A traveler on the road to Jerusalem during the First Crusade of 1096, moving across a landscape of grotesque horror and extravagant beauty, meets God and Satan in all their forms

FREDERICK THE SECOND is the story of the remarkable man whose power and sphere of influence straddled the worlds of Christendom and of Islam. The last of the Hohenstaufens, HolyRoman Emperor and King of Sicily and Jerusalem, Frederick II was an energetic and versatile ruler, a man of great ambition in whose lifetime the conflict between Emperor and Pope reached a newintensity. Excommunicated three times by the Church, he was an absolute monarch whose power, defended in almost continuous struggle, extended over much of Germany and Italy as well as the Holy Land. Frederick was a complex man of cultured tastes and licentious manners who had unusually wide intellectual interests. At his Sicilian court scholars of all religions were welcomed--Christian, Jewish, Mohammedan. He founded the University of Naples in 1224 and was a patron of the arts and sciences. The life of this dynamic man is fully explored in Ernst Kantorowicz's notable biography, filled with dramatic incident and absorbing detail, and written with style and scholarship.

2013 Reprint of 1928 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. This is still one of the best discussions of the 19th century Utilitarian movement in England-the rise of the Benthamites and the conflict between the growing economic philosophy and older philosophies that emphasized human and social values. Halevy discusses Locke, Newton, Gay, Hartley, Hume, Bentham, Adam Smith, Burke, Godwin, Malthus, James Mill, Ricardo, Grote and others. Remains a standard work to this day.

The Individual and the Cosmos has long been regarded as a classic in its field. Ernst Cassirer here examines the interdependence of philosophy, language, art, and science, along with the great thinkers of the period-from Leonardo and Galileo to Pico della Mirandola and Giordano Bruno.

incl. illust. - Eginhard of Franconia ibn Khordadhbeh Judah Haleli Rabbi Petachia Rabbi Jacob Ven Rabbi R.N. Ha Cohen David Azulai and other travellers

Theology is, by definition, rational discourse about God and, by extension, the rational discourse about religious matters in general. Humans are rational--though not only rational--creatures and, as such, they are ever striving to verbalize, to rationalize, and to systematize. But, if theology is rational discourse about a primary experience rather than experience itself, we are faced with the problem of whether theology can really do full justice to the primary experience. Theologians have often list sight of the fact that theology is an interpretive discipline, that the primary source of religious knowledge is human experience, and that we have in our experience only hints and intimations of God. The images and nuances of poetry may be better suited than logical discourse for capturing these hints and intimations. Alongside its technical theological tractates, Judaism has always had its prayerbook, and the language of prayer is the language of poetry. Theological systems may come and go, but the theology that is translatable into liturgy remains. Liturgical poems expressing the unconventional and the idiosyncratic share the same prayerbook pages with conventional theology, just as conflicting ideas had always shared the same pages of Talmud and Midrash, where no uniformity of theological positions was ever enforced. Ibn Ezra's advice to "pray only in a literalist manner" was hardly the advice by which Jews let themselves be guided. The poetry of the synagogue proves it. The traditional Jewish liturgy contains not only the standard prayers ordained in the Talmud and the ritual codes, but also poetic embellishments of all kinds. Such poetic embellishments, or piyyutim, take the form of hymns to be sung in conjunction with the standard prayers, and of poetic inserts in the standard prayers themselves. Jakob Petuchowski presents ten such poems in pointed Hebrew, with translation, commentary, and introduction to the theological theme of each poem. The poems-ranging from the sixth to the fourteenth centuries and hailing Palestine, Spain, France, Germany, and Italy-introduce the reader to innovative poetic expressions of unconventional and daring theological ideas that have been incorporated into the standard liturgy. This reprint edition is an indispensible introduction to piyyut (medieval liturgical poetry) for all students of Jewish thought and culture.