Medieval Studies

With the recent publication of The Gospel of Loki (Joanne Harris, 2014), and the forthcoming Vikings exhibition at the British Museum, interest in the life and legends of early Scandinavia is at a high point, but the mythological Old Norse narrative of the birth of Sleipnir has always been treated with caution. Loki, an outcast from the Æsir, is required to assume the role of a female creature and give birth, in order to save the gods from disaster. This paper will look at the medieval poetical treatise, Snorra Edda, alongside a more recent reinvention by Brian Day in his poem: “Loki and Sleipnir” in his publication: Love is not Native to My Blood (2000), and intends to examine these two versions of Loki’s transformation from male to female, and human to animal; analysing the changes in form and perspective given to the text through time and translation. Many scholars have considered the ambiguous figure of Loki, but few have associated this ambiguity with contemporary social changes outside of the introduction of Christianity. This paper will suggest that Snorri Sturluson’s apparent appropriation of Loki’s shape and gender has less to do with Christian morality, and more with everyday medieval Icelandic social values. It will suggest that the shape-shifting of Loki’s story reflects the social and geographical circumstances of its audience; something that Day, in his presentation of Loki as a victim in the hyper-masculine world of the gods, uses to comment on contemporary social attitudes to sex and gender.

This is the original version of an article now edited and translated into English (updated with additional illustrations) and republished in "Food, Social Politics and the Order of Nature in Renaissance Europe" (2019), a volume of my collected articles.

The seven branched lampstand within a church was thus a symbol of Christ and his Church. In theological terms, it had nothing to do with Jews – except to supersede them. This is a very important point in dealing with the Petersberg Lampstand, and all Christian lampstands.
— The biblical lampstand in Christian contexts was not a Jewish »menorah« as some today would call it, but the lampstand of Christ Jesus. It is a mistake, then, to refer to the Christian lampstand as
a menorah, as I myself did in The Menorah: From the Bible to Modern Israel. This use of Jewish terminology, drawn from the Hebrew Scriptures for Christian lampstands, wipes away what is distinctly Christian in these lamps and what is distinctly Jewish about the menorah. While such elision may be comforting in our own world,
it takes away from the history of both communities, asserting
false closeness between the majority and the minority in medieval (and modern) Europe. When adopted by contemporary Christians
– Evangelicals and sometimes Catholics and mainline Protestants –
it is for their own theological and cultural purposes in their own search for a »usable history«.19 In Germany it is all the more complex, a facet of the regrettably not-yet-complete postwar rapprochement between Christians and Jews. My sense is that the next steps require us to reassert and celebrate the distinctive in each community, even as we continue to seek out all that Jews and Christians share(d).

The twelfth and thirteenth centuries witnessed an explosion of Christian interest in the meaning and workings of the natural world—a "discovery of nature" that profoundly reshaped the intellectual currents and spiritual contours of European society—yet to all appearances, the Jews of medieval northern Europe (Ashkenaz) were oblivious to the shifts reshaping their surrounding culture. Scholars have long assumed that rather than exploring or contemplating the natural world, the Jews of medieval Ashkenaz were preoccupied solely with the supernatural and otherworldly: magic and mysticism, demonology and divination, as well as the zombies, werewolves, dragons, flying camels, and other monstrous and wondrous creatures that destabilized any pretense of a consistent and encompassing natural order.

In _A Remembrance of His Wonders_, David I. Shyovitz disputes this long-standing and far-reaching consensus. Analyzing a wide array of neglected Ashkenazic writings on the natural world in general, and the human body in particular, Shyovitz shows how Jews in Ashkenaz integrated regnant scientific, magical, and mystical currents into a sophisticated exploration of the boundaries between nature and the supernatural. Ashkenazic beliefs and practices that have often been seen as signs of credulity and superstition in fact mirrored—and drew upon—contemporaneous Christian debates over the relationship between God and the natural world. In charting these parallels between Jewish and Christian thought, Shyovitz focuses especially upon the mediating role of polemical texts and encounters, which served as mechanisms for the transmission of religious doctrines, scientific facts, and cultural mores. Medieval Jews' preoccupation with the apparently "supernatural" reflected neither ignorance nor intellectual isolation, but rather a determined effort to understand nature's inner workings and outer limits, and to integrate and interrogate the theologies and ideologies of the broader European Christian society.

Venerdì 12 novembre 2021, ore. 20:30
Caspoggio - Sala dell'Immacolata

Conferenza di presentazione dei risultati della prima e seconda campagna di scavi archeologici in località Castello a Caspoggio, sito dell'antico Castrum de Malenco. Il castello è oggetto di scavi di ricerca da parte dell'Università degli studi di Bergamo in regime di concessione ministeriale MIC.

My remarks today are to be considered as made less with the intention of imparting information than of eliciting it from the discussionwhich I hope that they will provoke. I put them before you with diffidence, since I cannot claim to speak with authority upon either of the two literary spheres that concern me here. At the same time, the kind of correlation which I am attempting has not, I think, been essayed before, and it seems worth investigating whether it can lead us to anysignificant positive results. I welcomeeagerly the decision of those responsible for arranging this Patristics Conference to establish a section specifically concerned with Jewish aspects, and hope that it may be considered appropriate to devote a session to what will primarily be an investigation into method, designed to indicate that rabbinic, patristic, and scholastic studies can still prove mutnallyfertilising in the field of biblical exegesis. My paper will fall into two halves. In the first, I shall concern myself with the way in which a use of Jewish biblical exegesis can aid the study of patristic and later Christian exegesis, and more especially on this occasion, vice versa'; and from this I shall pass to a comparison of the methodology of rabbinic and patristic scriptural hermeneutics respectively. The point of such comparison is to show how either system may exhibit features which are, at first sight, not to be discerned in the other, but which may reveal themselves to a correctly orientated investigation; their initial concealment being due to the circumstance that they must be sought in different places, and expressed in different forms, appropriate to the nature of the psychology, theology, and literature of the system in which they are looked for, since they will not necessarily be categorised in the same way by Judaism and Christianity.

Kniha byla vydána roku 1989 v Praze  / The book was published in 1989 in Prague.

Drazí kolegové, tato kniha je umístěna kvůli jejímu  mimořádnému významu při porozumění archeologii Čech a její špatné dostupnosti zahraničním vědcům a studentům. Naléhavě Vás prosíme, abyste respektovali autorská práva autora a vydavatele. Děkujeme --------------------------------------------------------------------------------------------------------------- Dear colleagues, this book is placed because of its importance in understanding the archaeology of Bohemia and its poor availability to foreign scientists and students. We urge you to respect the copyrights of author and publishers. Thank you

John Skelton is a central literary figure and the leading poet during the first thirty years of Tudor rule. Nevertheless, he remains challenging and even contradictory for modern audiences.

This book aims to provide an authoritative guide to this complex poet and his works, setting him in his historical, religious, and social contexts. Beginning with an exploration of his life and career, it goes on to cover all the major aspects of his poetry, from the literary traditions in which he wrote and the form of his compositions to the manuscript contexts and later reception. Contributors: Tom Betteridge, Julia Boffey, John Burrow, David Carlson, Helen Cooper, Elisabeth Dutton, A.S.G. Edwards, Jane Griffiths, Nadine Kuipers, Carol Meale, John Scattergood, Sebastian Sobecki, Greg Waite

L’affermazione dei regimi popolari alla metà del duecento rappresentò un’importante cesura nell’evoluzione politico-istituzionale dei comuni dell’Italia centro-settentrionale e nel processo di formazione e consolidamento dei gruppi dirigenti cittadini. Ciò nonostante, la storiografia comunalistica della seconda metà del novecento ha avuto la tendenza a sminuire l’originalità e la carica innovativa delle esperienze popolari sottolineando piuttosto la permanente centralità politica, economica ma soprattutto culturale dell’antica aristocrazia cittadina. Questo articolo prende in considerazione alcuni importanti comuni di Popolo – Firenze, Siena, Pisa, Bologna, Perugia – cercando di dimostrare come taluni elementi tradizionalmente portati a sostegno dell’interpretazione «continuista» delle vicende tardoduecentesche si prestino anche ad una lettura alternativa che metta piuttosto in luce la novità dell’esperimento politico e culturale portato avanti dai gruppi dirigenti popolari.

Compared with the heyday under the Fatimids, the position of the non-Muslims, or dhimmts, in the late Mamluk period was bleak. Victims of the general demographic and economic decline, objects of considerable hostility on the part of Muslim theologians, and targets of frequent persecution, the Jews and Christians of Egypt found life more difficult and more oppressive in the fifteenth than in the eleventh or twelfth century. For the Jews, hard times were reflected both in tensions with the surrounding Muslim society and in the depressed condition of community life. Most of what we know about the Jews of Egypt in the fifteenth century derives from non-Jewish sources, especially Arabic chronicles and European travellers' descriptions.2 The Cairo Geniza, which has such a rich deposit of documents from the Fatimid-Ayyubid period, contains relatively little information about the condition of the Jews during the late Mamluik period. Hence, every new Geniza discovery relevant to Mamlfk Jewry assumes a heightened significance, especially when it illuminates aspects both of the external relations of the Jews and of their inner, communal life. The recently opened 'Additional Series' of the Cambridge University's Taylor-Schechter Geniza collection contains a large number of fragments of historical interest, mostly collected together in the volumes numbered 145 to 153.3 Most of the documents are small, and, from that point of view, somewhat less valuable than the many long and full letters and other documents contained in the Taylor-Schechter Old and New Series. Uncharacteristic of most of the other AS manuscripts, the one published and discussed below is of considerable historical importance. It sheds new light on a crisis in Mamluk-dhimm7 relations during the middle of the fifteenth century and, at the same time, provides fascinating new data about an obscure chapter in the history of Jewish leadership in Mamlik Egypt.

Although scholars tend to draw a line of confrontation between the conquerors Normans and the conquered Muslims and Greeks in the kingdom of Sicily, the actual relationship among these people was not so simple. In the kingdom there was a relatively developed bureaucracy staffed by officials with varied cultural backgrounds.  The kings and these bureaucrats took a stand against the aristocrats, who had solely Latin Christian backgrounds.  In fact, the keynote of the political history of the kingdom was a process in which the kings together with bureaucrats held down the aristocrats and cities of the peninsula.  The kings and bureaucrats, who had different cultural backgrounds but were highly educated and cultured, took a stand against aristocrats who were not well cultured but trained as warriors.  However, this line of confrontation was visible only during the peacetime.  During the wartime, a line of confrontation was drawn within aristocrats and cities that had military power.  Aristocrats and cities were divided into a pro-king group and an anti-king one, and fought amongst each other, while bureaucrats were usually on the side of the kings.  This suggests that even the mighty Norman kings supported by the bureaucrats were by no means absolute.  The strong Norman kingship of Sicily was in fact only made possible by a delicate balance of power among aristocrats, cities, and bureaucrats.

The admittance of individuals into a chivalric order was an important tool of late medieval diplomacy which contributed significantly to the reinforcement of political and cultural ties between the order’s leader and admitted member and between their respective social circles. Therefore, this paper analyses the presence of such chivalric orders in medieval Bosnia, with special emphasis placed on the Aragonese Order of the Stole and Jar through the prism of an alliance concluded between King Alfonso V of Aragon (r. 1416-1458) and Stjepan Vukčić (r. 1435- 1466), the Grand Duke of Bosnia who later became the Duke of St. Sava. The most of the individuals admitted to this Order were diplomats who visited Alfonso’s court in Naples. However, the privileges granted to Duke Stjepan Vukčić in 1444 constitute an exceptional case. According to a preserved document, he was granted the right to accept fifty new members and provide them with the insignia of the Order. The paper further contains an analysis and transcription of the text as well as a photographic reproduction of an authorized copy of this charter.

Abrupt climate change in the past is thought to have disrupted societies by accelerating environmental degradation, potentially leading to cultural collapse. Linking climate change directly to societal disruption is challenging because socioeconomic factors also play a large role, with climate being secondary or sometimes inconsequential. Combining paleolimnologic, historical, and archaeological methods provides for a more secure basis for interpreting the past impacts of climate on society. We present pollen, nonpollen palynomorph, geochemical, paleomagnetic and sedimentary data from a high-resolution 2700 yr lake sediment core from central Italy and compare these data with local historical documents and archeological surveys to reconstruct a record of environmental change in relation to socioeconomic history and climatic fluctuations. Here we document cases in which environmental change is strongly linked to changes in local land management practices in the absence of clear climatic change, as well as examples when climate change appears to have been a strong catalyst that resulted in significant environmental change that impacted local communities. During the Imperial Roman period, despite a long period of stable, mild climate, and a large urban population in nearby Rome, our site shows only limited evidence for environmental degradation. Warm and mild climate during the Medieval Warm period, on the other hand, led to widespread deforestation and erosion. The ability of the Romans to utilize imported resources through an extensive trade network may have allowed for preservation of the environment near the Roman capital, whereas during medieval time, the need to rely on local resources led to environmental degradation. Cool wet climate during the Little Ice Age led to a breakdown in local land use practices, widespread land abandonment and rapid reforestation. Our results present a highresolution regional case study that explores the effect of climate change on society for an underdocumented region of Europe.

Metal Music Studies has grown enormously over the last eight years from a handful of scholars within Sociology and Popular Music Studies to hundreds of active scholars working across a diverse range of disciplines. The rise of interest in heavy metal academically reflects the growth of the genre as a normal or contested part of everyday lives around the globe. The aim of this series is to provide a home and focus for the growing number of monographs and edited collections that analyse heavy metal and other heavy music; to publish work that fits within the emergent subject field of metal music studies; that is, work that is critical and inter-disciplinary across the social sciences and humanities; to publish work that is of interest to and enhances wider disciplines and subject fields across social sciences and the humanities; and to support the development of Early Career Researchers through providing opportunities to convert their doctoral theses into research monographs.

Il Concilio di Trento (1545-1563) determinò nuove esigenze liturgiche, che portarono a una rapida trasformazione e a un drastico rinnovamento delle chiese sia dal punto di vista strutturale che dell’arredo. Questo articolo desidera indagare i caratteri fondamentali di un fenomeno poco conosciuto e sicuramente sottovalutato della storia dell’arte moderna legata a questi cambiamenti: la ri-funzionalizzazione delle immagini medievali e bizantine, prendendo come esempio il caso toscano. In particolare verrà evidenziato come la percezione da parte dei fedeli di queste immagini si evolva nel corso dei secoli.


http://journalabyme.wix.com/mise-en-abyme

The period 550 to 750 was one in which monastic culture became more firmly entrenched in Western Europe. The role of monasteries and their relationship to the social world around them was transformed during this period as monastic institutions became more integrated in social and political power networks. This collected volume of essays focuses on one of the central figures in this process, the Irish ascetic exile and monastic founder, Columbanus (c. 550-615), his travels on the Continent, and the monastic network he and his Frankish disciples established in Merovingian Gaul and Lombard Italy.

The post-Roman kingdoms through which Columbanus travelled and established his monastic foundations were made up of many different communities of peoples. As an outsider and immigrant, how did Columbanus and his communities interact with these peoples? How did they negotiate differences and what emerged from these encounters? How societies interact with outsiders can reveal the inner workings and social norms of that culture. This volume aims to explore further the strands of this vibrant contact and to consider all of the geographical spheres in which Columbanus and his monastic communities operated (Ireland, Merovingian Gaul, Alamannia, Lombard Italy) and the varieties of communities he and his successors came in contact with — whether they were royal, ecclesiastic, aristocratic, or grass-roots.

Table of Contents

Preface
List of Abbreviations
Maps
Contributors
Foreword Walter Pohl
Part I: Columbanus in Context
Chapter 1: Introduction: Columbanus and Europe Alexander O'Hara
Chapter 2: Columbanus and the Language of Concord Damian Bracken
Part II: The Insular Background
Chapter 3: The Political Background to Columbanus's Irish Career Dáibhí Ó Cróinín
Chapter 4: Movers and Shakers? How Women Shaped the Career of Columbanus Elva Johnston
Chapter 5: Columbanus's Ulster Education Alex Woolf
Part III: The Frankish World
Chapter 6: Columbanus in Brittany Ian Wood
Chapter 7: Columbanus and Shunning: The Irish peregrinus between Gildas, Gaul, and Gregory Clare Stancliffe
Chapter 8: Orthodoxy and Authority: Jonas, Eustasius, and the Agrestius Affair Andreas Fischer
Chapter 9: Columbanus and the Mission to the Bavarians and the Slavs in the Seventh Century Herwig Wolfram
Part IV: On the Fringe: Columbanus and Gallus in Alamannia
Chapter 10: Between the Devil and the deep Lake Constance: Jonas of Bobbio, interpretatio Christiana, and the Pagan Religion of the Alamanni Bernhard Maier
Chapter 11: Drinking with Woden: A Re-Examination of Jonas's Vita Columbani I. 27 Francesco Borri
Chapter 12: Between Metz and Überlingen: Columbanus and Gallus in Alamannia Yaniv Fox
Chapter 13: Quicumque sunt rebelles, foras exeant! Columbanus's Rebellious Disciple Gallus Philipp Dörler
Part V: Lombard Italy and Columbanus's Legacy
Chapter 14: Columbanus, Bobbio, and the Lombards Stefano Gasparri
Chapter 15: Disputing Columbanus's Heritage: The Regula cuiusdam patris (with a translation of the Rule) Albrecht Diem

"This publication presents the first study of the defining features of Psellos' Chronographia, written in the 11th century.
Character is the single most important feature of the Chronographia written by Michael Psellos (1018-1081?). It is an historical account of the events at court from the time of Basil II (986-1025) to Michael VII Doukas (1071-1078) with the insight of someone whose career developed within the imperial court and his unsurpassed eye for details of personality was enlightened by his intellectual interests. During his lifetime, Psellos was considered the forefront of philosophical studies in the capital and therefore was named consul of philosophers (ὕπατος τῶν φιλοσόφων) in 1047 and he credited himself with reintroducing Plato on the cultural scene of Constantinople. It was his attractive manner of speech which led him to remain in the emperor’s presence and his rhetorical ability also plays an important role in the Chronographia, especially when he emphasizes or fabricates events to justify his understanding of a person’s mind. Many have employed Psellos’ Chronographia for its value in shedding light on historic events, itself important, though it often neglects the fact that Psellos’ historiography is not based on factual details to explain multiple causes for events, but seeks to attribute blame or merit to the personality of the ruling emperor."

The Rupertsberg antependium, an embroidery created in the German convent of Rupersberg c. 1215, has received significant art historical attention both for the wide array of figures portrayed on it and its relation to the legacy of St. Hildegard of Bingen.  Scholarship on the textile has focused on the object as a form of “memoria”, representing secular donors, local clerics, and the nuns of the convent in order to incite prayers for them after their deaths. I examine the materiality of the textile in relation to the representations of the nun-needleworkers on the antependium to suggest that the antependium also functioned as a temporal and political aid in establishing the nun-needleworkers as agents in the canonization of St. Hildegard of Bingen, and as significant actors in the religious life of their community.

The early Middle Ages provided twentieth-century poets with the material to reimagine and rework local, religious, and national identities in their writing. Poet of the Medieval Modern focuses on a key figure within this tradition, the Anglo-Welsh poet and artist David Jones (1895–1974), and represents the first extended study of the influence of early medieval culture and history from England on Jones and his novel-length late modernist poem The Anathemata (1952). Drawing on unpublished archival material including manuscripts, sketches, correspondence, and, most significantly, the marginalia from David Jones’s Library, Poet of the Medieval Modern reads with Jones in order to trouble the distinction we make between poetry and scholarship. Placing this underappreciated figure firmly at the centre of new developments in modernist and medieval studies, Poet of the Medieval Modern argues that Jones uses the textual and material culture of the early Middle Ages—including Old English prose and poetry, Anglo-Latin hagiography, early medieval stone sculpture, manuscripts, and historiography—to re-envision British Catholic identity in the twentieth-century long poem. At a time when the Middle Ages are increasingly weaponized in far-right and nationalist political discourse, the book offers a timely discussion of how the early medieval past has been resourced to both shore up and challenge English hegemonies across modern British culture.

Liber potheris communis civitatis Brixiae
Vol. 2 | ISBN 979-1220329491 | Anno 2021

Ristampa del Liber potheris communis civitatis Brixiae pubblicato nel 1899 a cura di Francesco Bettoni Cazzago e Luigi Francesco Fé d’Ostiani nel volume XIX della collana Historiae Patriae Monumenta. Introduzione di Luca Giarelli.

This study investigates the place of San Salvatore in the holy topography of Venetian Candia. By focusing on the largest convent in the Augustinian Province of the Holy Land, it contributes to a better understanding of a neglected subject in mendicant scholarship, namely the Augustinian friars’ expansion in the eastern Mediterranean. This article offers a detailed reconstruction of the demolished building and its sacred space, and sheds new light on interaction among the mixed Latin-Greek population in Venetian Crete by examining icons, altars, liturgy and, in particular, the introduction of the cult of Nicholas of Tolentino.

Sul profilo biografico di Cecco d'Ascoli, al secolo Francesco Stabili, gravano secoli di leggenda che si è frammista alla storia. Le scarse notizie sulla sua formazione, la rapida e fortunata carriera universitaria, i processi inquisitoriali e la tragica fine sul rogo a Firenze  hanno alimentato una pluralità di notizie a suo carico che devono fare i conti con le fonti storiche. Il presente lavoro tenta innanzi tutto di chiarire quali siano queste fonti e, quindi, di tracciare un profilo biografico attendibile.
Nel secondo capitolo, invece, viene analizzata quella che per diverse ragioni può essere ritenuta come l'opera più rappresentativa dell'autore: il Commento alla Sfera del Sacrobosco. La lettura del manuale di astronomia più diffuso del medioevo, diviene nel corso stabiliano occasione per intrecciare astrologia, negromanzia e magia.
L'ultima parte dell'elaborato, infine, è più ricca di domande che di risposte. Dopo aver analizzato in chiave diacronica e sincronica il contesto dello studium bolognese, vengono espresse alcune suggestioni in merito alle problematiche poetico-letterarie e alcuni indirizzi di ricerca futuri sulle questioni stabiliane.

Cet ouvrage inaugurait la série de publications dont il est ques tion plus loin. 1. Avant la littérature chrétienne latine proprement dite, on a commencé, au cours du Ile siècle, à transposer en latin des textes chétiens écrits en grec : la Bible, l'Épître de Clément aux Corin thiens, le Pasteur d'Hermas ; et dans les s:ècles suivants, la litté rature de traduction conserve une place importante dans l'Occi dent latin. Voir sur ce sujet les articles ou les ouvrages de Bardy, Mohrmann, mentionnés dans notre Bibliographie. 20 LE LATIN CHRÉTIEN § 12.-4. Inversement des SUBSTANTIFS SONT EMPLOYÉS ADJECTIVEMENT : ex. peccator populus, CYPR. Dom. orat. 10; gentes apostatrices, VVLG. Ez. 2, 3; accusatrix cogitatio, AVG. Serm. 351, 7. § 13.-5. L'emploi de l'ADJECTIF AU LIEU DU GÉNITIF DE POSSESSION est déjà bien développé dans le latin archaïque, ainsi que chez les poètes (Aenei a nutrix, VIRG. Aen. 7, 1) ; dans le latin tardif, c'est l'adjectif que l'on rencontre presque exclusivement avec des mots comme femineus, tyrannicus, angelicus, dominicus. Ce dernier est très fréquent : ex. Dominica indignatio, VVLG. 1er. 23, 19, l'indigna tion' du Seigneur ; Dominica praecepta, TERT. Paen. 3; Dominica caro, Carn. Chr. 6; cf. Ariana rabies, HIER. Ep. 16, 2, la rage des Ariens. Inversement, on verra au chapitre du génitif ce cas employé au lieu de l'adjectif. § 14.-6. L'ADJECTIF NEUTRE, au singulier ou au plu riel, employé AU SENS ADVERBIAL par les poètes, devient courant chez les prosateurs de notre époque : ex. incerta reptant, TERT. Paen. 6. Quelquefois l'adjectif s'emploie avec la valeur d'un adverbe intensif : ex. uallem ... ingens planissimam, PEREG. 1, 1, immensément large (langue populaire) (v. syntaxe, chp. III, 5 b). § 15.-A l'imitation du grec, on rencontre DES ADJEC TIFS ATTRIBUTS DU SUJET, AU LIEU D'UN ADVERBE : STYLISTIQUE 21 ex. superueniat ... repentina dies illa, VVLG. Luc. 21, 34 (é:1ncnii atIJl'YCÔLoC;). domum matutinus ascendit, RVF. Hist. l0, p. 963,26. Cet .emploi, que l'on trouve déjà chez Virgile, Tite Live, Tacite, devient fréquent dans la littérature chré tienne de traduction et chez des auteurs comme Ful gence, Cassien, Victor de Vite, saint Benoît, Boèce. § 16.-7. Il faut noter spécialement un développement 'extraordinaire de l'emploi des MOTS ABSTRAITS :. a) A LA PLACE D'UN PRONOM PERSONNEL: ex. cum tua grauitate ac sapientia conferre, CYPR. Ep. 72, 1; obsecro te ignoscas tarditati meae, HIER. Ep. 99, 2; disparatus a uestro consortio, LIBER. ap. LVCIF. p. 320, 23; uestram sanctitatem, CONC. S. I, 2, p. 39, 18 (OOLO-1:'l'tU). Cela fait partie de la politesse épistolaire et nous fai sons allusion plus loin aux nombreuses adresses de lettres , aux. formules polies les plus variées, chez Augustin, Paulm de Nole, Grégoire le Grand, etc. De même dans les sermons, l'orateur sacré ne dit pas simplement fraires, mais uestra fratemitas, LEo-M. Serm. 19, 1; f, atema sanctitas uestra, A VG. Enarr. psal. 2, 5; sanctitas uestra, ibid. 25, 2, 1; § 17.-b) A LA PLACE D'UN NOM CONCRET soit au singulier, dans un sens collectif : ' ex. captiuitatem reducere, VVLG. Deut. 30, 3, ramener les ça ptifs ; cf. A VG. Catech. 21, 37 ; 1. n ne sagit pas ici de la réaction étymologique du type assedens pour assidens; reclaudo p. recludo. 1. Édition du De sacramentis, dans la Collection «Sources chrétiennes ", nO 25, p. 12 et suiv.

Birds featured in many aspects of medieval people's lives, not least in their poetry. But despite their familiar presence in literary culture, it is still often assumed that these representations have little to do with the real natural world. By attending to the ways in which birds were actually observed and experienced, this book aims to offer new perspectives on how and why they were meaningful in five major poems -- The Seafarer, the Exeter Book Riddles, The Owl and the Nightingale, The Parliament of Fowls and Confessio Amantis. In a consideration of sources from Isidore of Seville and Anglo-Saxon place-names to animal-sound word lists and Bartholomew the Englishman, the author shows how ornithological truth and knowledge are integral to our understandings of his chosen poems. Birds, he argues, are relevant to the medieval mind because their unique properties align them with important religious and secular themes: seabirds that inspire the forlorn Anglo-Saxon pilgrim; unnamed species that confound riddling taxonomies; a belligerent owl who speaks out against unflattering literary portraits. In these poems, human actions and perceptions are deeply affected by the remarkable flights and voices of birds.

Borsje, J., A. Dooley, S. Mac Mathuna and G. Toner (eds. with editorial assistance by N. McGuire, N. Mac Cathmhaoil and T. Oudesluijs). 2014. Celtic Cosmology: Perspectives from Ireland and Scotland (Papers in Medieval Studies 26), Toronto: Pontifical Institute of Mediaeval Studies.

'Dante’s Masterplot and Alternative Narratives in the "Commedia"’ questions the familiar narrative arc at play in the writings of Dante Alighieri and opens his masterpiece to three alternative models that resist it. Dante’s masterplot is the teleological trajectory by which the poet subordinates the past to the authority of a new experience. The book analyses the masterplot’s workings in Dante’s text and its role in the interpretation of the poem, and it documents its overwhelming success in influencing readings of the 'Commedia' over the centuries. The volume then explores three competing narrative models that resist and counter its monopoly which are enacted by paradoxes, alternative endings and parallel lives, and the future. By focusing on these non-linear modes of storytelling and testing the limits of linear narration, the book questions critical paradigms in the scholarship of the 'Commedia' that favour a single normative master truth, exposes their problematic authoritarian implications, and highlights the manifold poetic, theological, and ethical tensions that are often neglected due to the masterplot’s influence. The new picture of a vulnerable author and open-ended text that emerges from this study thus doubles as a metacritical reflection on the state of the field. The book’s impassioned argument is that, alongside established notions of his trademark plurality of linguistic registers and styles, Dante’s narrative pluralism can, and should, come to play a key role in contemporary and future readings of the 'Commedia'.

The character known from the Bible as Sarah, the wife of Abraham, is never mentioned by name in the Qur>än. It is clear, however, that Sarah is the intended personage in the Quranic renditions of the three visitors to Abraham, a story that can be found also in Genesis 18:1-16. 2 The exegetical comments treating these Qur>anic passages and the various tales that evolved to provide detail to the many Qur>anic references to Abraham all refer to her by the name Sarah. This is fully in keeping with the Genesis rendition. Nonetheless, the biblical story of Abraham and Sarah in some ways proved problematic to Islam, and one such example is the issue of Sarah's genealogical relationship with her husband.