Late Middle Ages in the context of "Thopia family"

In the history of Europe, the Middle Ages or medieval period lasted approximately from the 5th to the late 15th centuries, comparable with the post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The Middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.

Population decline, counterurbanisation, the collapse of centralised authority, invasions, and mass migrations of tribes, which had begun in Late antiquity (c. ~3rd–8th centuries) and into the Early Middle Ages (c. 5th–10th centuries). The large-scale movements of the Migration Period, including various Germanic peoples, formed new kingdoms in what remained of the Western Roman Empire. In the 7th century, North Africa and the Middle East—once part of the Byzantine Empire—came under the rule of the Umayyad Caliphate, an Islamic empire, after conquest by Muhammad's successors. Although there were substantial changes in society and political structures, the break with classical antiquity was incomplete. The still-sizeable Byzantine Empire, Rome's direct continuation, survived in the Eastern Mediterranean and remained a major power. The empire's law code, the Corpus Juris Civilis or "Code of Justinian", was rediscovered in Northern Italy in the 11th century. In the West, most kingdoms incorporated the few extant Roman institutions. Monasteries were founded as campaigns to Christianise the remaining pagans across Europe continued. The Franks, under the Carolingian dynasty, briefly established the Carolingian Empire during the later 8th and early 9th centuries. It covered much of Western Europe but later succumbed to the pressures of internal civil wars combined with external invasions: Vikings from the north, Magyars from the east, and Saracens from the south.

A series of military conflicts between the Ottoman Empire and various European states took place from the Late Middle Ages up through the early 20th century. The earliest conflicts began during the Byzantine–Ottoman wars, waged in Anatolia in the late 13th century before entering Europe in the mid-14th century with the Bulgarian–Ottoman wars. The mid-15th century saw the Serbian–Ottoman wars and the Albanian-Ottoman wars. Much of this period was characterized by the Ottoman expansion into the Balkans. The Ottoman Empire made further inroads into Central Europe in the 15th and 16th centuries, culminating in the peak of Ottoman territorial claims in Europe.

The Ottoman–Venetian wars spanned four centuries, starting in 1423 and lasting until 1718. This period witnessed the fall of Negroponte in 1470, the siege of Malta in 1565, the fall of Famagusta (Cyprus) in 1571, the defeat of the Ottoman fleet at the Battle of Lepanto in 1571 (at that time the largest naval battle in history), the fall of Candia (Crete) in 1669, the Venetian reconquest of Morea (Peloponnese) in the 1680s and its loss again in 1715. The island of Venetian-ruled Corfu remained the only Greek island not conquered by the Ottomans.

Ethiopian historiography includes the ancient, medieval, early modern, and modern disciplines of recording the history of Ethiopia, including both native and foreign sources. The roots of Ethiopian historical writing can be traced back to the ancient Kingdom of Aksum (c. AD 100 – c. 940). These early texts were written in either the Ethiopian Ge'ez script or the Greek alphabet, and included a variety of mediums such as manuscripts and epigraphic inscriptions on monumental stelae and obelisks documenting contemporary events. The writing of history became an established genre in Ethiopian literature during the early Solomonic dynasty (1270–1974). In this period, written histories were usually in the form of royal biographies and dynastic chronicles, supplemented by hagiographic literature and universal histories in the form of annals. Christian mythology became a linchpin of medieval Ethiopian historiography due to works such as the Orthodox Kebra Nagast. This reinforced the genealogical traditions of Ethiopia's Solomonic dynasty rulers, which asserted that they were descendants of Solomon, the legendary King of Israel.

Ethiopian historiographic literature has been traditionally dominated by Christian theology and the chronology of the Bible. There was also considerable influence from Muslim, pagan and foreign elements from within the Horn of Africa and beyond. Diplomatic ties with Christendom were established in the Roman era under Ethiopia's first Christian king, Ezana of Axum, in the 4th century AD, and were renewed in the Late Middle Ages with embassies traveling to and from medieval Europe. Building on the legacy of ancient Greek and Roman historical writings about Ethiopia, medieval European chroniclers made attempts to describe Ethiopia, its people, and religious faith in connection to the mythical Prester John, who was viewed as a potential ally against Islamic powers. Ethiopian history and its peoples were also mentioned in works of medieval Islamic historiography and even Chinese encyclopedias, travel literature, and official histories.

European science in the Middle Ages comprised the study of nature, mathematics and natural philosophy in medieval Europe. Following the fall of the Western Roman Empire and the decline in knowledge of Greek, Christian Western Europe was cut off from an important source of ancient learning. Although a range of Christian clerics and scholars from Isidore and Bede to Jean Buridan and Nicole Oresme maintained the spirit of rational inquiry, Western Europe would see a period of scientific decline during the Early Middle Ages. However, by the time of the High Middle Ages, the region had rallied and was on its way to once more taking the lead in scientific discovery. Scholarship and scientific discoveries of the Late Middle Ages laid the groundwork for the Scientific Revolution of the Early Modern Period.

According to Pierre Duhem, who founded the academic study of medieval science as a critique of the Enlightenment theory of a 17th-century anti-Aristotelian and anticlerical scientific revolution, the various conceptual origins of that alleged revolution lay in the 12th to 14th centuries, in the works of churchmen such as Thomas Aquinas and Buridan.

The Republic of Genoa was a medieval and early modern maritime republic from the years 1099 to 1797 in Liguria on the northwestern Italian coast. During the Late Middle Ages, it was a major commercial power in both the Mediterranean and Black Sea. Between the 16th and 17th centuries, it was one of the major financial centres of Europe.

Throughout its history, the Genoese Republic established numerous colonies throughout the Mediterranean and the Black Sea, including Corsica from 1347 to 1768, Monaco, Southern Crimea from 1266 to 1475, and the islands of Lesbos and Chios from the 14th century to 1462 and 1566, respectively. With the arrival of the early modern period, the Republic had lost many of its colonies, and shifted its focus to banking. This was successful for Genoa, which remained a hub of capitalism, with highly developed banks and trading companies.

The Annales school (French pronunciation: [a'nal]) is a group of historians associated with a style of historiography developed by French historians in the 20th century to stress long-term social history. It is named after its scholarly journal Annales. Histoire, Sciences Sociales, which remains the main source of scholarship, along with many books and monographs. The school has been influential in setting the agenda for historiography in France and numerous other countries, especially regarding the use of social scientific methods by historians, emphasizing social and economic rather than political or diplomatic themes.

The school deals primarily with late medieval and early modern Europe (before the French Revolution), with little interest in later topics. It has dominated French social history and heavily influenced historiography in Europe and Latin America. Prominent leaders include co-founders Lucien Febvre (1878–1956), Henri Hauser (1866–1946) and Marc Bloch (1886–1944). The second generation was led by Fernand Braudel (1902–1985) and included Georges Duby (1919–1996), Pierre Goubert (1915–2012), Robert Mandrou (1921–1984), Pierre Chaunu (1923–2009), Jacques Le Goff (1924–2014), and Ernest Labrousse (1895–1988). Institutionally it is based on the Annales journal, the SEVPEN publishing house, the Fondation Maison des sciences de l'homme (FMSH), and especially the 6th Section of the École pratique des hautes études, all based in Paris. A third generation was led by Emmanuel Le Roy Ladurie (1929–2023) and includes Jacques Revel, and Philippe Ariès (1914–1984), who joined the group in 1978. The third generation stressed history from the point of view of mentalities, or mentalités. The fourth generation of Annales historians, led by Roger Chartier (born 1945), clearly distanced itself from the mentalités approach, replaced by the cultural and linguistic turn, which emphasizes the social history of cultural practices.

Aesop's Fables, or the Aesopica, is a collection of fables credited to Aesop, a slave and storyteller who lived in ancient Greece between 620 and 564 BCE. Of varied and unclear origins, the stories associated with his name have descended to modern times through a number of sources and continue to be reinterpreted in different verbal registers and in popular as well as artistic media.

The fables were part of oral tradition and were not collected until about three centuries after Aesop's death. By that time, a variety of other stories, jokes and proverbs were being ascribed to him, although some of that material was from sources earlier than him or came from beyond the Greek cultural sphere. The process of inclusion has continued until the present, with some of the fables unrecorded before the Late Middle Ages and others arriving from outside Europe. The process is continuous and new stories are still being added to the Aesop corpus, even when they are demonstrably more recent work and sometimes from known authors.

A ballad is a form of verse, often a narrative set to music. Ballads were particularly characteristic of the popular poetry and song of Great Britain and Ireland from the Late Middle Ages until the 19th century. They were widely used across Europe, and later in Australia, North Africa, North America and South America.

While ballads have no prescribed structure and may vary in their number of lines and stanzas, many ballads employ quatrains with ${\displaystyle \mathrm {ABCB} }$ or ${\displaystyle \mathrm {ABAB} }$ rhyme schemes, the key being a rhymed second and fourth line. Contrary to a popular conception, it is rare if not unheard-of for a ballad to contain exactly 13 lines. Additionally, couplets rarely appear in ballads.

A chant (from French chanter, from Latin cantare, "to sing") is the iterative speaking or singing of words or sounds, often primarily on one or two main pitches called reciting tones. Chants may range from a simple melody involving a limited set of notes to highly complex musical structures, often including a great deal of repetition of musical subphrases, such as Great Responsories and Offertories of Gregorian chant. Chant may be considered speech, music, or a heightened or stylized form of speech. In the Late Middle Ages, some religious chant evolved into song (forming one of the roots of later Western music).

The meaning of spirituality has developed and expanded over time, and various meanings can be found alongside each other. Traditionally, spirituality referred to a religious process of re-formation which "aims to recover the original shape of man", oriented at "the image of God" as exemplified by the founders and sacred texts of the religions of the world. The term was used within early Christianity to refer to a life oriented toward the Holy Spirit and broadened during the Late Middle Ages to include mental aspects of life.

In modern times, the term has spread to other religious traditions. It broadened to refer to a wider range of experiences, including a range of esoteric and religious traditions. Modern usages tend to refer to a subjective experience of a sacred dimension, and the "deepest values and meanings by which people live", often in a context separate from organized religious institutions. This may involve belief in a supernatural realm beyond the ordinarily observable world, personal growth, a quest for an ultimate or sacred meaning, religious experience, or an encounter with one's own "inner dimension" or spirit.