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This comprehensive study of musical notation from early medieval Europe provides a crucial new foundational model for understanding later Western notations.
Musical notation has not always existed: in the West, musical traditions have often depended on transmission from mouth to ear, and ear to mouth. Although the Ancient Greeks had a form of musical notation, it was not passed on to the medieval Latin West. This comprehensive study investigates the breadth of use of musical notation in Carolingian Europe, including many examples previously unknown in studies of notation, to deliver a crucial foundational model for the understanding of later Western notations. An overview of the study of neumatic notations from the French monastic scholar Dom Jean Mabillon (1632–1707) up to the present day precedes an examination of the function and potential of writing in support of a musical practice which continued to depend on trained memory. Later chapters examine passages of notation to reveal those ways in which scripts were shaped by contemporary rationalizations of musical sound. Finally, the new scripts are situated in the cultural and social contexts in which they emerged.
Musical notation has not always existed: in the West, musical traditions have often depended on transmission from mouth to ear, and ear to mouth. Although the Ancient Greeks had a form of musical notation, it was not passed on to the medieval Latin West. This comprehensive study investigates the breadth of use of musical notation in Carolingian Europe, including many examples previously unknown in studies of notation, to deliver a crucial foundational model for the understanding of later Western notations. An overview of the study of neumatic notations from the French monastic scholar Dom Jean Mabillon (1632-1707) up to the present day precedes an examination of the function and potential of writing in support of a musical practice which continued to depend on trained memory. Later chapters examine passages of notation to reveal those ways in which scripts were shaped by contemporary rationalizations of musical sound. Finally, the new scripts are situated in the cultural and social contexts in which they emerged.--
The story of Bodo begins in the ninth century around the time of the death of Charlemagne in 814. It centres on a young Aleman aristocrat and his conversion to Judaism in 838, followed by his flight to the Muslim world of Al-Andalus. His apostasy constitutes an arresting footnote in the history of the Carolingian period, his change of faith viewed as a shocking episode attributed by some to an overly lax policy towards Judaism and its powerful merchants. Another factor could be ascribed to the study of Judaism and its links with Christianity, which was a feature of the time. Bodo moved from a monastery on the Rhine, where he went as a small boy, to the imperial court, where he was now a gifted young scholar groomed for a top position. His unexpected abandonment of Christianity challenged his background and learning, and this was seen as a rebuke of the court network to which he belonged. Bodo left behind a growing conflict over succession between the emperor, Louis the Pious, and his sons that culminated in a civil war following the emperor’s death. As a result, the Frankish Empire was partitioned into three separate kingdoms in 843. Meanwhile in Spain, two years after fleeing the Frankish world, Bodo debated the merits of Judaism and Christianity in Córdoba with Albarus Paulus, a beleaguered Christian in the Muslim world, not only airing criticisms of Christianity, but also some failings of the Carolingian imperial court. In 847 he is mentioned in the court annals as stirring up opposition in Islamic Spain against Christians, asserting that they should be forced to convert or be executed. This reported incident may be linked to a significant number of self-imposed deaths by Christians who, feeling increasingly persecuted, sought to provoke Islam by denouncing the Prophet and bringing about their execution. The experience of Bodo’s apostasy was far from unique: other men and women who renounced Christianity for Judaism are also examined in conversion narratives recorded in the following two centuries. These episodes offer an illuminating study of religious changes taking place in Europe and the East where Christianity, Islam and Judaism competed in the ninth century and beyond. Bodo’s experience can be viewed as part of a wider phenomenon depicting men and women who travelled as pilgrims, refugees or converts seeking to find a home and escape persecution because of their beliefs.
"The main function of western musical notation is incidental: it prescribes and records sound. But during the fourteenth and fifteenth centuries, notation began to take on an aesthetic life all its own. Composers sometimes asked singers to read the music in unusual ways-backwards, upside-down, or at a reduced speed-to produce sounds whose relationship to the written notes is anything but obvious. This book explores innovations in late-medieval music writing as well as how modern scholarship on notation has informed-sometimes erroneously-ideas about the premodern era. By viewing notation as a complex technology that did more than record sound, the book revolutionizes the way we think about music's literate traditions"--
The textual heritage of Medieval Latin is one of the greatest reservoirs of human culture. Repertories list more than 16,000 authors from about 20 modern countries. Until now, there has been no introduction to this world in its full geographical extension. Forty contributors fill this gap by adopting a new perspective, making available to specialists (but also to the interested public) new materials and insights. The project presents an overview of Medieval (and post-medieval) Latin Literatures as a global phenomenon including both Europe and extra-European regions. It serves as an introduction to medieval Latin's complex and multi-layered culture, whose attraction has been underestimated until now. Traditional overviews mostly flatten specificities, yet in many countries medieval Latin literature is still studied with reference to the local history. Thus the first section presents 20 regional surveys, including chapters on authors and works of Latin Literature in Eastern, Central and Northern Europe, Africa, the Middle East, Asia, and the Americas. Subsequent chapters highlight shared patterns of circulation, adaptation, and exchange, and underline the appeal of medieval intermediality, as evidenced in manuscripts, maps, scientific treatises and iconotexts, and its performativity in narrations, theatre, sermons and music. The last section deals with literary “interfaces,” that is motifs or characters that exemplify the double-sided or the long-term transformations of medieval Latin mythologemes in vernacular culture, both early modern and modern, such as the legends about King Arthur, Faust, and Hamlet.
Monasticism, in all of its variations, was a feature of almost every landscape in the medieval West. So ubiquitous were religious women and men throughout the Middle Ages that all medievalists encounter monasticism in their intellectual worlds. While there is enormous interest in medieval monasticism among Anglophone scholars, language is often a barrier to accessing some of the most important and groundbreaking research emerging from Europe. The Cambridge History of Medieval Monasticism in the Latin West offers a comprehensive treatment of medieval monasticism, from Late Antiquity to the end of the Middle Ages. The essays, specially commissioned for this volume and written by an international team of scholars, with contributors from Australia, Belgium, Canada, England, France, Germany, Italy, the Netherlands, Spain, Switzerland, and the United States, cover a range of topics and themes and represent the most up-to-date discoveries on this topic.
Arthur Westwell reveals the surprising vibrancy and creativity of early medieval book culture through the Ordines Romani manuscripts.
The Hispanic rite, a medieval non-Roman Western liturgy, was practiced across the Iberian Peninsula for over half a millennium and functioned as the most distinct marker of Christian identity in this region. As Christians typically began every liturgical day throughout the year by singing a vespertinus, this chant genre in particular provides a unique window into the cultural and religious life of medieval Iberia. The Hispanic rite has the largest corpus of extant manuscripts of all non-Roman liturgies in the West, which testifies to the importance placed on their transmission through political and cultural upheavals. Its chants, however, use a notational system that lacks clear specification of pitch and has kept them barred from in-depth study. Text, Liturgy and Music in the Hispanic Rite is the first detailed analysis of the interactions between textual, liturgical, and musical variables across the entire extant repertoire of a chant genre central to the Hispanic rite, the vespertinus. By approaching the vespertini through a holistic methodology that integrates liturgy, melody, and text, author Raquel Rojo Carrillo identifies the genre's norms and traces the different shapes it adopts across the liturgical year and on different occasions. In this way, the book offers an unprecedented insight into the liturgical edifice of the Hispanic rite and the daily experience of Christians in medieval Iberia.
Based on highly original archival and palaeographical research, this is the first methodological and factual primer in English on the distinctive liturgical tradition of early medieval Spain. It provides clear and approachable blueprints for future work on the description and analysis (musical, theological and cultural) of this and other liturgies. For non-specialists, the authors introduce the main features of Old Hispanic liturgy, its manuscripts, its services and its liturgical genres. For specialists, they model a variety of ways to work with the Old Hispanic materials in depth, incorporating notational, musical, theological and historical perspectives. For those interested in musical notation, the book lays out a method for working with unpitched neumes, with illustrative results, that will inspire and challenge others working on monophonic chant. For historians and liturgists, the texts and melodies are analysed in combination with the theological context that informed their creation.