Brepols Online Books Other Monographs Collection 2013 - bob2013moot

This study explores cases in which men were accused of witchcraft in England and the British colonies of New England between 1592 and 1692. Using a series of case studies that begin in Elizabethan Norfolk and end with the Salem trials in Massachusetts, this book examines six individual male witches and argues they are best understood as masculine witches, not feminized men. Each case considers the social circumstances of the male witch as a gendered context for the accusations of witchcraft against him.

Instead of seeking to identify a single causal condition or overarching gendered circumstance whereby men were accused of witchcraft, this study examines the way that masculinity shaped the accusations of witchcraft made against each man. In each case, a range of masculine social and cultural roles became implicated in accusations of witchcraft, making it possible to explore how beliefs in witches interacted with early modern English gender cultures to support the religious, legal, and cultural logic of the male witch. The result is an approach to early modern English witchcraft prosecution that includes, rather than problematizes, the male witch.

Il Contro gli Acefali del diacono romano Rustico, composto fra il 553 e il 564, si inserisce nel contesto della controversia dei Tre Capitoli e si propone di confutare la cristologia monofisita ('acefali' era infatti il nome con cui all'epoca si indicavano, appunto, gli esponenti di questa fazione). L’opera si presenta come un dialogo, preceduto da un breve prologo, fra due interlocutori, un ortodosso (indicato con il nome dell’autore), portavoce di una cristologia strettamente calcedonese, ed un monofisita di stampo severiano, qualificato come ‘eretico’. Nel corso della discussione Rustico sviluppa una approfondita ed originale riflessione sui concetti di natura, persona, sostanza e sussistenza, nella quale si possono riconoscere significativi punti di contatto, sia nel metodo che nei contenuti, con i trattati teologici di Boezio; e proprio nel complesso rapporto con il modello boeziano, importantissimo punto di riferimento ma anche oggetto di critica, risiede il particolare interesse di un’opera purtroppo ancora poco conosciuta, ma che sta suscitando negli ultimi anni una rinnovata attenzione da parte degli studiosi.

Sara Petri si è laureata ed ha conseguito il dottorato di ricerca in Filologia e Letteratura Greca e Latina presso l'Università di Pisa, sotto la direzione del prof. C. Moreschini. Attualmente insegna materie letterarie presso il Liceo Classico di Grosseto. Si occupa di letteratura cristiana antica di lingua latina, in particolare delle controversie cristologiche fra V e VI secolo.

La versione latina originale del testo proposto in traduzione in questo volume è pubblicata nella collana Corpus Christianorum Series Latina con il titolo Rusticus Diaconus, Contra Acephalos (CCSL 100). I rimandi alle pagine corrispondenti dell’edizione sono forniti a margine di questa traduzione.

Sara Petri si è laureata ed ha conseguito il dottorato di ricerca in Filologia e Letteratura Greca e Sara Petri si è laureata ed ha conseguito il dottorato di ricerca in Filologia e Letteratura Greca e Latina presso l’Università di Pisa, sotto la direzione del prof. C. Moreschini. Attualmente insegna materie letterarie presso il Liceo Classico di Grosseto. Si occupa di letteratura cristiana antica di lingua latina, in particolare delle controversie cristologiche fra V e VILatina presso l’Università di Pisa, sotto la direzione del prof. C. Moreschini. Attualmente insegna materie letterarie presso il Liceo Classico di Grosseto. Si occupa di letteratura cristiana antica di lingua latina, in particolare delle controversie cristologiche fra V e VI

The sixty year struggle (1260-1320) between the Mamluk Sultanate of Syria and Egypt and the Ilkhanate, the Mongol realm in Iran and the surrounding countries, had a profound impact on the region’s ruling elites and the general population, as well as on neighboring countries and beyond. It is possible to speak of a thirteenth century “world war”: on one side were arrayed the Mamluks and the Mongol Golden Horde of southern Russia, at times Genoa and the Byzantine empire, while on the other side we find the Ilkhanate, the Venetians (albeit still trading with the Mamluks), the states of western Europe, the Papacy, the Armenians of both the Caucasus and Cilicia, and Georgia. To these we could add minor, but still important actors: the Bedouin of Syria, the Seljuqs of Rum (Anatolia), the Turcoman of that country, and even more. Far away, the Mongols of Central Asia and the Great Khan in China also had an impact on affairs along the Mediterranean coast and southwest Asia.

The present volume is based on four lectures given at the Ecole Pratique des Hautes Etudes in Paris in February 2007, and first provides an overview of the military struggle between these two regional powers, continues with a detailed discussion of the ideological posturing and sparring between them - both before and after the conversion of the Mongols to Islam in the 1290s, and finally reviews and compares how the Mamluks and Mongols presented themselves to the local, mainly Muslim, populations that they ruled. The book provides an analysis of an important chapter in Middle Eastern, Asian and world history.

Reuven Amitai holds the Eliyahu Elath Chair for Muslim History at the Hebrew University of Jerusalem, where he is now the dean of the Faculty of Humanities. His publications include Mongols and Mamluks: The Mamluk-Ilkhanid War, 1260-1281 (Cambridge, 1995) and The Mongols in the Islamic Lands: Studies in the History of the Ilkhanate (Aldershot, 2007).

John of Salisbury has long been celebrated as one of the foremost humanists of the twelfth-century renaissance, an erudite correspondent, legal expert, historian, poet, diplomat and political thinker, and clerk to two successive archbishops of Canterbury, Theobald and Thomas Becket. His Metalogicon, ostensibly a defence of the role of logic and of Aristotle’s Organon in the educational syllabus of the day, makes a powerful argument for an educational system of real practical utility for society, one whose intellectual coherence and rigour should underpin political morality and rational governance. As such, it has been seen to stand alongside the more famous Policraticus as an integral part of the intellectual contribution of one of Europe’s great political theorists. Based on John’s own experiences as a student and a teacher, the treatise offers unique evidence of the educational system of twelfth-century Paris at a critical stage in the early development of the schools, and of the earliest reception of the Aristotelian texts of the ‘new logic’. It is also an important contribution to the tradition of pedagogical and educational thought, with its unique attention to teaching methods and its belief in the purpose of education both for the formation of the person and for the good of society. The treatise has been accorded an important place in many modern scholarly debates, including those on the origins of the universities, on medieval philosophy and on medieval humanism. This new translation is based on the edition of J.B. Hall, auxiliata K.S.B. Keats-Rohan, which appeared in Corpus Christianorum Continuatio Mediaeualis as Iohannes Saresberiensis - Metalogicon (CCCM 98), and so makes available to the student and general reader for the first time a translation of a text of this important work established on modern critical principles. References to the corresponding pages of the Corpus Christianorum edition are provided in the margins of this translation.

Professor J.B. Hall is Hildred Carlile Professor of Latin Emeritus, University of London. Apart from John of Salisbury, he has published books on the textual criticism of Claudian, Ovid and Statius.

Dr Julian P. Haseldine is Senior Lecturer in Medieval History at the University of Hull. He has edited the letters of Peter of Celle and published widely on medieval friendship and friendship networks.

William, a Benedictine monk of Malmesbury in western England (died c. 1143), is well known as the author of major historical works. But his commentary on Lamentations was not published in full until 2011. It presents itself as an abbreviation of the work of a ninth-century predecessor, Paschasius Radbertus. But William aimed to re-write and improve on his source in both content and style. His characteristic mastery of the Bible and of an astonishingly wide range of classical and patristic texts is everywhere apparent. His Latin is elegant, not to say mannered and sometimes obscure, and presents many problems to the translator.William tells us that he had just turned forty, and had moved away from history to something more religious, that would conduce to his own moral improvement and to that of his readers. But the evils of the present age are often attacked, and commentary becomes moralising history by another means.A personal note, too, often comes through. William feels freer in this medium to comment adversely on the Norman conquest of England, and his struggles with the demons that tempted him and with his own conscience are often vividly evoked. Heartfelt prayers regularly round off the sections of his book. Profoundly influenced by Augustine, he made his commentary a meditation.

The source text of this volume appeared in Corpus Christianorum Continuatio Mediaeualis as Willelmus Meldunensis monachus - Liber super explanationem Lamentationum Ieremiae prophetae (CCCM 244). References to the corresponding pages of the Corpus Christianorum edition are provided in the margins of this translation.

Michael Winterbottom (born in 1934) spent most of his career teaching in Oxford, where he was Corpus Christi Professor of Latin from 1993 to 2001; he has edited several Latin prose texts of the classical period, but for thirty years has been working especially on William of Malmesbury, in collaboration with R. M. Thomson.

Female monks have been discussed within the spheres of socio-history, theology, and literary analysis, but no comprehensive study has focused on their historical and gendered context until now. This book reexamines their hagiographies to reveal that female protagonists possess a holy womanhood regardless of having layers of masculinity applied to their characters. Each masculine layer is scrutinized to explore its purpose in the plots and the plausible motivations for the utilization of transvestite figures in religious literature. Hagiographers had no intention of transforming their religious protagonists into anything but determined, holy women who are forced to act drastically in order to sustain ascetic dreams begun while mothers, wives, daughters, and sisters. Through an intertextual method, masculinity and literary themes work to contextualize praise for a holy womanhood within an acceptable gendered language, which seems to support a belief in the spiritual potential of women. This book highlights the potential for complex irony to develop around a female transvestite, which supplies religious tales with intrigue and interest, an ability to instruct/chastise mixed audiences, and a potential to portray the reversal inherent in the human drama of salvation.

Dr. Crystal Lynn Lubinsky received her PhD from the University of Edinburgh in Ecclesiastical History and currently lectures on ancient history and religious studies for the History Department and Religious Studies Program at University of Massachusetts at Dartmouth in the United States. Her research interests and future projects include andromimesis, instances of Christian reversal and redemption, monasteries as refuge, and the Christian Desert Myth.

The Drama of Reform establishes the impact of late medieval and early modern religious reform on dramaturgy. Taking an interdisciplinary approach, it examines the interactions between theatricality and theology across a range of different plays including the Croxton Play of the Sacrament, Jacke Jugeler, John Bale’s Three Laws, and Lewis Wager’s Life and Repentaunce of Mary Magdalene. Tracing the development of arguments concerning the interpretation of the sacraments, the relationship between priests and players, and the use and abuse of imagery and drama in religious worship, The Drama of Reform draws on a rich variety of contextual materials including liturgical texts, heresy trial accounts, dramatic treatises, polemical tracts, and religious laws.

Focussed on the period between Archbishop Arundel’s Constitutions in the fifteenth century and Archbishop Cranmer’s second Book of Common Prayer in the sixteenth, The Drama of Reform explores the phenomenological similarities between drama and certain religious rites, notably the eucharist, and proposes that religious reform prompted attempts to reform dramaturgy. In presenting this analysis, the author argues that while drama continued to function as dramatic propaganda, efforts to initiate new modes of playing were only partially successful.

Gildas is the earliest insular writer who has left us a substantial legacy of theological writing. He is usually, however, not seen as a theological writer but as an historical source for ‘dark age’ Britain at the time of the Germanic invasions in the mid-sixth century. Yet the deacon Gildas saw himself as a prophet charged by God to call the rulers and clergy of his society back to being a chosen people of the covenant. The form this call took was that of an indictment of those groups based on the testimonia of the Christian scriptures.

This book is a study both of Gildas’s use of the scriptures (his text, his canon, his exegetical strategies) and of how, from the way he interprets sacred history, he created a distinctive theology of the church and of salvation.

Thomas O'Loughlin is Professor of Historical Theology at the University of Nottingham. His areas of interest are Patristic and Medieval Theology, History of Scriptural Interpretation, Early Church and Method in Historical Theology.

Il volume raccoglie gli atti del Convegno « La trasmissione dei testi patristici latini: problemi e prospettive », tenutosi a Roma dal 26 al 28 ottobre 2009 presso l’Università ‘La Sapienza’ e l’Istituto Patristico Augustinianum. L’intento è stato quello di promuovere un incontro tra specialisti di differenti ambiti e discipline, nell’ottica di costituire un punto di partenza verso molteplici direzioni: innanzitutto una riflessione metodologica sulla filologia dei testi patristici latini, che ancora necessita di una messa a punto generale e condivisa secondo i parametri delle più recenti acquisizioni della critica del testo. Inoltre la filologia dei testi cristiani si configura come un trait d’union, non solo cronologico, tra la filologia classica e quella mediolatina, e può illuminarne le continuità e le fratture anche dal punto di vista del metodo. Infine, l’ampliamento della prospettiva dalla mera critica del testo alla storia della trasmissione del testo stesso implica la considerazione di un orizzonte disciplinare più vasto, che rende imprescindibile e proficuo lo scambio con discipline complementari quali la paleografia.

Compongono la raccolta i contributi di Clara Burini De Lorenzi, Luciano Canfora, Guglielmo Cavallo, Paolo Chiesa, Emanuela Colombi, Leopoldo Gamberale, Franco Gori, Gert Partoens, Emanuela Prinzivalli, Francesco Scorza Barcellona, Manlio Simonetti, Klaus Zelzer, Michaela Zelzer.