Grantor

Recipient

Displaying 31 - 40 of 132
RRR:
Correspondence/envoy
825
year: 1169
initiator: Philippus Neapolitanus, master of the Temple
recipient: Dominus Mauricius de Credone
institution: Templars
text: (c. Mar.) Phil[ippus] Neapolitanus magister miliciae Templi describes how, when he was crati Montis Regalis dominus, he visited the monks of Mt Sinai, who gave him a fragment of the body of St Catherine. While in Constantinople he was presented with a relic of the True Cross by the Emperor Manuel himself, who had been assured by his father that it was genuine. Philippus presents both relics to dominus Mauricius de Credone. [117] (c. Mar.) Phil[ippus] Neapolitanus magister miliciae Templi describes how, when he was crati Montis Regalis dominus, he visited the monks of Mt Sinai, who gave him a fragment of the body of St Catherine. While in Constantinople he was presented with a relic of the True Cross by the Emperor Manuel... more
sources: Broussillon, La Maison de Craon 1:101, no. 138; also ed. by Farcy, Cartulaire, pp. 10-11
comments: [117] Maurice of Craon’s great-uncle, Robert Burgundio, had been the second master of the Temple.
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RRR:
Correspondence/envoy
830
year: 1169
initiator: R. dominici Templi abbas
recipient: Dominus Mauricius de Credone
institution: Templum Domini
text: (c. Mar.) R. dominici Templi abbas, together with his convent, provides a sealed certificate of authenticity for relics from the Holy Sepulchre, Calvary and the site of the Presentation in the Temple, which he has given domnus Mauricius de Creon. (c. Mar.) R. dominici Templi abbas, together with his convent, provides a sealed certificate of authenticity for relics from the Holy Sepulchre, Calvary and the site of the Presentation in the Temple, which he has given domnus Mauricius de Creon.
sources: Broussillon, La Maison de Craon 1:103-4, no. 143
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RRR:
Correspondence/envoy
837
year: 1169
initiator: King Amalric
recipient: Archbishop Henry of Reims
text: May. 1-31. Amalric, per Dei gratiam Jerosolymorum Rex, writes to Archbishop Henry of Reims. He describes the dangers facing the Latin East, the threat to Antioch from the Turci and the reaction of the Turci to his initial success in Egypt [Aegypti regnum]. He was sending the patriarch of Jerusalem, together with the archbishop of Caesarea, the bishop of Acre and brothers of the Temple and the Hospital, to the West, but their ship [navis] was wrecked. So he is sending instead F. archiepiscopus Tyrensis, second to the patriarch in status, the bishop of Paneas, the miles A. de Landast and brothers of the Hospital to appeal for help. May. 1-31. Amalric, per Dei gratiam Jerosolymorum Rex, writes to Archbishop Henry of Reims. He describes the dangers facing the Latin East, the threat to Antioch from the Turci and the reaction of the Turci to his initial success in Egypt [Aegypti regnum]. He was sending the patriarch of Jerusalem,... more
sources: Bouquet, Recueil 16:187-188, no. 120 (RRH no. 464)
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RRR:
Correspondence/envoy
847
year: 1169
initiator: Patriarch Amalric of Jerusalem
recipient: Clergy and laity of the Church
text: Dec. 25 1168 - Dec. 24 1169. Jerusalem. Patriarch Amalric of Jerusalem writes a general letter to the clergy and laity of the Church. He dilates on the misery of the Church in the East, on the death of Prince Raymond of Antioch at the hands of the Turci, the imprisonment of his successor Prince Rainald, the defeat of King Baldwin III by the Turci and his flight to the gates of Acre [Adcharon], the defeat and capture of Prince Bohemond III of Antioch, Count Raymond III of Tripoli and many brothers of the Hospital and the Temple, who were with them, and the loss of Cesarea Philippi, commonly called Belinas, crucial to the defence of the land of Jerusalem. The city of Jerusalem is itself threatened. He describes the strength of the Turci and the weakness of the Christians, and he appeals for assistance. He and King Amalric are sending his dear friend Gibertus magister sancti Hospitalis Iherusalem, together with other messengers, overseas [to Europe] to plead for help. Those who take the road to the Holy Sepulchre [iter Sancti Sepulcri] will share in the prayers and benefits of the Church in Jerusalem and the East, as will those who die on the way. He offers remission of all their sins. Dec. 25 1168 - Dec. 24 1169. Jerusalem. Patriarch Amalric of Jerusalem writes a general letter to the clergy and laity of the Church. He dilates on the misery of the Church in the East, on the death of Prince Raymond of Antioch at the hands of the Turci, the imprisonment of his successor Prince... more
sources: Riant, ‘Six lettres’, pp. 386-7, no.2; also printed in Delaville Le Roulx, Cart Hosp 1:279-80, no. 404 (RRH no. 410)
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RRR:
Agreement/treaty
850
year: 1169
initiator: R. dominici Templi abbas
recipient: Church of Saint Mary Magdalene in Barletta
institution: Templum Domini
text: Dec. 25 1168 - Dec. 24 1169. Jerusalem. In the chapter of the Templum Domini. R. sancti temple domini quod est in iehrusalem abbas, together with his chapter, confirms an agreement made in the chapter of Trani and Barletta relating to the church of St Mary Magdalene in Barletta, now held by frater Guillelmus canonicus Templum Domini, and the obedience owed to the archbishop of Trani. The agreement was negotiated by Ricardus and Rainerius, brothers of the Templum Domini. Dec. 25 1168 - Dec. 24 1169. Jerusalem. In the chapter of the Templum Domini. R. sancti temple domini quod est in iehrusalem abbas, together with his chapter, confirms an agreement made in the chapter of Trani and Barletta relating to the church of St Mary Magdalene in Barletta, now held by frater... more
sources: Prologo, Le carte, pp. 132-3, no. 60 (RRH no. 470)
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RRR:
Grant
Confirmation/renewal of grants
912
year: 1174
initiator: King Amalric
recipient: Odo de Sancto Amando, master of the Temple
institution: Saint Samuel of Montjoie
text: *Feb. 18 1163 - Jul. 11 1174 (Feb. 1-28 1171?). King Amalric confirms the gift to Premonstratensian canons of St Samuel of Montjoie by Odo de Sancto Amando of an annual rent of 10 besants, out of Odo’s assisia, drawn from the funda of Acre. *Feb. 18 1163 - Jul. 11 1174 (Feb. 1-28 1171?). King Amalric confirms the gift to Premonstratensian canons of St Samuel of Montjoie by Odo de Sancto Amando of an annual rent of 10 besants, out of Odo’s assisia, drawn from the funda of Acre.
sources: Mayer, UKJ 2:635-6, no. 366
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RRR:
Correspondence/envoy
Request
974
year: 1177
initiator: Rabbi Moses b. Maimon
recipient: Sages of Tyre
text: May 1-30. [144] Old Cairo. Rabbi Moses b. Maimon [Maimonides] replies to questions put to him by the Sages of Tyre, the disciples of Rabbi Ephraim of Tyre. (1). Maimonides is asked to explain a Talmudic passage [Nedarim 88b] relating to the financial claim of a husband to his wife’s acquisitions during their marriage. This question arises from a previous correspondence with Ephraim of Tyre, since deceased. (2) Maimonides is asked to explain a Talmudic passage [Nazir 3b], according to which a Nazirite, who is barred from drinking wine, may not do so even for ritual purposes. (3) Asked for the source of a statement by Rabbi Isaac Alfasi, Maimonides replies that he does not know the source. (4) Asked whether a linen garment must have fringes [tzitzit] made of linen, Maimonides endorses the opinion of Isaac Alfasi that the fringes of a linen garment should be made of linen. (5) Maimonides is asked about the meaning of the term ‘ten idle men’ mentioned in the Palestinian Talmud [Megillah 1:6]. (6) Maimonides is asked whether the custom of the Jews of Tyre to celebrate two days of Purim [on the fourteenth and fifteenth of Adar] is legitimate. Cities with a wall from biblical times (paradigmatically Jerusalem) celebrate on the fifteenth, and all other communities celebrate on the fourteenth. Maimonides agrees with the opinion of the Sages’ teacher, Ephraim of Tyre, that no blessings may be recited in the Purim celebrations on the fifteenth. (7) Maimonides is asked whether the custom of the Jews of Tyre to observe the second festival day on Tabernacles, Passover and Pentecost is legitimate. Within the religious borders of the Land of Israel, only one festival day is observed, whereas throughout the Diaspora, Jewish communities observe two days. The popular custom among the Jews of Tyre is to follow the Diaspora practice, but the Sages suggest that Tyre should be considered part of the Land of Israel. Maimonides rejects their suggestion, and commends the popular custom. (8) Following questions posed by their late teacher, Rabbi Ephraim, Maimonides is asked by the Sages to explain the lottery of tasks in the Temple service, described by the rabbis [in Mishnah Yoma chapter 2]. He replies that Ephraim’s questions had been anticipated by earlier rabbis. (9) Asked about the southern border of the Land of Israel for religious purposes, Maimonides sends a map of the religious borders of the land, and explains that the southern border begins from Ascalon. 10) Maimonides is asked about the application of the Sabbatical-year laws in Syria and the Land of Israel, with regard to lands worked by Gentiles. (11) Maimonides is asked about the application of tithe laws in the Land of Israel and Syria, in regard to lands worked by Gentiles. (12) Maimonides is asked whether the prohibition of mixed seeds [Leviticus 19] applies to lands worked by Gentiles. (13) Maimonides is asked whether a ruling by two scholars of Tyre, Meir (of Carcassonne?) and Hiyya, [145] is correct. The two scholars had ruled that in Tyre, as in other places outside the Land of Israel, two portions of hallah should be taken from bread dough. One is burned and the other is given to a priest for his personal consumption. Maimonides endorses the position of these scholars. (14) Asked to explain the physiological meaning of ‘uprooting’ as an [invalid] form of slaughtering, mentioned in the Talmud [Hullin 9a], Maimonides replies that practical experience in slaughtering is key to understanding this concept, and that, in any case, the question arises rarely with respect to quadrupeds and is a practical concern only with poultry. (15) Asked to explain the movement of the sun, since some people say that the sun follows a 6 lunar-month cycle, yet others claim it is a 12-month cycle, Maimonides replies that the sun itself moves into a different zodiac sign every month, but the highest sphere, which contains the stars, moves every day. He ends by pointing out that it is easier to explain these matters face-to-face. (16) Asked whether statements in the Talmud about the position of the sun over the course of the day relate to summer or winter, Maimonides replies that the Talmud speaks of variable hours, the length of which changes each day, but that these descriptions would not apply accurately to every latitude. In any case, this is a matter for astronomy and not for Jewish law. (17) Maimonides is asked to explain a Talmudic passage [Nedarim 81a]. (18) Maimonides is asked what types of ink may be used for ritual scrolls [such as Torah scrolls and phylacteries]. The questioners refer to different inks by their Arabic names, and Maimonides replies by describing the various methods of production and the relevant discussions in the Talmud. (19) Maimonides is asked a series of questions relating to the production of ritual objects: phylacteries, mezuzah scrolls and ritual fringes [tzitzit]. (20) Maimonides is asked about the correct wording of the blessing recited before blowing the shofar [ram’s horn] during New Year celebrations. (21) Maimonides is asked whether, for the purpose of avoiding mixture of milk and meat, the udder of a lamb is to be treated like that of a nursing sheep and must be cooked separately from other meat; and also whether certain non-binding prohibitions in the laws of kosher food may be revealed to non-scholars. Maimonides responds that the udders are treated alike. As for revealing non-binding prohibitions, Maimonides supports this fully, and recounts that in the [Muslim] West, where Jewish travellers cook their food in inns, Gentiles throw forbidden foods into the pot in order to render the Jews’ food invalid. Because knowledge of these non-binding prohibitions is widespread among Jewish lay people and even among women and servants, the travellers all know that the amount of forbidden food can be outnumbered by the rest of the food in the pot. (22) Maimonides is asked to explain a biblical verse [Leviticus 7, 34]. (23) Asked whether the ritual impurity that adheres to Jewish graves is likewise applicable to the graves of non-Jews, Maimonides replies that the impurity imparted by corpses and by graves applies equally to Jews and Gentiles, while other forms of death impurity [such as tent impurity] are exclusive to Jewish dead. (24) Asked whether priests, who receive agricultural tithes, are required to give the tithe of animals, which is offered as a sacrifice in the Temple, Maimonides replies that they are required to do so, as are non-priests. (25) Maimonides is asked about a law relating to oaths. (26) Asked whether a Jew may circumcise a non-Jew, and whether the law differentiates between Christians and Muslims on this point, Maimonides replies that it is permitted, without distinction between Christian and Muslim, and any Jewish religious precept fulfilled by a Gentile is considered laudable. (27) Asked whether the Talmudic statement [Sanhedrin 49a], that a Gentile who studied the Torah must die, is binding and whether Jews must avoid teaching Jewish lore to Gentiles, Maimonides replies that while the statement is true, such a Gentile is never actually executed. Jews may teach the commandments to Christians in order to draw them to Judaism, but they may not teach them to Muslims, who would only use the knowledge in order to criticize Judaism, because of a different attitude towards the Old Testament. (28) Maimonides is asked to explain a statement in the Talmud [Shabbat 75a] censuring people with astronomical expertise who do not engage in calendrical calculations. May 1-30. [144] Old Cairo. Rabbi Moses b. Maimon [Maimonides] replies to questions put to him by the Sages of Tyre, the disciples of Rabbi Ephraim of Tyre. (1). Maimonides is asked to explain a Talmudic passage [Nedarim 88b] relating to the financial claim of a husband to his wife’s acquisitions... more
sources: R. Moses b. Maimon, Responsa, pp. 204-86, nos. 119-50, summarized by Pinchas Roth and Jonathan Rubin
comments: [144] The last of these responsa was written in the month Sivan of the year 1488 according to Minyan Shtarot (the accounting of contracts), which equals the year 4937 since the Creation of the World. But the dating of all the responsa is still a matter for debate. [145] According to one manuscript, it was Rabbi Ephraim who asked the question.
cite:
RRR:
Grant
1017
year: 1178
initiator: Renaudus Mausoerius
recipient: Odo de Sancto Amando, master of the Temple
institution: Templars
text: 1178. [153] With the agreement of Prince Bohemond III, his son Bertrandus and his wife, Renaudus Mausoerius makes a sealed grant to Odo de Sancto Amando magister militum Templi and the brother Knights Templar. He gives them half of Brahin, which is called Castellum, half of the casalia of Albot and Talaore, the villani of which had been dispersed by his father throughout his own casalia, half of Besenen and half of the casalia that lie beyond the cava between Brahin et Matron, although he makes it clear that these lie to the east of Brahin and not elsewhere. [He confirms] the gift by dominus Renerius of half of Soebe, together with a villanus, and whatever his milites or homines had given. Witnesses: Magister Morellus/Merellus; Amelinus; Gilo de Allant; Philippus Fremillons; Renerius; Guido; Adam; Martinus. 1178. [153] With the agreement of Prince Bohemond III, his son Bertrandus and his wife, Renaudus Mausoerius makes a sealed grant to Odo de Sancto Amando magister militum Templi and the brother Knights Templar. He gives them half of Brahin, which is called Castellum, half of the casalia of Albot and... more
sources: Delaville Le Roulx, Les Archives, pp. 134-5, no. 45; also ed. Prutz, Malteser Urkunden, pp. 41-2, no. 19 (RRH no. 568)
comments: [153] The instability of the system of dating in use in the principality of Antioch makes it impossible to be more precise. See Mayer, Varia, p. 92.
cite:
RRR:
Dispute/arbitration
1020
year: 1179
initiator: Odo de Sancto Amando, master of the Temple
recipient: Roger de Moulins, master of the Hospital
institution: Templars
2nd institution: Hospital of Saint John of Jerusalem
text: Feb. 1-28. At Vadum Jacob. In response to an admonition from Pope Alexander III, Odo Sancti Amancii magister milicie Templi and Rotgerius de Molinis minister Hospitalis Iherusalem, with the advice and agreement of their chapters, resolve disputes between the Temple and the Hospital over moveables and immoveables on this side and beyond the sea. The Templar complaints involve: Cratum; misbehaviour at Mons Ferrantus; looting from Beduini of the Templars perpetrated by turcopoli from Gibelinum; the terra Marriciorum, where it has been agreed that commertium should be divided between the Temple and the Hospital, according to the rights the Hospitallers ought to have; the 3 casalia of Terra Galifa, Banna and casale Bertrandimir, of which Terra Galifa and Banna will remain in Hospitaller hands and casale Bertrandimir will remain in Templar possession. The Hospitaller complaints involve: Gaza; Castellum Arnaldi; Aman; and the commandery [domus] at Barletta, all of which are dismissed. The pope’s advice was that if any dispute should arise in future it should be resolved by a panel consisting of 3 brothers from each side. The masters agree that in such cases commanders from each side, of either commanderies or provinces, should enlist 2 of the more discreet brothers to arbitrate. If these are unsuccessful, friendly outsiders should be recruited and a decision taken by majority vote. In the last resort the details of the dispute should be submitted in writing to the masters for resolution. Brothers who refuse to abide by this should summoned to face the master and chapter in Jerusalem. The agreement is reached in the presence of domnus Balduinus sancte civitatis Iherusalem rex Latinorum sextus, domnus Boumundus Antiochenus princeps and domnus Raimundus, comes Tripolitanus, who append their seals; and of domnus Aldebertus comes Marche; domnus Joicilinus regius senescalcus; domnus Balianus; domnus Rainaldus Sydoni-ensis; domnus Humfredus regius comestabulus; domnus Balduinus Ramatensis; and other barones of eastern Christendom. Feb. 1-28. At Vadum Jacob. In response to an admonition from Pope Alexander III, Odo Sancti Amancii magister milicie Templi and Rotgerius de Molinis minister Hospitalis Iherusalem, with the advice and agreement of their chapters, resolve disputes between the Temple and the Hospital over moveables... more
sources: Mayer, UKJ 2:693-7, no. 407 (RRH no. 572)
cite:
RRR:
Confirmation/renewal of grants
1021
year: 1179
initiator: Odo de Sancto Amando, master of the Temple
recipient: Roger de Moulins, master of the Hospital
institution: Templars
2nd institution: Hospital of Saint John of Jerusalem
text: Feb. 1-28. At Vadum Jacob. In the presence of dominus Balduinus in sancta civitatis Ierusalem rex Latinorum VItus, dominus Boumundus Antiochie princeps, domnus Raimundus comes Tripolitanus and other barones of eastern Christendom, Odo sancti Amancii magister milicie Templi and Rotgerius/Rogerus de Molinis minister domus Hospitalis Ierusalem confirm under seal with the consent of their chapters the arrangements they have agreed for the resolution of future disputes. Feb. 1-28. At Vadum Jacob. In the presence of dominus Balduinus in sancta civitatis Ierusalem rex Latinorum VItus, dominus Boumundus Antiochie princeps, domnus Raimundus comes Tripolitanus and other barones of eastern Christendom, Odo sancti Amancii magister milicie Templi and Rotgerius/Rogerus de... more
sources: Hiestand, PTJ 2:239-47, no. 28; Mayer, UKJ 2:697-8, no. 408 (RRH no. 573)
cite:

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