Brepols Online Books Medieval Monographs Archive v2016 - bobar16mome

Dans le cadre du royaume de France, plus de soixante évêques ont été victimes de violences entre la fin du Xe et le début du XIIIe siècle. L'apparente diversité de leurs situations, tout comme leur répartition relativement homogène dans l'espace et dans le temps, peuvent faire passer ces mauvais traitements pour de simples accidents. L'étude approfondie de leurs dossiers tend, au contraire, à prouver que les violences antiépiscopales constituent un phénomène caractéristique du Moyen Âge central. Une réflexion menée à différentes échelles permet de montrer qu'il s'agit d'une constante pour l'ensemble de l'Occident chrétien : il est facile de trouver dans les royaumes limitrophes des éléments de comparaison au travers de violences parfois célèbres, à l'image du meurtre de Thomas Becket. Le regroupement de ces violences en trois catégories principales - assassinats, expulsions, captivité - dans le cadre d'une typologie permet de leur donner un sens et de faire apparaître des éléments de cohérence. Les violences ne sont pas distribuées au hasard, elles sont calculées, mises en scène avec soin et s'inscrivent dans des stratégies mûrement réfléchies. Leur répartition chronologique n'est pas plus hasardeuse : chaque manifestation hostile s'associe à un bouleversement de la société, de l'équilibre entre les pouvoirs, à une crise politique ou religieuse. L'étude des agressions dirigées contre les évêques permet donc de clarifier les rouages d'un phénomène complexe : elle donne des clés de lecture supplémentaires pour comprendre les mutations qui affectent la place de l'Eglise dans le royaume de France et plus largement dans l'Occident chrétien. Elle renouvelle enfin l'approche du regard porté sur l'épiscopat au cœur du Moyen Âge.

Le répertoire continué par ce fascicule n'est pas à proprement parler une révision du livre de Glorieux sur les maîtres de la Faculté des arts au XIII e siècle. D'une part, c'est un répertoire plus restreint: on ne retient que les auteurs et les textes qui ont un rapport direct avec l'enseignement à la Faculté des arts de Paris; de l'autre, il est plus large: on a fixé les limites chronologiques à 1200-1500 environ. Plus important, le but envisagé est de mettre au point un instrument pour les recherches concernant l'histoire intellectuelle de la Faculté des arts de Paris. Le répertoire ne sera donc pas consacré à la prosopographie des maîtres, mais à leur activité intellectuelle, c'est-à-dire leurs écrits et leurs lectures. En conséquence, il comprendra également des maîtres qui n'ont jamais enseigné à Paris, mais dont les oeuvres ont sûrement ou probablement été lues et commentées à la Faculté des arts de Paris. De même, en ce qui concerne les oeuvres anonymes, on retiendra d'une part celles qui ont été écrites à Paris, d'autre part celles qui ont été lues et utilisées dans l'enseignement parisien. Le répertoire veut donc répondre à deux types de questions: 1. quels étaient les maîtres de la Faculté des arts de Paris et quelles sont leurs oeuvres; 2. quels textes contemporains relevant des mêmes disciplines ont contribué à déterminer le climat de ce milieu intellectuel. Ces deux éléments sont intimement liés et se complètent, car, pour citer le père Gauthier, "les maîtres ès arts forment un milieu homogène, leur enseignement est l'enseignement d'une faculté plus que d'un homme".

This collection opens up a new field of academic and general interest: Australian medievalism. That is, the heritage and continuing influence of medieval and gothic themes, ideas and cultural practices. Geographically removed from Europe, and distinguished by its eighteenth-century colonial settlement, Australia is a fascinating testing-ground on which to explore the cultural residues of medieval and gothic tradition. These traditions take a distinctive form, once they have been 'transported' to a different topographical setting, and a cultural context whose relationship with Europe has always been dynamic and troubled.

Early colonists attempted to make the unfamiliar landscape of Australia familiar by inscribing it with European traditions: since then, a diverse range of responses and attitudes to the medieval and gothic past have been played out in Australian culture, from traditional forms of historical reconstruction through to playful postmodernist pastiche.

These essays examine the early narratives of Australian 'discovery' and the settlement of what was perceived as a hostile, gothic environment; exercises of medieval revivalism and association consonant with the British nineteenth-century rediscovery of chivalric ideals and aesthetic, spiritual and architectural practices and models; the conscious invocation and interrogation of medieval and gothic tropes in Australian fiction and poetry, including children's literature; the transformation of those tropes in fantasy, role-playing games and subcultural groups; and finally, the implication of the medieval past for discussions of Australian nationalism.

This book examines the social and cultural conditions that governed performance art in the German Middle Ages from 1170 to 1400. Poet-performers are central to understanding both literature and performance art because these entertainers, more than any other group, created, disseminated, and interpreted the medieval poetic oeuvre. Performance theory is used as a framework throughout.

Since no social history of poet-performers exists in English, part I presents a social history that re-examines what is known about social status, cultural image and employment. Part II investigates the affective nature of performance and focuses on poet-composer-performers. This study argues that performance techniques (gesture, voice, instrumentation) that create an electrifying experience for audiences determine the performer's lifestyle and also the thematic and rhetorical strategies of their compositions.

The itinerant poet-performer presented himself as a moral judge and critic of epoch-making political events. His performances transform time, place and people and thus become a socializing process that can change people's attitudes. Poet-minstrels were capable of re-membering the listeners' memories of the past during the intense present of the performance. Readings of several texts are offered, including romances, the political songs of well-known poet-performers (i.e. Walther von der Vogelweide) and the gnomic poets (Spruchdichter) whose songs have been neglected until recently. The songs are quite intricate and multivalent as they masterfully display an aesthetic totally integrated with their performative context.

This book is concerned with the social and gendered meanings of love in medieval Norway and Iceland. In the Viking Age, to love would most often imply a submissive social position, while being loved by a woman could elevate a man above the status of her family. Women were supposed to love upwards in the social hierarchy, but could also use their desire to negotiate the social position of men. A close reading of the skaldic poetry shows the dilemma men faced when longing for women’s love and approval. These ideas of love relations shaped Norse interpretations of courtly love and marriage formation by consent in the twelfth and thirteenth centuries. However, new ideas of sexuality, gender and society affected the understanding of love and marital affection in the later Middle Ages. Men became the loving subject, but in a way that did not challenge the social order. For women, ideal love was attached to humility and submission to parents and husband. But even though the new ideology of love and marriage to some extent neutralized the tensions between consent and parental control, the sources show that both men and women could use the new conceptions of love to serve their own marital and social strategies.

This is a significant new study of the festival culture of northern Europe in the later Middle Ages: more specifically of the German-speaking communities of the great cities of the eastern Baltic littoral in what was then called Livonia. While subject to a degree of Scandinavian influence, the festival culture of Livonian cities such as Riga, Reval (Tallinn), and Dorpat (Tartu), all members of the Hanseatic League, substantially overlapped with that of other German-speaking areas, not least the Hanseatic cities of northern Germany.

The major part of the book is devoted to the main annual festivals of the merchants' guilds: Christmas, Carnival, the popinjay shoot, and the May Count celebrations. There follows an analysis of specific aspects of the festivals: spatial contexts, finances, food and drink, entertainments (dances, jousts, games), customs and rituals. There is also a concluding glance at changes in festival culture after the Reformation. The study combines close scrutiny of local customs (made possible by the almost miraculous survival of uniquely detailed documentation), contextualization within the wider comparative context of festival culture in late-medieval Europe, and an alterness to significant recent scholarship in both English and German.

Vie et Miracles de saint Josse was written in 1449. Jean Miélot was a translator and writer in the service of the Dukes of Burgundy. The manuscript, which was written by the author himself, is preserved in the Royal Library of Brussels, no. 10958. The greater part of the text is a translation, but a few pages of the manuscript have been copied by Miélot from other sources, and some parts have been composed by Miélot himself. Another manuscript, which is a copy of the original, is preserved in the Municipal Library of Valenciennes. Only a few pages of the manuscript have been published before.

Saint Josse (Jodocus, Judocus) was born in Brittany about 600, son to a local king. He left his home for Picardy, where he met Duke Haymon. He was ordained and served Haymon for seven years. Afterwards he withdrew to the solitude along the river Canche, where he built a hermitage, which was transformed into a church by the Duke. After his death on the 13th of December c. 668, his body was buried in his church. Saint Josse has been venerated in large parts of Europe, not only in France, Belgium and Great Britain, but also in the countries along the Rhine; in the south as far as Slovenia and in the north as far as Scandinavia. Even in the fourteenth century, he was well-known in England - Chaucer's Wife of Bath swears by God and by Seint Joce.

His life was written in latin in several versions, the first from about 800. Pierre de Beauvais wrote the first Life of Saint Josse in French, in octosyllabic verses, in the beginning of the thirteenth century. In the introduction to this edition the relationship of the latin lives and Miélot's translation is discussed. There is also an investigation of the author's language and style. Miélot's vocabulary is large and contains several words which have not been attested before. The text is followed by explanatory notes, an index of proper names and a glossary. The illustrations at the end of the edition consist of thirteen of the miniatures of the Brussels manuscript and three drawings representing Miélot and his workroom, taken from another Miélot manuscript, preserved in the Royal Library of Copenhagen.

Le Livre IV du "De varietate fortunae" de Poggio Bracciolini rapporte le compte rendu que Niccolo de' Conti fit de ses voyages en Inde et dans le Sud-Est asiatique entre 1414 et 1439. A ce titre, il a joui d'une vaste diffusion, indépendamment du reste de l'ouvrage, comme l'attestent un certain nombre de manuscrits contenant le seul livre IV ainsi que la première édition du texte latin du "De varietate fortunae" ("India recognita", 1492), limitée elle aussi à ce dernier livre. Le succès du livre est lié aux informations nouvelles qu'il contient sur des régions jusque là mal connues (intérieur de l'Inde, Birmanie, Java, Bornéo, ...), qui seront exploitées par la cartographie et par les recueils de voyage, en particulier celui de Ramusio, "Delle navigazioni et viaggi". Mais le compte rendu de Conti assume aussi un intérêt majeur car il se situe à une période charnière, transition entre l'époque où l'Asie est "découverte" par les missionnaires et les marchands lors de la domination mongole (XIIIe et XIVe siècles: Guillaume de Rubrouck, Marco Polo, etc. ...) et celle où les expéditions maritimes des portugais vont leur assurer la maîtrise du commerce dans ces contrées. Le texte de Conti nous intéressera donc aussi bien dans son contenu que dans sa forme; l'introduction ainsi que les notes s'efforceront d'établir des comparaisons nombreuses avec d'autres récits de voyage concernant les mêmes contrées, tant par ceux qui ont précédé Conti (Marco Polo, Ibn Battuta ...) que par ceux qui l'ont directement suivi (Duarte Brabosa, Tomé Pires ...).

The present volume presents a new critical edition of Buridan’s Sophismata based on a collection of six manuscripts and an incunabulum. It forms part of an international project to edit the whole of John Buridan’s Summulae dialecticae, the most extensive version of which consists of nine treatises (tractatus). The treatise on sophisms is the ninth treatise of the Summulae dialecticae and deals with most of the major subjects discussed by the fourteenth century logicians (signification, supposition, appellation, truth-conditions, insolubles, etc.). Although it illustrates how some of the theorems of the preceding treatises may be put to use, it can not be considered a systematic practical companion to the preceding collection of theorems. It is nevertheless one of the most important pieces among Buridan’s works.