scholarly journals Biograf Aelreda z Rievaulx i jego źródła

Vox Patrum ◽  
2015 ◽  
Vol 64 ◽  
pp. 151-170
Author(s):  
Ryszard Groń
Keyword(s):  
Middle Ages ◽  
Primary Source ◽  
Sources Of Information ◽  
The Bible ◽  
12Th Century ◽  
Literary Sources ◽  
Internal Sources ◽  
Style Of Writing ◽  
The Middle Ages

The article was written to illustrate the difficulties we encounter when at­tempting to convey the biography of Aelred, a famous 12th century English abbot of Rievaulx. The difficulties are linked with the fact that Aelred lived in medieval times and his biography was written in the form of a hagiography. This style of writing was very popular in the middle ages and usually served to emphasize the holiness of a person’s life, i.e. to demonstrate an exemplary life of Christian vir­tues rather than as an attempt to concentrate on biographical details. The latter ra­ther served as points of reference to the person in question and were expressed in hagiographic style, i.e. with focus on models of behavior, achievements and mira­cles that fit the style, based on examples taken from the Bible and the lives of other popular saints. Written in monastic circles, such works took on the form of biogra­phies of saints and were often written to satisfy a specific cause (T.J. Heffernan). This is the type of biography we are dealing with here. When attempting to con­vey Aelred’s biography in the contemporary meaning of the term, we must first sift through its hagiographic form and supplement information contained therein with other historical and literary sources. In our case, the attempt was carried out in six points, with focus on: the primary source of Aelred of Rievaulx’s biography, Vita Aelredi (1); its author, Walter Daniel (2); the reasons why this work was writ­ten (3); its hagiographic form (4); the work’s internal sources, i.e. sources linked with the author’s own circles (5); as well as outside historical and literary sources of information concerning Aelred (6).

The Cult of St Edmund, King and Martyr in Medieval Ireland

2018 ◽  
Vol 136 (4) ◽  
pp. 223-238 ◽  
Author(s):  
Francis Young
Keyword(s):  
Middle Ages ◽  
Anglo Saxon ◽  
Norman Conquest ◽  
14Th Century ◽  
Patron Saint ◽  
12Th Century ◽  
Anglo Norman ◽  
Christ Church ◽  
Medieval Ireland ◽  
The Middle Ages

St Edmund, king and martyr (an Anglo-Saxon king martyred by the Vikings in 869) was one of the most venerated English saints in Ireland from the 12th century. In Dublin, St Edmund had his own chapel in Christ Church Cathedral and a guild, while Athassel Priory in County Tipperary claimed to possess a miraculous image of the saint. In the late 14th century the coat of arms ascribed to St Edmund became the emblem of the king of England’s lordship of Ireland, and the name Edmund (or its Irish equivalent Éamon) was widespread in the country by the end of the Middle Ages. This article argues that the cult of St Edmund, the traditional patron saint of the English people, served to reassure the English of Ireland of their Englishness, and challenges the idea that St Edmund was introduced to Ireland as a heavenly patron of the Anglo-Norman conquest.

The Meaning of ‘carruca’ in the ‘Leges Barbarorum’

Traditio ◽  
1984 ◽  
Vol 40 ◽  
pp. 297-300
Author(s):  
Theodore John Rivers
Keyword(s):  
Middle Ages ◽  
Ninth Century ◽  
Transitional Period ◽  
Medieval Period ◽  
Medieval Latin ◽  
Original Meaning ◽  
Literary Sources ◽  
The Middle Ages

The term carruca (or carruga), like many other terms in medieval Latin, acquired a new and different meaning in the Middle Ages in place of its original classical meaning. There is no confusion over the meaning of carruca in Roman historical and literary sources: it clearly means a four-wheeled wagon or carriage. However, its original meaning was modified during the medieval period so that by the early ninth century carruca denoted a wheeled plow. Although the medieval plow is often called a carruca (whereas the Roman plow is called an aratrum), one should not infer that all references to carruca in medieval sources signify a plow, particularly if these sources are datable to that transitional period during which the classical meaning of the word was beginning to be transformed into its medieval one. Characteristic of the sources which fall within this period are the Germanic tribal laws (leges barbarorum), and of these, three individual laws in particular are of interest: the Pactus legis Salicae 38.1, Lex Ribuaria 47.2, and Lex Alamannorum 93.2.

scholarly journals The status of chanting codices in the Serbian chant tradition

Muzikologija ◽  
2011 ◽  
pp. 39-52
Author(s):  
Vesna Peno
Keyword(s):  
Middle Ages ◽  
Primary Source ◽  
Objective Evaluation ◽  
The Status ◽  
Liturgical Practice ◽  
Musical Literacy ◽  
The Middle Ages

The status of chanting codices, which is directly associated with the phenomenon of musical literacy, is examined in this paper by means of the examples of a few scarce neumed manuscripts that represent a primary source for the reconstruction of the Serbian music past. The following reasons have been stated in the Serbian musicological literature as an explanation for the lack of a larger number of preserved neumed books: 1) melodies were transmitted orally, 2) an intensive liturgical practice, in which chanting had a primary place and 3) historical circumstances due to which manuscripts were exposed to decay. For the sake of an objective evaluation of the probable level of chanting skill in the Middle ages in Serbia, the aforementioned reasons have been reconsidered and revised.

scholarly journals NATIONALHISTORIE EFTER MODERNISMEN - FOLKEBEGREBET I LYSET AF EUROPAS STORE FORTÆLLINGER

1970 ◽  
Vol 42 (117) ◽  
pp. 159-174
Author(s):  
Michael Böss
Keyword(s):  
19Th Century ◽  
Middle Ages ◽  
French Revolution ◽  
Main Role ◽  
National History ◽  
The Bible ◽  
The People ◽  
History Of ◽  
The Impact ◽  
The Middle Ages

WRITING NATIONAL HISTORY AFTER MODERNISM: THE HISTORY OF PEOPLEHOOD IN LIGHT OF EUROPEAN GRAND NARRATIVES | The purpose of the article is to refute the recent claim that Danish history cannot be written on the assumption of the existence of a Danish people prior to 19th-century nationalism. The article argues that, over the past twenty years, scholars in pre-modern European history have highlighted the limitations of the modernist paradigm in the study of nationalism and the history of nations. For example, modernists have difficulties explaining why a Medieval chronicle such as Saxo Grammaticus’s Gesta Danorum was translated in the mid-1600s, and why it could be used for new purposes in the 1800s, if there had not been a continuity in notions of peoplehood between the Middle Ages and the Modern Age. Of course, the claim of continuity should not be seen as an argument for an identity between the “Danes” of Saxo’s time and the Danes of the 19th-century Danish nation-state. Rather, the modern Danishness should be understood as the product of a historical process, in which a number of European cultural narratives and state building played a significant role. The four most important narratives of the Middle Ages were derived from the Bible, which was a rich treasure of images and stories of ‘people’, ‘tribe’, ‘God’, King, ‘justice’ and ‘kingdom’ (state). While keeping the basic structures, the meanings of these narratives were re-interpreted and placed in new hierarchical positions in the course of time under the impact of the Reformation, 16th-century English Puritanism, Enlightenment patriotism, the French Revolution and 19th-century romantic nationalism. The article concludes that it is still possible to write national histories featuring ‘the people’ as one of the actors. But the historian should keep in mind that ‘the people’ did not always play the main role, nor did they play the same role as in previous periods. And even though there is a need to form syntheses when writing national history, national identities have always developed within a context of competing and hierarchical narratives. In Denmark, the ‘patriotist narrative’ seems to be in ascendancy in the social and cultural elites, but has only partly replaced the ‘ethno-national’ narrative which is widespread in other parts of the population. The ‘compact narrative’ has so far survived due the continued love of the people for their monarch. It may even prove to provide social glue for a sense of peoplehood uniting ‘old’ and ‘new’ Danes.

Scripture and Pluralism; Reading the Bible in the Religiously Plural Worlds of the Middle Ages and Renaissance

2007 ◽  
Vol 38 (3) ◽  
pp. 792
Author(s):  
Daniel Timmerman ◽  
Thomas J. Heffernan ◽  
Thomas E. Burman
Keyword(s):  
Middle Ages ◽  
The Bible ◽  
The Middle Ages

The Traditional Background of Partonopeus de Blois

PMLA ◽  
1946 ◽  
Vol 61 (4-Part1) ◽  
pp. 916-946
Author(s):  
Helaine Newstead
Keyword(s):  
French Text ◽  
Middle Ages ◽  
Critical Edition ◽  
Comprehensive Analysis ◽  
Folk Tale ◽  
Specific Study ◽  
French Edition ◽  
Literary Sources ◽  
Cupid And Psyche ◽  
The Middle Ages

The romance of Partonopeus de Blois, though widely read and much admired in the Middle Ages, has not aroused a comparable interest among modern scholars. No edition of the French text has been published since 1834, and no exhaustive investigation of its literary sources has yet appeared. The story is usually explained as a medievalized version of the legend of Cupid and Psyche, with the roles of hero and heroine reversed under the influence of Breton lais of the fairy mistress type. Since critical discussions have tended to emphasize—perhaps overemphasize—the indebtedness of Partonopeus to the classical legend and its folk tale analogues, the connections with the Breton lais and the matière de Bretagne have been explored only in a general and rather tentative way. A more specific study of these connections based on the available French edition may help us to reach a clearer understanding of the materials which compose this charming romance, although a comprehensive analysis must await a critical edition of the text.

Feasts of the Temporale

2021 ◽  
pp. 200-221
Author(s):  
Luisa Nardini
Keyword(s):  
Middle Ages ◽  
Vernacular Theology ◽  
The Bible ◽  
The Middle Ages

Prosulas are a form of exegesis. Those for the feast of the Temporal (connected to episodes of the life and mission of Jesus) interpret the originally Old Testamentary texts of the parent chant into a Christological perspective, with those for graduals and tracts often displaying special rhythmic patterns in their texts and melodies. This typological interpretation of the Bible—here reflected in chant composition—is in line with the exegetical procedures there were taught in ecclesiastical schools in the Middle Ages. The chapter also ponders the possibility of anti-Semitic sentiments in Temporal prosulas and suggests that the high number of Temporal prosulas in manuscripts used in nunneries might be tied to the devotion to Jesus as “spiritual spouse” ’ that was typical of female monasteries and that inspired many works of vernacular theology.

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