Brepols

Dom Donatien De Bruyne's work of a century ago has been all but unobtainable since it was first published quasi-anonymously just after the Great War. Originally conceived as an instrumentum laboris to the great Benedictine project to produce a critical edition of the Vulgate, it now has a new life as a unique collection of the many texts that were presented with, or alongside, the biblical text until the end of the Middle Ages. These texts predisposed readers as to what they found in the sacred texts, and how they imagined the collection as a whole. While these texts have been passed over for centuries by exegetes concerned with the interpretation of scripture, for anyone studying the history of the Bible in western culture, the reception of the scriptures or the history of exegesis - or indeed the history of Latin theology - these short works are of crucial importance. They set the scene for exegesis and established the assumptions that created that universe of interpretation. They are, in short, the key to the medieval biblical paradigm.

This collection makes available the raw material for a new chapter in the study of the Latin Bible and the study of its reception in the later patristic and medieval periods. Moreover, it may usher in a new chapter in the history of biblical exegesis.

This edited collection offers six essays on translations and their producers and users in premodern societies, which explore possibilities for contextualizing and questioning the well-established narratives of translations and translating in history of science and philosophy. To enable such explorations, the editors decided to go beyond a conventional focus on Latin and Arabic medieval cultures. Thus a discussion of translation in East Asia that asks questions about the technologies of translation invites readers familiar with Western contexts to reflect on shared cross-cultural practices. Other authors ask new questions concerning mathematical, medical, or philosophical translations, such as the character and the role of ‘submerged’ translations that never made it into any of the traditional histories of translation in medieval societies. A third group of authors offer perspectives on early modern professionals, which open up the traditional research on translations to other fields of study, and allow us to reflect on changed practices and purposes of translation.

Featuring studies on Old Uyghur translations of Buddhist texts, on the fortune of a Latin translation of Arabic mathematics from al-Andalus, on Arabic philosophy and the division of the sciences in thirteenth-century Paris and Naples, on Albert the Great’s concept of interpretatio as an epistemic practice that combines translation and explanation, on translation between classical Arabic and Humanist traditions in early modern Spain, and on astronomy in early modern German scholarship, this volume offers a unique survey of premodern translations across a variety of languages and disciplines, exploring both their technical commonalities and cultural specificities, while also addressing the reception of the ideas they transmit.

La prière est au Moyen Age une pratique fondamentale. Quels en sont les mots, les gestes et les modèles? Comment religieux et laïcs priaient-ils? Hommes ou femmes? Princes ou "simples gens"? Bref, comment la prière était-elle dite, vécue et pensée? Pour répondre à ces questions, des spécialistes de la pensée religieuse médiévale ont interrogé des textes dont ils proposent ici la traduction (pour l'essentiel inédite) et le commentaire. De Florus de Lyon à Abélard, de Césaire d'Arles à Vincent Ferrier, des prières des moines à celles des Cathares, de la prière talisman aux patenôtres glosées, le lecteur se voit convié à goûter toute la richesse d'une prière aux formes multiples et aux aspects parfois inattendus.

Funerals were among the most extravagant princely ceremonies in Europe. At the end of the Middle Ages, they were grandiose affairs, carefully recorded, bringing together the emotions of both Court and People. The Renaissance heightened their effect, adding surprising elements borrowed from an Antiquity which was largely re-invented. The seventeenth century introduced ephemeral displays, elaborately constructed castrum doloris, dressed up with lavish facades and interior designs which transformed these sanctuaries into theatrical funeral pyres.

Historians, anthropologists, and political scientists have long been interested in this subject, as can be seen from Ralph Giesey's celebrated work Le Roi est mort. Art historians have been attracted to the surviving decorations of tombs and funerary chapels. Yet historians of spectacle and of its ephemera have, hitherto, somewhat neglected a topic which is - nonetheless - at the heart of their concerns: with their elaborate settings, their costumes and decors, princely funerals challenge theatre and opera.

It is within this context that experts from many disciplines attempt to trace the evolution of funeral ceremonies, which were much less static than is generally believed; to expose the gifts of the masters of these solemn occasions (and, indeed, of their predecessors, the heralds) who constantly devised subtle ways of capturing the attention of spectators and moving their emotions. These essays have tried to cover not only a wide time spectrum but also to reveal the variety and range of such ceremonies devised in diverse European Courts as well as unravelling the innovations which underlay fashions which had multiple international repercussions.

Featuring contributions by: Monique Chatenet, Murielle Gaude-Ferragu, Gérard Sabatier, Agostino Paracivini_Bagliani, Alain Marchandisse, Joël Burden, Mickaël Boytsov, Maria Nadia Covini, Eva Pibiri, Marie-Madeleine Fontaine, Giovanni Ricci, Gérard Sabatier, Maria Adelaida Allo Manero, Naïma Ghermani, Birgitte B. Johannsen.

Principia were an obligatory step on the medieval university path to becoming a master of theology. As inaugural lectures on the four books of the Sentences of Peter Lombard, they provided the first opportunity for a scholastic to defend a philosophical-theological worldview. These lectures were also a way for the theologian, now a sententiarius, to present himself and to make a name for himself, initially by delivering in a speech an introduction to the course and by debating with his fellows. The present book takes a collective approach to offer a survey of the evolution of the genre, mapping the dissemination of this exercise during the fourteenth and fifteenth centuries across Europe.

As an academic exercise, principia bridge ideas, texts, authors, and institutions across time. Exploring the corpus of surviving principia illuminates the philosophical creativity cultivated in the faculties of theology. The papers in these volumes thus not only discuss the structural aspects of principia, but also treat the philosophical and theological ideas defended and attacked during the principial debates and the topics and imagery used in the speeches.

The various chapters delve into the surviving material in a common attempt, firstly, to assemble pieces of evidence from Paris and Oxford into an image portraying how, when, and by whom the principia were performed in the first European universities. The second part illustrates the spread of the genre to the new faculties of theology in Central Europe and Italy, with case studies from Bologna, Cracow, Florence, Heidelberg, Prague, and Vienna, highlighting the pan-European diffusion of the practice.

L’étude de l’Ars de Priscien, débutée discrètement dans les Îles britanniques au VIIe siècle, a occupé une position essentielle dans la formation médiévale. Sous l’impulsion d’Alcuin, elle a ouvert de nouvelles perspectives aux réflexions grammaticales pour des générations d’écolâtres. Les plus anciens témoins manuscrits de l’Ars attestent que les innombrables explications notées en marges ont tenu un rôle capital dans la transmission du savoir.

Le présent volume décrit le contexte pédagogique et plus largement le milieu culturel dans lequel s’insère l’étude de la grammaire dans le haut Moyen Âge, et s’attache tout spécialement à dégager les étapes de sa réception dans les monastères, d’abord sous l’angle des livres qui la transmettent, puis de celui des maîtres qui les ont utilisés. À cet effet, les gloses constituent des témoignages fondamentaux qui font l’objet d’une triple enquête : typologique, textuelle et historique.

Les gloses présentées ici dévoilent les rouages intimes d’un monde scolaire en constant renouvellement. Elles font la lumière sur les patients travaux des maîtres carolingiens, qui ont minutieusement décortiqué le texte complexe de Priscien. Elles montrent l’élaboration d’une méthodologie promise à un brillant avenir. Et si les Carolingiens se sont attachés surtout aux seize premiers livres, ils n’en ont pas moins préparé le terrain d’une seconde réception, qui placera, dès la fin du XIe siècle, les deux derniers livres sur la syntaxe au centre des débats scolastiques.

Editing as an academic mode of work has had a variable ‘press’ - it is often seen as just plumbing. But without editions no historian of whatever critical persuasion could operate. Texts that are not edited are effectively invisible.

The advent of electronic means of text production has also raised new possibilities and new problems that need to be openly considered rather than ignored. The papers in this volume reflect those concerns, and explore the ways forward. How do the best editorial procedures of the past get transmitted to the future? A distinguished line-up of experienced editors and younger scholars actively grappling with these issues reflect on their engagement with the challenges of textual theory and editorial practice.

No single solution emerges as applicable to all texts and for all editions; the individual characteristics of each text and its transmission, together with the intended audience of each edition, emerge as primary areas for consideration.

The XVI International Numismatic Congress, held in Warsaw, Poland, in September 2022, was a landmark event, drawing the largest number of participants in its history. With over 550 papers presented during thematic sessions and round tables, this congress showcased the latest advancements and research in the field of numismatics from leading experts and scholars in their field.

A curated selection of papers from the conference have now been drawn together into peer-reviewed conference proceedings, representing a comprehensive spectrum of numismatic studies from antiquity to modern times. Each paper is meticulously illustrated with high-quality images, often of unique specimens, along with detailed diagrams, maps, and die/typological chains. Topics covered include coins and coin finds, medals, tokens, banknotes, the history of collections and collecting, and cutting-edge chemical analyses and technologies used in coin examination.

This volume, the second in four thematic volumes, focuses on Roman coinage. Divided into two separate volumes, covering respectively forty-three chapters on coinage and forty-one on circulation, the contributions gathered here explore not only Rome and the imperial mints, but also local phenomena from Spain to Asia Minor, including graffiti, imitations, and copies of Roman coinage.

The XVI International Numismatic Congress, held in Warsaw, Poland, in September 2022, was a landmark event, drawing the largest number of participants in its history. With over 550 papers presented during thematic sessions and round tables, this congress showcased the latest advancements and research in the field of numismatics from leading experts and scholars in their field.

A curated selection of papers from the conference have now been drawn together into peer-reviewed conference proceedings, representing a comprehensive spectrum of numismatic studies from antiquity to modern times. Each paper is meticulously illustrated with high-quality images, often of unique specimens, along with detailed diagrams, maps, and die/typological chains. Topics covered include coins and coin finds, medals, tokens, banknotes, the history of collections and collecting, and cutting-edge chemical analyses and technologies used in coin examination.

This volume, the last in four thematic volumes, comprises fifty-five chapters that explore modern numismatics, as well as medal making and tokens. It also includes discussions that touch more broadly on the general field of numismatics, among them digital numismatics, counterfeit coins, coin finds, and the history of coin collecting.

Issu d’un colloque organisé en septembre 2020, ce volume part de la nécessité de faire dialoguer histoire de la théologie et histoire des savoirs. Il se concentre plus particulièrement sur les lieux académiques de la production de la théologie, sur son rapport à d’autres disciplines et son séquençage en sous-disciplines, sur sa circulation dans des espaces plus vastes, et sur le rapport aux éditeurs. Les 16 contributions ici rassemblées rompent avec l’écriture classique de l’histoire de la théologie qui est restée à grande distance des questions et des méthodes de l’histoire des savoirs, ils rompent également avec la réticence des historiens des savoirs à appréhender l’objet-théologie malgré son importance dans les universités européennes des deux derniers siècles. Ce volume s’inscrit dans un agenda renouvelé d’historicisation des conditions et de la production des savoirs théologiques dans le monde catholique, depuis les restaurations européennes du 19e siècle jusqu’à Vatican II.

The two thousandth anniversary of the death of Augustus is an important opportunity to reconsider the close relationship the poet Propertius and the town of Assisi had with the first emperor and the Roman world. With regard to Propertius, it was felt that the time had come to take stock of the growing interest in the Umbrian poet, and the speakers of the 2012 Conference (Properzio e l’età augustea: cultura, storia, arte) were invited to focus on two perspectives: the interwoven relationship between Propertius and Augustus, on the one hand, and his problematic interaction with the poets and literary circles of Rome on the other. The comparison with Augustus also called for the introduction of new data in the historical debate regarding the complex of monuments in the city of Assisi, from the Temple of Minerva, which dates back to the triumviral age, to the conspicuous epigraphic heritage of the gens Propertia, and archaeological landmarks such as the Domus Musae and the Domus del Lararium. Taking into account the multifarious stimuli hinted at these proceedings are to be read as a exchange of comparative assessments by philologists, the primary and legitimate custodians of the secretum of the poetry of Propertius , archaeologists, epigraphists and historians, called to define in dynamic terms - of imitation, assimilation and comparison - the relations the poet had with Rome and Augustus, with his hometown of Assisi and the Umbrian and Etruscan cities of the Umbrian Valley, and with the culture, art and the political groups active in triumviral and Augustan Rome.

Le langage des proportions est un langage de comparaison. Outil scientifique, il met en relation grandeurs mathématiques ou physiques (deux cercles, deux mouvements, deux sons). Pour autant, son application ne se restreint pas au seul champ des mathématiques. Erigé en principe philosophique par le principe de comparaison qui le sous-tend, il déploie tout son potentiel analogique en devenant langage constructeur d’harmonie. La théorie des proportions s’ouvre ainsi sur un vaste champ de relations qui définissent canons et règles de beauté dans les diverses disciplines artistiques. S’intéresser aux proportions signifie donc s’intéresser à tous les domaines du savoir. Mais comment aborder et comprendre, dans un dialogue transversal, sa dimension historique ? Tel est le pari de ces essais, issus du LIe Colloque International d’Études Humanistes du Centre d’Études Supérieures de la Renaissance de Tours. De la renaissance menée par les Calculatores d’Oxford sous l’égide d’Aristote, à la Renaissance des peintres et des musiciens, des architectes et des alchimistes, des marchands et des érudits, jusqu’à l’aube de la Révolution scientifique, les spécialistes ici réunis éclairent la notion de proportion en tant qu’objet de théories mathématiques, en tant qu’outil dans tous les domaines du savoir et en tant que principe au cœur de constructions philosophiques ou artistiques.

Avec les contributions de : Sabine Rommevaux, J. V. Field, Ann E. Moyer, Pierre Caye, Jens Høyrup, Maryvonne Spiesser, Bernard Joly, Gabriela Ilnitchi Currie, Dorit Tanay, Anna Maria Busse Berger, Grantley McDonald, Stefano Lorenzetti, Katelijne Schiltz, Rudolf Rasch, Thomas Christensen, Brigitte Van Wymeersch, Pietro Roccasecca, Danilo Samsa, Lucien Vinciguerra, Matthew Landrus, Filippo Camerota, Valérie Auclair, Yves Pauwels, Frédérique Lemerle, Laura Moretti, Frank Zöllner.

La paix donnée par le Christ aux fidèles selon le verset de Jean (14, 27) — «Je vous laisse la paix, je vous donne ma paix» — fut envisagée, au Moyen Âge, en fonction de la capacité qu’avaient les hommes de l’établir au sein de la société et de la sauvegarder. La paix était étroitement liée à une théologie de la domination, renvoyant à Dieu tout en servant de fondement à divers modèles d’autorité et d’obéissance.

C’est de cette paix prêchée pour discipliner et ordonner la société qu’il est surtout question dans ce livre, qui s’ouvre par une étude sur le sens et les usages des concepts de paix et de guerre entre l’Antiquité classique et l’Empire chrétien. La période envisagée ensuite — xiii e-xv e siècles — est celle du renforcement, en Europe occidentale, des institutions urbaines, de la monarchie et de la papauté.

Les études réunies ici ne se limitent pas aux productions savantes; elles tentent aussi de comprendre les relations entre idéologie et pratiques sociales, entre propagande et réception, entre discours et mécanismes de discipline sociale, entre prédication et mouvements collectifs, en observant comment les éléments majeurs énoncés dans les traités se sont glissés dans la parole publique.

À une époque où l’on assiste à l’essor de toutes sortes de prises de parole et à un certain impérialisme de la prédication, le discours sur la paix pose la question des modalités de la rencontre des champs ecclésiastique et laïque dans ce genre de discours: quant au statut des personnes qui prennent la parole (clercs ou laïcs), aux lieux (l’église, la place publique, le conseil urbain, le parlement), aux formes (le sermon ou la harangue), à la langue (latin ou vulgaire), ou encore aux sources (références aux Anciens et à l’Écriture).

Les personnages historiques que sont Clément de Rome, Simon le Magicien, Pierre l’Apôtre et Apion le grammairien deviennent, dans les Reconnaissances de Clément, les personnages d’une fiction romanesque. Rufin d’Aquilée, à la fin du iv e iècle, nous apprend qu’il existait de son temps deux versions de ces Reconnaissances dans lesquelles discussions philosophiques et rebondissements de l’intrigue visaient le même but : démontrer la supériorité de la vérité prophétique sur celle des philosophes et des autres tenants de la culture grecque. Les études que regroupe ce volume propose une analyse du roman de Clément dans sa composition littéraire et dans son contexte culturel et religieux. On y aborde tout d’abord la question des rapports du texte clémentin avec la paideia, dans les études qui portent sur la discussion entre Clément de Rome et Apion d’Alexandrie. C’est la nature littéraire du corpus qui occupe ensuite la partie centrale du recueil. On s’intéresse aussi à la relation qu’entretient le texte avec la philosophie et ses représentations, dans les chapitres qui cherchent à comprendre l’opposition entre Pierre et Simon. C’est enfin la dimension judéenne du texte qui fait l’objet d’une série d’études qui traitent de prophétie, de mystique et d’identité religieuse.

Entre la redécouverte au XIVe siècle du texte des Métamorphoses d'Apulée par Zanobi da Strada et Boccace puis la publication des Amours de Psyché et Cupidon de La Fontaine en 1669, suivis de la tragédie-ballet de Molière, Corneille et Quinault en 1671, la fable de Psyché investit tous les domaines de la littérature, de la philosophie, des arts scéniques et décoratifs, et triomphe dans la société de cour.

Plusieurs publications récentes ont été consacrées à la postérité d'Apulée et à celle de ce récit, les unes dans le domaine de l'histoire de l'art, les autres dans celui de la littérature. La présentation au château d'Azay-le-Rideau, en 2009, d'une exposition originale centrée sur les interprétations de la fable de Psyché dans l'art français à partir de la Renaissance a été l'occasion de confronter ces travaux et d'offrir à la recherche des perspectives nouvelles.

Ce volume, tout en ouvrant sur le devenir du thème jusqu'à l'époque contemporaine, se consacre donc à l'étude d'un processus exemplaire de l'humanisme renaissant : celui par lequel les temps modernes s'approprient un texte antique mal connu pendant le Moyen Âge. La fable de Psyché, contemporaine de la christianisation de l'Empire Romain et tôt christianisée elle-même, offrait à la Renaissance une métaphysique platonicienne, une éducation sentimentale, une mise en scène de la curiosité, et une forme narrative propres à nourrir les réflexions nouvelles sur la notion de sujet et sur les pouvoirs de la fiction.

Claudius Ptolemy (c. 100-170 ad) is one of the most influential scholars of all time. While he is also the author of treatises on geography, optics and harmonics, his fame primarily stems from two works on the science of the stars, dealing with mathematical astronomy (the Almagest) and astrology (the Tetrabiblos). The Almagest and the Tetrabiblos remained the fundamental texts on the science of the stars for some 1500 years. Both were translated several times into Arabic and Latin and were heavily commented upon, glossed, discussed, and also criticised and improved upon, in the Islamic world and in Christian Europe. Yet, the reception of Ptolemy in medieval cultures is still to a large extent a terra incognita of the history of science. The Arabic and Latin versions of the Almagest and the Tetrabiblos are for the most part unavailable in modern editions, their manuscripts remain largely unexplored and, generally speaking, their history has never been systematically investigated.

This volume gathers together fifteen contributions dealing with various aspects of the reception of Ptolemy’s astronomy and astrology in the Islamic world and in Christian Europe up to the seventeenth century. Contributions are by José Bellver, Jean-Patrice Boudet, Josep Casulleras, Bojidar Dimitrov, Dirk Grupe, Paul Hullmeine, Alexander Jones, Richard L. Kremer, Y. Tzvi Langermann, H. Darrel Rutkin, Michael H. Shank, Nathan Sidoli, Carlos Steel, Johannes Thomann and Henry Zepeda.

Martin Camargo, Professor of English, Medieval Studies, and Classics at the University of Illinois at Urbana-Champaign, is a beloved teacher, mentor, colleague, and the scholar whose work this collection celebrates. With interests in defining ‘medieval rhetoric’, understanding the history of both literary and bureaucratic epistles, explaining the revival of rhetorical studies in fourteenth-century England, editing texts for teaching the trivium, and excavating performance pedagogies in medieval language classrooms, Carmago has paved the way for scholars in many fields, including educational and institutional history; literature, language, and manuscript studies; and rhetoric in the Middle Ages.

This book pays tribute to his own ground-breaking research by presenting original and inventive new work in many of these fields. Authored by established scholars and innovative new researchers alike, the essays contained in this volume give significant scope to didactic medieval commentaries, theories of medieval rhetoric and language, literary epistles and the ars dictaminis, and poetry of various genres including romances and riddles, as well as to the classroom practices that all of these investigations infer. In keeping with Camargo’s generosity in sharing resources, the authors hope that their essays in turn will provide encouragement and suggestions for further work.

«Les dieux helléniques sont des Puissances, non des personnes. La pensée religieuse répond aux problèmes d'organisation et de classification des Puissances. » En partant de ce texte de Jean-Pierre Vernant et en intégrant les perspectives nouvelles issues des travaux des historiens et des anthropologues du religieux, ce livre explore de façon comparatiste, et sans partir de modèles préalables, la pertinence de cette proposition. Il soulève deux questions aussi simples que redoutables : qu’est-ce qu’une puissance divine ? Comment la conçoit-on et l’inscrit-on dans le temps, dans l’espace, dans des réseaux relationnels ? La réflexion s'organise autour de deux axes : étude de la terminologie relative à la puissance divine et des modalités de son expression à travers les images, les textes et les pratiques rituelles ; analyse des modes de construction des puissances et des réseaux dans lesquels elles s'inscrivent. Ce livre pénètre ainsi au cœur même de la fabrique du divin et des structures qui l’organisent, en contexte polythéiste comme monothéiste. Centré sur le système de pensée des Grecs et des Romains, il s’attache aussi à le mettre en regard avec d’autres aires culturelles de l’Antiquité (Égypte, Mésopotamie, Israël) et avec des sociétés qu’étudient aujourd’hui les anthropologues.

This volume brings together essays by leading authorities on the production, reception, and editing of medieval English manuscripts in honour of Ralph Hanna, on the occasion of his retirement as Professor of Palaeography at the University of Oxford. Ralph Hanna has made an enormous contribution to the study of Middle English manuscripts; his numerous essays and books have discussed the development of London literature, alliterative poetry (especially Piers Plowman), regionalism, and the production and circulation of manuscripts. The essays included in this volume are arranged into four major sections corresponding to Ralph Hanna’s core areas of interest: Manuscript production; Dialect; Regionalism; Reading and Editing manuscripts.

These essays, written by leading scholars in their fields, offer new insights into the manuscripts of major Middle English writers and on scribal practice, as well as studies of individual codices. Essays cover a wide regional and chronological range, stretching from the beginnings of London literature traced in the works of Peter of Cornwall to the circulation of John Lydgate’s Troy Book, and encompassing manuscripts and texts composed and circulated outside the capital. Dialectal studies offer reconsiderations of the evidence for a Wycliffite orthography, the dialect of William Langland, and the vocabulary of the alliterative Morte Arthure. A final section on reading and editing investigates the structure and divisions in the manuscripts of the A Version of Piers Plowman, and examines specific readings in the Prick of Conscience and the Canterbury Tales. The volume also includes a tribute to Ralph Hanna and a list of his extensive publications.

In the first two decades of the fifteenth century, the Hussite religious reform movement emerged in Bohemia; it used one of the realm's vernacular languages, Czech, both to disseminate its reform ideas, and to establish strong foundations for the reform. The vernacular became a significant strategy for identification, capable of binding together disconnected religious, ethnic, political and regional identities and generating a very potent aggregate of identifications. This volume considers material from the second half of the fourteenth century to the first half of the sixteenth, beginning with the so-called Hussite ‘forerunners’ and ending with the early German reformation. Individual essays discuss the various functions of the vernaculars in different text types, social situations and religious and political contexts. Together, they correct former assumptions about the topic and provide a basis for further study of Hussite vernacular theology and contribute to the transformation of scholarly narratives about the Hussite movement by including works of vernacular religious education among the most important source material. It offers a basis for the comparative research on the role of the vernaculars in late medieval European religious reform movements.

Depuis quelques dizaines d’années, l’avènement de l’individualité de l’auteur médiéval à la fin du Moyen Âge et l’émergence de stratégies auctoriales destinées à construire et à afficher une figure d’auteur dans l’espace du texte et du manuscrit ont (re)fait l’objet d’une attention soutenue de la critique. Étonnamment, alors que ce processus coïncide avec l’essor des traductions savantes d’autorités latines, la critique n’a guère considéré à sa juste valeur les stratégies auctoriales des traducteurs français des XIVe et XVe siècles, jugés comme un « corps » et corpus à la frontière du champ littéraire et de ses enjeux. Pourtant, les études sur les traductions modernes et pré-modernes ont depuis longtemps entrepris un travail historiographique destiné à revaloriser la figure du traducteur comme une figure auctoriale au sens plein et à part entière du champ littéraire. Dans cette démarche de revalorisation, le corpus médiéval a été négligé. Les contributions réunies ici visent à étudier la figure d’auteur des traducteurs français des XIVe et XVe siècles et sa mise en œuvre textuelle et matérielle afin de déterminer les continuités et les ruptures entre leurs stratégies auctoriales et celles des autres auteurs du même champ littéraire.

The present work tries to set the Victorine theological anthropology in the context of doctrinal history. In the twelfth century, the canons of Saint-Victor formed the single largest community of theologians with the most extensive literary legacy. But is there a distinctive, characteristically Victorine model of theological anthropology? The first half of the present volume investigates this question through a close reading of the works of Hugh, Richard, Walter and Achard, and concludes with a positive answer. In a period of theological experimentation Hugh of Saint-Victor elaborated, through selectively reading and altering Patristic sources, his own model of theological anthropology. Its principles and concepts also appear in the spiritual works of other Victorine authors and set the Victorines apart from other spiritualities of the period. The second half of the work investigates the immediate, thirteenth-century reception of this model. That scholastic authors held Hugh and Richard in high regard is well-known, but a closer investigation reveals a different picture. The testimony of various theological sources (from Sentences glosses and commentaries, to spiritual works) shows that thirteenth-century theologians have already found elements of the Victorine anthropology either untenable or unintelligible,as their reaction varies from explicit rejection to selective reading and reinterpretation. This transition from acceptable and inspirative to problematic occurred in less than a century’s time, and still influences the way Victorine texts are read. Thus, considering a twelfth-century model, together with all of its necessary distortions, in thirteenth-century interpretations, may give us a better understanding of the limitations and potentials of the Victorine theology.

Ce volume présente le troisième volet d’une enquête sur la disputatio dans les universités médiévales. Le premier, paru en 1995, traitait la dispute à la Faculté des arts à Paris au XIIIe siècle ; dans le deuxième, paru en 2002, le champ géographique et chronologique était élargi aux facultés des arts en Europe occidentale jusqu’à la fin du moyen âge. Cette troisième partie propose une comparaison entre la disputatio dans les facultés des arts et celle pratiquée dans les autres facultés. Cette comparaison n’avait pas été faite lors de la publication du volume sur Les questions disputées et les questions quodlibétiques dans les Facultés de théologie, de droit et de médecine, paru en 1985 dans la collection Typologie des sources du Moyen Age occidental.

Comme dans les deux précédentes publications sur la disputatio, on trouvera ici la documentation nécessaire pour comprendre le caractère et le fonctionnement de cet outil intellectuel dans les diverses facultés des universités médiévales. Cette documentation est forcément limitée : le nombre de textes de questions disputées qui a été conservé est immense, seule une partie a été éditée et les manuscrits sont souvent difficiles à lire. Il a donc fallu faire un choix, guidé par les publications récentes et en espérant que les textes choisis sont représentatifs.

Comme dans le second livre de cette série (la disputatio dans les facultés des arts), le présent volume comprend en principe l’ensemble de la période médiévale, depuis l’apparition des questions disputées dans les diverses disciplines jusqu’au XVe siècle.

Une histoire plus générale, remontant plus haut dans le temps et se prolongeant plus tard, reste encore à faire. En attendant qu’il le soit, ce volume montre qu’avant la déchéance qu’elle a connue vers la fin du moyen âge, la disputatio, loin d’être une technique uniforme et figée, fut un formidable instrument de recherche et d’enseignement. C’est en grande partie grâce à elle que les intellectuels ont appris à analyser et à raisonner selon un modèle qui permettait de comprendre toutes les facettes d’un problème et d’aller toujours plus loin dans la recherche de la vérité.

The Questions and Answers, presented here for the first time in an English version, form a surprising text. Although put together some thirteen centuries ago (c. 700 A.D.), in what was then a territory newly overrun by Moslem invaders, they retain an astonishing topicality: many of the questions asked at that time by people who had problems with religious beliefs and practices are still being asked today. Anastasios, the person who tried to help people with his replies was linked to the isolated desert monastery of Sinai, founded near the tip of the Arabian peninsula by the great Justinian, probably for strategic defensive reasons as well as out of religious piety. Such a mixture of politics and religion is easy to appreciate today. Anastasios himself does not seem to have lived in any ivory-tower. He toured what is now Egypt and Palestine, preaching and taking part in the religious discussions dividing Christians. His numerous contacts were probably the source of the queries that reached him, and with his obvious delight in writing, he gladly penned replies that are models of pastoral moderation and good sense. The themes that surface have much to do with everyday life: trying to please God while living in a world where family obligations and business interests often leave one perplexed. In the historical background are the Moslems creating very harsh conditions for many Christians, while in the cultural background are the ways of thought that dominated medical and scientific thinking: the four elements that work as instruments of God; the biblical texts that have to be interpreted with common sense; the political and ecclesiastical institutions that need to be respected but not idolized. The danger with such a translation is that it may blur the profound differences that separate us from those who asked the questions then. But on the other hand many will discover with pleasure the common humanity that allows us to listen today with sympathy and understanding to such far-off voices.

The source text of this volume appeared in Corpus Christianorum Series Graeca as Anastasius Sinaita - Quaestiones et responsiones (CCSG 59). References to the corresponding pages of the edition are provided in the margins of this translation.

Dr Joseph A. Munitiz was a founder member of the team that launched the Corpus Christianorum Greek Series in 1976, and contributed three volumes to the series, while also Master of Campion Hall, the Jesuit house of studies in Oxford, and later a Research Fellow of Birmingham University.

Bien que la dérision s’inscrive aux marges du corpus littéraire et artistique sur Alexandre, il existe une veine comique qui rabaisse le souverain le plus prestigieux de l’Antiquité, avec une tonalité joyeuse ou bien plus grave et accusatrice. Si elle ne cesse d’évoluer au fil des siècles tant le rire, l’irrévérence et la satire sont ancrés dans l’historicité, elle s’affirme, dans ses différentes incarnations esthétiques, comme un discours parallèle, un discours d’à côté, qui devient parfois un véritable contre-discours. L’objet de ce volume est ainsi d’entamer une analyse diachronique - qui n’a encore jamais été menée - des modes de dérision à l’encontre d’Alexandre et de ce qu’il incarne, de leurs significations et de leurs motivations. Comique divertissant, célébration paradoxale d’une icône de la royauté, satire politique de la mégalomanie et de l’autoritarisme, ou parodie révélatrice d’un rejet de conventions esthétiques et de leurs instrumentalisations politiques et culturelles : les écritures visuelles et textuelles de la dérision à l’encontre du grand Alexandre le Grand engagent tous ces aspects depuis l’Antiquité.

Le colloque organisé à Lille et Amiens en 2006, à l’occasion du 1150e anniversaire de la mort de Raban Maur, complète une série de manifestations consacrées à trois personnalités majeures du haut Moyen Âge: de Bède le Vénérable (colloque de Lille et Amiens, 2002) à Alcuin (colloque de Tours, 2004) et à Raban qui devait à ce dernier son surnom de Maur, la filiation intellectuelle est manifeste. Celui que, depuis les temps modernes, on orne du titre de praeceptor Germaniae fut l’un des plus éminents personnages de la société carolingienne, par sa culture et par son rang: ce membre de l’aristocratie de la vallée du Main et du Rhin moyen enseigna à l’abbaye de Fulda, l’un des principaux foyers d’étude et des plus importants établissements monastiques du monde franc, dont il fut ensuite l’abbé (822-842) avant d’être promu archevêque de Mayence (847-856) et, par conséquent, premier prélat du royaume de Louis le Germanique. C’est à la diversité des compétences de Raban, à la fois pasteur, gestionnaire et fin lettré, que sont consacrés les actes de ce colloque interdisciplinaire.

L’analyse des relations entre Raban et les évêques de son temps montre combien ce tenant du parti impérial était attaché à l’héritage de Charlemagne, bien que son horizon s’avère moins large que ne le suggère son appartenance à l’élite «d’Empire». Par ses œuvres, Raban s’imposa comme un poète et un maître. Son intérêt ne se portait pas seulement vers la culture latine, mais aussi vers la culture et la langue vernaculaires; de même, il avait des connaissances en médecine. Plusieurs contributions sont consacrées à son œuvre exégétique, à sa diffusion manuscrite et à la teneur de ses commentaires (certains sont intemporels, d’autres s’avèrent en prise directe avec la vie politique). Les analyses, menées par des historiens et des philologues, illustrent la diversité des approches possibles, complétées par une étude du Psautier glosé de Fulda. La vie de Raban était rythmée par la liturgie, dans une église à l’image du Temple de Salomon, devant servir à l’édification du temple intérieur — ce à quoi contribuait la présence de reliques. L’étude de la consécration des autels et des tituli composés à cet effet montre que Raban avait une conception très protocolaire de la répartition des apôtres, martyrs et bienheureux, qui traduit sa conscience aiguë de la communion des saints. L’abbé de Fulda fut un théoricien de la société carolingienne, comme le prouve l’analyse de son idéologie du don. Il était sensible aux aspects tout pragmatiques de la vie sociale et l’on peut déceler chez lui une humanité dont témoignent ses prises de position en matière de droit.

Boethius’ De divisione or Liber divisionum was the authoritative book on mereology in medieval scholasticism. Together with other Boethian works it formed part of the Ars vetus, the core of which was constituted by Porphyry’s Isagoge and Aristotle’s Categories and Peri hermeneias, but after c. 1250 the Boethian works were but rarely taught in university. One master who did do courses on De divisione was Radulphus Brito (c. 1270 – 1320/21), who taught in the Parisian Faculty of Arts in the 1290’s and possibly some years into the 1300’s after having become a student of theology about 1299.

Radulphus was an innovative thinker with a considerable impact on the philosophical de-bate in his lifetime, and he continued to be considered relevant till the end of the 15th century. He left a vast amount of writings, most of them from his days as a teacher of the arts. Among those preserved are quaestiones on the whole of the Ars vetus and Ars nova, Parva naturalia, Physics, De anima, Metaphysics and Ethics, as well as Priscianus minor.

Radulphus taught some courses more than once, and each time revised the text of his lectures, leaving us with two or more versions of the relevant questions. On De divisione there are even two completely different sets of questions, both of which are edited for the first time in the present volume. The introduction contains a detailed study of the way Brito’s question commentaries developed over time.

This is the first full-scale study of the liturgical reaction of Christian Europe to the demise of the Crusader kingdom of Jerusalem. It surveys and analyzes the five main types of liturgy that were evolved during the last three medieval centuries in the struggle to liberate Jerusalem by means of new Holy Land crusades: the Clamor, the three principal Mass prayers, the dedicated war Mass, the English Trental of St Gregory, and the Bidding Prayers. The relevant texts - hitherto unedited, for the most part - have been identified in numerous manuscripts and are given here in critical editions, extensively annotated and commented. They constitute a new corpus of knowledge that bears on the cultural evolution of late medieval Europe in general and on specific fields of study in particular, mainly the Holy Land crusade and the crusading movement, the war liturgy, the Papacy, and several devotional practices that were introduced in this context. Their scope and novelty are such as to cast new light on several aspects of late medieval culture and to open new avenues of research.

Durant au moins deux millénaires, les Seconds Analytiques d’Aristote ont joué un rôle de premier plan dans la réflexion sur la science, ses objets et ses procédures. On a souvent retenu la structure syllogistique comme élément essentiel de cette conception. Mais le traité examine aussi de nombreuses autres questions relevant de la philosophie des sciences : statut des principes, nature des prémisses, fonction du moyen terme, rapport entre causalité réelle et causalité épistémique, diversité des types de démonstration, rôle des définitions, confrontation du modèle ainsi élaboré avec les mathématiques. Chaque fois, c’est toute une série de nouveaux problèmes qui surgit à partir ou à l’occasion du texte aristotélicien, amplifiés par la suite des exégèses auxquelles celui-ci a donné lieu.

L’objet de cet ouvrage collectif est d’étudier quelques moments majeurs des interprétations et usages des Seconds Analytiques. Il n’entre pas dans les débats contemporains concernant le texte même d’Aristote et n’examine que de façon marginale les premiers commentaires grecs ; il a pour objet premier leur transmission ultérieure jusque dans l’occident médiéval. Dans ce parcours, il prend en compte le monde byzantin et le monde arabe. Une grande partie de l’ouvrage est ensuite consacrée aux XIIIe et XIVe siècles en Occident médiéval, mais on trouvera aussi quelques études examinant la place des Seconds Analytiques chez quelques humanistes italiens ou dans le nominalisme du début du XVIe siècle.

Ce volume propose ainsi une histoire de la transmission et de l’interprétation de ce texte, tout en visant à éclairer quelques questions importantes pour la nature de la démonstration et de la connaissance scientifique.

Il presente volume raccoglie i contributi d’un Congresso Internazionale su Raimondo Lullo e Niccolò Cusano, svoltosi dal 25 al 27 novembre 2004 a Bressanone e Bolzano (Alto Adige/Sudtirolo).

Gli articoli, quattordici in tutto, indagano, sotto il profilo storico e sistematico, il perdurevole influsso esercitato dallo studioso maiorchino Raimondo Lullo sui diversi ambiti del pensiero del vescovo di Bressanone, nella cui biblioteca a Kues nessun altro autore è rappresentato con tale frequenza come Lullo. In particolare viene dato ampio spazio all’analisi critica dei modelli di dialogo interreligioso sviluppati da entrambi i pensatori.

Der vorliegende Band versammelt die Beiträge eines Internationalen Kongresses zu Ramon Llull und Nikolaus von Kues, der vom 25.-27. November 2004 in Brixen und Bozen (Südtirol) stattfand.

Die insgesamt vierzehn Beiträge untersuchen den nachhaltigen Einfluß des mallorquinischen Gelehrten auf den Brixner Bischof — in dessen Kueser Bibliothek kein anderer Autor so häufig vertreten ist wie Lullus — in historischer und systematischer Absicht für die verschiedenen Bereiche des cusanischen Denkens. Ein besonderer Schwerpunkt liegt dabei auf der kritischen Würdigung der Modelle, die beide Denker für das Gespräch zwischen den Religionen entwickeln.

William Durand (c. 1230-Nov. 1, 1296), Bishop of Mende, France, was unquestionably the most renowned liturgical scholar of the later Middle Ages. His encyclopedic allegorical exposition of the rites and worship services of the Latin Church, the Rationale divinorum officiorum, or "Rationale for the divine offices," is the best known medieval work in its genre. Divided into eight books of varying length, the Rationale is exhaustive in its treatment of a wide variety of subjects: the church building and liturgical art; the ministers of the church and their functions; liturgical vestments; the Mass and the Divine Office; the Church's calendar and its feast days.

Modern scholarship has clearly shown that Durand's Rationale superseded all previous liturgical commentaries within only a few years of its publication (c. 1292-1296). By the end of the fifteenth century, it had become one of the most widely disseminated treatises of its kind in western Europe.

Book 4, Durand’s lengthy and detailed commentary on the Mass, has never been translated into English. The present volume makes this important text available for modern students of liturgy, musicology, theology, and art history for whom the original Latin text is not accessible. The present translation also provides extensive annotation and explanation of Durand’s sometimes cryptic etymologies, while bringing to light important source material embedded within his commentary.

The source text of this volume appeared in Corpus Christianorum Continuatio Mediaeualis as Guillelmus Durantus - Rationale divinorum officiorum IV (CCCM 140). References to the corresponding pages of the Corpus Christianorum edition are provided in the margins of this translation.

This book examines the social and cultural conditions that governed performance art in the German Middle Ages from 1170 to 1400. Poet-performers are central to understanding both literature and performance art because these entertainers, more than any other group, created, disseminated, and interpreted the medieval poetic oeuvre. Performance theory is used as a framework throughout.

Since no social history of poet-performers exists in English, part I presents a social history that re-examines what is known about social status, cultural image and employment. Part II investigates the affective nature of performance and focuses on poet-composer-performers. This study argues that performance techniques (gesture, voice, instrumentation) that create an electrifying experience for audiences determine the performer's lifestyle and also the thematic and rhetorical strategies of their compositions.

The itinerant poet-performer presented himself as a moral judge and critic of epoch-making political events. His performances transform time, place and people and thus become a socializing process that can change people's attitudes. Poet-minstrels were capable of re-membering the listeners' memories of the past during the intense present of the performance. Readings of several texts are offered, including romances, the political songs of well-known poet-performers (i.e. Walther von der Vogelweide) and the gnomic poets (Spruchdichter) whose songs have been neglected until recently. The songs are quite intricate and multivalent as they masterfully display an aesthetic totally integrated with their performative context.

Readers and Hearers is a broad, multi-disciplinary treatment of the chanting of the Scriptures (epistle and gospel) at Mass in the Middle Ages. This form of chanting followed a procedure that continued to be used in the western Latin liturgy until the mid-twentieth century and in the traditional Latin Mass today. The readings were not simply spoken, but chanted to formulae that stood halfway between heightened speech and song (cantillation). Specific clerics (lectors, subdeacons, deacons), distinctively vested, were commissioned to chant the Scriptures, employing a ritual that came to be surrounded by an elaborate ceremonial. For the gospel this involved acolytes, processional movement, and the employment of ecclesiastical ‘furniture’ (pulpit, ambo, and choir screen).

While the laity attending Mass could generally see all of the ritual actions, what did they understand of the Latin text they were hearing? In areas where Latin was spoken in Antiquity the ability to comprehend Latin passively as it morphed into the Romance vernaculars survived longer than generally assumed. Naturally, in Germanic lands, christianized in the early Middle Ages, that capability never existed. Several manuals were created to guide layfolk to engage in devotions suitable to the various parts of the Mass. How all of these elements - ceremony and devotional aids - united ‘readers’ with ‘hearers’ at Mass is the theme of the present volume, which also covers Martin Luther’s guidelines for the chanting of the Scriptures in German.

Relations between images and texts have benefited from an increase in scholarly attention. In medieval studies, art historians, historians, codicologists, philologists and others have applied their methods to the study of illuminated manuscripts and other works of art. These studies have shifted from a concern about the contents of the messages contained in the artefacts (e.g. in iconography) to an interest in the ways in which they were communicated to their intended audiences. The perception of texts and images, their reception by contemporaries and by later generations have become topics in their own right. According to some, medieval images may be ‘read’. According to others, the perception of images is fundamentally different from that of texts. The analysis of individual manuscripts and works of art remains the basis for any consideration of their transmission and uses. The interactions between non-verbal and verbal forms of communication, more in particular the relations between visual symbols other than writing and the recording of speech in writing, are important for the evaluation of both images and texts.

It is not surprising that the development of the internet and related electronic technologies has coincided with an academic interest in the history of reading. Using and transmitting texts in new ways, scholars have become increasingly aware of the precise ways in which manuscripts and printed books transmitted texts to early modern readers. This volume collects nine essays on reading and literacy in Europe from the fourteenth to the seventeenth centuries. Topics include: the function of marginalia in vernacular medieval manuscripts; the trope of reading in the fourteenth century; the definition of literacy in early modern England; marginalia and reading practices in early modern Italy; revision of medieval texts in the Renaissance; the prevalence of translated French poetry in sixteenth-century England; the use of poems as props in the plays of Shakespeare; the private reading of the playscripts of masques; and early-modern women’s reading practices. These essays demonstrate the energy and excitement of the rapidly developing field of the history of reading. They will appeal to those interested in European cultural history, the transition from manuscript to print culture, the history of literacy, and the history of the book.

In his richly documented and still valuable study of Aquinas and the Church Fathers, published in 1946, Gottfried Geenen, o.p. noted that the study of this aspect of Thomas Aquinas’s thought was just beginning to take place. More than seventy years later considerable progress has been made, both historically and doctrinally, not at least due to the technological advances in the area of the study of Aquinas’s writings. It has been argued both that Aquinas had a remarkable knowledge of a wide range of the Church Fathers and that he was actively engaged in acquiring new material from hitherto unknown Fathers. Due to Thomas’s profound commitment to both Latin and Greek patristic sources he was not only able to draw on the rich tradition of the past but also to explore new possibilities and solutions. This commitment and interaction between tradition and speculative reason has led some to claim tentatively that one might characterize Thomas Aquinas’s theology as being ad mentem patrum.

The goal of this volume is to explore ways to corroborate this claim. In order to do so, the contributions investigate the presence and use of the Church Fathers in Aquinas’s thought both historically and systematically.

Realms of the Silk Roads Part 1: New Sources on Inner Asian History N. Sims-Williams, Some Reflections on Zoroastrianism in Sogdiana and Bactria; G. Mikkelsen, Traité/Sermon on the Light-Nous in Chinese and its Parallels in the Parthian, Sogdian and Old Turkish; A.V.G. Betts & V.N. Yagodin, Hunting Traps on the Ustiurt Plateau, Uzbekistan. Part 2: Long Distance Contacts S. Lieu, Byzantium, Persia and China: Interstate Relations on the Eve of the Islamic Conquest; D. Christian, Silk Roads or Steppe Roads ? The Silk Roads in World History; M. Underdown, The Northern Silk Road: Ties between Turfan and Korea. Part 3: Political Life C. Benjamin, The Yuezhi and their Neighbours: Evidence for the Yuezhi in the Chinese Sources c. 220 - c. 25 BCE; K. Nourzhanov, Politics of National Reconciliation in Tajikistan: From Peace Talks to (Partial) Political Settlements; S. Akbarzadeh, Islam and Regional Stability in Central Asia; C. Mackerras, Relations Between the Uygur State and China's Tang Dynasty, 744-840. Part 4: Perspectives G. Watson, Prestigious Peregrinations : British Travellers in Central Asia c. 1830-1914; F. Patrikeeff, The Geopolitics of Myth: Interwar Northeast Asia and Images of an Inner Asian Empire; D. Thwaites, The Road to Urumqui: Zunun Kadir's Lost World; F. Patrikeeff & J. Perkins, National and Imperial Identity: A Triptych of Baltic Germans in Inner Asia. Part 5: Teaching Inner Asian History R. Fletcher & E. Hetherington, The China TimeMap Project: China and the Silk Roads; M. With, Creating Responsible Educational Images of Judaic / Christian / Islamic Relations.

How can contemporary theorisations of consent help us to nuance our understanding of consent and coercion in the Middle Ages? And what can reconsidering medieval attitudes towards consent offer to our own ‘consent culture’? Contemporary feminist approaches have identified consent both as a potent political framework for liberation and as an inherently limited concept that opens out onto other important ethical questions. Proceeding from this moment, this book looks in two directions to understand the varied ways in which structural inequalities impact meaningful consent and facilitate coercion in the Middle Ages and today.

Building upon the momentum of ‘medieval consent studies’ as a newly defined field, this volume expands the focus beyond rape and raptus, assessing more varied representations of consent and coercion through an intersectional consideration of power, inequality, and sexual violence. The contributions bring together different methodologies, cultural contexts, and literary traditions to highlight literature’s capacity to reflect otherwise undocumented forms of sexual vulnerability. Offering a compelling case for integrating critical approaches like trans history, codicology, animal studies, ecocriticism, and disability studies into this field, Reconsidering Consent and Coercion demonstrates the vital necessity of a nuanced and inclusive understanding of the past for our present discourses of consent.

L'abbaye de Morimond, quatrième fille de Cîteaux, fondée en 1117-1118 aux confins des diocèses de Langres et de Toul, a déjà fait l'objet d'une étude complète due à l'abbé Dubois (1851, 1852 et 1879) qui n'a pas été remplacée à ce jour. Cependant, aucune des sources de son histoire n'a été publiée, contrairement aux cas de Cîteaux, La Ferté, Pontigny et Clairvaux. La mise à disposition des chartes de Morimond vient combler une lacune que de nombreux historiens du monachisme cistercien déploraient depuis longtemps. Evidemment, les quelques deux cents chartes du XIIe siècle conservées dans les archives ne peuvent rivaliser avec les cinq cents chartes de Clairvaux, et cette différence mériterait d'être expliquée. Néanmoins, elles fournissent un nombre considérable de renseignements sur le mode de fonctionnement d'une grande abbaye cistercienne au cours du premier siècle de son histoire, sur ses relations avec des abbayes de sa filiation, sur ses liens avec l'épiscopat langrois et toulois, sur la mise en valeur de son patrimoine, sur les problèmes issus de sa proximité avec d'autres communautés ecclésiastiques, cisterciennes ou non. Dans ce volume, le texte de ces chartes est accompagné des mentions de l'abbaye de Morimond au Chapitre général de Cîteaux, des chartes émises par les abbés de Morimond, d'une étude du sceau de l'abbaye au cours de ce siècle, ainsi que d'une représentation cartographique et chronologique de ses abbayes-filles et de ses granges.