Brepols Online Books Medieval Monographs Archive v2016 - bobar16mome

Comment l’histoire si édifiante d’un jeune chevalier champenois du 11ème siècle qui, pour le seul amour de Dieu, délaisse pouvoir, famille et richesses et devient successivement ermite itinérant, pèlerin, prêtre et saint a-t-elle pu être écartée des fameuses compilations de vies de saints en français de la fin du Moyen Age et ainsi finalement tomber dans l’oubli ?

Bien sûr, la Vie de saint Thibaut de Provins n’est pas de ces textes qui mettent en évidence une figure emblématique ou des règles fondatrices de la religion chrétienne ; mais elle est loin cependant d’être une simple légende locale, et son intérêt réside sans aucun doute autant dans le caractère exemplaire de la vie qui est montrée que dans la valeur plus littéraire du récit qui, par le jeu de l’intertextualité, semble progressivement superposer la vie (ou plutôt la mort) de saint Thibaut à celle du Christ.

Accompagnée d’une introduction, d’une traduction, d’un appareil critique, de notes, d’un index, d’un glossaire et, en annexe, des différentes versions connues de la Vie de saint Thibaut, la présente édition souhaite ainsi permettre l’accès tant aux spécialistes de l’édition critique qu’aux amateurs de récits hagiographiques ou plus généralement d’histoire religieuse d’un texte français du 13ème siècle jusqu’alors inédit, dont la brièveté rend l’originalité et l’intérêt littéraire d’autant plus saillants.

The first monograph to appear in The Medieval Translator series, Vernacular Mysticism in the Charterhouse presents a study of London, British Library, MS Additional 37790 (Amherst), a purpose-built anthology of major mystical texts by Richard Rolle, Julian of Norwich, Jan van Ruusbroec and Marguerite Porète, interspersed with shorter texts and compilations. Though the manuscript is famous mainly because it contains the only extant copy of Julian of Norwich's short text, it is an intriguing witness to the fifteenth-century spread of the vernacular into traditionally Latinate environments, in this case the Carthusian Order in England. In this process of transmission, translation plays a central part. Most of the texts in the anthology are translations from Latin or French into Middle English. In addition, the anthologist's selection and ordering of texts within the volume, intended to further the readers' spiritual lives, translates them anew for his intended audience. This study provides finely detailed analyses of the texts in the textual and material context of the Amherst anthology as well as in their religious and historical contexts. It also offers a first-time edition of Quedam introductiua extracta, a Latin compilation contained in the manuscript, and a discussion and listing of verbal marginal annotations reflecting early readers' reactions to the texts. By reading the texts in (one of) their medieval manuscript context(s), this book gives students and scholars of (translated) medieval religious texts a fresh view of the classics of mystical writing contained in the remarkable literary document that is the Amherst anthology.

The Latin vocabulary of intellectual life in the Middle Ages has been the focus of the CIVICIMA-series: nine volumes of conference-proceedings, monographs and collective works. The series has proved convincingly that analyses of the verbal expressions of medieval intellectual life and their precise meanings is a worthwhile and rewarding task, which sharpens and deepens our understanding of education and learning in the medieval world.

With this tenth volume the series has been brought to a conclusion. It serves as a handbook, a practical tool for finding information and material about a considerable number of key terms, which have been classified in four categories of “technical vocabulary” - terms that developed specialized meanings in the context of medieval education and learning. The first category consists of the vocabulary of schools and universities (for instance, schola, magister, universitas, etc.); the second the vocabulary of the book and book production (for instance, armarium, pecia, scriptorium, etc.); the third treats the vocabulary of teaching-methods, instruments and products of intellectual life (for instance, concordantia, disputatio, glossa, etc.); the fourth the names of the disciplines, their teachers and students (for instance, artes liberales, canonista, decretista, theologia, etc.).

Terms from these four categories are treated, either individually or in groups coherent with respect to content, in short and uniform articles. Their medieval meanings are described, together with their origins, their classical meanings, their semantic development, and the historical or regional differences in meaning.