BOB2025MOOT

En 1666, la « Methode facile pour apprendre à chanter la musique » (Paris, Ballard), est le premier ouvrage imprimé en France à recommander l'utilisation du Si. Cette septième syllabe de solmisation permet de s’affranchir du solfège ancien, des hexacordes et des muances. La gamme du Si, ou gamme française, s'impose comme une nouvelle norme, parallèlement à une actualisation du discours sur les échelles musicales, prélude à l’énonciation des principes de la tonalité.

Pourtant, depuis la fin du XVIe siècle, des solmisations heptacordales essaiment ailleurs, de l’Italie au Danemark. La France semble à rebours du reste de l’Europe : elle tarde à réagir à ce nouveau modèle et s’avère finalement être le seul pays où le Si est intégré durablement. Quel fut le cheminement de ces idées et pratiques ? Que disent-elles des représentations de l’espace sonore qui coexistent et s’anamorphosent au XVIIe siècle, isthme entre Humanisme et Lumières ? Ces questions serpentent dans la littérature depuis que Brossard, Montéclair ou Rousseau s’en sont emparés.

L’étude de sources essentiellement manuscrites permet aujourd’hui de préciser les jalons de cette histoire en France, de mettre en lumière des pionniers autant que des détracteurs du Si. Leurs témoignages sont issus de l'entourage scientifique de Mersenne, des sphères huguenotes et mauristes, des chapelles musicales parisiennes et finalement des méthodes destinées aux amateurs. C’est en questionnant ces pionniers, leurs écrits et les contextes dans lesquels ils ont évolué que ce pan de l’histoire du solfège est ici mis en perspective et, d’une certaine manière, humanisé.

La Dacia Ripensis fu una provincia danubiana la cui esistenza si data fra gli anni ‘80 del III secolo e i primi anni del VII. Il suo territorio funse da cerniera fra il medio ed il basso corso del Danubio e, al tempo stesso, da raccordo fra il barbaricum e l’entroterra illirico. L’urbanizzazione vi ebbe un modesto successo; cionondimeno essa favorì la romanizzazione della provincia dove la militarizzazione si manifesta invece in modo evidente grazie a quanto noto dalla Notitia dignitatum e dall’archeologia. L’attenzione per la difesa dell’area era, del resto, giustificata per via della pressione esercitata da popolazioni come Goti, Unni, Slavi e Avari, che condizionarono la storia dell’intera penisola proprio attraversando la Dacia Ripensis.

Dalle fonti letterarie è noto che la provincia fu anche interessata dalla diffusione della religione cristiana, le cui prime testimonianze si datano ai primordi del IV secolo. Il processo rese possibile l’ascesa di sedi vescovili assai implicate nelle dispute teologiche e nella lotta a dottrine eretiche localmente diffuse ancora nel VI secolo. L’archeologia ha permesso di riconoscere la graduale formazione di questa rete ecclesiastica che, in forme monumentali, è riconoscibile sia in ambito urbano che rurale. Nonostante la sua importanza, questa provincia è stata finora studiata solo occasionalmente e questo volume vuole ovviare a questo problema proponendo uno studio aggiornato, mirato a definire le conoscenze storiche e archeologiche necessarie alla comprensione generale della topografia provinciale così come alla contestualizzazione del processo di cristianizzazione di questa porzione dell’area danubiana.

Cette recherche se positionne dans la continuité d’une première étude portant sur le collier-menit dans les temples ptolémaïques et publiée dans la collection Monographies Reine Élisabeth. Ce collier, qui est un des objets sacrés d’Hathor, porte également le nom de l’entité divine du même nom, forme d’Hathor de Dendara et d’Edfou dont cette étude fait l’objet. En tant que forme d’Hathor, quels sont les termes, les parures, les actions, la gestuelle, qui pouvaient la différencier de la grande Hathor, si toutefois cela est envisageable, ces deux divinités étant intimement associées ?

Une partie de cette recherche porte sur l’étude de la chapelle du collier-menit. Les textes et les épithètes de la déesse ont été ici analysés d’un point de vue stylistique afin d’essayer de comprendre la démarche des hiérogrammates et la raison d’être d’une telle chapelle dédiée à Hathor la Menit, sachant que pour les deux autres formes secondaires d’Hathor : « Hathor-chef-du-grand-siège » et « Hathor-uraeus », il n’en existe point.

Hathor la Menit est la récipiendaire de nombreuses offrandes, qui ont été étudiées et contextualisées, afin de comprendre son implication dans chacune de ces scènes et de cerner au mieux la personnalité de cette déesse. Son étude dans le temple d’Edfou s’imposait afin de comprendre comment elle était perçue dans ce temple apollonopolitain.

La décision de Pie VII de révoquer en 1801 plusieurs dizaines d’évêques d’un seul trait de plume est totalement singulière. Jamais un pape n’avait pris une telle mesure et, jusqu’à ce jour, aucun des successeurs de Pie VII ne l’a réitérée. Il faut dire que le pape a agi dans des conditions très particulières.

Cet ouvrage propose au lecteur de revivre les heures à la fois tragiques et grandioses qui ont mené à cette décision unique. Cette étude captivante s’appuie sur un grand nombre d’archives dont certaines sont publiées ici pour la première fois. Elles redonnent vie aux acteurs de l’époque. Au fil des pages, le lecteur sera le témoin privilégié des passions, des affrontements, de la qualité aussi, de ces hommes qui ont forgé le destin de la France religieuse pour leur siècle.

Pie VII, en destituant les évêques français, a tracé un chemin juridique pour l’utilisation de l’instrument de la révocation, redécouvert sous Jean-Paul II et utilisé depuis à une dizaine de reprises par ses successeurs. L’auteur, sur le fondement de l’expérience de Pie VII, propose de réserver la révocation aux cas où l’évêque, sans faute de sa part, ne pourrait plus gouverner sans dommage son diocèse. Il suggère également quelques idées pour garantir qu’elle soit un instrument au service de la justice.

On the Virgin Birth and On the Assumption of the Blessed Virgin Mary are two key Mariological treatises by the ninth-century Carolingian theologian Paschasius Radbertus. Written at a time when scholarship and erudition during the Carolingian Renaissance were at their height and prominence in the great monastery of Corbie, these two works offer important insights into ninth-century reception of the doctrines of Mary’s perpetual virginity and her assumption into heaven. Written for the nuns of the monastery of Notre-Dame de Soissons, they also provide important source material for the study of female spirituality during the Carolingian Reformation era.

This work presents for the first time an English translation with introduction and commentary of these texts, based on the critical editions found in Corpus Christianorum, Continuatio Mediaevalis　(CC CM, 56C). References to the corresponding pages of the Corpus Christianorum edition are provided in the margins of this translation.

The early seventeenth-century English sermon was the bestselling print genre of its time, and church preaching was more widely attended than any play. Jennifer Clement argues here that a major aim of these sermons was to teach people how to feel the right emotions — or, as preachers would have said at the time, the passions or affections — to lead a good Christian life. In the process, preachers took a primarily rhetorical approach to the emotions; that is, they used their sermons to define emotions and to encourage their listeners and readers actively to cultivate and shape their emotions in line with Scripture.

This study offers an overview of five key emotions — love, fear, anger, grief, and joy – in the sermons of key preachers such as John Donne, Richard Sibbes, Joseph Hall, Launcelot Andrewes, and others. It shows how these preachers engaged with contemporary treatises on the emotions as well as treatises on preaching to highlight the importance of the rhetorical, as opposed to the humoral, approach to understanding the emotions in a religious context. In addition, Clement reads sermons next to early seventeenth-century religious poetry by writers such as Donne, George Herbert, Amelia Lanyer, and Henry Vaughan to show how the emotional concerns of the sermons also appear in the poetry, reverberating beyond the pulpit.

Bringing together rhetorical theory, sermon studies, and the history of the emotions, Clement shows how the early seventeenth-century English sermon needs to inform our thinking about literature and its engagement with emotion in this period.

Qu’y a-t-il à l’origine du devoir, une idée d’une importance capitale dans l’histoire intellectuelle de l’Occident ? Parmi ses premières incarnations, il faut reconnaître le καθῆκον stoïcien, « ce qui est convenable », latinisé en officium, « devoir ». Cette notion a été développée par les stoïciens hellénistiques, mais les témoignages les plus amples à ce sujet proviennent des représentants de l’école ayant vécu à l’époque de l’Empire romain, à savoir Sénèque, Musonius Rufus, Épictète, Hiéroclès et Marc Aurèle. Dans ce livre, nous essayons de reconstruire une histoire aussi complète que possible du καθῆκον à travers une analyse exhaustive des sources disponibles.

This volume contains the first translation into English of a number of documents associated with the Donatist movement in North Africa, a dissident church which flourished during the fourth and fifth centuries before the Vandal invasion obscures our view of it. Donatists are often remembered for their fanatical opposition to traditores—those who had “handed over” the sacred scriptures during the Diocletianic Persecution—and their belief that those baptized by such people were not part of the true church. The writings contained in this volume add critical nuance to this portrait. At its centerpiece is the Donatist Compendium of 427, a collection of eleven exegetical texts compiled c. 427 CE by an unknown Donatist editor; other translated writings include a chronograph revised on the eve of the Vandal conquest of Carthage known as the Genealogy Book, a set of section-headings for the Major Prophets and the book of Acts, and a Donatist homily on the Epiphany, one of the few sermons by a Donatist preacher that still survives. All of these texts were produced within a Donatist milieu, and taken together, they offer us a unique window into the inner life of the dissident communion as well as valuable insight into the exegetical tools that late antique bishops had at their disposal as they sought to illuminate the biblical text for their congregations.

The ancient city of Neapolis (modern Kavala, Greece) was founded by Thasos in the seventh century bce at a strategic location where the Thracian hinterlands meet the Aegean Sea. The patron deity of this North Aegean polis was Parthenos (the Maiden), known to us through epigraphic and archaeological evidence. Her sanctuary came to light in the twentieth century during rescue excavations, and yielded numerous finds, most of which date from the Archaic period.

This monograph provides a discussion of the history of excavations at this sanctuary, as well as a contextual examination of the material, leading to a new interpretation of Parthenos’ identity. Among the wealth of finds from the site, the corpus of incised and painted ceramic inscriptions stands out, as it offers a unique glimpse into the history of the cosmopolitan temenos and the dedicatory practices and rituals that took place there. The inscribed vessels carry dedications, numerical and other graffiti, and dipinti, as well as the initials of the goddess, which designate them as sacred equipment. When considered in the context of the ceramic inscriptions from sanctuaries across Aegean Thrace, they further underscore the important role of Neapolis and the Sanctuary of Parthenos in the commercial networks and cultural dynamics of the Aegean, both in the early stages of Greek colonization, and in the centuries that followed.

People have been living in Uist’s island landscapes for millennia; shaping and shaped by the unique environments of machair and moorland we see today. Uist Unearthed tells the story of 5000 years of the islands’ prehistory and history through five key archaeological sites.

Based on the award-winning Uist Virtual Archaeology Project, this interactive book brings Uist’s past to life. Readers are invited to dig deeper and discover Uist’s unique archaeology through colourful and creative mixed media including illustrations, infographics, and photography, enhanced with state-of-the-art augmented reality.

This book provides an excellent introduction to Uist’s archaeology for novices and professionals alike. It discusses the importance of Gaelic language and culture in our interpretation and understanding of archaeological landscapes. It is for all those interested in exploring alternative ways of reimagining, interpreting, and presenting the past through digital storytelling.

Épître aux Hébreux ou plutôt comme l’indique lui-même son auteur anonyme, parole d’encouragement qui se donne à écouter. Le temple de Jérusalem est en ruines depuis une dizaine d’années déjà. Les stigmates de la guerre sont encore bien visibles dans Jérusalem. La pratique religieuse est réduite à sa plus simple expression : quelques sacrifices en cachette, une liturgie qui a perdu tout son lustre, des grandes fêtes comme le Jour de l’Expiation dont la célébration est devenue impossible. Les Romains sont toujours là, qui veillent à ne pas laisser la moindre illusion de reconstruction. Dans la population judéenne, le découragement prévaut. Il faudrait peu de choses pour que le feu de la révolte se ranime. Hébreux est une parole d’encouragement particulièrement adressée aux prêtres, dont un bon nombre « obéissent à la foi » (Actes 6.7). Ils doivent sortir de la torpeur dans laquelle ils se sont enfermés. Comme la génération du désert qui s’est arrêtée aux portes du pays promis, ils se sont laissé paralyser par l’épreuve de la guerre. La parole d’encouragement les conduit sur un chemin de réinterprétation des textes anciens. La religion de leurs pères n’est pas dépassée. Elle portait en germe des trésors inestimables. Hébreux accompagne ses auditeurs sur le chemin d’une relecture exigeante, qui jette les bases d’une société reconstruite sur des fondements sacerdotaux.

The Decapolis city of Jerash has long attracted attention from travellers and scholars, due both to the longevity of the site and the remarkable finds uncovered during successive phases of excavation that have taken place from 1902 onwards. Between 2011 and 2016, a Danish-German team, led by the universities of Aarhus and Münster, focused their attention on the Northwest Quarter of Jerash — the highest point within the walled city — and this volume is the seventh in a series of books presenting the team’s final results.This volume provides an in-depth analysis into the ceramic materials found in Jerash’s Northwest Quarter, much of which comes from largely undisturbed contexts. The ceramic finds presented in this volume are typo-chronologically evaluated and contextually analysed. The authors then use this dataset as a starting point to explore the micro- and macro-networks that existed in ancient Gerasa from Roman to Early Islamic times more broadly, examining how finely meshed exchange could take place on a micro-regional level, and assessing what conditions were required in order for trade to occur.

This volume concludes that there is such a thing as a unified Senequian theology, which forms a system despite the necessary duality of its philosophical and literary approaches. This quest for a definition of the Stoic god is achieved through multiple literary forms, which provide as many perspectives on the divine. Seneca's religious views offer the individual growing in wisdom to develop a knowledge of the god which is inductive rather than deductive, experimental and not only theoretical, sensitive and not purely rational – all within the context of a pagan and philosophical monotheism. Thus all the originality of Seneca’s theological undertaking lies, paradoxically, in a refocusing on Man, who must be freed from his existential fears and led to the heroic acceptance of the divine plan. Indeed, Seneca’s carefully thought out theodicy goes beyond the Stoic’s traditional optimism – which considers the rational god to be inherently provident – and positively confronts the question of the existence of Evil, which culminates in tragedies. Ultimately, the center of gravity of Seneca’s religion, which is based on an exaltation of human interiority, shifts from the god to the sage, a true hero who has managed to overcome the vicissitudes of life and whose glorification constitutes the supreme degree of piety.

Romulus et Rémus naissent d’une vierge vestale (Ilia ou Rhéa Silvia) ou d’une esclave qui s’accouple avec un phallus divin. Après avoir été soustraits à leur mère, ils sont allaités par la louve, une bête qui, malgré son caractère de prédateur, se comporte comme une nourrice pleine d’attention et d’affection. L’abris pour cet allaitement interspécifique est offert par le figuier Ruminalis, qui dérive son nom, comme la déesse Rumina, de la mamelle allaitante. Cette enfance sauvage se conclut quand les jumeaux sont accueillis par Acca Larentia, femme de renommée redoutable, qui les allaite et les fait grandir dans un milieu pastoral. Comme la louve, dont elle est l’alter-ego, Acca Larentia s’affiche pour sa remarquable générosité, qui est à l’origine d’une fête publique, les Larentalia, célébrée en décembre. Un fil rouge se dénoue entre ces figures primordiales : le lait nourricier, que la mère n’a pas pu donner à ses fils, et que les autres figures offrent à sa place.

En suivant les traces de ce fluide, cette enquête anthropologique, historique et philologique analyse les valeurs culturelles et religieux de ces présences féminines devenues des piliers de la mémoire collective des Romains.

On Michelangelo’s first day in Rome, in June 1496, Cardinal Raffaele Riario asked him if he could create ‘something beautiful’ in competition with the antique. The twenty-one-year old sculptor responded to this unique challenge with the statue of Bacchus now in the Bargello museum. This statue, as well as the Sleeping Cupid which first brought Michelangelo to Riario’s attention, have long been shrouded in mystery, and the Bacchus as well as its patron have long suffered from critical censure.

Through a comprehensive analysis of overlooked and previously-unpublished sources, this study sheds new light on the Sleeping Cupid, the Bacchus,and a fascinating period in the history of Renaissance Rome when the careers of Riario, Galli, and Michelangelo were closely intertwined. It considers the rise of the Riario dynasty starting with the election of Pope Sixtus IV in 1471, Riario’s partnership with Jacopo Galli in the reconstruction of the palace now known as the Palazzo della Cancelleria, the attempted sale of Michelangelo’s Sleeping Cupid in Rome as an antiquity, Riario’s patronage of the Bacchus, and the Bacchus’s displayin the house of the Galli up until its sale to the Medici in 1572. Taking a broad, interdisciplinary perspective, it offers a fundamental reassessment of Cardinal Riario’s career as a patron, of Jacopo Galli’s role as an intermediary for both Riario and Michelangelo, and of Michelangelo’s collaboration with Riario and Galli.

In the last decade, biblical exegesis has gradually taken into consideration the so-called “spatial turn.” However, the literary concept of space and its narrative analysis have found less interest than the study of space as a social and cultural phenomenon. This obvious gap in biblical research has become the impulse for the present work, dedicated to the book of Judith. Its aim is, on the one hand, to present the narrative analysis of space as a still-developing field in non-biblical literature and, on the other, to show how this promising approach can be developed in biblical studies.

In particular, this monograph provides the narrative analysis and interpretation of space in the book of Judith in response. The first part of the study offers a synthetic overview of perceptions, concepts and theories of space from antiquity to contemporary research, and of the theoretical approaches to space in the Old Testament. The main part is dedicated to the analysis of space on the micro and macro levels of the Judith story through the application of Katrin Dennerlein’s narratological theory of space. Thus, it can be demonstrated to what extent an in-depth analysis of the notion of space can contribute to better understand its thematic and symbolic dimension in the narrative, its function of characterising persons and actions, its role as a structuring element in the story and, last but not least, as a vehicle for an ideological and theological message.

This groundbreaking study takes one of London’s most iconic buildings and deconstructs it to offer new insights into the society that produced it. As part of the new cultural quarter built in South Kensington on the proceeds from The Great Exhibition of 1851, the Royal Albert Hall was originally intended to be a ‘Central Hall of Arts and Sciences’. Prince Albert’s overarching vision was to promote technological and industrial progress to a wider audience, and in so doing increase its cultural and economic reach.Placing materiality at its core, this volume provides an intellectual history of Victorian ideas about technology, progress, and prosperity. The narrative is underpinned by a wealth of new sources – from architectural models and archival materials to 19th century newspapers. Each chapter focuses on a particular element of the Royal Albert Hall’s construction, chronicling the previously overlooked work of a host of contributors from all walks of life, including female mosaic-makers and the Royal Engineers.Lighting, ventilation, fireproofing, ‘ascending rooms’, cements, acoustics, the organ, the record-breaking iron dome, and the organisation of internal spaces were all attempts to attain progress - and subject to intense public scrutiny. From iron structures to terracotta, from the education of women to the abolition of slavery, in the making of the Royal Albert Hall scientific knowledge and socio-cultural reform were intertwined.This book shows, for the first time, how the Royal Albert Hall’s building was itself a crucible for innovation. Illustrious techniques from antiquity were reimagined for the new mechanical age, placing the building at the heart of a process of collecting, describing, and systematising arts and practices. At the same time, the Royal Albert Hall was conceived as a ‘manifesto’ of what the Victorians thought Britain ought to be, at a crucial moment of its socio-economic history: a symbolic cultural hub for the Empire’s metropole.This is the Royal Albert Hall: a central piece of the puzzle in Britain’s march towards modernity.