Bordeaux’da doğdu, genç yaşta babası Edward the Black Prince’i kaybetti. Dedesi Edward III yaşlanınca saray entrikalarının oyuncağı oldu ve ölünce taht Richard’a kaldı. Amcaları özellikle Gaunt, Woodstock ve Langley’in gölgesinde geçti. Kendi otoritesini doğru dürüst yansıtamadı, sürekli regency ile uğraştı. Genç yaşta Wat Tyler isyanı etkiledi. Bohemyalı Anne ile evlendi, ama kendisi Edward the Confessor’u örnek aldığından çocuk yapmadı, Anne da evliliklerinin onuncu yılı öldü zaten. Çocuk yapmama sebeplerinden biri de büyük dedesi Edward II’nin başına gelenler. Edward II’yi tahttan indirip oğlu III’ü başa geçirmişlerdi. Richard’a karşı Lords Appellant ufak bi isyanda bulundu, tahttan indiremediler çünkü veliahtı yoktu. Richard eğer veliahtı olursa harcanabilir biri olacağını hissetti. Gözdesi Robert de Vere’yi unvanlara boğmuştu, İrlanda Dükü vs ilan etti. Sonra lordlar bu adamı uzaklaştırıp sürgüne gönderdi. Richard geri getirdi ama tekrar sürgüne yollandı ve sürgünde öldü. Richard’ın kraliyet otoritesi sürekli dirençle karşılaştı. Fransa’ya karşı olan savaşta vergi toplama meselelerinde avam ayak sürüdü. Richard da kendine doğrudan bağlı Cheshire okçuları retainerları topladı. Bu okçular gaddardı ve sağa sola sataşıp şiddet uyguladı, Richard bunları korudu ve yargılamadı. Bu da diğer lordların tepkisini çekti. Richard ayrıca 10 sene sonra Appellant mevzusunu açıp kendisine karşı gelenleri osuruktan sebeplerle infaz etti. Affettim deyip bir kaç sene sonra infaz ediyordu, dolayısıyla bağışlamalarının bir anlamı yoktu ve herkes ondan korkup çekinmeye başladı. Boş kağıda tazminat aflarını imzalattırdı lordlara karşı kullanmak için. Thomas Mowbray, Woodstock’un tutuklanma emrini uygulayıp Calais’e hapsetmişti. Yargılanmak için getirmeye gittiğinde öldüğünü gördü ama ölümü şüpheli. Derby earl’ü Henry Bolingbroke’u uyardı kral bizi avlayacak diye(iki zamanında Appellanttan), Henry ise şüpheye düştü ve babası Gaunt’a mevzuyu açtı. Gaunt da Richard’a. Mowbray ve Henry yargılandı, ikisinin düello yapmasına kararlaştırıldı. Ama düello anında Richard durdurdu ve Henry’yi on yıl, Mowbray’i ebediyen sürgüne gönderdi.
Frank Royal Names
The Carolingians, like the Merovingians before them, regarded dividing the kingdom as normal, and had done so in 741 and 768; the same would have happened in 814 if Louis’s brothers had not died. In 843, Lothar (840–55), as the eldest brother and already co-emperor, took the central lands around Aachen and a narrow strip of land connecting it to his political power-base in Italy; Louis (840–76) took East Francia, roughly the lands east of the Rhine; Charles (840–77) took West Francia, roughly the western two thirds of what is now France. Each of these three were divided later between sons as well. That was too many divisions, and the Carolingians were always worried about there being too many heirs; they excluded female-line heirs and illegitimate sons from the succession, and gave the latter non-royal-sounding names like Hugh and Arnulf to mark the fact.
East-West Christianity Hierarchical Difference
eastern Christianity was not exactly the same as in the west. The hierarchy of bishops was as active in the east as in the west, and increasingly bishops were city leaders here as well. Bishops were less prominent players in a wider politics, however, except those of the major cities; episcopal churches may have been less rich in land, and emperors were more powerful in ecclesiastical affairs than rulers were in the west. The hierarchy of the church was also not the only basis for religious activism. Autonomous monasteries grew rapidly in number, and were not always as closely associated with aristocratic power as in the west; they were foci for some quite rough-cut popular religiosity, and monks could be fanatical religious police in places where they were numerous, as around Jerusalem and in southern Egypt.
Henry 5’in Esirleri İnfaz Etmesi
His contemporaries understand this. What’s more, they allow it. The French had, after all, brought the oriflamme out of Saint-Denis Abbey – an explicit statement that they were prepared to show no mercy and give no quarter on the battlefield. And in the aftermath of Agincourt, many writers do not even see fit to mention the killing of the prisoners. Instead, they express great shock at the numbers of French killed – more than three thousand noblemen, knights and squires, including three dukes and five counts, and nearly the same again in ordinary men.
Oriflamme: When the oriflamme was raised in battle by the French royalty during the Middle Ages, most notably during the Hundred Years’ War, no prisoners were to be taken until it was lowered. Through that tactic, they hoped to strike fear into the hearts of the enemy, especially the nobles, who could usually expect to be taken alive for ransom during such military encounters.
Lollard: Protestant Early Access
‘Lollard’ is an insulting term applied to people inspired by the teachings of John Wyclif – the radical Oxford theologian who was active in the 1370s and 1380s under the protection of Henry’s grandfather John of Gaunt. Lollards believe in Church reform. They despise the idea of churchmen holding wealth and property. They dismiss as superstitious nonsense concepts such as transubstantiation (the bread and wine of the Eucharist literally becoming Christ’s body and blood). They reject many other commonplaces of Christian practice – including baptism, confession, priestly ordination and the adoration of images.
Ortadoğuda Sulama Sistemi
The qanat or karez irrigation system brought water from the highlands to the lowlands through a series of underground canals and reservoirs. By keeping the water underground, less was lost to evaporation and this made arid regions bloom. It was, however, labour-intensive to maintain, and without a population to maintain it the karez system broke down and arable areas returned to scrub or desert. The system had been widely used since the ancient period, and some areas of Central Asia, Iran and Afghanistan still use it today. Access points followed the underground portion and permitted repairs to the underground channels. Additionally, the water cooled these spots, providing relief to workers during the summer.
Ortaçağda İlahi Düzen ve Sosyal Hiyerarşi
Before the twelfth century the law and the power of authority were frequently interpreted as being God’s punishment on mankind for its sins. With the stabilization of the feudal states and the relative peace which enabled local and long-distance commerce to develop, Europe was ripe to accept the ideas of such ancient philosophers as Aristotle who presented political institutions as the natural consequence of man’s social being—‘man is a political animal’. But whether the catastrophic or the natural interpretation of the origin of human institutions was accepted, the ultimate cause was God and consequently the established order at any given time was divinely sanctioned. Medieval thinkers and preachers did not attempt to disguise the fact that human society was stratified. They adapted and repeated a very ancient classification of the different social orders, which as it happened more or less fitted the realities of early medieval society—the well-known division of men into those who pray, those who fight and those who work.
Merovenj Devri Kiliselerin Zenginleşmesi
Cathedral churches and monasteries seem to have been immensely rich by the end of the Merovingian period in the early eighth century, partly because of the enthusiasm of the early Frankish nobility for their new religion and its promise of salvation—which gifts might have been thought to buy—and partly because of lands which wealthy Roman aristocrats brought to the church as they entered its hierarchy as bishops and abbots. Following on this there was a period of spoliation of church lands, to provide fiefs for warriors, during the course of the eighth century.
Alfred’in Ticaret Yasaları ve Güvenlik Kaygıları
Alfred went further, decreeing that would-be traders were to bring before a king’s reeve at a public meeting all the men whom they planned to take with them up-country. The point, as the law makes clear, was to establish accountability. A trader was to be responsible for bringing to justice any of his men who committed a crime. This had less to do with regulating commerce than with royal concerns about justice and good order. It was often difficult to distinguish between a company of traders and a band of marauders, a lesson that the unfortunate West Saxon royal reeve who first encountered vikings learned firsthand. Traders, almost by definition, were rootless men lacking kinsmen and lords to vouch for their good character. As such they presented problems for a justice system that depended upon local reputation and personal affiliations. Like gypsies of a later age, they were welcomed for the exotic wares they plied, but regarded with suspicion and mistrust by the locals, who probably counted their livestock and children when they heard that merchants had arrived in the neighbourhood. Nor was this simply xenophobia.
Vikinglerin Anglo Saxon Siyasi Kültürüne Uyumu
Guthrum and other Danish chieftains in Britain did not abandon their Scandinavian identity, any more than Kublai Khan did his Mongol heritage when he adopted a Chinese dynastic name and assumed the trappings of his Chin and Sung predecessors. Nonetheless, for their own purposes, viking ‘sea-kings’ aspired to possess the powers and authority of Anglo-Saxon rulers. The acculturation of the vikings to the political culture of their erstwhile English enemies is far from historically unique. The Romans, after all, created ‘German’ political tribes with which they could deal, and European colonial powers reshaped traditional African chieftainship and redefined traditional concepts of property in the late nineteenth century in order to have kings with which a ‘civilized’ power could deal and contract treaties. ‘Civilizing’ entailed not only the creation of stable political units, but the Christianization of the native populace, to provide a common cultural ground upon which to deal.