BOB2023MOME
Collection Contents
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Commentary on Isaiah
show More to view fulltext, buy and share links for:Commentary on Isaiah show Less to hide fulltext, buy and share links for: Commentary on IsaiahAndrew of Saint Victor was one of the most prominent biblical scholars of the twelfth century. He was a regular canon of the Parisian abbey of St Victor, founded in 1108, which in the twelfth century had developed into a prestigious center of spiritual learning, closely connected to the nascent university in Paris. Because of his frequent use of Jewish exegetical materials, Andrew's commentaries are a rich source for the history both of biblical hermeneutics and of inter-religious dialogue during the Middle Ages. His Isaiah commentary caused outrage among medieval Christian scholars because it eschewed traditional christological interpretations, and instead offered a reading “according to the Hebrew.” This translation makes this work accessible in English for the first time.
The source text of this volume was published in 2021 by Frans van Liere (Corpus Christianorum, Continuatio Mediaeualis, 53C). References to the corresponding pages of the Corpus Christianorum edition are provided in the margins of this translation.
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El exemplum antiguo: modelos de conducta y formas de sabiduría en la España medieval
show More to view fulltext, buy and share links for:El exemplum antiguo: modelos de conducta y formas de sabiduría en la España medieval show Less to hide fulltext, buy and share links for: El exemplum antiguo: modelos de conducta y formas de sabiduría en la España medievalBy: Hugo O. BizzarriL'exemplum antique est l'un des héritages les plus importants de l'Antiquité au Moyen Âge. Les anecdotes tirées des œuvres d'historiens latins tels que Tite-Live, Suétone, Valère Maxim et même de traités tels que Sénèque et Cicéron étaient diffusées sous la forme d'un récit bref. Mais l'Antiquité n'a pas transmis au Moyen Âge qu'une collection d'histoires. Ils étaient porteurs d'une idéologie, le mos maiorum, c'est-à-dire une série de vertus qui avaient constitué la base de l'Empire romain et que le Moyen Âge souhaitait appliquer à la chevalerie. Cette forme d'exemplum avait une longue tradition en Espagne. Dès le xii e siècle, des auteurs tels que Pedro Alfonso de Huesca s'en servent. Au xiv e siècle, il a été revalorisé et a commencé à faire partie du discours politique des ‘miroirs des princes’. Mais son moment de diffusion le plus important se situe au xv e siècle, au point que cette période peut être caractérisée comme une aetas valeriana.
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La loi salique
show More to view fulltext, buy and share links for:La loi salique show Less to hide fulltext, buy and share links for: La loi saliqueBy: Magali CoumertLa loi salique a été l’objet d’une attention approfondie à la fin du Moyen Âge, où elle fut utilisée par les partisans du roi de France pour justifier les successions royales et l’éviction du roi d’Angleterre, aussi bien qu’à l’époque moderne et contemporaine, car les érudits y ont cherché l’expression des coutumes germaniques originelles. Pour autant, elle n’a fait l’objet que d’une édition partielle et les manuscrits qui la comportent, copiés à ‘époque carolingienne, n’ont encore jamais fait l’objet d’une étude systématique. L’étude revient sur les conditions de l’échec d’une édition scientifique de la loi salique, au milieu du XXe siècle, puis se consacre aux témoins manuscrits, copiés après 750. La comparaison détaillée des différentes versions du texte et des différents recueils manuscrits jette un nouvel éclairage sur l’histoire compliquée de ce texte.
La loi salique constituait, au VIIIe, un ensemble d’articles aux contours flous, dont l’association à l’autorité royale mérovingienne n’empêchait la liberté de composition de chaque copiste, qui élaborait son propre assemblage des articles juridiques. Toutes les versions de la loi salique étaient considérées comme valables et ce n’est qu’à partir du règne de Louis le Pieux que la version la plus récente du texte fut préférée aux autres, probablement en raison de sa clarté. Le nombre important de copies de petit format du texte, dans la première moitié du IXe siècle, semble montrer le recours courant à la loi salique par les détenteurs de l’autorité dans l’ensemble de l’empire carolingien.
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Le Institutiones humanarum litterarum di Cassiodoro
show More to view fulltext, buy and share links for:Le Institutiones humanarum litterarum di Cassiodoro show Less to hide fulltext, buy and share links for: Le Institutiones humanarum litterarum di CassiodoroBy: Ilaria MorresiThe Institutiones humanarum litterarum - that is, the second book of Cassiodorus’ masterpiece, devoted to secular learning - have come down to us in three different textual forms: the ‘authentic’ recension Ω, corresponding to Cassiodorus’ final wishes, and two subsequent recensions, designated as Φ and Δ. In these two recensions, later interpolations were added on the basis of an earlier authorial draft, providing modern readers with valuable information both about Cassiodorus’ progressive revisions and about the early fortune of his work.
This volume provides a full commentary to the first critical edition of the interpolated recensions Φ and Δ (CC SL 99A). In doing so, it conveys a full picture of the complex history of the Institutiones saeculares, from their first appearance in the monastery of Vivarium to the Carolingian Renaissance, at which time they knew their greatest success and circulation.
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Le siècle des saints
show More to view fulltext, buy and share links for:Le siècle des saints show Less to hide fulltext, buy and share links for: Le siècle des saintsLes Vies de saints représentent la principale source d’informations sur la vie religieuse, sociale et politiques du royaume mérovingien à son apogée, sous les règnes de Clotaire II (613-629), de Dagobert Ier (629-639) puis de ses fils. Elles viennent ainsi compléter les informations fournies par la principale chronique de cette période dite « de Frédégaire ». Ce recueil rassemble des traductions inédites de Vies particulièrement représentatives. Elles montrent des évêques dans leurs activités administratives et politiques au sein de vieilles cités de fondation romaine (Didier de Vienne et Arnoul de Metz) comme dans les missions de conversion dans les marges du royaume (Amand dans la vallée de l’Escaut, Omer le long du littoral flamand) et, au-delà, jusqu’en Frise (Vulfran) et dans la lointaine Angleterre qui maintenait toutefois des liens étroits avec le continent ce qui justifie la présence de la Vie de saint Wilfrid d’York dans ce recueil. Le monde monastique est représenté par des fondateurs d’abbayes qui acquirent dès le VIIe siècle un rôle religieux, social et politique considérable : à Laon (Salaberge), Nivelles (Gertrude), Sithiu, aujourd’hui Saint-Omer (Bertin), Jumièges puis Noirmoutier (Philibert) et Chelles où se retira la reine Bathilde au début des années 660. Enfin, le célèbre récit de la vision du moine Baronte est un témoignage original de la spiritualité monastique du temps.
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Les modes de plain-chant
show More to view fulltext, buy and share links for:Les modes de plain-chant show Less to hide fulltext, buy and share links for: Les modes de plain-chantBy: Daniel SaulnierQuand la musique européenne a commencé à buter sur les limites du système tonal dans lequel elle s’était progressivement enfermée, c’est auprès du plain-chant et des mélodies populaires, voire exotiques, qu’elle est venue mendier un regain d’inspiration. Au cours de la seconde moitié du xix e siècle, la musique dite « modale » apparaît aux yeux de certains compositeurs comme une opportunité de rajeunissement : pentaphonismes de réputation orientale, gammes par tons entiers ou avec quarte augmentée s’intègrent dans le paysage musical occidental. De telles turqueries ne sont pas franchement nouvelles, mais la situation est inédite. En effet, au même moment, la redécouverte du chant médiéval et de ses traités dans un contexte fortement idéalisé propulse les vieux modes ecclésiastiques, porteurs de noms chatoyants des provinces de la Grèce antique, sur le devant de la scène.
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Literacy in Medieval and Early Modern Vilnius
show More to view fulltext, buy and share links for:Literacy in Medieval and Early Modern Vilnius show Less to hide fulltext, buy and share links for: Literacy in Medieval and Early Modern VilniusBy: Jakub NiedzwiedzLate medieval and early modern cities in Europe could not exist without the use of the written word. Based on a case study of Vilnius - the capital of the Grand Duchy of Lithuania in the fourteenth -eighteenth centuries - this book shows how rhetoric influenced all the spheres of urban literacy: the rules of writing, rhetorical genres and their functions, and the social practices of producing, preserving, and disseminating texts. Vilnius was a multi-ethnic, multi-religious, and multi-scriptural city, and its literary culture was particularly rich. What was the legal basis of the city? Who were the professionals of the written word? What was the role of schools and books in the literary culture of the city? How did women participate in Vilnius’s textuality? Which rhetorical genres were used? This study is based on research into the different types of texts used in Vilnius: contracts; last wills; sermons; municipal, state, and church records; primers; shopping lists; poetry; manuals; and letters, in Polish, Latin, Ruthenian, Lithuanian, Yiddish, and other languages written or printed in five alphabets. The rhetorical organization of Vilnius can serve as a model for examining other towns of the time. It also shows the complexity of the use of script in the multi-ethnic urban communities of North-Eastern Europe.
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Malfante l’Africain
show More to view fulltext, buy and share links for:Malfante l’Africain show Less to hide fulltext, buy and share links for: Malfante l’AfricainAuthors: Benoît Grévin, Ingrid Houssaye Michienzi and François-Xavier FauvelleEn 1447, Antonio Malfante, un marchand génois, adresse une lettre en latin depuis Tamentit dans l’oasis saharienne du Touat (actuelle Algérie). Il y décrit la région et livre des informations sur le Sahara et l’Afrique subsaharienne. Dans une perspective d’histoire globale, ce livre explore tous les aspects d’une source exceptionnelle qui relie trois mondes interconnectés : celui des marchands italiens rayonnant en Méditerranée occidentale ; celui des routes sahariennes, du Maghreb à Tombouctou ; celui des royaumes, sociétés et cités de l’Afrique subsaharienne. Une approche interdisciplinaire revisite ce texte fameux. L’analyse philologique corrige nombre d’erreurs présentes depuis la première édition-traduction (La Roncière, 1919), et présente les interactions linguistiques (latin, italien, arabe…). La contextualisation dans l’histoire du commerce transcontinental du xve siècle renouvelle la compréhension de la démarche de Malfante et de ses relais africains. L’analyse africaniste de sa description du Sahara et de l’Afrique subsaharienne lève un voile sur le Nord-Ouest de l’Afrique à une époque de raréfaction des sources écrites. Enfin, une lecture historiographique du texte met en relief les présupposés colonialistes qui ont accompagné sa découverte. Combinant histoire textuelle, commerciale et africaine, cette relecture du « voyage de Malfante » présente une histoire globale euro-africaine, entre christianisme, islam et animisme, entre recherche de profit, description anthropologique et construction d’une image de l’autre.
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Medieval Glossaries from North-Western Europe
show More to view fulltext, buy and share links for:Medieval Glossaries from North-Western Europe show Less to hide fulltext, buy and share links for: Medieval Glossaries from North-Western EuropeAuthors: Annina Seiler, Chiara Benati, Sara M. Pons-Sanz and Sara M. Pons-SanzGlossaries are the dictionaries of the medieval period. They were created at a time when no comprehensive dictionary of the Latin language existed, but lexicographical resources were urgently needed to engage with the writings of Classical and Late Antiquity as well as near-contemporary texts. In the non-Romance speaking areas in north-western Europe, the compilers of glossaries were quick to have recourse to their vernacular languages. Glossaries are often the places in which these languages were put into writing for the first time. Hence, the effort to explain Latin vocabulary resulted in bilingual lexicography and in the establishment of the vernaculars as written languages in their own right. The negotiation of linguistic and cultural barriers lies at the centre of the glossaries. Consequently, medieval traditions of glossography are highly interconnected.
This volume represents the first reference work dedicated to medieval glossaries in English and related traditions, including other languages spoken in the British Isles (Celtic languages, Anglo-Norman) and the Germanic languages (High and Low German, Dutch, Scandinavian, Gothic). As such, it is intended as a vademecum for researchers in order to facilitate modern approaches to medieval glossography, lexicology and lexicography, which often require some familiarity with different traditions. Written by experts in the field, the fifty chapters of this volume highlight important characteristics and themes of medieval glossaries and outline different glossographic traditions; they facilitate access to individual glossaries, or groups of related glossaries, by providing detailed discussions of the texts, their sources, relationships and transmission; they also give an account of the current state of research and highlight important resources.
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Peter of Ireland, Writings on Natural Philosophy
show More to view fulltext, buy and share links for:Peter of Ireland, Writings on Natural Philosophy show Less to hide fulltext, buy and share links for: Peter of Ireland, Writings on Natural PhilosophyBy: Michael W. DunnePeter of Ireland (Petrus de Ybernia) was born sometime around the beginning of the thirteenth century in Ireland, probably of a Norman family. He probably left Ireland aged around age 15 to pursue his studies abroad. His interest in medical and scientific questions would suggest a stay at Oxford, whereas his approach to logic would suggest a Parisian influence. By the middle of the century he was Professor of Logic and Natural Philosophy at the University at Naples. Peter is perhaps one of the best known of medieval Irish thinkers on the continent owing to the fact that he was held to be the teacher of the young Thomas Aquinas at Naples University from 1239-44. As such, it would be he who, in all likelihood, first introduced Thomas to the study of Aristotle and perhaps also to the commentaries of Avicenna and Averroes. The works presented here date from at least a decade later, and relate to lectures given at Naples in the 1250s and 1260s. The extent to which he was held in respect by his contemporaries is to be seen in his solution (determinatio) to the disputed question on the origin of the design of an animal’s body which was held before King Manfred around 1260. It was, perhaps the culmination of a famous scholarly career.
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Predigen im Karolingerreich
show More to view fulltext, buy and share links for:Predigen im Karolingerreich show Less to hide fulltext, buy and share links for: Predigen im KarolingerreichBy: Christoph GalleBy supporting the Christianization process within their realm, Carolingian rulers not only served matters of faith, obedience, and healing of the soul; they also intended to unify the conquered tribes, remove their pagan traditions, and strengthen royal power. Carolingian sermon collections provide significant insights into the cultural, political, and social background to the process of Christianization in the Carolingian world. Five sample collections compiled by leading intellectuals are now explored extensively and comparatively for the first time.
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The Cheirograph of Adam in Armenian and Romanian Traditions
show More to view fulltext, buy and share links for:The Cheirograph of Adam in Armenian and Romanian Traditions show Less to hide fulltext, buy and share links for: The Cheirograph of Adam in Armenian and Romanian TraditionsAuthors: Michael E. Stone and Emanuela TimotinThis book explores the legend of Adam’s Contract with Satan that was made after the expulsion from the Garden of Eden.This legend was current in the Eastern Orthodox churches of SE Europe as well as in the Caucasus. Unknown forms of the legend have been found in two traditions, the Romanian and the Armenian, and are investigated here. Notably this legend has found its way into folk stories and sometimes into folk music, showing how widely it was accepted and distributed. This legend also inspired images in both traditions. In Romania the most striking illustrations are to be found in Bukovina province, in frescos on the famous painted churches of that region, as well as in manuscripts. In Armenia features of this story are incorporated into the iconography of the Baptism of Christ in the River Jordan.
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The Church and Cistercians in Medieval Poland
show More to view fulltext, buy and share links for:The Church and Cistercians in Medieval Poland show Less to hide fulltext, buy and share links for: The Church and Cistercians in Medieval PolandBy: Józef DoboszIn this volume, the research of Józef Dobosz, one of Poland’s leading historians of the Middle Ages, is made accessible in English for the first time. It brings together nineteen studies focused on the role of the Church, the Cistercian Order, and other religious institutions in the history of the Piast realm from which Poland emerged. The introduction offers a broad outline of the first two centuries of the rule of the Piast dynasty after the Baptism of Poland in 966 until the fragmentation of the Piast patrimony during the twelfth century. The subsequent essays examine the circumstances of the foundation of Poland’s leading Cistercian monasteries in Sulejów, Jędrzejów, Wąchock, Owińska, and Łekno. The author analyses the means of their establishment, evaluates the existing sources, and places these within the context of the Piast dynasty’s economic, political, and social policies.
The studies offer an in-depth analysis of the motivations of the leading dynasts, magnates, and prelates in supporting the mission of the Church in Poland and enabling further embedding of Christianity across all strata of the society. The author examines the oldest Polish documents related to Cistercian monasteries and canons regular (in particular foundation charters) including early medieval charter forgeries. The volume’s key conclusions about the impact of Christianity on nascent Poland are based on a detailed examination of medieval charters, the role of scriptoria, identities of significant people of the Church, and the wider historical record.
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The Historic Landscape of Catalonia
show More to view fulltext, buy and share links for:The Historic Landscape of Catalonia show Less to hide fulltext, buy and share links for: The Historic Landscape of CataloniaBy: Jordi BolòsThe landscape around us is largely the result of man-made transformations. It consists of villages, farmsteads, cities, fields, ditches, and roads. This book examines how the landscape of the Mediterranean country of Catalonia was created and transformed. Although Catalonia’s history goes back before the Middle Ages, it was during the medieval period that it saw significant development, which has continued ever since. Understanding the landscape helps us understand political, social, economic, and cultural changes. In this book we discover how the settlements built around a castle or a church were created, and what the open villages and new towns were like, both in Catalonia and in neighbouring territories. The book also explores the formation of cities and towns as well as the significance of hamlets and farmsteads, based on data provided by written documents and archaeological excavations. It also explores the formation of fields, ditches, and irrigated areas, and shows the importance of understanding the boundaries and demarcations that enclose valleys, villages, castles, and parishes. Finally, special attention is devoted to place names and cartography, as these shed light on numerous historical realities.
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Théodulf d’Orléans (vers 760-821)
show More to view fulltext, buy and share links for:Théodulf d’Orléans (vers 760-821) show Less to hide fulltext, buy and share links for: Théodulf d’Orléans (vers 760-821)By: Claire TignoletParmi les lettrés entrés au service de Charlemagne à la fin du VIIIe siècle, Théodulf est une figure à la fois représentative et singulière. Par ses productions et ses fonctions de missus, d’évêque, d’abbé, il contribue à l’élaboration et à la mise en œuvre des réformes et fait partie des proches du souverain. Sa déposition en 818 jette cependant une ombre sur sa carrière et sur ce qu’il est possible d’en reconstituer. À partir de l’étude de son œuvre et des variations de son image dans les sources du premier Moyen Âge, y compris manuscrites, cet ouvrage examine les différentes facettes de son action et de son parcours, comme lettré et comme prélat, et met en lumière le jeu d’échelles qui caractérise les réformes carolingiennes. Grâce à l’analyse de son environnement relationnel, la participation de Théodulf à la révolte de Bernard d’Italie et sa disgrâce font l’objet de nouvelles hypothèses.
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El Bellum Ciuile de Lucano: tradición incunable y postincunable (1469-1520)
show More to view fulltext, buy and share links for:El Bellum Ciuile de Lucano: tradición incunable y postincunable (1469-1520) show Less to hide fulltext, buy and share links for: El Bellum Ciuile de Lucano: tradición incunable y postincunable (1469-1520)Desde 1469, año en el que vio la luz la editio princeps del Bellum Ciuile en Roma, el poema de Lucano se imprimió íntegramente en diecisiete ocasiones en el siglo XV y en dieciocho en los primeros veinte años del siglo XVI. Así, su difusión y lectura durante el Renacimiento fue profusa. En muy poco tiempo, los ejemplares impresos, procedentes de diferentes talleres de imprenta europeos, sobre todo italianos, circularon por la Península Ibérica.
En el presente volumen se aborda, en primer lugar, el estudio filológico del texto transmitido por las ediciones incunables y postincunables del Bellum Ciuile. Durante estos primeros años de tradición impresa, se establecieron diferentes formas textuales del poemay finalmente se configuró la vulgata del texto. El análisis filológico del texto de Lucano transmitido en estas ediciones incunables y postincunables ha permitido precisar las relaciones de filiación entre ediciones, reconocer las diferentes familias textuales que convivieron en los primeros años de tradición impresa y dar los primeros pasos en la descripción de su relación con la tradición manuscrita, así como en la identificación de la intervención de los editores sobre el texto. Todo ello contribuye, desde el estudio de una tradición determinada, al conocimiento del trabajo editorial realizado en el Renacimiento sobre textos latinos antiguos.
Igualmente, se presenta el corpus de ejemplares conservados en bibliotecas españolas, atendiendo a las huellas de lectura y a los poseedores que han dejado su rastro en este valioso patrimonio bibliográfico del que somos herederos.
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Homo Interior and Vita Socialis
show More to view fulltext, buy and share links for:Homo Interior and Vita Socialis show Less to hide fulltext, buy and share links for: Homo Interior and Vita SocialisJust as apparently universal ideas of inwardness are different over time, so the idea of the self in relation to others is subject to historical change and dependent on different contexts. Against a shared background of late antique and early medieval Christianity the thinkers who are the subject of this book develop their thoughts of a relational self within their wider concerns. Augustine is the thinker of interiority, but also of the social life. For Augustine, the opacity of others, even of oneself, and how to overcome it, is a main concern. Cassian writes about the ideal of solitude, yet neither the abbas who are the subject of his Conversations, nor his readers can avoid the company of others. For Cassian, human fellowship is instrumental in reaching the desired virtues of detachment, which then enables love for others. Gregory the Great searches for the right balance of the contemplative and the active life, but even the contemplative is not a separate individual. Gregory’s instruction of the leaders of the Church emphasises the need to widen in compassion, against the constant danger for the preachers of hypocrisy and the swollenness of pride and arrogance. These three authors were among the most influential sources in later ages. Their echoes resonated in the twelfth century, when a renewed interest in interiority raises the question how the twelfth-century ‘inner man’ relates to others. Hugh of Saint-Victor, Abelard, and Heloise, are among the writers in whose thoughts we see patristic thought reflected and changed in various ways.
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John Gower’s Rhetoric
show More to view fulltext, buy and share links for:John Gower’s Rhetoric show Less to hide fulltext, buy and share links for: John Gower’s RhetoricThis is the first book-length study in decades to offer in-depth readings of a variety of late medieval poems across Gower’s trilingual corpus. Identifying Gower’s rhetorical cornerstones in Aristotelian pathos, the theology of the Word, and the execution of a plain style, it provides fresh interpretations of poems in Latin, French, and Middle English that arise from an enhanced understanding of Gower’s literary methods. It explores the classical and medieval rhetorical traditions that informed Gower’s craft, the biblical personae through which the poet achieved his rhetorical aims, and the Renaissance publishers and authors who valued and imitated his strategies for composition. Gower adapted his rhetorical theory from the principles of Aristotelian texts, Augustinian theology, exemplars of Ciceronian style, and the dictates of various artes poetriae; from the latter, John of Garland’s Parisiana Poetria is especially important for outlining practices of Marian rhetoric. Modelling virtuous female speakers on the Virgin and prophetic narrators on John the Baptist and John the Evangelist, Gower gave extra-scriptural voice to members of the extended Holy Family and in so doing, achieved unimpeachable expressions inside classically informed structures of discourse. The epistolary structure, proceeding from Ciceronian rhetoric and the artes dictaminis, is one among Gower’s favoured rhetorical forms for projecting singular voices. His straightforward, reiterative style in Middle English and his virginal speakers compelled Renaissance publisher Thomas Berthelette and celebrated authors Ben Jonson and William Shakespeare to praise Gower’s rhetoric in prefaces and imitate it on the stage.
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La caduta di Acri 1291
show More to view fulltext, buy and share links for:La caduta di Acri 1291 show Less to hide fulltext, buy and share links for: La caduta di Acri 1291By: Andrea ColoreLa caduta di San Giovanni d’Acri nel 1291, che segna la fine degli stati crociati d’Oltremare, rappresenta un punto di svolta nella storia medievale, già percepito come tale dai contemporanei. Sulla scia immediata dell’evento, due scritti narrano e commentano la battaglia: l’anonima Excidii Aconis gestorum collectio (composta probabilmente nel Nord della Francia) e l’Ystoria de desolatione et conculcatione ciuitatis Acconensis et tocius Terre Sancte di Taddeo di Napoli, venata di influssi gioachimiti. Entrambi ripercorrono con impressionante vividità le vicende che hanno portato allo scontro e soprattutto la disperata resistenza della città, mettendo in scena una molteplicità di personaggi nelle loro dinamiche di collaborazione e dissenso: i maestri degli Ordini Militari, i governanti e il patriarca, la folla dei combattenti e delle vittime inermi; dall’altra parte, i due sultani che si succedono nel corso degli eventi con il loro popolo di “infedeli”, sinistri eppure valorosi. Lo stile adottato dall’Anonimo e da Taddeo è improntato a un preziosismo al limite talvolta della comprensibilità, che rende ardua la lettura nell’originale latino. La traduzione italiana mette a disposizione in modo più facilmente accessibile due fonti fondamentali per la storia delle crociate e della percezione di esse nella cultura del tempo.
La versione latina originale dei testi qui tradotti è pubblicata nella collana Corpus Christianorum Continuatio Mediaeualis con il titolo Excidii Aconis gestorum collectio; Ystoria de desolatione et conculcatione ciuitatis Acconensis et tocius Terre Sancte (CC CM, 202), a cura di R.B.C. Huygens (2004). I rimandi alle pagine corrispondenti dell’edizione sono forniti a margine di questa traduzione.
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Les Perles ordonnées : Des vertus d’al-Malik al-Ẓāhir Abū Saʿīd [Barqūq]
show More to view fulltext, buy and share links for:Les Perles ordonnées : Des vertus d’al-Malik al-Ẓāhir Abū Saʿīd [Barqūq] show Less to hide fulltext, buy and share links for: Les Perles ordonnées : Des vertus d’al-Malik al-Ẓāhir Abū Saʿīd [Barqūq]Authors: Abdallah Cheikh-Moussa and Anne-Marie EddéLes perles ordonnées est un petit traité inédit de 45 folios, un unicum, sans doute autographe,conservé à la Bibliothèque nationale de Berlin. Dédié au sultan mamelouk Barqūq (784-801/1382-99), il ressort d’une littérature panégyrique généralement connue sous le nom de manāqib (vertus, qualités), c’est-à-dire une littérature à caractère laudatif destinée à faire l’éloge du sujet décrit. Le but de l’auteur, en chantant les louanges de Barqūq, était surtout de légitimer sa prise de pouvoir en le replaçant dans une longue lignée de sultans mamelouks, tout en profitant de cette occasion pour se rapprocher du sultan et lui faire valoir ses propres compétences de juriste. L’ouvrage est composé d’une préface et de trois chapitres. Le premier est un bref résumé des règnes des sultans mamelouks bahrites, de l’avènement de la dynastie en 648/1250 à la prise de pouvoir par Barqūq en 784/1382 ; le deuxième comprend une suite de trente-deux questions et réponses juridiques sur des sujets variés qui concernent aussi bien des piliers de l’islam (prière, aumône légale, jeûne, pèlerinage) que les questions de témoignage en justice, achats de biens, héritage, femmes, esclaves, divorce ou chasse, le but étant d’aider le sultan à « tester » les connaissances des juristes qui l’entourent ; le troisième chapitre fait l’éloge des vertus de Barqūq.
Au travers de ce traité transparaissent quelques événements marquants du début du règne de ce sultan - notamment la célébration de certaines fêtes égyptiennes y compris chrétiennes -, mais aussi et surtout un discours de légitimation d’un pouvoir acquis par la force. L’image qui se dégage est celle d’un souverain investi par le calife, épris de justice et de religion, capable d’assurer protection et prospérité à ses sujets, sachant s’entourer des conseils avisés des oulémas, en général, et des juristes, en particulier.
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