Brepols Online Books Medieval Miscellanea Collection 2018 - bob2018mime

Questo volume raccoglie le relazioni discusse da oltre venti studiosi italiani e tedeschi al XVIII Convegno della Società Italiana per lo Studio del Pensiero Medievale (SISPM), dedicato al pensiero e all’influenza di Anselmo d’Aosta (1033-1109), una delle figure chiave della filosofia e della teologia medievali. I saggi presentano i principali aspetti della speculazione di Anselmo, con particolare attenzione alle posizioni teologiche da lui sostenute, alla sua metodologia per la costruzione di un pensiero sistematico e razionale, e ai suoi orientamenti in materia di pedagogia, politica, logica, nonché alla sua concezione della vita monastica. Molti studi sono inoltre dedicati alla diffusione e all’influsso del suo pensiero: tracce della sua speculazione sono facilmente riconoscibili nei maggiori pensatori del secolo xii (a partire da Abelardo e Ugo di San Vittore) e giungono fino a Duns Scoto e Nicolò Cusano.

Per la varietà degli approcci d’indagine, e la profondità e l’attenzione delle analisi filosofiche e teologiche dei singoli contributi, il volume si propone di offrire una completa panoramica sullo stato degli studi su Anselmo e la cultura monastica del suo tempo.

When, back in the 1980s, Roger Ellis first sounded out academic colleagues in British universities and beyond about their possible interest and participation in a conference on medieval translation theory and practice, he perhaps did not envisage that the resulting gathering - intellectually curious, animated, convivial - at Gregynog Hall in Wales (1987) would be the first of a series of international conferences with a strong continental European base, which now provides a regular forum in which one can initiate, and engage with, research questions about this near all-encompassing aspect of medieval culture. Since that first meeting, the Cardiff Conferences on the Theory and Practice of Translation in the Middle Ages have charted and drawn anew the parameters of scholarly debate on the topic, while their Proceedings, hosted since 1996 by Brepols’ Medieval Translator series, cumulatively present a body of work valuable to anyone interested in translation in its medieval, broadly European, manifestations.

The contributors of this volume’s essays, assembled in tribute to Roger Ellis on the occasion of his seventieth birthday, have profited from the intellectual opportunities the Medieval Translator conferences foster, and in particular from Roger’s friendship and academic acumen. The essays draw in many cases on Roger’s work to inform a collective project that reflects on his specific interests in translation, including latemedieval piety and Birgittine texts, scholarly editions and studies of genre, considering literary and linguistic relations within and across languages, registers, national boundaries, time and space, refining, even re-defining, our understanding of translation. We offer these essays with warm thanks to and appreciation of Roger Ellis for his work in this field, not least for establishing, with this conference series, a means to demonstrate that translation, and translation studies, is above all a question of different voices speaking productively in dialogue.

Ce volume comprend les actes du colloque qui a eu lieu en 2014 à Paris à l’occasion du 1200e anniversaire de la mort de Charlemagne. Les articles ne commémorent pas en Charlemagne le père de l’Europe ni le fondateur d’empire, mais ils situent le demi-siècle de son gouvernement dans un jeu d’échelle spatial et temporel qui fait la part des traditions et des innovations et qui donne une meilleure place aux périphéries et aux laboratoires qu’elles ont pu constituer. Il s’agit de se départir autant que possible du travers historiographique qui consiste, en privilégiant toujours les mêmes sources, à attribuer à l’homme et au règne des initiatives et des réalisations qui participent de temporalités et d’expériences diverses et qui ne naissent pas toutes entre Loire et Rhin. Par une relecture et une déconstruction des sources les plus variées, le règne, la période et les acteurs sont reconsidérés dans toute leur complexité chronologique et spatiale.

Ce livre est centré sur la « coopétition », un concept qui désigne la capacité des acteurs à rivaliser et à coopérer simultanément. Certes, les sociétés du premier Moyen Âge sont des sociétés conflictuelles, qui développent souvent des formes de  compétition agressive, mais le désir de paix est universel et la compétition ne détermine pas seulement un gagnant et un perdant. Les acteurs ont aussi eu intérêt à collaborer avec leurs rivaux, dans la perspective d’un gain réciproque (gagnant-gagnant) ou d’un profit futur, y compris dans l’au-delà. Pour comprendre les stratégies, le jeu qui se joue derrière les interactions compétitives et les bénéfices attendus, ce livre prend donc en compte les jeux d’échelle, les relations entre le centre et la périphérie, entre l’ici-bas et l’au-delà, mais aussi la capacité des autorités à développer le consensus et à susciter la confiance sans laquelle on ne peut prendre le risque de coopérer avec un rival. Il embrasse les différents espaces et le temps long, en se focalisant sur des périodes caractérisées par une alternance d’instabilité et de stabilité sur le plan politique. Il éclaire ainsi d’un jour nouveau le jeu de la compétition dans les sociétés du premier Moyen Âge.

In modern scholarship, etymology and wordplay are rarely studied in tandem. In the Middle Ages, however, they were intrinsically related, and both feature prominently in medieval literature. Their functions are often at variance with the expectations of the modern reader, in particular when wordplay is used to arrive at crucial answers or to convey theological insights. The studies in this book therefore carry important implications for our understanding of the reception of medieval texts. The authors show how etymology and wordplay in the Middle Ages often served as an impetus for meditation and as a route to truth, but that they could also be put to more mundane uses, such as the bolstering of national pride. In a narrative context, the functions of etymology and wordplay could range from underlining the sexual bravado of the protagonist to being the key indicator of whether the hero would live or die.

This book presents case studies of the uses of etymology and wordplay in a number of medieval literatures (Latin, Old French, Middle High German, Italian, Old Irish, Old English, Old Norse, Slavic). By moving beyond the strictly etymological discourse into different parts of medieval literature, the functions of these devices are highlighted in various contexts. Their significance ranges from the bawdy to the sublime, from the open-ended to the specific. Classical and medieval developments of etymology and wordplay are described in a background chapter.

La controverse carolingienne sur la double prédestination au paradis et à l'enfer (années 840-870), provoquée par la prédication du moine Gottschalk d'Orbais, est la plus importante querelle théologique de l'histoire carolingienne : elle met aux prises le roi, la cour, les évêques, les abbés et clercs lettrés, les simples clercs et moines, et déchire les clergés des royaumes francs - qui, pour la première fois, se condamnent les uns les autres en concile. Ce conflit entraîne la production de documents de tous genres : actes conciliaires, traités savants, libelles et feuilles volantes de polémique et de propagande, florilèges et autres notes préparatoires... Les manuscrits annotés par les acteurs de la controverse (Florus de Lyon, Hincmar de Reims, Loup de Ferrières, Prudence de Troyes, Ratramne de Corbie) sont préservés par dizaines. Ces documents n'ont pas encore été suffisamment étudiés pour ce qu'ils sont vraiment : les témoins d'une compétition acharnée, autour des textes et de leurs supports manuscrits, pour le contrôle de l'information. Pour comprendre les raisons sociales et politiques de la controverse, il faut entreprendre l'étude croisée, philologique et historique, de ces textes, de leurs sources, de leurs formats et de leurs supports manuscrits. À travers une série de cas d'étude, les contributeurs de ce volume collectif, le premier jamais consacré à cet épisode, vont au contact de la réalité matérielle de la controverse pour éclairer les structures du débat public : la stratégie littéraire des auteurs, leur travail d'atelier, la participation des simples clercs, le rôle respectif de l’oral et de l’écrit dans les querelles théologiques du haut Moyen Âge.

A l’instar du Livre des Miracles de sainte Foy de Conques, on connaît surtout de l’hagiographie méridionale aux alentours de l’an mil les récits de miracles des saints dont l’actualité est ravivée dans le contexte de la Paix de Dieu, de la constitution de nouveaux pouvoirs et d’une concurrence accrue entre les monastères. Or, à cette époque et avant son affiliation à Cluny, le scriptorium de Moissac, alors en pleine activité, produit, entre autres manuscrits, un grand légendier enluminé dont nous conservons d’importants fragments (BNF, Ms. Lat. 5304 et 17002). Ce légendier, le plus grand de son temps, transmet 150 textes dont certains sont très rares. L’étude collective de ce manuscrit permet de réfléchir à la culture hagiographique méridionale depuis le monde wisigothique jusqu’au XIVe siècle. En abordant tour à tour la genèse, les usages et la diffusion d’une telle collection de textes, ce livre invite à un voyage savant dans l’histoire longue du christianisme. Il permet de mieux comprendre la mémoire des premiers temps chrétiens dans le Midi, mais également dans d’autres espaces, du monde hispanique à la Perse, de l’Afrique à la Gaule du Nord.

Installés en Sapaudie (Savoie) par Aetius, les Burgondes étendirent leur royaume dans la vallée du Rhône, de la Durance et de la Saône. Leur implantation est attestée par des sépultures peu nombreuses dont les individus présentent des déformations céphaliques, caractéristiques de peuples associés. Bien qu’ariens, les rois sont tolérants et les évêques catholiques jouent un rôle politique réel ; paradoxalement le premier roi catholique, Sigismond, fondateur de Saint-Maurice d’Agaune, critiqué par son épiscopat, perd son royaume et sa vie face aux Francs. Toutefois, le culte de saint Maurice se développe et fait école. Sur le modèle d’Agaune, où le culte de Sigismond se développe, Gontran fonde, en 577, Saint-Marcel à Chalon-sur-Saône. Au VIe siècle, les clercs élaborent un cycle rassemblant les martyrs de Bourgogne : Lyon devient le « centre d’un royaume de Dieu ». Au sein de l’Empire carolingien, l’identité burgonde, qui semblait fragile, résiste à la perte d’autonomie politique. Au IXe siècle, l’héritage de Lothaire II est divisé entre le futur duché de Bourgogne et les royaumes Bosonides de Provence et Rodolphiens de Transjurane, qui fusionnent au Xe siècle, états fondés sur des cultes dynamiques, des monastères réformés et des évêchés puissants.

Si les auteurs de la philosophie médiévale sont majoritairement des clercs qui écrivent en latin, de nouveaux lieux institutionnels des savoirs se développent peu à peu dans toute l’Europe à la fin du Moyen Âge et dans la première modernité, permettant l’existence de formes philosophiques proprement laïques ; une redéfinition de l’objet philosophique en ses formes et ses matières s’impose alors. Autodidacte, philosophe et théologien, poète, Raymond Lulle invente de nouvelles formes d’écriture de la philosophie, romanesque, poétique, invitant à oublier toute distinction entre philosophie et littérature pour mieux proposer un art dynamique et systématique. Les études ici réunies contribuent à donner à l’œuvre de Raymond Lulle la place qui lui revient dans l’histoire de la philosophie médiévale et de cette philosophie alternative, celle des laïcs, trop souvent méconnue.

Throughout the Middle Ages, fictional frameworks could be used as imaginative spaces in which to test or play with ideas without asserting their truth. The aim of this volume is to consider how intellectual problems were approached - if not necessarily resolved - through the kinds of hypothetical enquiry found in poetry and in other texts that employ fictional or imaginative strategies. Scholars working across the spectrum of medieval languages and academic disciplines consider why a writer might choose a fictional or hypothetical frame to discuss theoretical questions, how a work’s truth content is affected and shaped by its fictive nature, or what kinds of affective or intellectual work its reading demands. By reading literary, philosophical, and spiritual texts from England, France, and Italy alongside each other, this collection offers a new interdisciplinary approach to the history of medieval thought.

The present volume is the third in a series of three integrated publications, the first produced in 2013 as Nuns’ Literacies in Medieval Europe: The Hull Dialogue and the second in 2015 as Nuns’ Literacies in Medieval Europe: The Kansas City Dialogue. Whereas the first volume focused primarily on Northern Europe, the second expanded the range to include material in minority languages such as Old Norse and Old Irish and focused particularly on education and other textual forms, such as the epistolary and the legal.

The third volume expands the geographical range by including a larger selection of female religious, for instance, tertiaries, and further languages (for example, Danish and Hungarian), as well as engaging more explicitly on issues of adaptation of manuscript and early printed texts for a female readership. Like the previous volumes, this collection of essays, focused on various aspects of nuns’ literacies from the late seventh to the mid-sixteenth century, brings together the work of specialists to create a dialogue about the Latin and vernacular texts that were read, written, and exchanged by medieval nuns. Contributors to this volume investigate the topic of literacy primarily from palaeographical and textual evidence and by discussing information about book ownership and production in convents.

This volume is a contribution to the cross-cultural study of theater and performance in the Middle Ages and the Renaissance. The studies gathered here examine material from Austria, England, France, Germany, Italy, the Netherlands, Russia, and Spain from the thirteenth to the eighteenth century. Underlying all of these essays is the understanding that performance shapes reality - that in all of the cultural contexts included here, performance opened a space in which patrons, rulers, writers, painters, spectators, and readers could see themselves or their societies differently, and thereby could assume different identities or construct alternative communities. Addressing confession and private devotion, urban theater and pageantry, royal legitimacy and religious debate, and a wide range of genres and media, this volume offers a panoramic mosaic of theater’s world-making role in medieval and early modern European societies.

This volume explores the diverse manifestations and uses of pleasure in medieval culture. Pleasure is a sensation, an affirmation, a practice, and is at the core of the medieval worldview, no less than pain.

Applying a variety of methodological perspectives, the essays collected here analyse the role of pleasure in relation to a variety of subjects such as the human body, love, relationships, education, food, friendship, morality, devotion, and mysticism. They also integrate a wide range of sources including literature (monastic to courtly), medical texts, illuminated prayer books, iconography, and theatrical plays.

Each document, each discipline, and thus each essay combine to provide a complex and diversified picture of medieval joys and delights - a picture that shows the extent to which pleasure is engrained in the period’s culture. This collection shows how pleasure in the Middle Ages is at once a coveted feeling and a constant moral concern, both the object and the outcome of a constant negotiation between earthly and divine imperatives.

Claude Andrault-Schmitt a consacré la majeure partie de sa carrière d’enseignant-chercheur à l’étude des arts de l’ancien duché d’Aquitaine, en accordant un intérêt particulier à l’architecture religieuse. Dans sa démarche intellectuelle, elle s’est constamment interrogée sur les questions d’historiographie, de méthodologie et d’épistémologie, ce qui l’a amenée à défendre plusieurs principes qui lui sont chers : appliquer à l’architecture un vocabulaire adapté aux réalités et aux usages médiévaux, se méfier des idées reçues héritées de l’historiographie et des étiquettes - à commencer par le traditionnel clivage entre le roman et le gothique -, aborder les rapports entre les formes et les différentes fonctions d’une église et rassembler le plus grand nombre de disciplines autour d’un même édifice pour en comprendre toutes les facettes : historiens, archéologues, spécialistes des matériaux, de l’épigraphie, de l’iconographie, musicologues.

À l’occasion de son départ à la retraite, ses collègues et ses élèves ont souhaité lui rendre hommage en lui dédiant trente et une contributions reflétant ces différentes préoccupations, regroupées dans quatre sections intitulées Contextualisations, De l’archéologie monumentale à l’archéologie du bâti, Les ordres réformés et Le décor monumental . Ces contributions forment ensemble un panorama très représentatif de l’état de la recherche actuelle dans ces différents domaines et des orientations encouragées par Claude Andrault-Schmitt, que ce soit dans ses publications ou dans son enseignement.

The Icelandic sagas have long been famous for their alleged realism, and within this conventional view, references to the supernatural have often been treated as anomalies. Yet, as this volume demonstrates, such elements were in fact an important part of Old Norse literature and tradition, and their study can provide new and intriguing insights into the world-view of the medieval Icelanders.

By providing an extensive and interdisciplinary treatment of the supernatural within sagas, the eleven chapters presented here seek to explore the literary and folkloric interface between the natural and the supernatural through a study of previously neglected texts (such as Bergbúa þáttr, Selkollu þáttr, and Illuga saga Gríðarfóstra), as well as examining genres that are sometimes overlooked (including fornaldarsögur and byskupa sögur), law codes, and learned translations. Contributors including Ármann Jakobsson, Margaret Cormack, Jan Ragnar Hagland, and Bengt af Klintberg explore how the supernatural was depicted within saga literature and how it should be understood, as well as questioning the origins of such material and investigating the parallels between saga motifs and broader folkloric beliefs. In doing so, this volume also raises important questions about the established boundaries between different saga genres and challenges the way these texts have traditionally been approached.

These essays are concerned primarily with the different ways in which European writers, translators, and readers engaged with texts and concepts, and with the movement and exchange of those texts and ideas across boundaries and geographical spaces. It brings together new research on Anglophone and Latinate writings, as well as on other vernaculars, among them Old Norse, Anglo-Saxon, Medieval Irish, Welsh, Arabic, Middle Dutch, Middle German, French, and Italian, including texts and ideas that are experienced in aural and oral contexts, such as in music and song. Texts are examined not in isolation but in direct relation and as responses to wider European culture; several of the contributions theorize the translation of works, for example, those relating to spiritual instruction and prayer, into other languages and new contexts.

The essayists share a common concern, then, with the transmission and translation of texts, examining what happens to material when it moves into contexts other than the one in which it was produced; the influence that scribes, translators, and readers have on textual materiality and also on reception; and the intermingling different textual traditions and genres. Thus they foreground the variety and mobility of textual cultures of the Middle Ages in Europe, both locally and nationally, and speak to the profound connections and synergies between peoples and nations traceable in the movement and interpretation of texts, versions, and ideas. Together the essays reconstruct an outward-looking, networked, and engaged Europe in which people used texts in order to communicate, discover, and explore, as well as to record and preserve.

The Fourth Lateran Council of 1215 is often considered as the high water-mark for the medieval church with its decisions affecting the cultural, social, religious and intellectual history of the later medieval world. The council was also a major event in the history of the crusades not only because the reform of the church and the recovery of the Holy Land were the central concerns of Pope Innocent III (1198-1216) but also because at the time of the council political decisions were made which affected all theatres of crusading and the canons of the council dealt with issues concerning piety and economics which had very long-term implications for the crusading movement. This book, bringing together an international team of scholars, is the first to deal with Fourth Lateran and the crusades in entirety and argues for the centrality of the council in the history of the crusades. It will be of interest not only to scholars of the history of the crusades but also to those interested in the history of the religious life of the Middle Ages as well to students of the particular areas and themes under discussion.

The authority of Andreas Vesalius (1514-1564) in reviving human anatomy is without any doubt a landmark in the history of science. Yet his breakthrough was inconceivable without his predecessors’ works. Moreover, later on, his own legacy would not remain untouched or undisputed. The question of scientific authority is not new; however it has hardly been tackled in a multidisciplinary and diachronic way. This volume brings together contributions from international scholars working in the field of theology, art history, philosophy, history of science and historical linguistics. Its goal is to contextualize and analyse the complex interaction between dogma and authority on the one hand and empirical progress on the other, both in the development of anatomy and the views on the human body, mainly before Vesalius’s time. Indeed, it is not the volume’s aim to focus exclusively on the role of Vesalius nor to assess the concept of medical and anatomical authority in a comprehensive way. Avoiding to repeat insights from the history of science as such, it intends to put old views to the test, and to bring up new questions and answers from diverse perspectives concerning the work of Vesalius and his predecessors and successors, by presenting different case studies from Antiquity to the Early Modern Times.

The Canons following the Rule of St Augustine at St Victor in Paris were some of the most influential religious writers of the Middle Ages. They combined exegesis and spiritual teaching in a theology that was deeply rooted in tradition but also attuned to current developments in the schools of Paris. The importance of Victorine Christology in this great age of theological speculation is unquestionable. The writings translated in this volume cover the foundational and maturing periods of Victorine Christology during the 1130s to the 1150s when Hugh of St Victor championed the paradigm of the “assumed man” (homo assumptus) and Robert of Melun advanced his Christology into the most comprehensive treatment in the twelfth century.

Late antique and early medieval science is commonly defined by the quadrivium, the four subjects of the seven liberal arts relating to natural science: astronomy, geometry, arithmetic, and music. The seven-fold division of learning was designed in Late Antiquity by authors such as Martianus Capella, and these authors were studied intensively from the Carolingian age onwards. Because these subjects still have currency today, this leads to the anachronistic view that the artes dominated intellectual thought in Late Antiquity and the early Middle Ages.

Quite the contrary, the artes were an idealized curriculum with limited application in practice. Certainly, the artes do not help in our understanding of the intellectual endeavour between the early fifth and the late eighth centuries. This period was dominated by computus, a calendrical science with the calculation of Easter at its core. Only computus provides a traceable continuation of scientific thought from Late Antiquity to the early Middle Ages. The key questions were the mathematical modeling of the course of the sun through the zodiac (the Julian calendar) and of the moon phases (in various lunar calendars).

This volume highlights key episodes in the transmission of calendrical ideas in this crucial period, and therewith helps explaining the transformation of intellectual culture into its new medieval Christian setting.

How can historical sociolinguistic analyses of Medieval Greek aid in the interpretation of Medieval Greek texts? This is the main question addressed by the papers collected in this volume. Historical sociolinguistics (HSL) is a discipline that combines linguistic, social, historical, and philological sciences, and suggests that a language cannot be studied apart from its social dimension. Similarly, the study of a language in its social dimension is nothing else than the study of communication between members of a given speech community by the means of written texts, the shared “signs” used by authors to communicate with their audiences.

This volume is divided into two parts. In the first, Cuomo’s and Bentein’s papers aim to offer an overview of the discipline and examples of applied HSL. Valente’s, Bianconi’s, and Pérez-Martín’s papers show how the context of production and reception of Byzantine texts should be studied. These are followed by Horrocks’ study on some features of Atticized Medieval Greek. In the second part, the contributions by Telelis, Odorico, and Manolova focus on the context of reception of texts by Georgios Pachymeres, Theodoros Pediasimos, and Nikephoros Gregoras respectively.