Arts & Sciences

Select Videos of Performances at Queen’s Prize 2019

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Videos courtesy of Mathurin Kebusso

(Apologies to Elaisse de Garrigues; the video of your performance was lost)

These are clips of the complete performances.

Da’ud ibn al-Kabsh al-Garnati al- Mai’ez, called Maaz, “A hakawati style reading of stories and histories of Abd al-Rahman I”

 

 

 

Melanie de la Tour, “Musical Performance (voice and mandolin) of a John Dowland song, Awake Sweet Love”

 

 

 

Pádraigín an Ein i gh, “The Foulest Place of Mine Arse is Fairer Than Thine Face: Them’s Fighting Words, A Demonstration in Taboo Language”

PARENTAL WARNING:  This video contains adult language and themes. 

 

 

 

 

 

Scandinavian Time Measurement During the Viking Era

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The Scandinavians lived in and colonized places so far north that the time measuring conventions of continental Europe were inadequate. Not only were the days of winter so much shorter than they were further south, the sun barely rose above the horizon, with a track that arched only slightly higher at noon than it did during the rest of the day.

In the rest of Europe, the day was divided into 12 hours of daylight and 12 hours of nighttime. The length of these “hours” varied depending on the time of year. Only on the equinoxes was an hour of daylight 60 minutes long. In other words, on the summer solstice, in Rome an hour of daylight was 76 minutes long using our modern measurements, and an hour of nighttime was 44 minutes long.

The further north you travel, the longer each hour of daylight becomes. By dividing the hours of daylight into 12 unequal hours, on the summer solstice you end up with a ratio 80 minutes per hour of daylight to 40 minutes per hour of nighttime in Paris, 85 minutes of daylight to 35 minutes of nighttime in northern Germany, 90 minutes of daylight to 30 minutes of nighttime in Stockholm, and 105 minutes of daylight to 15 minutes of nighttime in Reykjavik, Iceland. The reverse was true in the winter, when a daytime hour would measure 30 minutes long in Stockholm and only 15 minutes long in Reykjavik. Clearly the 12-hour convention of southern Europe works poorly in lands nearing the Arctic Circle.

Instead the Scandinavians divided the day into eight equal parts. In the winter the sun would still be below the horizon for much of the day, but “daymarks” (dagmarks) could be measured even during the shortest days of the year. That’s because daymarks relied on the direction of the sun. The Scandinavian system divided the horizon into eight sections by direction (north, northeast, east, southeast, south, southwest, west and northwest).

Of course the most important daymark each day was noon, when the sun was at its zenith. Known as “Highday” or “Midday” (hádegi or middag), it was the mid-point in the sun’s path across the sky. Unlike the geographic locations of sunrise and sunset, which moved significantly during the year, at midday the sun was in the same place every day.

Equinoctal View of the South Horizon from a Scandinavian Farm

Most Scandinavians used a landmark to identify midday, or highday. There are numerous mountains in Norway named Middagsfjället, Middagshorn and Middagsberg, for example, and in Iceland, Hádegisbrekkur (for highday). Other geographic features used to mark midday were mountain passes, bridges, and fields.

Opposite midday was midnight (miðnætti). In latitudes approaching the Arctic Circle it is easy to establish a landmark for midnight by watching the horizon during June. Although the sun has set before midnight, it is so close to the horizon that the twilight is often bright enough to note where the sun is beneath the horizon. When the sun reaches its lowest point, it is midnight. And of course, at midnight the sun is due north, just as it is due South at noon.

Summer View of the North Horizon from a Scandinavian Farm

Half-way between midnight and midday was mid-morning or rise-measure. This is when the sun is due east. On the equinoxes the sun would rise at this point on the horizon. During the summer the sun would rise long before the nighttime sleep period was over, and during the winter people would wake up long before the sun rose. The sun would rise closer to the midnight marker in the summer and closer to the midday marker in the winter, but the geographic marker for mid-morning would be some feature due east, such as a tree, a valley or another mountain peak. Likewise the point half-way between noon and midnight, mid-evening, was located due west.

Winter View of the South Horizon from a Scandinavian Farm

In between these four cardinal points of the compass were four more geographic markers for times of the day. Between midnight and mid-morning was ótta, roughly 3 am, and between mid-morning and midday was day-measure, about 9 am. After noon was undorn, about 3 pm. And at about 9 pm is night-measure. In all eight directions are used to tell the time, a system that makes sense when the sun is in the sky for wildly different amounts of time during the year. The system uses the location of the sun, whether the sun can be seen above the horizon or not, to tell time.

Summer View of the South Horizon from a Scandinavian Farm

In Anglo-Saxon England during the Viking era, they used a system similar to that of the Scandinavians in that there were eight “tides” to the day. But contact with the Roman Catholic Church and European culture in general led to differences between the English tides and the Scandinavian átts. The English tides don’t seem to be tied to a geographic direction the way the Scandinavian time-telling system was.

For more information on this topic, check out the web page “Telling Time Without a Clock: Scandinavian Daymarks” written for teachers by staffers at the Harvard-Smithsonian Center for Astrophysics. The page is at http://hea-www.harvard.edu/ECT/Daymarks/#3back. Another good online source is “Time and Travel in Old Norse Society,” a paper published by Thorsteinn Vilhjalmsson of the Science Institute, University of Iceland.

 

Golden Sea Requesting Classes

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The Bavarian Herald Jörg Rügen around 1510. Public Domain in the US

Gleaned from Facebook:

In an effort to grow in size and A&S ability, the Shire of Golden Sea is looking for those who would be willing to share their skills and knowledge in classes for their populace. They are looking at holding a scheduled A&S class on the 3rd Saturday of each month in the afternoon.

If you or anyone you know would be willing and able to teach a class (or more than one depending on your comfort level), please email the MoAS at Golden.Sea.Moas@gmail.com

Twelfth Night, Christmastide and Epiphanytide

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Adoration of the Magi by Bartolomé Esteban Murillo

As it grew dark on Christmas Eve and people filed into church for the Vespers service, the late afternoon/evening service now held around 4 pm, the Christmas season officially began for medieval folk, at least for those in the Christian West.

Unlike us, who begin our Christmas season before the holiday, at Thanksgiving or even earlier, our medieval counterparts began the season with the religious events surrounding Christmas Eve and Christmas Day. Decorations were put up right before Christmas, often on Christmas Eve. I imagine our medieval alter-egos would have frowned on the concept of decorating to celebrate the birth of Jesus before Advent even began.

We live in a secular country that notes holidays like Ramadan and Yom Kippur on its calendars. It’s hard to truly comprehend how much religion and the Christian liturgical calendar were part of everyday medieval life. For the common folk the liturgical calendar was more important than the Julian calendar. Letters were dated by the holy day or week, for example “written on St. Catherine’s Day” or “on the Saturday before Ash Wednesday.” Few used the complicated Roman calendar to date personal correspondence (“vij kalendas Februarias”). Everyone knew when Holy Rood Day or Michaelmas was.

The first day of Christmastide, December 25, was followed by the second day, the Feast of St. Stephen, then the third day, the feast of St. John the Evangelist, and so on. On the evening before the twelfth day of Christmas, January 5, the celebration of Epiphanytide began. The Feast of the Epiphany, which celebrated the visit of the three wise men, or three kings, to the baby Jesus, also celebrated the baptism of Christ during SCA period and to a lesser extent, the miracle at the wedding at Cana. It ended eight days later, on January 13.

Christmas, Epiphany, Lady Day, All Saints’ Day, the feasts of the Ascension of Christ and the Assumption of the Virgin Mary are some of the most important Church holy days, known as Solemnity Days. These days outrank regular saints’ days and memorials. The celebration of Solemnity Days always began the day before, at Vespers.

All these Christian holy days, which is, of course, where our word holiday comes from, were part of the liturgical calendar for the year. Some, like Christmas, were fixed dates. Others, like the first Sunday of Advent, were moveable dates that were computed from when another Church holiday fell on the calendar. Easter, that most complicated Church holiday, determined when many of the other church events took place. I suspect that most people didn’t worry about computing each year’s calendar and simply let their churchmen tell them when to feast and when to fast.

When exactly did Christmas end? Christmastide ended on Twelfth Night. Shakespeare mentions people taking down the Christmas decorations on Twelfth Night. If you include Epiphanytide, you extend the holiday season another week. But in some places they remove Christmas decorations on Candlemas Eve (Feb. 1), and some calendars describe Feb. 1 as the end of the Christmas season. Christians believe February 2 is when Jesus was presented in the Temple and when Mary was purified, so continuing the season of the birth of Jesus until February 2 has some logic to it. However, it seems to be more of a post-SCA period practice.

So what happened after Epiphanytide? The weeks between major Church events were known as Ordinary Time. These weeks were numbered, from one to 34, and usually began the Monday after a significant church time period. For example, Ordinary Time begins on January 14, the day after the end of Epiphanytide, with the first Sunday of Ordinary Time on January 20 this year.

Below is part of a reconstructed medieval liturgical calendar. Since my persona is 12th century English, it represents the holidays and saints’ days my persona would have known.[i] It covers the time from the birth of Jesus to his presentation in the Temple.

Reconstructed Medieval Liturgical Year

 Constructed Using 2018-2019 as the Example

Dates marked with (M) are moveable feasts or days of worship. Dates in bold are Solemnity feasts[ii], Church events deemed more important than regular feast days. Optional or obligatory memorial observances are in italic.

Christmastide (beginning of a week off for the peasantry)
Christmas/Feast of the Nativity of Jesus Christ Dec. 25, 2018
Feast of St. Stephen Dec. 26
Feast of St. John the Evangelist Dec. 27
Childermas (Feast of the Holy Innocents) Dec. 28
St. Thomas Becket (from 12th century) Dec. 29
Feast of the Circumcision (eight Roman days after Christmas) Jan. 1, 2019
Twelfth Night (eve of the 12th day of Christmas/end of Christmas) Jan. 5
Epiphanytide[iii]
Feast of the Epiphany (Visit of the Magi/Baptism of Christ) Jan. 6
End of Epiphanytide Jan. 13
Ordinary Time (ordinal – the counted weeks)[iv] Jan. 14
(Begins on January 14 this year)
First Sunday of Ordinary Time Jan. 20
Second Sunday of Ordinary Time Jan. 27
Candlemas/Feast of the Presentation of Christ/Feast of the Purification of the Virgin Feb. 2

[i] Modern liturgical calendars have additional holy days or have removed or added saints’ days. For example, the celebration of the baptism of Jesus is now held on the Sunday after Epiphany in the Roman Catholic Church.

[ii] Solemnities replace Sunday services when they fall on a Sunday. Celebration of Solemnity feasts begins the night before at Vespers.

[iii] Modern church calendars consider Epiphanytide a subset, or part of, Christmastide.

[iv] Ordinary Time runs from the Monday after the Sunday that follows Epiphany (January 13 this year) to the Tuesday before Ash Wednesday (March 5 this year), then resumes on the Monday after Pentecost Sunday (June 10 this year) and concludes before First Vespers of the First Sunday of Advent (Dec. 1 in 2018).

 

Is It New Year’s Day?

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January from a Book of Hours (British Library)

Tonight at midnight most of the world will celebrate the new year. But few of our medieval counterparts used January 1 as the start of the new year. When your persona marked the change of the year depended on where you lived, and when.

Are you French, Italian, German, English, Byzantine? Each of these places celebrated the new year on a different date.

At least seven different calendar styles were used in the Christian West alone. And to make matters worse, some areas (Spain in particular) would use one convention for several centuries, change to another, then change to yet another style a few hundred years later.

Depending on when and where you lived in SCA period, New Year’s Day could be:

January 1: Circumcision Style – extends from Jan. 1 to Dec. 31. Named for the Feast of the Circumcision (eight Roman days after Jesus’s birth), this style, which is nearly universal now, was perhaps the least used style. Julius Caesar imposed this change on the Roman world with his new calendar in 46 BC, and many others have tried to implement it at different times during SCA period. William the Conqueror made January 1 the beginning of the new year in England, but the people used March 25 for most purposes.

March 1: Venetian Style – from March 1 of the given year (2019) to the last day of February of the subsequent year 2020). Derived from the pre-Caesarian Roman style, it was used by the Merovingian Franks and was the official style in Venice until 1797. So for the Venetians, the new year will not begin for three months.

March 25: Annunciation Style – begins the year on March 25 of the previous year (stilus pisanus 2020) or on March 25 of the given year (stilus florentinus, mos anglicanus 2019). This was one of the most popular styles during the Middle Ages. In England, March 25, or Lady Day, still marked the beginning of the new year for a variety of purposes.

Although they used the Annunciation Style in Pisa, they started counting a year earlier than everyone else. In other words, the new year might begin on March 25 in both Pisa and Florence, but in Piza it already would be 2019, and would become 2020 in March, while in Florence it would still be 2018 until March 25, when it would become 2019.

Easter Style – Begins the year on the movable feast of Easter Sunday of the given year. Sometimes the year is too short, and other times too long. This year would run from Easter Sunday, April 21, 2019 to Holy Saturday, April 11, 2020. Because Easter can fall on a day somewhere between March 22 and April 25, there is a possibility a date could occur twice in one year. The two dates had to be distinguished by marking them “after Easter” and “before Easter.” This style was the most popular one in France.

September 1: Byzantine Style – extends from September 1 of the previous year (2018) to August 31 of the given year (2019), in accordance with the Byzantine use of dating from the creation of the world.

This style was used by areas influenced by Constantinople, particularly during early period. Since Justinian’s time it was the day taxes were due.

September 24: Indictio Bedana – extends from September 24 of the previous year (2018) to September 23 of the given year (2019). Introduced by England’s “Venerable” Bede during the late 8th century, it was never used in that country, although later it was widely used on the Continent, especially in Germany and by the Imperial chancellery. It uses a date near the fall equinox, rather than the spring equinox, for the beginning of the year.

December 25: Christmas Style – extends from December 25 of the previous year (2018) to December 24 of the given year (2019). This is the style most widely used in the Middle Ages. It is the style that held sway during Anglo-Saxon England’s era, as well as being the New Year of choice for parts of France and Spain for 200 years.

Completely confused? You’re not alone. Historian Reginald Poole gave the following example:

“If we suppose a traveler to set out from Venice on March 1, 1245, the first day of the Venetian year, he would find himself in 1244 when he reached Florence; and if after a short stay he went on to Pisa, the year 1246 would already have begun there. Continuing his journey westward, he would find himself again in 1245 when he entered Provence, and on arriving in France before Easter (April 21) he would be once more in 1244. This seems a bewildering tangle of dates.”

The easiest way to determine how your persona would have dated the year is to use the online Calendar Utility created and maintained by Dr. Otfried Lieberknecht at: http://www.lieberknecht.de/~prg/calendar.htm. This is an amazingly useful tool. You can type in a Roman-style date and find out what its modern-style calendar date is. You can plug in any date and see what its official Roman calendar date is, along with what year it would be. For example, today is ii Kalendas (or Primus Kalendas) Januarius (the day before the Kalends of January) 2018 for me, because my persona is 12th century English. My new year is nearly four months away.

For those with non-Christian or early period personas, the task of identifying New Year’s Day can be challenging. In non-Christian parts of Europe, such as Scandinavia, parts of Germany and eastern Europe, local pagan customs prevailed. Most celebrated the new year sometime in March, usually tied to a spring fertility festival, although customs vary widely.

For those with Muslim personas or with personas that lived in Islamic-ruled areas of Spain or Sicily, tying the Muslim New Year to a Christian calendar date can be a challenge. Because the Muslims use a strictly lunar calendar, the Islamic year is only 354 days long. The Islamic new year begins eleven days earlier each year. It changes months and seasons regularly. Perhaps someone with a Muslim persona knows of a similar calendar utility to figure out historical dates. If so, please share.

And while Jewish personas would, of course, celebrate Rosh Hashanah in September, they most likely would keep secular records the same way others in their area did.

So to all of you, Happy New Year – sometime this year.

 

 

Queen’s Prize Tournament Court Summary, September 15, A.S. 53

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In evening court:
Rowan of Golden Sea – Queen’s Chalice
Piers Fauconer – Torse
Skinna-Hrefna – AoA
Tessie of Cúm an Iolair – Leather Mallet
Knorr bestingr – AoA
Ki no Kotori – Calon Lily
Ashland de Mumford – Calon Lily

Other court tidings:
1 newcomer received a mug.
Lord Finán mac Crimthainn and Lady Gianna Viviani shared the Judges’ Choice award.
Emma Under Foot received the Youth Queen’s Prize.
Lord Hugo van Harlo received the Queen’s Prize.
A boon was begged for Marie le Faivre to join the Order of the Laurel.

Unknown Artist. Minstrels with a Rebec & a Lute.
13th c. Manasseh Codex. El Escorial, Madrid. Public domain in the US

Kingdom Arts & Sciences Event Court Summary, April 21, A.S. 52

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In evening court:
Bjólfr Gunnvaldsson – AoA
Rosaline Fortescue – AoA
Anne von Husbergen – AoA
Tessie of Cum An Iolair – AoA
Alianora Jehannette des Amandiers – Laurel

Other court tidings:
3 newcomers received mugs.
The Youth Entrants present in court received wooden boxes (hope chests).
HL Roxelana Bramante won the Judges’ Choice award.
Lady Elaisse de Garrigues is the new Kingdom A&S Champion.
Mistress Aidan Cocrinn swore fealty as the new Kingdom Minister of Arts & Sciences.
Honorable Lady Vǫlu-Ingibiǫrg, Lady Dulcibella de Chateaurien, and Lady Fabia Narcissa Patricia were recognized for their nominations to the Blackfox Awards.
The Kingdom is in need of new boxes for the Crowns and Coronets.  Questions should be directed to Mistress Rhianwen ferch Bran ap Gruffydd (Joan Steurer), the Regalia Coordinator. Email to regalia@calontir.org is one way to reach her.
Countess Elspeth of Stonehaven presented a gift of embroidery to Her Majesty.

Unknown Artist. Minstrels with a Rebec & a Lute.
13th c. Manasseh Codex. El Escorial, Madrid. Public domain in the US

From Their Royal Majesties: Bids for Boxes for Crowns and Coronets

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Unto the Populace of Calontir, Greetings!

The Kingdom is in need of new boxes for the Crowns and Coronets. The Crown currently has three sets of frequently-used Crowns, and the Heirs have two. Therefore, a total of 5 sets (10 boxes) are needed.

Anyone interested in making one or more sets of boxes is encouraged to submit a bid.

Your bid should include the following information:
-Design drawing, along with a description of how your boxes will meet the needs described below
-Budget
-Timeline
-(Optional, but encouraged): Photographs or other examples of similar work done by the bidder

Major qualities we are seeking for these boxes include:
-Protective: The major purpose of these boxes is to protect the Crowns during transport.
-Durable: The boxes must be able to withstand the rigors of years of packing and travel.
-Easily transportable: They should be stackable, packable, and easily carried.

Please base your bid on interior dimensions of approximately 6”x9”x11”. Successful bidders will be given access to take measurements of the set(s) of Crowns or Coronets for which they are making boxes.

Please submit your bid to the Their Royal Majesties at Falcon-Crown@calontir.org, Regalia Coordinator at regalia@calontir.org and copy the Kingdom Exchequer at Exchequer@calontir.org. Bids may also be submitted via post or hand-delivered.

Bids must be submitted by June 24th. Bids will be awarded by July 8th.

Questions should be directed to Rhianwen (Joan Steurer), the Regalia Coordinator.

In service to the Kingdom,
Rhianwen