Jews were excluded from most professions in medieval, predominantly Christian Europe. Bigotry was widespread, yet Jews were accepted as doctors and surgeons, administering not only to other Jews but to Christians as well. Why did medieval Christians suspend their fear and suspicion of the Jews, allowing them to inspect their bodies, and even, at times, to determine their survival? What was the nature of the doctor-patient relationship? Did the law protect Jewish doctors in disputes over care and treatment? Joseph Shatzmiller explores these and other intriguing questions in the first full social history of the medieval Jewish doctor. Based on extensive archival research in Provence, Spain, and Italy, and a deep reading of the widely scattered literature, Shatzmiller examines the social and economic forces that allowed Jewish medical professionals to survive and thrive in thirteenth- and fourteenth-century Europe. His insights will prove fascinating to scholars and students of Judaica, medieval history, and the history of medicine.
Jews were excluded from most professions in medieval, predominantly Christian Europe. Bigotry was widespread, yet Jews were accepted as doctors and surgeons, administering not only to other Jews but to Christians as well. Why did medieval Christians suspend their fear and suspicion of the Jews, allowing them to inspect their bodies, and even, at times, to determine their survival? What was the nature of the doctor-patient relationship? Did the law protect Jewish doctors in disputes over care and treatment? Joseph Shatzmiller explores these and other intriguing questions in the first full social history of the medieval Jewish doctor. Based on extensive archival research in Provence, Spain, and Italy, and a deep reading of the widely scattered literature, Shatzmiller examines the social and economic forces that allowed Jewish medical professionals to survive and thrive in thirteenth- and fourteenth-century Europe. His insights will prove fascinating to scholars and students of Judaica, medieval history, and the history of medicine.
Demonstrating that similarities between Jewish and Christian art in the Middle Ages were more than coincidental, Cultural Exchange meticulously combines a wide range of sources to show how Jews and Christians exchanged artistic and material culture. Joseph Shatzmiller focuses on communities in northern Europe, Iberia, and other Mediterranean societies where Jews and Christians coexisted for centuries, and he synthesizes the most current research to describe the daily encounters that enabled both societies to appreciate common artistic values. Detailing the transmission of cultural sensibilities in the medieval money market and the world of Jewish money lenders, this book examines objects pawned by peasants and humble citizens, sacred relics exchanged by the clergy as security for loans, and aesthetic goods given up by the Christian well-to-do who required financial assistance. The work also explores frescoes and decorations likely painted by non-Jews in medieval and early modern Jewish homes located in Germanic lands, and the ways in which Jews hired Christian artists and craftsmen to decorate Hebrew prayer books and create liturgical objects. Conversely, Christians frequently hired Jewish craftsmen to produce liturgical objects used in Christian churches. With rich archival documentation, Cultural Exchange sheds light on the social and economic history of the creation of Jewish and Christian art, and expands the general understanding of cultural exchange in brand-new ways.
The authors publish a previously unedited Regimen of Health attributed to Avenzoar (Ibn Zuhr), translated at Montpellier in 1299 in a collaboration between a Jewish philosopher and a Christian surgeon, the former translating the original Arabic into their shared Occitan vernacular, the latter translating that into Latin. They use manuscript evidence to argue that the text was produced in two stages, first a quite literal version, then a revision improved in style and in language adapted to contemporary European medicine. Such collaborative translations are well known, but the revelation of the inner workings of the translation process in this case is exceptional. A separate Hebrew translation by the philosopher (also edited here) gives independent evidence of the lost Arabic original.
Demonstrating that similarities between Jewish and Christian art in the Middle Ages were more than coincidental, Cultural Exchange meticulously combines a wide range of sources to show how Jews and Christians exchanged artistic and material culture. Joseph Shatzmiller focuses on communities in northern Europe, Iberia, and other Mediterranean societies where Jews and Christians coexisted for centuries, and he synthesizes the most current research to describe the daily encounters that enabled both societies to appreciate common artistic values. Detailing the transmission of cultural sensibilities in the medieval money market and the world of Jewish money lenders, this book examines objects pawned by peasants and humble citizens, sacred relics exchanged by the clergy as security for loans, and aesthetic goods given up by the Christian well-to-do who required financial assistance. The work also explores frescoes and decorations likely painted by non-Jews in medieval and early modern Jewish homes located in Germanic lands, and the ways in which Jews hired Christian artists and craftsmen to decorate Hebrew prayer books and create liturgical objects. Conversely, Christians frequently hired Jewish craftsmen to produce liturgical objects used in Christian churches. With rich archival documentation, Cultural Exchange sheds light on the social and economic history of the creation of Jewish and Christian art, and expands the general understanding of cultural exchange in brand-new ways.
This book takes a fresh look at the cultural role of medicine among learned people around 1300. It was at this time that learned medicine came to be fully incorporated into the academic system and began to win greater social acceptance. Joseph Ziegler argues that physicians and clerics did not confine the role of medicine to its physical therapeutic function, and that fusion rather than disjunction characterized the relationship between medicine and religion at that time. Much of this argument relies on language analysis and on a close study of unedited manuscript sources. By juxtaposing the spiritual writings and the medical output of two learned physicians — Arnau de Vilanova (c. 1238-1311) and Galvano da Levanto (fl. 1300) — Dr Ziegler shows that they saw a medical purpose, namely to ensure the spiritual health of their audience and to reveal the mysteries of God and creation. When entering the spiritual realm, both brought to it a medical framework and extended their medical knowledge and curative activities from body to soul. By examining preachers' manuals and sermons, the author suggests that a growing tendency emerged among clerics in general and preachers in particular to appropriate current medical knowledge for spiritual purposes and to substantiate their extensive use of medical metaphors, analogies and exempla by citing specific medical authorities.
This encyclopedia provides 300 interdisciplinary, cross-referenced entries that document the effect of the plague on Western society across the four centuries of the second plague pandemic, balancing medical history and technical matters with historical, cultural, social, and political factors. Encyclopedia of the Black Death is the first A–Z encyclopedia to cover the second plague pandemic, balancing medical history and technical matters with historical, cultural, social, and political factors and effects in Europe and the Islamic world from 1347–1770. It also bookends the period with entries on Biblical plagues and the Plague of Justinian, as well as modern-era material regarding related topics, such as the work of Robert Koch and Louis Pasteur, the Third Plague Pandemic of the mid-1800s, and plague in the United States. Unlike previous encyclopedic works about this subject that deal broadly with infectious disease and its social or historical contexts, including the author's own, this interdisciplinary work synthesizes much of the research on the plague and related medical history published in the last decade in accessible, compellingly written entries. Controversial subject areas such as whether "plague" was bubonic plague and the geographic source of plague are treated in a balanced and unbiased manner.
This book interrogates the sharp contrast that emerged between demands of the norms of international rule of law and the interests of conflict resolution at a local level in northern Uganda. Examining how the nature and character of complex conflict situations like that of northern Uganda confounds the application of transitional justice mechanisms, The International Criminal Court and the Lord’s Resistance Army reveals the enduring dilemmas of transitional justice. Scrutinising the competing interests of punitive approaches to contemporary transitional justice and the political considerations for peace that may entail entering into dialogue with criminals, this book approaches such concepts from the perspective of international standards and the standpoint of the victims. While exploring the complexities of transitional justice processes, the book interrogates prevailing assumptions, proposing a broader conception that places at the centre local structural conditions associated with a conflict. The International Criminal Court and the Lord’s Resistance Army will be of interest to scholars and students of international law, African politics and conflict studies.
In the Cantigas de Santa Maria, a collection of more than four hundred poems written in the language of medieval Galicia in praise of the Virgin Mary, Alfonso X, el Sabio, king of Castile-Leon, has left us a kind of poetic biography. Declaring himself Mary's troubadour, he appeals to her as his advocate and consoler as he recounts specific events in his life and that of his kingdom. As he tells us about his family, his war against the Muslims of Granada and Morocco, the treachery of the nobility, his frequent illnesses, and his fear of hellfire and damnation, he reveals much about his personality and his spirituality. This volume explicates the historical circumstances surrounding the events described in the cantigas. The Cantigas de Santa Maria is a royal biography unique in thirteenth-century Europe.
In the "Cantigas de Santa Maria," a collection of about four hundred poems written in Galician, Alfonso X, el Sabio, king of Castile-Leon, has left us a kind of poetic biography. This volume explicates the historical circumstances surrounding the stories that the king tells about himself and his kingdom. As Mary's troubadour, he appeals to her as his advocate and consoler.
Before the Enlightenment, before Spinoza had rejected traditional beliefs about the Bible, came the humanistic skeptics of the Renaissance. Alongside oft-cited Christian thinkers, Eliezer Eilburg now takes his rightful place. Comparable in view to Christopher Marlowe or Noel Journet, Eilburg perhaps uniquely represents the possibilities of Jewish skepticism in his day. Eliezer Eilburg: The Ten Questions and Memoir of a Renaissance Jewish Skeptic makes available for the first time a bilingual edition of two key works by the Jewish rationalist skeptic, kabbalist, and memoirist, Eliezer Eilburg. The Ten Questions-addressed to the Maharal of Prague and two of his colleagues-is one of the most radical statements of Jewish skepticism authored during the sixteenth century. Published here in its entirety, this text is especially remarkable for its critical approach to the Bible, foreshadowing later intellectual trends. Although many of his opinions were considered heretical by Jewish authorities, Eilburg argued that his doubts were innocent, and that there was room within Judaism for his skepticism. He presented himself as a penitent whose eyes had been opened through the study of medicine and philosophy and who had merited angelic visions and kabbalistic dreams. The second text, Eilburg's experimental memoir, is one of the very first modern Jewish efforts at autobiography. Put together from many smaller pieces, this patchwork of brag and bile is a unique document of sixteenth-century Jewish life. It is a testimony, if not to the "emergence of the individual" in this period, then at least to the emergence of new Jewish ways of imagining and writing about the self. Eilburg was an enigmatic man, a unique and as yet mostly unstudied Jewish thinker. Though his works are directed to audiences of Jews, and argue for the improvement of Judaism, this volume will appeal to historians and scholars of intellectual traditions both in and outside of Jewish studies. /Interview with Joseph Davis- Ten Questions of Eliezer Eilburg
The authors publish a previously unedited Regimen of Health attributed to Avenzoar (Ibn Zuhr), translated at Montpellier in 1299 in a collaboration between a Jewish philosopher and a Christian surgeon, the former translating the original Arabic into their shared Occitan vernacular, the latter translating that into Latin. They use manuscript evidence to argue that the text was produced in two stages, first a quite literal version, then a revision improved in style and in language adapted to contemporary European medicine. Such collaborative translations are well known, but the revelation of the inner workings of the translation process in this case is exceptional. A separate Hebrew translation by the philosopher (also edited here) gives independent evidence of the lost Arabic original.
Moneylending provided the major source of livelihood for the Jewish communities of medieval Christian Europe, particularly in the centuries following the First Crusade. Even after Jews were expelled from England and most regions of Western Europe, the Jewish moneylender, usually imagined, like Shakespeare's Shylock, as an avaricious and editor, remained a potent inhabitant of the European mind. This well-documented volume challenges this negative image by examining evidence from the archives of Marseille of a fourteenth-century lawsuit involving Bondavid Draguignan, a Jewish moneylender accused by a Christian debtor of making a fraudulent claim. Shatzmiller uses this court action as the basis for his discussion of the general issues of medieval moneylending, usury, indebtedness, and Jewish-Christian relations. The study of the documents lead us to cast aside the perception of an unbroken history of hatred and misunderstanding between Jews and Christians, and to acknowledge the existence of friendship, consideration, magnanimity and mutual recognition instead. He also explores the medieval ambivalence towards matters of usury as evidenced through Christian opposition of such gain in spite of the need for a credit system, and the welcome profits gained by the Crown from the activity of Jewish money lenders. Additionally Jews were never the only moneylenders in the Middle Ages, nor were they predominant. Shatzmiller describes the Jewish category of ma'arifiya, or preferred customers, with whom a Jew had an established business relationship and whose custom the Jew cultivated by providing special services, such as postponement of repayment, remittance of part of the owed interest, or not asking security for a loan.
Divided into four small treatises: In treatise I, the author enumerates the four sources of knowledge In treatise II, the author discusses psychological and physiological matters. The last two treatises of 'The Microcosm' includes an informative introduction by the editor as well as an appendic of Saddiq's original Hebrew text.
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