Friday, October 30, 2009

HW 10/30 Ch. 17, Sec. 3 & 4

Read Chapter 17, Sections 3 & 4 and take notes as you read. Only Cornell Style notes and Outline notes are acceptable.

Due:

Monday, November 2

REMINDER!!! NO BLOCK PERIODS THIS COMING WEEK OR THE FOLLOWING WEEK!

Monday, October 26, 2009

HW 10/26 Ch. 17 Sec. 1 & 2

Read Chapter 17, Sections 1 & 2 and take notes as you read. Only Cornell Style notes and Outline notes are acceptable.

Due:

Period 7: Wednesday 10/28
Period 8: Thurasday 10/29

Friday, October 23, 2009

HW 10/23 Ch. 14 Sections 2 & 3

Read Chapter 14 Sections 2 & 3 and take notes as you read in Cornell Style or Outline Format

Due:

Period 7: Monday 10/26
Period 8: Tuesday 10/27

Tuesday, October 20, 2009

Oops!

Hey Kids,

When I posted the Study Guide, I asked you to study and read Chapter 14, All Sections, but it was actually Chapter 13, All Sections. Sorry for the mix up!

Ms. Hanemann

Sunday, October 18, 2009

Study Guide: The Middle Ages

Exam: The Middle Ages
Period 7: Wednesday 10/21
Period 8: Thursday 10/22

Exam Format:

Multiple Choice
Short Answer

Textbook Materials:

Chapter 14, All Sections

Classwork Materials:

Notes on the Dark Ages and Manorialism
Notes on the Medieval Church
Play on Manorialism
Documents on Feudalism
Documents on the Medieval Church
Debate Concepts- Church power, women in medieval Europe, Hollywood vs. History.

Vocabulary:

Feudalism
Manorialism
Roman Catholic Church
Hierarchy
Barter
Self-Sufficient
Chivalry
Charlemagne
Christianity
Clergy
Crusades
-Reasons for beginning the Crusades from European perspective
-Effects of the Crusades from European perspective
Canon Law
Excommunication
Lay Investiture
Interdiction
Fief
Vassal
Serf
Knight
Gothic Architecture
Romanesque Architecture
Heresy
Holy Land
Manor
Nun/Monk
Bishop/Archbishop
Pope
King


Short Answer Questions:

How would you characterize the relationship between a lord and his vassal?

Why did feudalism emerge in Europe after the collapse of the Roman Empire?

How did feudalism provide for the security of the people of medieval Europe?

What relationship did the serf have to the land -- economically? legally?

What power did the nobility have over their serfs/peasants?

What was the role of women during the feudal period?

How did the Church bring about an increase in political stability in Europe?

Why did medieval peasants support the Church?

What were some of the problems and abuses that arose within the medieval Church?

Did the Church provide for greater or less order in medieval society?

Friday, October 9, 2009

HW 10/9 Documents on the Medieval Church

Read the following SIX documents and answer the questions attached to them. Answers should be typed or written in blue or black ink. Annotating the documents is encouraged, as we will be having a debate/discussion on Tuesday about the power of the Medieval Church.

During the debate/discussion you will be graded on your participation and knowledge of the documents. Please be prepared.

Due: Tuesday 10/13


DOCUMENT 1:

Questions:

􀂃 What is the view of medieval society that is expressed in this document?
􀂃 According to this document, what is the deadliest of sins?


Society, like the human body, is made up of different parts. Each member of society serves a purpose, prayer (clergy), defense (knights), merchandise (tradesmen, merchants) or tilling the soil (serfs). Each person should receive the means proper for his or her class. Within classes there must be equality; between classes there must be inequality. Peasants must not follow the orders of those above them. Lords must not take unfair advantage of the peasants. Craftsmen and merchants should receive only what they need to remain in business and no more. To seek more is greed, and greed is a deadly sin.
SOURCE: R.R. Tawney, Religion and the Rise of Capitalism (London: Harcourt Brace and Company, Inc., 1926).


DOCUMENT 2:

Question:

􀂃 Why does Pope Innocence III believe that the church has more power than kings and other secular rulers?

The Creator set up two great lights in the heavens; the greater light to rule the day, the lesser light to rule the night. In the same way, the Church has set up two great lights on earth; the greater light, being the Pope, to rule over souls; the lesser light, being the king, to rule over bodies. Just as the moon’s light comes from the sun, does the power of the king come from the Pope. The more closely a king is willing to follow the Pope's rule, the greater his light will be.
SOURCE: Excerpt from a letter of Pope Innocent III, 1198.
Document


DOCUMENT 3:

Questions:

􀂃 Why did the Church need protection here in the 11c?
􀂃 What did they fear could happen if they became part of the feudal system?

I, Baldwin, by the grace of God count of Flanders, acknowledge and testify before all my barons that the abbey of Marchiennes was always free from obligations to an advocate. . . . However, because of the present evil state of the world, it needs an advocate for its defense. That I may be the faithful advocate and defender of the church, the abbot gave me two mills and two plough-lands in the town of Nesle. I, however, have given the mills and the land with the consent of the abbot to Hugh Havet of Aubigny, so that he may be a ready defender of the church in all things.
And this is what he receives in the abbey's lordship. He shall have one-third of all fines in cases where the church has asked his assistance and has gained something by his justice. If he is not called in he shall have nothing. In time of war he shall have from each plough-team two shillings, from half a team one, and from each laborer three pennies. He shall not give orders to the men of the abbey, nor hold courts of his own, nor take money from peasants. He is not permitted to buy lands of the abbey, or to give its serfs in fiefs to his knights, nor to extort anything from them by violence. . . . Done at Arras in the year of our Lord 1038.
SOURCE: An excerpt from a church charter, quoted in Polyptyque de l'Abbe Irminion, ed. by B. Guerard (Paris, 1844), Vol. II, pp. 356-57.

DOCUMENT 4:

Questions:

􀂃 Why did the religious life have such a great appeal at this time in history?
􀂃 Were there materialistic as well as spiritual reasons for entering a cloister [monastery]?
􀂃 What are Benedict’s reasons for not allowing a monk to change his mind and leave the cloister once vows have been taken?

When anyone is newly come for the reformation of his life, let him not be granted an easy entrance, but, as the Apostle says, “Test the spirits to see whether they are from God.” If the newcomer, therefore, perseveres in his knocking, and if it is seen after four or five days that he bears patiently the harsh treatment offered him and the difficulty of admission, and that he persists in his petition, then let entrance be granted him, and let him stay in the guest house for a few days.
After that let him live in the novitiate {for new recruits}, where the novices study, eat, and sleep. A senior shall be assigned to them who is skilled in winning souls, to watch over them with the utmost care. Let him examine whether the novice is truly seeking God, and whether he is zealous for the Work of God, for obedience and for humiliations. Let the novice be told all the hard and rugged ways by which the journey to God is made.
If he promises stability and perseverance, then at the end of two months let this Rule be read through to him, and let him be addressed thus: “Here is the law under which you wish to fight. If you can observe it, enter; if you cannot, you are free to depart.” If he still stands firm, after four months let the same Rule be read to him again.
Then, having deliberated with himself, if he promises to keep it in its entirety and to observe everything that is commanded him, let him be received into the community. But let him understand that, according to the law of the Rule, from that day forward he may not leave the monastery nor withdraw his neck from under the yoke of the Rule which he was free to refuse or to accept during that prolonged deliberation.
***********************
What are the instruments of good works?
In the first place to love the Lord God with the whole heart, whole soul, whole strength, then his neighbor as himself. Then not to kill, . . . not to steal, not to [desire], not to bear false witness, to honor all men, and what anyone would not have done to him, let him not do to another. To deny himself that he may follow
Christ, . . . to renounce luxuries, to love fasting. To relieve the poor, to clothe the naked, to visit the sick, to bury the dead, to help in tribulation, to console the afflicted. to utter truth from his heart and his mouth. Not to return evil for evil, not to do injuries, but rather to bear them patiently.... Not to be proud, not given to wine, not [given to eating greedily].
To commit his hope to God; 'when he sees anything good in himself to attribute it to God, and not to himself, but let him always know that which is evil in his own doing, and impute it to himself. To fear the Day of Judgment, to dread Hell, to desire eternal life with all spiritual longing, to have the expectation of death every day before his eyes.... To give willing attention to the sacred readings, to pray frequently every day, to confess his past sins to God, from thenceforward to reform [himself] as to those sins.
SOURCE: St. Benedict’s Rule for Monasteries, trans. by Leonard J. Doyle [Collegeville, Minn.: Liturgical Press, 1948], pp. 79-80.

DOCUMENT 5:

Question:

􀂃 What are the results of being excommunicated from the Catholic Church?

In the name of God, and by the power of the Holy Ghost, and the authority divinely granted to bishops by Peter, chief of the Apostles, we separate them from the bosom of holy Mother Church, and condemn them with the anathema of the eternal curse, that they may have no help of man nor any converse with Christians. Let them be accursed in the city and accursed in the country. Accursed be their barns and accursed their bones; accursed be the . . . seed of their lands, their flocks of sheep, and their herds of cattle. Accursed be they in their entering and in their outgoing. Be they accursed at home and homeless elsewhere. . . . Upon their heads fall all the curses with
which God through His servant Moses threatened the transgressors of the Divine Law. Let them be anathema maranatha [terribly accursed], and let them perish in the second coming of the Lord; and let them moreover endure whatever of evil is provided in the sacred canons and the apostolic decrees for murder and sacrilege. Let the righteous sentence of Divine Condemnation consign them to eternal death. Let no Christian salute them. Let no priest say Mass for them, nor in sickness receive their confession, nor, unless they repent, grant them the sacrosanct communion even on their deathbed. But let them be buried in the grave of an ass, . . . that their shame and malediction may be a warning to present and future generations. And, as these lights which we now cast from our hands are extinguished, so may their light be quenched in eternal darkness.
SOURCE: A decree of excommunication (10c) as quoted in Henry C. Lea, editor, Studies in Church History, Philadelphia: Henry C. Lea, pp. 333-39.

DOCUMENT 6:

Question:

􀂃 How were personal freedoms limited by church doctrine and outlook?

And in order that this statute of peace should not be violated by anyone rashly or (without punishment), a penalty was fixed by the common consent of all; if a freeman or noble violates it, that is, commits homicide or wounds anyone or is at fault in any manner whatsoever, he shall be expelled from our territory... and his heirs shall take all his property; if he holds a (feudal estate), the lord to whom it belongs shall receive it again. Moreover, if it is learned that his heirs after his expulsion have furnished him any support or aid, and if they are convicted of it, the estate shall be taken from them and given to the King... If a slave (serf) kills a man, he shall be beheaded; if he wounds a man, he shall lose a hand; if he does an injury in any other way with his fist or a club, or by striking with a stone, he shall (have his hair cut off) and (be) flogged. If, however, he is accused and wishes to prove his innocence, he shall clear himself by the ordeal of cold water, but he must himself be put into the water and no one else in his place; if, however, fearing the sentence decreed against him, he flees, he shall be under a perpetual excommunication; and if he is known to be in any place, letters shall be sent thither, in which it shall be announced to all that he is excommunicated, and that it is unlawful for anyone to associate with him. In the case of boys who have not yet completed their twelfth year, the hand ought not to be cut off; but only in the case of those who are twelve years or more of age. Nevertheless, if boys fight, they shall be whipped and deterred from fighting.
Inasmuch as in our own times the Church, through its members, has been (greatly troubled by warfare), we have endeavored by God's help to... establish, on certain days at least, the peace which, because of our sins, we could not make enduring. Accordingly we have enacted and set forth the following....Namely, that.. throughout the year on every Sunday, Friday, and Saturday (and on certain holy days) this decree of peace shall be observed.
SOURCE: An example of a “Truce of God,” 1083 as quoted in Louis Snyder, Ct al., Panorama of the Past, Volume I (New York: Houghton Mifflin Co., 1966), pp. 200-202.

Wednesday, October 7, 2009

HW 10/7 Medieval Europe Documents

Read the following SIX documents and answer the questions attached to them. Answers should be typed or written in blue or black ink. Annotating the documents is encouraged, as we will be having a debate/discussion on Friday about Medieval Europe.

During the debate/discussion you will be graded on your participation and knowledge of the documents. Please be prepared.

Due: Friday 10/9


DOCUMENT 1:

Questions:


􀂃 Why did people want to be vassals to lords such as the one mentioned below?
􀂃 How did the lord and his vassal depend on one another?

To that magnificent lord _____ _____ Since it is known . . . to all how little I have whence to feed and clothe myself, I have therefore petitioned your piety, and your good-will had decreed to me that I should hand myself over or commend myself to your guardianship, which I have thereupon done; that is to say in this way, that you should aid and succor me as well with food as with clothing, according as I shall be able to serve you and deserve it. And so long as I live I ought to provide service and honor to you, suitably to my free condition; and I shall not during the time of my life have the ability to withdraw from your power or guardianship; but must remain during the days of my life under your power or defense. Wherefore it is proper that if either of us shall wish to withdraw himself from these agreements, he shall pay____ shillings to the other party . . . otherwise this agreement shall remain unbroken.

SOURCE: Translation and Reprints from the Original Sources of European History. Univ. of Pennsylvania, 1897 [?1, IV, No.3 (E. P. Cheyney, ed.), 3-4.


DOCUMENT 2:

Questions:


􀂃 What were the six things that a faithful vassal should have always kept in mind?
􀂃 What was a vassal expected to do besides avoid injurious behavior?
􀂃 Why might a vassal have more responsibilities and a lord much less?

To William, most illustrious duke of the Aquitanians; Bishop Fulbert, the favor of his prayers:

Requested to write something regarding the character of fealty[faithfulness], I have set down briefly for you, on the authority of the books, the following things. He who takes the oath of fealty to his lord ought always to keep in mind these six things: what is harmless, safe, honorable, useful, easy, and practicable. Harmless, which means that he ought not to injure his lord in his body; safe, that he should not injure him by betraying his confidence or the defenses upon which he depends for security; honorable, that he should not injure him in his justice, or in other matters that relate ,to his honor; useful, that he should not injure him in his property; easy, that he should not make difficult that which his lord can do easily; and practicable, that he should not make impossible for the lord that which is possible.

However, while it is proper that the faithful vassal avoid these injuries, it is not for doing this alone that he deserves his holding: for it is not enough to refrain from wrongdoing, unless that which is good is done also. It remains, therefore, that in the same six things referred to above he should faithfully advise and aid his lord, if he wishes' to be regarded as worthy of his benefice and to be safe concerning the fealty which he has sworn.

The lord also ought to act toward his faithful vassal in the same manner in all these things. And if he fails to do this, he will be rightfully regarded as guilty of bad faith, just as the former, if he should be found shirking, or willing to shirk, his obligations would be perfidious [treacherous] and perjured.

I should have written to you at greater length had I not been busy with many other matters, including the rebuilding of our city and church, which were recently completely destroyed by a terrible fire. Though for a time we could not think of anything but this disaster, yet now, by the hope of Gods comfort, and of yours also, we breathe more freely again.

SOURCE: F.A. Ogg, ecL, A Source Book of Medieval History (New York: American Book Company, 1907), 220-221. Reprinted in David Herlihy, ed., The History of Feudalism. (New York: Walker and Company, 1970), 97.


DOCUMENT 3:

Question:


􀂃 How is this author’s portrayal of life in a castle different from some Hollywood productions depicting medieval life?

On the material side the life of the feudal class was rough and uncomfortable. The castles were cold and drafty. If a castle was of wood, you had no fire, and if a stone castle allowed you to have one, you smothered in the smoke. Until the thirteenth century no one except a few great feudal princes had a castle providing more than two rooms. In the hall the lord . . . received his officials and vassals, held his court, and entertained ordinary guests. There the family and retainers ate on tables that at night served as beds for the servants and guests. The chamber was the private abode of the lord and his family. The lord and lady slept in a great bed, their children had smaller beds, and their personal servants slept on the floor. Distinguished visitors were entertained in the chamber. When the lord of the castle wanted a private talk with a guest, they [both] sat on the bed. The lord and his family could have all the food they could eat, but it was limited in variety. Great platters of game, both birds and beasts, were the chief standby, reinforced with bread and vast quantities of wine. They also had plenty of clothing, but the quality was largely limited by the capacity of the servant girls who made it. In short, in the tenth and eleventh centuries the noble had two resources, land and labor. But the labor was magnificently inefficient and by our standards the land was badly tilled. Not until the revival of trade could the feudal class begin to live in anything approaching luxury.

SECONDARY SOURCE: Life in a Medieval Castle. Sidney Painter, Medieval Society, Ithaca, New York: Cornell University Press, 1951, pp. 30-31.


DOCUMENT 4:

Questions:


􀂃 Why would a knight follow the rules of chivalry?
􀂃 How are the customs of knighthood discussed here, different from the ideas portrayed in video games, fairytales, and Hollywood?
􀂃 According to the author, who made the ideas of chivalry popular?

During the eleventh and twelfth centuries there grew out of the environment and way of life of the feudal class a system of ethical ideas that we call chivalry: virtues appropriate to the knight or chevalier. . . .

The German warriors had brought with them into the Roman Empire an admiration for the warrior virtues, courage and prowess in battle. They also valued the sound judgment that the feudal age was to call wisdom and fidelity to one's . . . word, later known as loyalty. A man whose chief function was fighting had to be brave and effective in battle. Wisdom was a necessary attribute of the successful captain. The whole structure of the feudal system depended on respect for one's oath of homage and fidelity. These were the basic feudal virtues and formed the core of feudal chivalry.

The earliest ethical ideas of the feudal class concerned their chief occupation and were designed to make war more pleasant for its participants. Armor was heavy and extremely hot under the blazing sun. No knight wanted to wear his armor when he was simply riding about, yet no knight was ever entirely safe from sudden attack by an enemy. Hence the idea developed that it was highly improper to attack an unarmed knight. You could ambush your foe, but you did not attack him until he had had time to put on his armor and prepare for battle. Then the chief purpose of feudal warfare was to take prisoners who could be ransomed. In the early days you put your prisoner in chains and dumped him in an unused storage bin under your hall. But this was highly unpleasant for the prisoner and he was likely to be the captor next time. Soon it was the custom to treat a knightly prisoner as an honored guest. The next step was to accept a son or nephew as a hostage while the captive collected his ransom. By the thirteenth century it was usual to release a captured knight on his pledge to return if he could not raise his ransom. The early tournaments were, as has been suggested, merely arranged battles. But the knights who fought in them felt it necessary to rationalize their activity. Hence they soon believed that they fought in tournaments not for amusement or to profit by ransoms but to win glory. As time went on the tournaments were carried over into actual warfare. Perhaps the high point of chivalric behavior was the return of King John of France to prison in England when he found he could not raise his ransom, unless it be the action of a noble lord who hanged one of his infantrymen because he had had the bad taste to kill a knight in battle.

One more virtue of feudal chivalry requires mention: generosity. In most societies men have admired the giver of lavish gifts, and this was a marked trait among the Germans. But this virtue assumed an unusually important place in the feudal code of chivalry. Although the concepts of feudal chivalry sprang from the feudal environment, they were popularized and made universally known by professional storytellers. The evenings dragged heavily in the gloomy castles, and knights and ladies were avid for entertainment. This was supplied by various types of wanderers. There were the tellers of . . . stories, the dancing bears, and dancing girls. But there were also those, who composed and recited long tales in verse, and minstrels who sang the compositions of others. It was through these stories that the ideas of. chivalry were spread. The livelihood of the singers and composers depended on the generosity of their patrons. Hence in their stories generosity was inclined to become the chief of all knightly virtues.

SECONDARY SOURCE: Life in a Medieval Castle. Sidney Painter, Medieval Society, Ithaca, New York: Cornell University Press, 1951, pp. 32-34.


DOCUMENT 5:

Question:


􀂃 What was the medieval view of women expressed here?
􀂃 What legal principal is being established he about the role of men and women?

Women should be subject to their men. The natural order for mankind is that women should serve men and children their parents, for it is just that the lesser serve the greater.

The image of God is in man and it is one. Women were drawn from man, who has God’s jurisdiction as if he were God’s vicar (representative), because he has the image of the one God. Therefore woman is not made in God’s image.

Woman’s authority is nil; let her in all things be subject to the rule of man….And neither can she teach, nor be a witness, nor give a guarantee, nor sit in judgment.

Adam was beguiled (deceived) by Eve, not she by him. It is right that he whom woman led into wrongdoing should have her under his direction, so that he may not fail a second time through female levity (lack of seriousness).

SOURCE: Gratian, Corpus juris canonici, in Not in God’s Image, ed. J. O’Faolain and L. Martines (New York: Harper Torchbooks, 1973), p. 130.


DOCUMENT 6:

Question:


􀂃 What is the author trying to say to women?
􀂃 What do you think the author would suggest as an alternative lifestyle for women to marriage during this time period?


Look around, happy maiden, if the know of wedlock (marriage) be once knotted, let the man be idiot or dripple, be he whatever he may be, thou must keep to him. Thou sayest that a wife hath much comfort of her husband, when they are well consorted, and each is well content with the other. Yea; but ‘tis rarely seen on earth….

[On childbearing]: Consider that joy ariseth when the offspring in thee quickeneth and growth. How many miseries immediately wake up therewith, that work thee woe enough, fight against they own flesh, and with many sorrows make war upon they own nature. Thy ruddy face shall turn lean and grow green as grass. Thine eyes shall be dusky, and underneath grow pale; and by the giddiness of thy brain they head shall ache sorely….All thy beauty is overthrown with withering.

After all this, there cometh from the child thus born a crying and a weeping that must about midnight make thee to waken, or her that holds thy place, for whom though must care [like a wet-nurse]. And what of the cradle foulness, and the constant giving of the breast? to swaddle and feed the child at so many unhappy moments….Little knoweth a maiden of all this trouble of wives’ woes….

And what if I ask besides…how the wife stands that heareth when she comes in her child scream, sees the cat at the meat, and the hound at the hide? Her cake is burning on the stove, and her calf is sucking all the milk up, the pot is running into the fires, and the churl [manservant] is scolding. Though it be a sill tale, it ought, maiden, to deter thee more strongly from marriage, for it seems not sill to her that tries it….

SOURCE: Holy Maidenhood, an anonymous author of the 13c.

Friday, October 2, 2009

Study Guide: Byzantine Empire

Homework for Chapter 13 is in the post below this!

Byzantine Empire Quiz:

Period 8: Monday, Oct. 5
Period 7: Tuesday, Oct. 6

There is a Castle Learning Practice available. If you did not get it, please email me so that it gets sent to you.

Textbook:

Chapter 11, Section 1 & 2

Vocabulary:

Byzantine Empire
Constantinople/ Istanbul
Eastern Orthodox Christianity
Roman Catholicism
Pope
Patriach
Vladimir
Twelve Tables
Justinian's Code
Hagia Sofia
Procopius
Byzantine Russia (Kievian)
Byzantine Eastern Europe
Cryrillic
Greco-Roman
First, "Second", "Third" Rome

Notes:

Byzantines in Eastern Europe and Russia

Classwork:

Packet on Byzantine Empire
Reading on Hagia Sofia


Short Answer Questions:

1. What is the difference between a Pope and a Patriarch?

2. How did Justinain strengthen his role as leader of the Byzantine Empire?

3. In what ways was Procopius a biased historian?

4. How and what themes are depicted in Byzantine artwork?

5. What caused the divide in the Christian religion under the Byzantine Empire?

6. How did the Byzantine's help to preserve Greco-Roman culture?

7. How did Vladimir's conversion to Christianity affect Kiev?

8. What was Justinian's Code?

HW 10/2 Ch. 13, Sec 1 & 2

Read Chapter 13 Sections 1 & 2 in your textbook and make window pane notes as you read.

There is a quiz on Monday for Period 8; Quiz on Tuesday for Period 7
Castle Learning is available and a study guide will be posted Friday afternoon

Due:
Period 7: Ch. 13, Sec. 1 & 2 Tuesday, 10/6
Period 8: Ch. 13, Sec. 2 Monday, 10/5

How to Make Window Pane Notes:

Each Section of reading (ex: Section 2) gets ONE FULL PAGE of Window Pane notes.
You must write something in all 4 boxes, challenge yourself to accomplish this!

Facts:
- Short facts presented in the reading
- Key Terms
- Names of leaders (be sure to mention why they are important, don't just write their name)
- Places/Locations of important events

Questions:
- Questions you have as you read about the topic
- Asking for clarity on a concept presented in the reading-- something you don't understand
- Asking about the reasons an event is happening

Ideas:
- Think of this as a list of the main ideas in the section or the main ideas
- Should be the last box to be filled in

Feelings:
- Your opinions on the reading
- Your personal connection to the reading
- Whether you agree with the events or ideas being presented