandus. The text also offers a historiographical examination of the text.
This book is our principal source for the history of the Kingdom of Sicily in the troubled years between the death of its founder, King Roger, in February 1154 and the spring of 1169. It covers the reign of Roger's son, King William I, known to later centuries as 'the Bad', and the minority of the latter's son, William II 'the Good'. The book illustrates the revival of classical learning during the twelfth-century renaissance. It presents a vivid and compelling picture of royal tyranny, rebellion and factional dispute at court. Sicily had historically been ruled by tyrants, and that the rule of the new Norman kings could be seen, for a variety of reasons, as a revival of that classical tyranny. A more balanced view of Sicilian history of the period 1153-1169 has been provided as an appendix to the translation in the section of the contemporary world chronicle ascribed to Archbishop Romuald II of Salerno, who died in April 1181. In particular the chronicle of Romuald enables us to see how the papal schism of 1159 and the simultaneous dispute between the German Emperor Frederick Barbarossa and the north Italian cities affected the destiny of the kingdom of Sicily. In contrast to the shadowy figure of Hugo Falcandus, the putative author of the principal narrative of mid-twelfth-century Sicilian history, Romuald II, Archbishop of Salerno 1153-1181, is well-documented.
Founded upon an unrivalled knowledge of the original sources for the conquest, this is a cogent and lucid analysis of a key medieval subject hitherto largely ignored by historians.
In the late eleventh century, Sicily - originally part of the Islamic world - was captured by Norman, French and Italian adventurers, led by Roger de Hauteville. For the next 150 years, Roger and his descendants ruled the island and its predominantly Arabic-speaking Muslim population. Jeremy Johns' 2002 book represents a comprehensive account of the Arabic administration of Norman Sicily. While it has generally been assumed that the Normans simply inherited their Arabic administration from the Muslim governors of the island, the author uses the unique Sicilian Arabic documents to demonstrate that the Norman kings restructured their administration on the model of the contemporary administration of Fatimid Egypt. Controversially, he also suggests that, in doing so, their intention was not administrative efficiency but the projection of their royal image. This is a compelling and accessible account of the Norman rulers and how they related to their counterparts in the Muslim Mediterranean.
This book provides an analytical overview of the vast range of historiography which was produced in western Europe over a thousand-year period between c.400 and c.1500. Concentrating on the general principles of classical rhetoric central to the language of this writing, alongside the more familiar traditions of ancient history, biblical exegesis and patristic theology, this survey introduces the conceptual sophistication and semantic rigour with which medieval authors could approach their narratives of past and present events, and the diversity of ends to which this history could then be put. By providing a close reading of some of the historians who put these linguistic principles and strategies into practice (from Augustine and Orosius through Otto of Freising and William of Malmesbury to Machiavelli and Guicciardini), it traces and questions some of the key methodological changes that characterise the function and purpose of the western historiographical tradition in this formative period of its development.
Literally thousands of annals, chronicles, and histories were produced in Italy during the Middle Ages, ranging from fragments to polished humanist treatises. This book is composed of a set of case studies exploring the kinds of historical writing most characteristic of the period. We might expect a typical medieval chronicler to be a monk or cleric, but the chroniclers of communal and Renaissance Italy were overwhelmingly secular. Many were jurists or notaries whose professions granted them access to political institutions and public debate. The mix of the anecdotal and the cosmic, of portents and politics, makes these writers engaging to read. While chroniclers may have had different reasons to write and often very different points of view, they shared the belief that knowing the past might explain the present. Moreover, their audiences usually shared the worldview and civic identity of the historians, so these texts are glimpses into deeper cultural and intellectual contexts. Seen more broadly, chronicles are far more entertaining and informative than narratives. They become part of the very history they are describing.
The Arabo-Islamic heritage of the Islam is among the richest, most diverse, and longest-lasting literary traditions in the world. Born from a culture and religion that valued teaching, Arabo-Islamic learning spread from the seventh century and has had a lasting impact until the present.In The Heritage of Arabo-Islamic Learning leading scholars around the world present twenty-five studies explore diverse areas of Arabo-Islamic heritage in honor of a renowned scholar and teacher, Dr. Wadad A. Kadi (Prof. Emerita, University of Chicago). The volume includes contributions in three main areas: History, Institutions, and the Use of Documentary Sources; Religion, Law, and Islamic Thought; Language, Literature, and Heritage which reflect Prof. Kadi’s contributions to the field. Contributors:Sean W. Anthony; Ramzi Baalbaki; Jonathan A.C. Brown; Fred M. Donner; Mohammad Fadel; Kenneth Garden; Sebastian Günther; Li Guo; Heinz Halm; Paul L. Heck; Nadia Jami; Jeremy Johns; Maher Jarrar; Marion Holmes Katz; Scott C. Lucas; Angelika Neuwirth; Bilal Orfali; Wen-chin Ouyang; Judith Pfeiffer; Maurice A. Pomerantz; Riḍwān al-Sayyid ; Aram A. Shahin; Jens Scheiner; John O. Voll; Stefan Wild.
First published to wide critical acclaim in 1992, The Two Cities has become an essential text for students of medieval history. For the second edition, the author has thoroughly revised each chapter, bringing the material up to date and taking the historiography of the past decade into account. The Two Cities covers a colourful period from the schism between the eastern and western churches to the death of Dante. It encompasses key topics such as: the Crusades the expansionist force of the Normans major developments in the way kings, emperors and Popes exercised their powers a great flourishing of art and architecture the foundation of the very first universities. Running through it all is the defining characteristic of the high Middle Ages: the delicate relationship between the spiritual and secular worlds, the two 'cities' of the title. This survey provides all the facts and background information that students need, and is defined into straightforward thematic chapters. It makes extensive use of primary sources, and makes new trends in research accessible to students. Its fresh approach gives students the most rounded, lively and integrated view of the high Middle Ages available.
Ziel dieses Band ist, verschiedene Themen der ibaditischen Religion von den Anfängen bis zur Gegenwart zu untersuchen. Der Ibadismus entstand in der frühen islamischen Epoche und spielte eine entscheidende Rolle bei der Entwicklung der islamischen Rechts- und Glaubenslehre. Bis heute hat er einen großen Einfluss auf den Mittleren Osten und Nordafrika. Trotz seiner langen Tradition ist der Ibadismus und vor allem die ibaditische Glaubenslehre noch immer wenig bekannt und vielfach auch verkannt. Da bis jetzt nur wenige bedeutende umfangreiche Arbeiten zur Ibaditischen Glaubenslehre in europäischen Sprachen vorliegen, versucht dieser Band Abhilfe zu schaffen, indem er die charakteristische theologische Lehre dieser einflussreichen islamischen Strömung einem breiten Publikum bekannt macht und sich sowohl an Fachleute als auch an Laien wendet. Anhand vieler Beispiele aus verschiedenen Epochen und Quellen und mit einem interdisziplinären Ansatz behandeln die Autoren Fragen zu Dogma und Bekenntnis, Glaubensverständnis, theologischen Kontroversen, Neubewertung theologischer Quellen und zum ibaditischen „Modernismus“ im Oman und Nordafrika des vergangenen Jahrhunderts. Mittelalterliche ibaditische Quellen sind ausschlaggebend, um die frühe Entwicklung der Bewegung und die Dispute über Lehre und Politik zu verstehen, die die ibaditische Glaubenslehre vom sunnitischen Islam unterscheiden. Auf der anderen Seite unterstreicht der vorliegende Band auch, dass es wichtig ist, die ibaditischen Quellen aus dem 19. und 20. Jahrhundert in den Blick zu nehmen, als die ibaditische Reformbewegung begann, sich um eine Annäherung zwischen dem Islam und der Moderne zu bemühen. The aim of this volume is to explore different issues of Ibadi theology from the early beginnings until the present day. Ibadi Islam emerged in the early Islamic period and played a pivotal role in the development of Islamic law and theology. Today, it continues to be an influential force in the contemporary Middle East and North Africa. Despite its antiquity, Ibadi Islam – and particularly Ibadi theology – remains little known and has often been misunderstood. Up to now only few prominent book-length works devoted to Ibadi theology in European language; this volume aims at redressing this gap by introducing the distinctive theological teachings of this influential Islamic school to a broad public, specialists and non-specialists alike. Dealing with a series of cases, from different periods and different sources and using an interdisciplinary approach, the authors address questions such as dogma and creed, conception of faith, theological controversies, reassessment of theological sources, the Ibadi “modernism” in last century Oman and North Africa. Medieval Ibadi sources are crucial to understand the early development of the movement and the doctrinal and political disputes which differentiate Ibadi doctrine from Sunni Islam, on the other hand the volume emphasize the importance of also focusing on the 19th and 20th centuries Ibadi sources, when the Ibadi reform movement started looking for reconciliation between Islam and modernity.