Нашла смешные постеры 30-х...

... нацистские Оказывется, университеты имеют целые коллекции плакатов тех времен, и даже компаний. Они совершенно уникальны!
(это не декларация, как пониманиете, это просто старые плакаты, которые я никогда не видела, по очевидной причине)



It promotes the Nazi labor service, for which men were expected to volunteer. The caption: "We build body and soul."

много, но легкие

This poster links the German Labor Front (the DAF) to World War I. The point is that just as soldiers were comrades regardless of their standing in civil life, so too all German workers were comrades in the DAF, regardless of whether they were white or blue collar. This appeared in 1933



This poster is probably from the 1936 referendum. The text: "Before: Unemployment, hopelessness, desolation, strikes, lockouts. Today: Work, joy, discipline, comaradarie. Give the Führer your vote!"



This poster advertises the Nazi charity, the NSV. The text translates: "Health, child protection, fighting poverty, aiding travellers, community, helping mothers: These are the tasks of the National Socialist People's Charity. Become a member!"



The Winter Aid (Winterhilfswerk ) was the Nazi Party charity. Each year there was a drive to solicit donations to help the needy. Contributions were not entirely "voluntary." The text translates as: "No one shall go hungry! No one shall be cold!"
Здесь-то смешного мало, скорее, напоминание, откуда у нацизма ноги растут



This poster was issued for the 1936 National Farming Rally, rather a Nuremberg rally for agriculture. The poster takes note of the major anti-Bolshevist campaign then in progress, evident from the Soviet star in the upper right



Как вам иконка???

запись создана: 25.10.2009 в 13:33

@темы: "старые плакаты, старые открытки"

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"Смотрють и смотрють"...

Как ни странно, ищут у меня вовсе не сведения о захватывающих судьбах английских королей. В отношении Средних веков самая популярная поисковая фраза изо дня в день "секс в средние века" Еще дневник Клеопатры ищут настойчиво. Это не я, честное слово.
Угадайте, что больше всего ищут? Плакаты!!!! Хильду, советские плакаты, плакаты-агитки, рекламные плакаты. Ладно, буду потихоньку поднимать, не жалко.

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Шанс для атеистов))))

15.04.2010 в 15:00

Пишет  Юпа:

@темы: "веселая бредь"

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For me, about me

14.04.2010 в 23:41

Пишет  Роненвальд:

Ответы на флэшмоб: пост для MirrinMinttu
Ночь. Город мерцает огнями. На охоту выходит кошка.
Она - королева. Неважно, что в подданых два десятка облезлых, дворовых котов, и сама она далеко не белоснежна, как была когда-то...
Ах, это "когда-то". В которой из девяти жизней оно было? Да и не приснилось ли?
Она - королева. Хвост плавно провозится по углу дома и горделиво вскидывается. Это её территория, здесь нет короля.
Он ей не нужен. Свободна и прекрасна. Да, и сейчас тоже. Смотри, как она ступает, как горят её глаза!
Она - королева. И, быть может, в какой-то из жизней она сядет на такой трон, что представляется людям. На ней будут шелка и жемчуга.
Только станет ли она столь же Свободна как сейчас?

@темы: "Грани миров"

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Прелестные финские парни из "Клана Ворона"

@темы: "музыка"

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Brigita, приветствую))

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Деньги, деньги.

А вот интерсное:

1 pound (L) = 20 shillings (s)
1 crown = 5 shillings
1 shilling = 12 pence (d)
1 penny = 4 farthings
1 mark = 13s 4d


Item Price Date

Wine:
Best Gascon in London 4d/gallon 1331
Best Rhenish in London 8d/London "

Wine:
Cheapest 3d-4d/gal Late 13 cen
Best 8d-10d/gal "

Ale (beer comes later):
Good 1.5d/gal 14 cen
Medium 1d/gal "
Poor .75d/gal "

Ale:
First-rate 1-1.25d/gal 1320-1420
Second-rate .75-1d/gal "

Ale (best):
Somerset .75d 1338
London 1.25d "

Beer, good 1d/quart late 16 cen

Dried Fruit (eg raisins, dates, 1-4d/lb, up
figs, prunes), almonds, rice to 6d rare 14 cen(?)

Spices (cinnamon, cloves, mace,
pepper, sugar, etc). 1-3s/lb "

Pepper 4s/lb mid 13 cen
Pepper 6d/.5lb 1279-1280
Saffron 12s-15s/lb 14 cen(?)

Salted herring (wholesale) 5-10/1d 1382
Salt conger 6d each 1422-1423


Cost of feeding a knight's L30-L60, 15 cen
merchants household per year up to L100

Related note: around 1380, these are the average costs per day of feeding
people on an estate: lord, 7d; esquire, 4d; yeoman, 3d; and
groom, 1d.

[1] English Wayfaring Life in the XIVth Century, J. J. Jusserand, trans Lucy Smith, Putnam's Sons, New York,1931 (Orig. 1889).

[2] London in the Age of Chaucer, A. R. Myers, University of Oklahoma Press, Norman, 1972

[3] Standards of Living in the Later Middle Ages, Christopher Dyer, Cambridge University Press, 1989

[4] English Weapons & Warfare, 449-1660, A. V. B. Norman and Don Pottinger, Barnes & Noble, 1992 (orig. 1966)

[5] The Armourer and his Craft from the XIth to the XVIth Century, Charles ffoulkes, Dover, 1988 (orig. 1912)

[6] "The Cost of Castle Building: The Case of the Tower at Langeais," Bernard Bachrach, in The Medieval Castle: Romance and Reality, ed. Kathryn Reyerson and Faye Powe, Kendall/Hunt, Dubuque, Iowa, 1984

[7] The Knight in History, Frances Gies, Harper & Row, New York, 1984

[8] Methods and Practice of Elizabethan Swordplay, Craig Turner and Tony Soper, Southern Illinois University Press, Carbondale, 1990

[9] Life in a Medieval City, Joseph and Frances Gies, Harper & Row, New York, 1969

@темы: Англия Плантагенетов

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Дуэль мужчины и женщины

Меня как-то спрашивали по поводу старинного правила, что в некоторых случаях женщина и мужчина могли в средние века решить юридический вопрос дуэлью. Чаще всего, женщина находила того, кто ее представлял, но некоторые решали держать ситуацию под собственным контролем. Случайно наткнулась в сети на описание одной такой дуэли с зарисовками по каждому этапу. Это из книги Ганса Талхоффера Fechtbuch (1467), своего рода инструкции по дуэлям, явно учитывающая и читателей-женщин. Колтман упоминает в своей книге, что хотя такие дуэли и стали сравнительно редки после 1200-х годов (до этого, значит, редкими они не были), но все равно имели место.



Da Statt Wie Man vnd Frowen mit ainander kempffen soellen vnd stand hie In dem anfanng.
Da statt die frow fry vnd wyl schlahen vnd hatt ain stain In dem Sleer wigt vier oder finf pfund.
So statt er In der gruben bis an die waichin vnd ist der kold so lang als Ir der Schleeer von der hand.

(Here is how a man and woman should fight each other, and this is how they begin.
Here the woman stands free and wishes to strike; she has in the cloth a stone that weighs four or five pounds.
He stands in a hole up to his waist, and his club is as long as her sling.)



Hie hatt Sie ain schlag volbracht.
Nun hat er den schlag versetzt vnd gefangen vnd wyl Sie zu Im ziehen vnd noetten.

(Here she has struck a blow.
Now he has deflected the blow and caught it, and wishes to pull her to him and subdue her.)



Da hatt er sie zu Im gezogen vnd vnder sich geworffen vnd wyl sie wuergen.

(Here he has pulled her to him and thrown her down and wishes to strangle her)



Da hatt sie sich vsz Im gebrochen vnd vnderstatt Sie In zu wirgen.

(Here she has broken away from him and attempts to strangle him)



Hie hatt sie In gebracht an den Rucken vnd wyl In wirgen vnd ziehen vsz der grub.

(Here she has laid him on his back and wishes to strangle him and drag him out of the hole)



Da hatt sie In gefaszt by dem halsz vnd by sinem zug vnd wyl In vsz der gruben ziehen.

(Here she has grabbed by the neck and by his member and wishes to drag him out of the hole)

Переводчик предполагает, что вытащить из ямы или затащить в яму было условием дуэли.


Clephan, R. Coltman. The Medieval Tournament. Mineola, NY: Dover, 1995. Originally published as The Tournament: Its Periods and Phases London: Methuen, 1919.

Pearsall, R. L. "Some Observations on Judicial Duels, as practiced in Germany." Archaeologica v 29.

Talhoffer, Hans. Fechtbuch aus dem Jahre 1467. Gerichtliche und andere Zweikampfe darstellend. Gustav Hersgsell, ed. Prag: J.G. Calve, 1887

@темы: Средневековая женщина

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Это комплимент или насмешка?

Щелкните по картинке или пойдите по ссылке: uborshizzza.narod.ru/tk/02va4.html
Пойти узнать, насколько кокологически правильно ты обращаешься с лицами противоположного пола: uborshizzza.livejournal.com/864176.html

Музыкальные инструменты соотносятся с особами противоположного пола. Пара, которую образуешь ты и твой «инструмент для создания музыки», передает представление о тебе самом, когда ты исполняешь мелодию любви. Инструмент, который ты выбрал, наводит на мысль о том, что то, что ты создаешь, является твоей лучшей любовной техникой.

4. Флейта требует невероятного терпения со стороны тех, кто хочет добиться исполнительского мастерства, играя на ней. И ты обладаешь таким терпением, когда отнимаешь все силы своего партнера (или парнерши) своей настойчивостью, решительностью и активным напором. Твой партнер (или парнерща) часто поражается, когда ожидаемый сольный концерт быстро превращается в концерт из шести частей, исполняемых без перерыва

@темы: "нетягостная бредь"

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Лунные коты

@темы: "зверята"

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Моя судьба?

Про сны - это круто, аж вздрогнула. Ну вот как такие попадания могут быть?

судьба

Ваше имя что с тобой рядом? грусть твоя любовь - любовь всей твоей жизни твое отличие... совершенно волшебные, неподвластные никакому пониманию сны что у тебя в душе... Это

все гадания на aeterna.ru

@темы: "нетягостная бредь"

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Первый Крестовый - результаты

Итак, летом 1099 года крестоносцы взяли Иерусалим, и в Святой Земле появились четыре христианских «королевства»: графства Эдесса и Триполи, Иерусалимское королевство, и княжество/принципалитет Антиохия. Лорды-крестоносцы также заняли несколько независимых на первое время городов и крепостей. Католическая энциклопедия упоминает, что в мусульманских хрониках того периода взятие христианами Иерусалима едва упоминается. Важным событием для «сарацин» это не стало.



Читая летопись хрониста Раймунда Тулузского, нельзя не обратить внимание на несколько моментов, которые он честно отразил в своем сочинении.

Во-первых, на то, что «освобождение гроба Господня» для крестоносцев-аристократов не было самоцелью. Мы часто думаем, что в те времена люди воспринимали религию по-другому, более пылко. Но вот я читаю хронику, и там совершенно ясно описывается, что слова «так хочет Бог» в то время заменяли нынешнее «из политической необходимости». Лорды боролись за власть, за влияние, за состояние. Разумеется, для них вера была частью жизни, даже частью менталитета, но, без нажима со стороны духовенства, религиозный момент никогда не стал бы решающим в их политике.

Тот же епископ Адемар, человек великого ума и железной воли, отнесся к находке Питера Бартоломью более, чем скептически. Тем не менее, дал возможность событиям развиваться своим ходом. Когда тот же Питер Бартоломью настаивал на том, что в Иерусалим надо идти босиком, как паломникам, его просто никто не послушал, потому что никакой пользы увеличение трудности пути принести не могло. Хотя он ссылался и в этом случае на то, что ему было видение во сне.

Во-вторых, ясно, что для европейской бедноты религия давала то утешение, ту надежду, которых не давала им жизнь. 80 000 человек оставили всё, и пошли туда, где им обещали если и не земной рай, то хотя бы шанс. И кто-то этот шанс даже получил. Большинство же стало разменной монетой в политических игрищах.

В-третьих, читая описания баронских столкновений на пути в Иерусалим, можно только убедиться в том, что Рим поступил очень мудро, направив эту деструктивную мощь прочь из Европы. Никто не был верен никому, каждый рыцарь, не говоря уже о ноблях более крупного масштаба, решал более или менее автономно, что ему делать и за кого/против кого выступать. У меня даже возник вопрос, насколько связывала в Святой Земле этих людей вассальная клятва, если их приходилось удерживать на месте, запирая ворота, если даже внутри одного формирования не существовало распределения довольствая, а каждый выкручивался, как мог. Очевидно, большая часть крестоносцев-рыцарей были, все-таки, безземельными и независимыми, просто присоединившимися на время похода к кому-то из лордов.

Наконец, сам факт, что этот поход оказался успешным, действительно воспринимается чудом, когда читаешь, в каком раздрыге находилась армия крестоносцев, до какой степени там отсутствовала дисциплина и даже единство целей. Ни организации, ни централизованного командования, ни даже численного преимущества. Очевидно, у «сарацин» дела обстояли не лучше в этом плане, судя по тому, что часть армии могла просто хладнокровно покинуть поле боя. И второе объяснение – именно то, почему взятие христианами Иерусалима упоминается мусульманскими хрониками вскользь: на тот момент никто из мусульманских правителей за тот регион особенно и не держался. Так, постольку поскольку.

Графство Эдесское стало сначала вотчиной Балдуина Булонского, брата одного из лидеров крестоносцев, Годфрида. Этому в Европе делать было совершенно нечего, и по дороге на Иерусалим от Антиохии он занялся поиском собственного Царства Небесного, которое и обрел. Балдуин занялся обустройством своих новых владений, которые ему достались то ли чисто по капризу Фортуны, то ли граф Фортуне немного помог: властелин Эдессы, князь Торос, попросил помощи у Балдуина в своих войнах, а тот назначил своей ценой право наследования престола, после чего Торос не прожил и полугода. Жители Эдессы почему-то против него взбунтовались, и Торос лишился головы.

Боэмунд Торентский получил, после долгих споров, Антиохию, на что, честно говоря, имел некоторое право: неизвестно, сколько бы сидели под стенами этого города крестоносцы, если бы предприимчивый Боэмунд не договорился с одним из защитников одной из башен Антиохии. Боэмунд вцепился в Антиохию крепко, не отдав ее ни Алексису Византийскому, ни даже не испросив у кого-нибудь официального титула в системе феодальной иерархии региона. К независимости он привык в Европе, независимым он решил остаться в Азии. С Боэмундом остались и итальянские норманны. В Иерусалим не пошли и они.

Графство Триполийское появилось (по инициативе Раймунда Тулузского) на карте Азии уже позже, после того, как был взят Иерусалим, поэтому и речь о нем пойдет позже.

Ну, и королем Иерусалимским стал Годфрид Бульонский. Правда, ненадолго, всего на год (он умер в 1100-м), зато сколько всего за этот год случилось! Для начала, новый папский легат, Дагоберт Пизанский, потребовал у Годфрида, чтобы город был передан ему, как представителю папы, и чтобы он управлялся непосредственно из Рима. А до него патриархом Иерусалима был избран довольно интересный человек, Арнульф Малекорнский, о котором так ядовито писал хронист Раймунда Тулузского.

Возможно, почтенный канонник имел вполне человеческие причины для своей неприязни: вопреки тому, что он писал, Арнульф был выбран не столько в пику высшему духовенству, сколько потому, что он полностью поддерживал Годфрида Бульонского. А, как известно, Годфрид и Раймунд оба претендовали на Иерусалим. Надо признать, что Раймунд, Годфрид и Танкред были единственными лордами Первого крестового, которые честно и методично держали перед собой основную цель похода. Они даже заботились о людях, которые к ним примкнули, они не манкировали своими обязанностями настолько, что Раймунд Тулузский вообще остался после похода без какой-то награды, кроме моральной. Немудрено, что его канонник был обижен и на Годфрида, и на Арнульфа.

Потому что Арнульф вовсе не был каким-то заштатным клириком. Он был учителем детей Вильгельма Завоевателя. Он был капелланом армии Роберта Куртгёза. В армии его уважали. Не любили Арнульфа те, кто не любил норманнов, потому что сам он был норманном до мозга костей. Так что пошлые песенки о нем пела не армия, а анти-норманнская коалиция лордов. И еще по одному вопросу схлестнулся Арнульф уже лично с Раймундом Тулузским: по поводу Святого Копья, найденного в Антиохии. Арнульф, как и легат Адемар, ни на минуту не поверил ни в то, что найденный реликт был реликвией, ни в то, что святые настойчиво являлись именно экзольтированному монаху Питеру Бартоломью. Только Адемар держал свои комментарии при себе, помня о своей первоочередной задаче держать армию боеспособной, а Арнульф фыркал публично. Раймунд же в копье верил.

За год боев Арнульф стал более походить на Адемара в понимании задач духовного вождя похода, и после взятия Иерусалима быстро нашел вторую реликвию, подлинность которой вряд ли отличалась от подлинности Копья: крест, на котором был распят Иисус Христос. С реликвиями в этом походе дело вообще обстояло интересно. Я знаю одну историю с «рогом единорога», который привезли с собой скандинавы, примкнувшие через линии родства к итальянским норманнам. Суть в том же: первоначально почти шутка, Рог приобрел такое важное значение для людей, что им уже нельзя было объяснить, что это рог не единорога, а просто моржовый клык.

Арнульф действительно стал патриархом Иерусалима формально незаконно: он не был в чине дьякона, и не мог перепрыгнуть, таким образом, через иерархическую ступеньку. Хотя мог бы папа его, конечно, и в один день произвести в дьяконы, архидьяконы и патриархи, если бы Арнульф не подсказал Годфриду, как обойти требование папы передать Иерусалим Риму. Годфрид согласился передать Иерусалим папе сразу же, как завоюет Египет. А поскольку он за год завоевывал Хайфу, Яффу, Тверию и прочую массу городов, основав Галилейское княжество и графство Яффы, стороя государство, связанное вассальной зависимостью, то до Египта дело как-то не дошло.А потом Годфрид умер, вокруг Иерусалима состредоточилось слишком многое, и папе этот город так и не достался.

Про Арнульфа нельзя не добавить, что эта интересная личность таки стала снова патриархом Иерусалима со временем, хотя в чем его только не обвиняли: и в том, что он сожительствует с мусульманкой, что, скорее всего, было правдой, и в том, что продает низшие церковные чины за деньги, что наверняка было правдой, и в том, что обвенчал Балдуина, который стал королем Иерусалима после смерти Годфрида, с новой женой, хотя старая еще была вполне жива. Умер этот прелат, как ни удивительно для человека, вызывающего у окружающих такие сильные чувства, своей смертью, в возрасте не моложе 75 лет, успев выгодно пристроить за лорда Цезарии свою «племянницу» Эмму, которая, скорее всего, была ему вовсе не племянницей, а дочерью.

@темы: Крестоносцы

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Первый Крестовый: свидетельство очевидца - Иерусалим взят

О взятии Иерусалима крестоносцами Первого Крестового повсюду, очевидно, пишется именно по этому источнику, по хроникам капеллана Раймунда Тулузского. Поэтому добавлю только несколько деталей.

The Duke and the Counts of Normandy and Flanders placed Gaston of Beert in charge of the workmen who constructed machines. They built mantlets and towers with which to attack the wall. The direction of this work was assigned to Gaston by the princes because he was a most noble lord, respected by all for his skill and reputation. He very cleverly hastened matters by dividing the work.

The princes busied themselves with obtaining the material, while Gaston supervised the construction. Likewise, Count Raymond made William Ricau superintendent of the work on Mount Zion and placed the Bishop of Albara in charge of the Saracens and others who brought in the timber. The Count's men had taken many Saracen castles and villages and forced the Saracens to work, as though they were their serfs. Thus for the construction of machines at Jerusalem fifty or sixty men carried on their shoulders a great beam that could not have been dragged by four pair of oxen.

What more shall I say? All worked with a singleness of purpose, no one was slothful, and no bands were idle. All worked without wages, except the artisans, who were paid from a collection taken from the people. However, Count Raymond paid his workmen from his own treasury.

Meanwhile, the Saracens in the city, noting the great number of machines that we had constructed, strengthened the weaker parts of the wall, so that it seemed that they could be taken only by the most desperate efforts. Because the Saracens bad made so many and such strong fortifications to oppose our machines, the Duke, the Count of Flanders, and the Count of Normandy spent the night before the day set for the attack moving their machines, mantlets, and platforms to that side of the city which is between the church of St. Stephen and the valley of Josaphat.

You who read this must not think that this was a light undertaking, for the machines were carried in parts almost a mile to the place where they were to be set up. When morning came and the Saracens saw that all the machinery and tents had been moved during the night, they were amazed. Not only the Saracens were astonished, but our people as well, for they recognized that the band of the Lord was with us. The change was made because the new point chosen for attack was more level, and thus suitable for moving the machines up to the walls, which cannot be done unless the ground is level; and also because that part of the city seemed to be weaker having remained unfortified, as it was some distance from our camp. This part of the city is on the north.

Count Raymond and his men worked equally bard on Mount Zion, but they bad much assistance from William Embriaco, and the Genoese sailors, who, although they bad lost their ships at Joppa, as we have already related, had been able, nevertheless, to save ropes, mallets, spikes, axes, and hatchets, which were very necessary to us. But why delay the story? The appointed day arrived and the attack began.

However, I want to say this first, that, according to our estimate and that of many others, there were sixty thousand fighting men within the city, not counting the women and those unable to bear arms, and there were not many of these. At the most we did not have more than twelve thousand able to bear arms, for there were many poor people and many sick. There were twelve or thirteen hundred knights in our army, as I reckon it, not more.

The Saracens feared that we would take the city during the night or on the next day for the outer works were broken through and the ditch was filled so that it was possible to make an entrance through the wall very quickly. On our part, we feared only that the Saracens would set fire to the machines that were moved close to the walls, and thus improve their situation. So on both sides it was a night of watchfulness, labor, and sleepless caution: on one side, most cert4n hope, on the other doubtful fear.
One incident must not be omitted. Two women tried to bewitch one of the hurling machines, but a stone struck and crushed them, as well as three slaves, so that their lives were extinguished and the evil incantations averted.

Иерусалим был взят. Теперь дело было за выбором того, кто будет им управлять. Население города было практически истреблено, хотя многие были высланы из города еще до осады (христиане), а часть жителей смогла спрятаться, чтобы потом, когда ситуация успокоится, вернуться на обжитые места.

Accordingly, after six or seven days the princes solemnly began to consider the matter of choosing a ruler, who, assuming charge of all matters, should collect the tributes of the region, to whom the peasants of the land could turn, and who would see to it that the land was not further devastated. While this was taking place, some of the clergy assembled and said to the princes, "We approve your election, but if you proceed rightly and properly, you will first choose a spiritual vicar, as eternal matters come before temporal; after this, a ruler to preside over secular matters. Otherwise, we shall hold invalid whatever you do."

The princes were exceedingly angered when they heard this and proceeded the more quickly with the election. The clergy had been weakened by the departure of Lord Adhemar, Pontiff of Puy, who, in his life had held our army together with holy deeds and words, like a second Moses. After him, however, William, Bishop of Orange, a man of good repute, wished to minister to our strength, but he rested in peace at Marra within a short time. Accordingly, therefore, the good men having been taken off, the clergy conducted themselves humbly, all except the Bishop of Albara and some others. However, the Bishop of Martirano, advancing by other than the right road, since he had obtained the church of Bethlehem by fraud, was captured by the Saracens on the third or fourth day and never again appeared among us.

The princes, disregarding admonition and opposition, urged the Count of St. Gilles to accept the kingdom. But he said that lie abhorred the name of king in that city, though he would consent to have others accept it. For this reason they together chose the Duke and placed him in charge of the Sepulchre of the Lord.

А потом начались снова внутренние распри.

After this, however, the Duke required the Tower of David from the Count. But the latter refused, saying that he wished to stay in that region until Easter, and meanwhile be wanted to keep himself and his men in honorable state. But the Duke said that he would give up other places rather than the Tower. And so the disputes were multiplied. The Counts of Flanders and Normandy favored the Duke.

Almost all from the land of Count Raymond did likewise in the belief that if the Tower were surrendered he would thereupon return home. Not alone did the Provençals oppose their lord, the Count, in this matter, but they also made up many vile statements about him so that he would not be chosen King. And so the Count, without the help of companions or friends, handed over the Tower to the Bishop of Albara for the sake of avoiding judgment. But the latter, without waiting for judgment, handed it over to the Duke, and when he was called traitor for having done this, he said that he had been compelled (to do so) and had suffered violence. I found this out, in truth, that very many arms were brought into the house of the Patriarch where the Bishop was staying near the Holy Sepulchre. But he spoke, also, of violence done himself and often secretly charged the friends of the Count with this affair.

So when the Tower had been surrendered, the Count blazed forth into great anger against his people, saying that he could not remain disgraced in that country. Accordingly, we set out from Jerusalem to Jericho, took palms and went to the Jordan. There, as Peter Bartholomew had commanded, a raft was constructed from twigs, and with the Count on it we pulled it across the river; since, forsooth, we had no ship, this plan seemed better to us. When after this the multitude had been called together, we commanded that they pray God for the life of the Count and the other princes. Therefore we proceeded to dress only in a shirt and new breeches, as we had been commanded about baptism; but why the man of God so commanded, we still do not know. When these matters had been accomplished, we returned to Jerusalem.

At this time, Arnulf, chaplain of the Count of Normandy, was chosen Patriarch by some, the good (clergy) opposing it not only because be was not a subdeacon, but especially because he was of priestly birth and was accused of incontinence on our expedition, so much so that they shamelessly composed vulgar songs about him. But, led on by such ambition, and disregarding the decrees of the canons and the infamy of his birth and conscience, be stirred up the people against the good (clergy) and had himself raised upon the patriarchal seat with hymns and chants and the great applause of the people. The divine vengeance exacted from the Bishop of Martirano, who had been the instigator and executor of this affair, not only did not terrify Arnulf, but, furthermore, did not prevent him from depriving of their benefices the clergy who had altars in the church of the Holy Sepulchre, or those in whose custody indulgence funds bad been established.

And thus Arnulf, increasing his power, began to inquire from the inhabitants of the city where the Cross was which pilgrims had been accustomed to adore before Jerusalem was taken. Although they denied (this knowledge), and by oath and other signs were willing to show that they did not know, they were at length compelled (to yield) and said this: "It is manifest that God has chosen you, has delivered you from all tribulation, and has given you figs and many other cities, not by the strength of your valor, but by blinding the impious in His wrath. Your Lord and Guide has opened to you the most strongly fortified cities and has won fearful battles for you. Therefore, why should we stubbornly conceal from you His good gifts, since we see that God is with you?" After this, they led them to a certain hall in the church, and, unearthing the Cross, they gave it up. Thereupon, all our men rejoiced, and we returned praise and thanks to Almighty God, who not only gave us the city in which He bad suffered, but likewise the symbols of His Passion and victory, that we might the more closely embrace Him with the arms of faith, the more certain the signs of our salvation that we beheld.

@темы: Крестоносцы

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Нет, не жалко.

Умиляюсь человеческой доброте.

Вот призывают меня скорбить вместе с Польшей, говорят о национальной трагедии. Чтоб не забывалось, о ком мы, вообще-то, говорим:

В марте 2005 г. Лех Качиньский официально объявил о своем намерении баллотироваться на пост президента Польши. Предполагалось, что в случае победы ЗиС на парламентских выборах Ярослав станет премьер-министром. Позднее Ярослав заявил о том, что займет пост главы правительства Польши только в том случае, если Лех не будет избран президентом.

После президентских выборов 2005 года критики отмечали, что Польша фактически оказалась под руководством близнецов Качиньских: Лех возглавил государство, а Ярослав как лидер доминирующей партии в сейме мог контролировать законодательную власть и правительство. Позднее, 14 июля 2006 года, президент назначил Ярослава Качиньского премьер-министром.

Лейтмотивом его предвыборной кампании стало «моральное обновление» и возврат к «христианским ценностям»

К этому времени наблюдатели отметили значительную напряженность в отношениях Польши с западными партнерами по ЕС. В то же время Польша выступала как преданный союзник США и считалась наиболее вероятным местом размещения американской базы противоракетной обороны. Оказались оправданными и прогнозы об ухудшении польско-российских отношений. 15 ноября 2006 года Качиньский предложил ЕС ввести санкции против России в том случае, если Москва откажется снять запрет на ввоз польского мяса и сельскохозяйственной продукции. Кроме того, Польша наложила вето на начало переговоров о сотрудничестве между Европейским Союзом и Россией, которые должны были начаться на саммите Россия-ЕС 24 ноября. В результате переговоры так и не были запущены.

Активно поддерживал Грузию во время конфликта в Южной Осетии.

Будучи мэром польской столицы, он переименовал одну из городских площадей в площадь Джохара Дудаева

В июле 2007 года Польша столкнулась с политическим кризисом. По настоянию брата Ярослава Лех Качиньский отправил в отставку вице-премьера и министра сельского хозяйства Анджея Леппера (Andrzej Lepper), который якобы был причастен к коррупционному скандалу. Леппер свою вину категорически отрицал. Хотя он пообещал оставить возглавляемую им партию "Самооборона" (Samoobrona) в составе правительственной коалиции, скандал получил дальнейшее развитие, когда СМИ опубликовали сообщения о том, что отставка вице-премьера стала результатом провокации со стороны Ярослава Качиньского.

В октябре 2007 года в Польше состоялись досрочные парламентские выборы, на которых PiS набрала 32,11 процента голосов избирателей и уступила победу "Гражданской платформе" Туска. По мнению экспертов, Туск должен был сменить Ярослава Качиньского на посту главы правительства. 5 ноября 2007 года Ярослав ушел в отставку, и Леху предстояло оставшиеся три года президентского срока руководить страной без поддержки брата-премьера.

В феврале 2008 года рейтинг Качиньского опустился до рекордных с избрания 29 процентов.

Можно я не поверю в национальную трагедию?

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Нашла хороший сайт на ЖЖ

Просматривая записи Светозара Чернова, кстати. И вот нашлось чудесное:

Детская писательница

В старой доброй Англии жила-была знаменитая детская писательница, миссис Мортимер. Она писала для детей познавательные книжки. Дети очень любили книги миссис Мортимер. Одна из них - The Peep of Day; or, a Series of the Earliest Religious Instructions the Infant Mind is Capable of Receiving - выходит до сих пор.

Вот из неё отрывок:

"Бог покрыл твои кости плотью. Твоя плоть мягкая и тёплая.

В твоей плоти течёт кровь. Бог поместил кожу снаружи, и она одевает твою плоть и кровь, как одежда... Как добр Бог, что дал тебе тело! Я надеюсь, что твоё тело не пострадает... Могут ли твои кости сломаться? Да, конечно, если ты упадешь с высоты, или если через них переедет телега...

Как легко было бы поранить твоё бедное маленькое тельце!

Если бы оно упало в огонь, оно бы обгорело. Если бы его проткнуть насквозь большим ножом, потекла бы кровь. Если бы тебе на голову упал большой ящик, он раздавил бы твою голову. Если бы ты выпал из окна, то сломал бы шею. Если бы ты несколько дней подряд ничего не ел, твое маленькое тело стало бы очень больным, дыхание бы прекратилось, ты бы похолодел и очень скоро был бы мёртв."

Но больше всего миссис Мортимер любила писать про разные страны и народы, населяющие Землю. Несколько поколений английских детей узнавали начала географии по её книгам. И о каждой стране, обо всяком народе она находила, что сказать хорошего. Вот, например, американцы:

"The children are brought up in a very unwholesome manner. At the dinner table of the boarding house they see all kinds of dainties, and they are allowed to eat hot cakes and rich preserves at breakfast, and ices and oysters at supper, when they ought to be satisfied with their basin of porridge, or their milk and water and bread and butter. The consequence is that many children die, and others are pale and sickly.

NEW ORLEANS - This is the gayest city in America, and also the most ungodly. There are few churches, but there are amusements of all kinds. It may be called a city of strangers, for people come from all parts of America to pass the winter here... But the river is the bane of the city. The banks are so low, that the damps from the water render the city unwholesome. Yellow fever frequently comes and carries away thousands. New Orleans is a dangerous place to live in, both for the body and the soul.

WASHINGTON - is one of the most desolate cities in the world: not because she is in ruins, but for the opposite reason - because she is unfinished. There are places marked out where houses ought to be, but where no houses seem ever likely to be...

...There are terrible snakes in the forests, especially the Rattle-Snake... There are many harmless inhabitants in the forest. There are the Pigeons. The foresters are glad at their arrival, for they knock them down and take them home to make into pies.

CHARACTER - The people in the Northern States are very industrious. As there are not many servants to be had, they wait upon themselves. The children are useful to their parents. They can be trusted to go on messages, and to make purchases, and even to go to dentist's by themselves.

The Americans are benevolent. They love to do good, and among other things they have asylums for the blind, and hospitals for the sick, and refuges for the destitute; and they make even their prisoners comfortable - perhaps too comfortable."

Россия

" ...The favourite drink is called "kwas." This is a wholesome drink, but you would not like it at all... The Russians live in very miserable dwellings made of trees cut down and laid along the ground, one on top of the other... The children (of rich people) are allowed to play so much, that they grow up very ignorant. The Russians are fond of music and dancing, and the children are very quick in learning to dance and sing; but dancing and singing will not make them wise...

Coachmen are sent to Siberia, if they run over a person in the street. This makes them very careful, but it makes the people very troublesome. Instead of getting out of the way, they will look up at the coachman, and say, "Mind Siberia."

There are some very strange things to be seen in the market. Look at those white hares, that appear to be running along the ground, and those cows which never move, and their calves beside them; and those quiet pigs with their little ones. They are all dead, but they are frozen, and therefore they are stiff, and stand upright."

Швеция

"Almost every one can read. In every little town there is a bookseller's shop, and sometimes there are more booksellers than butchers. It is never so in America, as you will see if you observe.

You are ready to think the Swedes are a wise and good people. Not so. There is no country in Europe where so many people are put in prison.
I do not mean to say that there are as many robbers in Sweden as in Sicily; there the robbers are seldom punished at all: in Sweden they are punished; but yet the rest of the people go on stealing. Travellers think the Swedes honest, because they do not steal their trunks; but I suppose they know they should be found out if they did, for the king has a great number of men watching to take up thieves. The Swedes swear also in a dreadful manner, the gentlemen as well as the poor people. They get drunk also very often.
The great people in Sweden set a bad example to the poor. There are many lords and ladies who spend all their time in dressing, and dancing, and singing foolish songs. The shopkeepers also neglect their business and waste their time.
The Swedes are very polite. Even the beggars will show their gratitude by kissing your sleeve or the skirt of your coat. But what is politeness compared to truth and honesty!

The Swedes do not care as much for comfort, as for ornaments. They have fine looking-glasses, and sofas, and chandeliers, and pictures, but they often go without basins, jugs, chests of drawers, curtains and other useful furniture. Nothing useful is well done in Sweden. The carpenters and blacksmiths are very clumsy in their work, but the musicians play beautifully, and the sculptors make fine statues"

Очень рекомендую сайт seminarist.livejournal.com/profile

@темы: Англия

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Первый Крестовый: свидетельство очевидца - осада Иерусалима

Известно, что там всё было плохо, но меня потрясло, насколько плохо. Это же не армия была, а какой-то кочующий разбойничий табор. И, очевидно, единственным методом навести среди этого сборища порядок, был именно тем, который избрал епископ Адемар.

Duke Godfrey and the Count of Flanders and the Count of Normandy besieged the city from the north side, that is from the church of St. Stephen, located in the center of the city, southward to the angular tower next to the tower of David. Count Raymond and his army, however, settled down on the West and besieged Jerusalem from the camp of the Duke to the foot of Mount Zion. But since his men could not come close to besiege the wall because of a gully which intervened, the Count wished to move his camp and change his position.

One day, while he was reconnoitering, he came to Mount Zion and saw the church which is located on the Mount. When he heard of the miracles that God had performed there, he said to his leaders and companions, 'If we neglect to take this sacred offering, which the Lord has so graciously offered us, and the Saracens there occupy this place what will become of us? What if through hatred of us they should destroy and pollute these sacred things? Who knows that God may not be giving us this opportunity to test our regard for Him? I know this one thing for certain: unless we carefully protect this sacred spot, the Lord will not give us the others within the city."

And so Count Raymond, against the wishes of the leaders of his army, ordered his tents to be moved to that spot. As a result of this he incurred such great hatred from his men that they were neither willing to encamp with him nor to do guard duty during the night; each stayed where be bad first pitched his tent, with the exception of a few who accompanied the Count. However, by great rewards the Count daily induced knights and footmen to guard his camp. There are in that church these sacred treasures - the tombs of the kings, David and Solomon, as well as that of the first martyr, St. Stephen. There the Blessed Mary departed from this world; the Lord supped there and, after rising from the dead, appeared there to His disciples and to Thomas, On this spot, also, the disciples were filled with the Holy Spirit.

Thereupon, when the siege had been set, it happened one day that some of the leaders of the army met a hermit on the mount of Olives, who said to them, 'If you will attack the city tomorrow till the ninth hour, the Lord will deliver it into your hands." They replied, "But we do not have the necessary machinery for storming the walls." The hermit replied: "God is all powerful. If he wills, He will storm the walls even with one ladder. The Lord aids those who labor for the Truth." So, with such machinery as could be constructed during the night an attack was made on the city in the early morning, and it lasted till the third hour. The Saracens were compelled to retreat behind the inner walls, for the outer, wall was broken down by our men, some of whom even climbed to the top of the inner walls. Now when the city was about to be captured, in the confusion of desire and fear the attack was interrupted, and we then lost many men. On the next day no attack was attempted.

After this, the whole army scattered throughout the surrounding country to collect provisions, and nothing was even said of the necessity of preparing the machines that were needed to capture the city. Each man was serving his mouth and stomach; what was worse, they did not even ask the Lord to free them from such great and manifold evils, and they were afflicted even unto death.

Just before our arrival, the Saracens bad filled up the springs, destroyed the cisterns, and dammed up the brooks from the springs. And the Lord Himself had turned rivers into wilderness and water springs into thirsty ground for the wickedness of them that dwell therein. Therefore water was obtained with great difficulty. There is a fountain at the foot of Mount Zion, which is called the Pool of Siloam. Indeed, it is a large spring, but the water flows forth only once in three days, and the natives say that formerly it emptied itself only on Saturdays; the rest of the week it remained stagnant. We do not know how to explain this, except that the Lord willed it to be so.

But when, as we have said, the water did flow forth on the third day, it was consumed with such great crowding and haste that the men pushed one another into it, and many baggage animals and cattle perished in it. And so when the pool was filled with the crowd and with the bodies of dead animals, the stronger, even at the price of death, forced their way to the very opening in the rocks through which the water flowed, while the weak got only the water which bad already been contaminated. Many sick people fell down by the fountain, with tongues so parched that they were unable to utter a word; with open mouths they stretched forth their hands toward those who had water.

In the field were many horses, mules, cattle, and sheep, Most of the animals without strength enough to move. And when they had become parched and died because of extreme thirst, they rotted where they had long stood, and there was a most sickening stench throughout the camp. Because of such affliction it was necessary to fetch water a distance of two or three leagues, also to drive the cattle to distant watering places.

When the Saracens noticed that our people were going unarmed to the watering places through the dangerous passes in the hills, they lay in wait for them in ambush. They killed many of them and drove away the flocks and herds. The situation was so bad that when anyone brought foul water to camp in vessels, he was able to get any price that be cared to ask, and if any one wished to get clear water, for five or six nummi he could not obtain enough to satisfy his thirst for a single day. Wine, moreover, was never, or very rarely, even mentioned. In addition, the heat, the dust, and the wind increased their thirst, as though this was not bad enough in itself. But why say so much about these troubles? None, or few, were mindful of the Lord, or of such work as was needed to capture the city; nor did they take heed to beseech the Lord's favor. And thus we not recognize God in the midst of our affliction, nor did He show favor to the ungrateful.

Meanwhile, messengers came to camp, announcing that our ships had arrived at Joppa and that the sailors demanded that a guard be sent to hold the tower of Joppa and to give them protection at the port; for the town of Joppa had been destroyed except the castle, and that was nearly in ruins, with the exception of one tower. However, there is a harbor there, and it is the one nearest to Jerusalem, being about one day's journey distant. All of our people rejoiced when they heard the news of the ships, and they sent out Count Galdemar, surnamed Carpinellus, accompanid by twenty knights and about fifty footmen. Later, they sent Raymond Piletus with fifty knights and William of Sabran with his followers.

As Galdemar and his contingent approached the plains that on this side of Ramlah, they encountered a force of four hundred chosen Arabs and about two hundred Turks. Galdemar, because of the small number of his men, arranged his knights and bowmen in the front ranks and, trusting in the Lord, advanced upon the enemy without hesitation. The enemy, however, thought that they would be able to crush this band, and, rushing upon them and shooting arrows, they encircled them. Three or four of Galdemar's knights were killed, including Achard of Montemerle, a noble youth and renowned knight; others were wounded, and all our bowmen fell. However, many of the enemy were also killed. Nevertheless, the attack of the enemy did not slacken on account of all this, nor did the courage of our knights, nay God's knights" falter; though oppressed by wounds and death itself, they stood up to their enemies all the more fiercely, the more they suffered from them.

But when our leaders, rather from weariness than from fear, were about to withdraw, a cloud of dust was seen approaching. Raymond Piletus was rushing headlong into the fight with his men. Moreover, his men raised so much dust that the enemy thought there were very many knights with him. Thus, by the grace of God, our men were delivered. The enemy scattered and fled, about two hundred of them were killed, and much plunder was taken. It is the custom of this people, when they flee and are hard pressed by the enemy, first to throw away their arms, then their clothes, and lastly their saddle bags. Thus it happened in this fight that our few knights continued killing the enemy until they were worn out, and they kept the spoils obtained from the rest, even of those whom they did not kill.

After the pursuit was over our men assembled, divided the spoils, and then marched to Joppa. The sailors received them with great joy and felt so secure after their arrival that they forgot their ships and neglected to place watches on the sea, but entertained the crusaders with a feast of bread, wine, and fish from their ships. The sailors, careless of their security, failed to post lookouts for the night, and in the darkness they were suddenly surrounded by enemies from the sea. When dawn came, they realized that the enemy was too strong to be resisted, and they abandoned their ships, carrying only the spoils.

Thus our knights returned to Jerusalem after winning one battle and losing another. However, one of our ships which had gone on a plundering expedition was not captured. It was returning to port with the greatest plunder when it saw the rest of our ships surrounded by so great a fleet of the enemy. By the use of oars and sail it made its escape to Laodicaea and told our friends and companions at that port what had been happening at Jerusalem. We knew that we had deserved this misfortune, for we had refused to place faith in the words sent to us by the Lord. Despairing of God's mercy, the men went to the plain of the river Jordan, collected palms, and were baptized in its waters. They did so chiefly with the intention of abandoning the siege, having seen Jerusalem, and of going to Joppa, thence to return home by whatever means they could. But the Lord looked after the ships for His unfaithful.

About this time a public assembly was held, for the leaders of the army were quarreling with each other. There was dissatisfaction because Tancred had occupied Bethlehem and had placed his standard over the church of the Nativity, as though it was an ordinary house.

An effort was also made to elect one of the princes king to have custody of the city, lest what had been achieved in common should be destroyed in common for want of anyone to take care of the city, if God should give it to us. The bishops and clergy replied (to this suggestion), "You ought not to choose a king where the Lord suffered and was crowned. For if a David, degenerate in faith and virtue, should say in his heart, 'I sit upon the throne of David and hold his kingdom,' the Lord would probably destroy him and be angry with place and people. Besides, the prophet proclaims, saying, 'When the Holy of Holies shall come, unction shall cease, because it will be manifest to all peoples that He has come.' But there should be an advocate to guard the city and divide the tributes and rents of the region among the guardians of the city."

For this and many other reasons the election was stopped and put off until the eighth day after the capture of Jerusalem. Not in this matter alone, but in other ways, our affairs did not prosper, and the troubles of the people increased every day. Nevertheless, the merciful and propitious Lord , both for His name's sake and lest our enemies should insult His law and say, "Where is their God?" sent word to us through the Bishop of Puy, Lord Adhemar, how we could placate His anger and obtain His mercy. We, however, preached that this be done without mentioning the command of God, lest if the people transgressed this command of the Lord, they should be especially afflicted, as they would then be the more culpable. For the Lord was so kind to us that He bad sent His messengers to us often, but because they were our brothers we bad not heeded them.

The Bishop (Adhemar) appeared before Peter Desiderius, saying: "Speak to the princes and all the people, and say to them: 'You who have come from distant lands to worship God and the Lord of hosts, purge yourselves of your uncleanliness, and let each one turn from his evil ways. Then with bare feet march around Jerusalem invoking God, and you must also fast. If you do this and then make a great attack on the city on the ninth day, it will be captured. if you do not, all the evils that you have suffered will be multiplied by the Lord."'

When the priest had said this to William Hugo, the brother of the Bishop, to his lord, Count Ysoard, and to certain of the clergy, they assembled the princes and the people and addressed them "Brothers, you know why we undertook this expedition, and what we have suffered, and that we are acting negligently in that we are not constructing the machines that are needed to capture the city Likewise, we are not careful to reconcile tie Lord to us, for we offend Him in many ways and through our evil deeds have driven Him from us. Now, if it seems right to you let each one become reconciled to his brother whom he has offended, and let brother graciously forgive brother.

After this, let us humble ourselves be fore God; let us march around Jerusalem in bare feet and, through the patronage of the saints, invoke the mercy of the Lord, so that Almighty God, who for us, His servants, laid aside the form of His Godhead, assumed the flesh, and humbly rode into the city on an ass to suffer death on the Cross for our sins, may come to our aid. If we make this procession around the walls, for the honor and glory of His name, He will open the city to us and give us judgment upon His enemies and ours, who now with unjust possession contaminate the place of His suffering and burial, the enemy who seek to deny us the great blessing of the place of God's humiliation and our redemption."

These words were pleasing to both princes and people, and it was publicly commanded that on the next Friday the clergy should lead the procession with crosses and relics of the saints, while the knights and all able-bodied men, with trumpets, standards, and arms, should follow them, barefooted. All this we did according to the commands of God and the princes. When we reached the spot on the Mount of Olives whence the Lord had ascended into heaven after the resurrection, the following exhortation was made to the people: "Now that we are on the wry spot from which the Lord made His ascension and we can do nothing more to purify ourselves, let each one of us forgive his brother whom he has injured, that the Lord may forgive us." What more? All were reconciled to each other, and with generous offerings we besought the mercy of God, that he should not now desert His people, whom He had led so gloriously and miraculously to this goal. Thus the mercy of God was obtained, since every thing that had been against us was now favorable.

Although we have passed over many matters, this one we ought to record. While we marched around the city in Saracens and Turks made the circuit on the walls, procession, the ridiculing us in many ways. They placed many crosses on the walls in yokes and mocked them with blows and insulting deeds. We, in turn, hoping to obtain the aid of God in storming the city by means of these signs, pressed the work of the siege day and night.

@темы: Крестоносцы

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Отношение к переменам

Там всего один вопрос, но, в моем случае, ответ правильный, так я себя и веду. Правда, первая реакция на неприятные перемены у меня обычно довольно агрессивна.


Щелкните по картинке или пойдите по ссылке: uborshizzza.narod.ru/tk/01v3.html
Пойти пройти японский кокологический тест про разноцветную птичку: uborshizzza.livejournal.com/860694.html

Объяснение моего результата

Птичка, залетевшая в твое жилище, является символом перемен. Когда неожиданно изменился цвет ее оперения, у тебя возник страх от мысли о том, что счастливый период в твоей жизни закончился. Твое восприятие этой ситуации указывает на то, как ты реагируешь на трудности и периоды неопределенности в жизни.

Если ты думаешь, что птичка приобретет белый цвет, то ты являешься уравновешенным и спокойным человеком, умеющим принимать верные решения в ситуациях, когда находишься под гнетом обстоятельств. Ты не теряешь время на пустые переживания и бесплодные метания в поисках выхода из сложившегося положения, даже когда складывается критическая ситуация. Если проблема оказывается слишком сложной, ты решаешь, что лучше поступить так, как ведет себя огонь: для достижения своей цели пойти другим путем вместо того, чтобы предаваться бесполезным, непродуктивным переживаниям. В результате подобного подхода к преодолению возникающих трудностей обстоятельства складываются благоприятно для тебя как будто естественным путем.

@темы: "нетягостная бредь"

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Se li maus c'amours envoie

Adam de la Halle occupies a unique position astride two trends in music history.

On the one hand, he was the "last of the Trouvères," bringing to a close the brilliant early flowering of Old French lyric poetry; the large body of his facile and conventional courtly chansons stand perfectly in line with the traditions fostered by Eleanor of Aquitane; Thibault de Champagne, King of Navarre; and the eloquent Gace Brulé.

On the other hand, Adam mingled this traditional monophonic composition with the more esoteric form of the thirteenth century motet, and performed the first experiments in polyphonic secular song. In this respect, he placed himself squarely in the middle of stylistic trends that would come to greatest fruition in the next century, with the Ars Nova of Philippe de Vitry and preeminently in the figure of Guillaume de Machaut.

Sadly, for a poet and musician of such versatility and prowess, not a single piece of datable documentation for his life survives. The form of his name (and later manuscript attributions) tell of his birth in the city of Arras -- a positive hotbed of literary culture -- 80 miles north of Paris. (Another form of his name, "le Boscu," suggests a handicap or even a hunchback, but Adam in a late poem denies this disability!) His father Henri was well educated, and probably a cleric and civic employee who died in 1290; Adam's wife, named Maroie, may have died in Arras in 1287. Adam himself is often described as "Maistre," indicating his completion of some advanced studies; these took place either at Vauchelles Abbey, or more likely, in Paris. Adam also certainly participated in the lively activities of Arras' literary societies, the Confrérie des jongleurs (Guild of Artesian Jongleurs) and the renowned Puy d'Arras. This latter association chose a king who would judge poetic competitions among the members; God Himself was rumored to attend the festivities to hear their poetry.

In 1282, Adam apparently traveled as poet and musician in the retinue of Robert II, Count of Artois, on a campaign to Naples to aid his uncle Charles d'Anjou after the massacre of the Sicilian Vespers. Adam died in Italy, sometime between 1285 (the death of Charles and the occasion for his poem Le roi de Secile) and 1289. As noted above, Adam de la Halle produced a remarkably versatile body of works. And unlike the majority of the Trouvère poets, whose songs survive in large anthologies, several manuscripts attempt to collect music only of his; one manuscript in Paris even presages Machaut by sorting Adam's "collected works" by genre.

He composed 36 chansons in the Trouvère tradition -- a comparatively prolific number. Seventeen jeux-partis (stanzaic dialogues between two poets) contain his wittily phrased (if conventional) contributions on the subject of courtly love. His longer works include an epic Chanson de geste about the King of Sicily, a satiric drama (Le jeu de la Feuillée), and a pastoral drama with music -- Le jeu de Robin et de Marion -- which is often dubbed the "first comic opera." In addition, he completed at least five essays in the genre of the polytextual French motet, and a set of 16 dance-based refrain songs of various forms called Rondeaux. This last set, called Le Rondel Adam in a manuscript copy of his works, contains probably the first polyphonic settings of vernacular song in Europe. ( www.encyclopedia.com/video/rLobQBGzQDg-adam-de-... )

@темы: "музыка"

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Первый Крестовый - свидетельства очевидцев: путь на Иерусалим

Поскольку византийцев и близко не было с войском крестоносцев на пути к Иерусалиму и во время его осады, всю эпопею Анна Комнина описывает лаконично:
«По дороге они захватили много приморских городков; те же, которые были лучше укреплены и требовали более длительной осады, они, спеша к Иерусалиму, пока не трогали. Окружив его стены и приступив к осаде, они после месяца непрерывных штурмов взяли город и убили много жителей — сарацин и евреев. Когда же все покорились и уже никто не оказывал сопротивления, они вручили всю власть Готфриду и назвали его королем».

Так что посмотрим, что писал о развитии событий хронист Раймунда Тулузского, Raymond d'Aguiliers. У меня такое впечатление, что он несколько запутался с Петром Отшельником/Пустынником и Питером Бартольмью.

Meanwhile the Count and the other princes inquired of the inhabitants of that region how the march to Jerusalem might be better and more easily made.

For there are the mountains of Lebanon, in which almost sixty thousand Christian men dwell. The Christians who are near the city of Tyre (now commonly called Sur, whence they are called Surians) have possessed that land and mountains for a long time. But when the Saracens and Turks arose through the judgment of God, those Surians were in such great oppression for four hundred and more years that many of them were forced to abandon their fatherland and the Christian law. If, however, any of them through the grace of God refused, they were compelled to give up their beautiful children to be circumcised, or converted to Mohammedanism; or they were snatched from the lap of their mothers, after the father had been killed and the mother mocked.

Forsooth, that race of men were inflamed to such malice that they overturned the churches of God and His saints, or destroyed the images; and they tore out the eyes of those images which, for lack of time, they could not destroy, and shot them with arrows; all the altars, too, they undermined. Moreover, they made mosques of the great churches.

But if any of those distressed Christians wished to have an image God or any saint at his home, he either redeemed it month by month, or, year by year, or it was thrown down into the dirt and broken be, fore his eyes. In addition, too harsh to relate, they placed youths in brothels, and, to do yet more vilely, exchanged their sisters for wine. And their mothers dared not weep openly at these or other sorrows.

Why do we say much about them? Surely that people had conspired against the Holy of Holies and His inheritance! Except by the command and direction of God, the people of the Franks would have encountered these ills, had not God straightway armed brute animals against their enemies, as He did once in our presence. And so much for this.

When those Surians who, as we said above, came to the Count, were asked about the better route, they replied: "The way through: Damascus is level and full of vituals; but you will not find water for two days. The other way through the mountains of Lebanon is safe enough and well watered, but it is very bard for the pack animals and camels. There is another way along the sea, where there are so many and such narrow passes that if fifty or a hundred, Saracens want to hold them, they can do so against all mankind. And yet it is contained in the Gospel of St. Peter, which we have, that if you are the people who are to take Jerusalem, you will pass, along the seacoast, though because of the difficulty it seems impossible to us. Moreover, there is written in that Gospel among us not only what you have done, but also what you ought to do about. this march and many other things."

While some were urging in this and other ways, and others were contradicting, William Hugo of Monteil returned with the Cross of which we spoke above. Moreover, when the friends of the Count likewise beheld this Cross, they became so eager for the march that, except for the counsel of the Count and the other princes, the servants of the Count would have burned their buts and been the first to leave the siege of Arebas. Thereupon, the Count was disturbed to tears and even to hatred of himself and his people. But the Duke of Lorraine especially wished this journey and admonished the people to it. Accordingly, having set forth from that detestable and hateful siege of Archas, we came before Tripoli. Even then Count Raymond with prayers and gifts urged all the nobles to besiege the city of Tripoli, but all opposed him.

At this time, St. Andrew appeared to Peter Desiderius, of whom we have made mention above, and said to him, "Go and speak to the Count, saying: 'Do not molest thyself or others, for unless Jerusalem shall first have been taken, thou shalt have no help. Do not trouble thyself about the unfinished siege of Archas; let it not weigh upon thee that this city, or others which are on the journey, are not taken at present, because a fight will soon come upon thee in which these and many other cities shall be captured. Furthermore, do not trouble thyself or thy men, but distribute freely in His name whatever God shall grant to thee, and be a companion and loyal friend to thy vassals. If thou shalt do this, God will grant thee Jerusalem and Alexandria and Babylon. But if thou dost not do this, thou shalt neither acquire the things promised by God nor have a message, until thou art placed in such straits that thou knowest not how to escape!"' So the Count accepted the words of the priest; he accepted them, truly, in words, but be refused them in deeds. For when he had received great wealth from the King of Tripoli, he was never willing to give anyone any of it, but be even daily afflicted his people with blows and insults. Not only this, however, did that priest tell us, but also many other things, some of which we have added to this work.

For once, when we wanted to set out from Antioch, that priest came to me, Raymond, and said to me that a certain person bad appeared to him in a vision who said to him, "Go into the church of St. Leontius, and thou wilt find there the relics of four saints; take them with thee and carry them to Jerusalem." And be showed him in that vision the relics and locations of the relics, and he taught him the names of the saints. When that priest had awakened, not fully believing in his vision, he began to urge God with prayers and entreaties to make known to him a second time if this vision was from Him. Several days later the same saint stood before him in a vision and threatened him much because he had neglected the command of God, and (said that) unless he had taken those relics away by the fifth day of the week, it would be a great hurt to him and his lord, Count Ysoard. Ysoard, Count of Die, was a man loyal to God as far as he knew, and helpful to all of us for his wisdom and uprightness.

When the priest had narrated this to me, Raymond, I told it to the Bishop of Orange and to the Count of St. Gilles and to some others. We took candles and went to the church of St. Leontius. We offered the candles and vows to God and to the saints of the same church, (praying) that Almighty God, who had sanctified them, might give them to us as companions and helpers; and that those saints might not spurn the company of pilgrims and exiles for God, but, rather, out of charity might join us and link us with God. When it became morning, we went with the priest to the places where the relics were kept, and we found everything just as it had been foretold. Moreover, these are the names of saints: Cyprian, Omechios, Leontius, John Chrysostom . And, furthermore, at the place where the relics were kept we found a little chest filled with relics.

When he asked a priest about these, of which saint they were the relics, he replied that he did not know. But when we inquired of the inhabitants if they knew of which saint these were the relics, some said of St. Mercurius, others, however, of other saints. But the priest wished to take them up and put them with the collection of other relics. To him, I, Raymond, said angrily in the presence of all who were there, "If this saint wishes to come with us to Jerusalem, let him make known his name and wish; otherwise let him remain here. Why should we weight ourselves with unknown bones and carry them along?" Therefore on that day those relics were left behind. But when the priest had collected the other relics and had rolled them up in cloths and a covering, on the night which followed, as he lay awake, there appeared to him a youth of about fifteen years, exceedingly beautiful, who said to him, "Why didst thou this day not take any relics with the rest?"

The priest replied to this "Who art thou?"

"Dost thou not know who is the standard bearer of this army?" he replied.

The priest answered, "I do not, Sire."

When the priest had made the same reply to the same question a second time, the youth threatened the priest terribly, saying, "Tell me the truth."

And then the priest said, "Sire, it is said of St. George that is the standard bearer of this army."

He replied, "Thou hast said well. I am be. Take therefore, relics and put them with the others."

When, however, the priest bad deferred doing this for several days, the same George came to him and commanded the priest sternly, saying, "Do not delay longer than the morning to take up my relics; and near by in a little ampule thou wilt find some of the blood of the virgin and martyr St. Tecla, which likewise take; and after this chant mass." And the priest found all this, and did it.

But before we go on to the remainder, we ought not to pass over these men who did not hesitate, for love of the most holy expedition, to sail through the unknown and very long water of the Mediterranean and the Ocean. For when the Angles beard the name of the Lord's vengeance against those who unworthily occupied the birthplace of Jesus Christ and His apostles, they embarked upon the Anglican Sea. Rounding Spain, crossing the ocean and thus ploughing through the Mediterranean Sea, with great labor they gained the port of Antioch and the city of Laodicaea, before our army came thither by land. (Это о прибытии норманнов с Куртгёзом, очевидно)

Their ships, as well as those of the Genoese were of advantage to us at this time, for during the siege we had trade with the island of Cyprus and the remaining islands because of these ships and the security which they offered. Forsooth, these ships passed daily over the sea, and for this reason the ships of the Greeks were safe, since the Saracens feared to encounter them. But when the Angles saw the army setting forth for Jerusalem, and that the strength of their own ships was impaired by the long wait (for though they had thirty ships in the beginning, they now bad scarcely nine or ten), some abandoned their ships and exposed them; others, however, burned theirs and hastened with us on the journey.

When our princes were entangled in delay before Tripoli, the Lord sent such great desire of going to Jerusalem that no one could there restrain himself, or another, but, setting out at evening against the decrees of the princes and the custom of our army, we walked along all that night and came on the following day to Beirut. After this, when the narrow passages which are called The Twisted Mouth had been suddenly seized in advance, we came in a few days and without baggage to Acre. The King of Acre, however, afraid that we would besiege his city, and hoping that we Would withdraw, took oath to the Count that if we captured Jerusalem, or were in the region of Judaea for twenty days, and the King of Babylon did not meet us in battle, or if we were able to overcome that king, he would surrender himself and his city to us, but that in the meanwhile he would be our friend.

Setting forth from Acre one day it vespers, we pitched camp by the swamps which are near Caesarea. And while, according to custom, some ran here and there below the camp, as need demanded, and while others were inquiring from acquaintences where their companions were lodged, a dove, mortally wounded by a hawk, fell down in the midst of those running about. When the Bishop of Agde took it up, he found a letter which it was carrying. And the sense of the letter was as follows:

"The King of Acre to the Duke of Caesarea: A canine breed, a foolish and troublesome host without order, passed me. As you love your law, try by yourselves and through others to hurt them: this you can easily do, if you wish. Send this likewise to other cities and fortresses."

In the morning, when we were commanding the army to rest, the letter was shown to the princes and to all the people, and was (it was manifest) how God had been kind to us, so that not even the birds could cross through the air to harm us, and that He likewise disclosed to us the secrets of our foes. Wherefore, we, rendered praise and thanks to Almighty God. And thence setting forth securely and willingly, we went forward, frequently in the front rank of the army, and also at the end.

But when the Saracens who lived in Ramlah heard that we had crossed the river near by, they left their fortifications and arms, and much grain in the fields, and crops, which we gathered. And when we came to it on the next day we found out that God was truly fighting for us. So we offered vows to St. George because he had confessed himself our guide. The leaders and all the people agreed that we should there chose a bishop, since that was the first church which we found in the land of Israel, and, also in order that St. George might entreat God in our behalf, and might lead us faithfully through the land in which He was not worshipped. Moreover, Ramlah is about fifteen miles from Jerusalem. Therefore, we there held a conference.

Some said, "Let us not go to Jerusalem at present, but towards Egypt; we will obtain not only Jerustlem, but likewise Alexandria and Babylon and very many kingdoms. If we go to Jerusalem and, failing of sufficient water, give up the siege, we will accomplish neither this nor the other afterward."

But others said in opposition, "There are scarcely fifteen hundred knights in the army, and the number of armed men is not great; and yet it is now suggested that we go to very distant and unknown regions, where we will be able neither to get help from our people nor to place a garrison in a city, if we capture one; nor, even if it should be necessary, would we be able to return thence. But none of this: let us hold to our way, and let God provide for His servants for the siege, for thirst, for hunger, and for other things!"

Accordingly, after leaving a garrison in the fortress of Ramlah with the new Bishop, we loaded our camels and oxen, and then all our baggage animals and horses, and turned our march to Jerusalem. However, the word which Peter Bartholomew had commanded us - that we should not approach Jerusalem except with bared feet - we forgot and held in low regard, each one, from ambition to occupy castles and villas, wishing to go ahead of the next. For it was a custom among us that if any one came to a castle or villa first and placed his standard there with a guard, it was touched by no one else afterward.

Therefore, because of this ambition they arose at midnight and, without waiting for companions, gained all those mountains and villas which are in the meadows of the Jordan. A few, however, to whom the command of God was more precious, walked with naked feet and sighed heavily for the contempt of the Divine word; and yet no one recalled a companion or friend from that ambitious chase. Moreover, when by such arrogant procedure we had come near Jerusalem, the people of Jerusalem came forth to meet the first of our men and wounded the horses severely. Of those men three or four fell on that day, and many were wounded.

@темы: Крестоносцы

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chaykayf, рада видеть!