Les Glosses romàniques del manuscrit de la Biblioteca Vaticana Ebr. 413

Estudi del manuscrit hebreu 413 de la Biblioteca Vaticana què conté un diccionari hebreu del segle XIII. Aquest diccionari té un gran interès per a la filologia romànica, atès que conté un conjunt de 155 glosses en una llengua romànica, que l'editor del manuscrit identifica com a provençal. L’anàlisi detallada d'aquestes glosses permet que,en bona part puguin ser llegides com a catalanes i, alhora, convida a pensar en les profundes concomitàncies existents entre les dues llengües en aquest moment de la historia dels orígens romànics

Les Glosses romàniques del manuscrit de la Biblioteca Vaticana Ebr. 413

Estudi del manuscrit hebreu 413 de la Biblioteca Vaticana què conté un diccionari hebreu del segle XIII. Aquest diccionari té un gran interès per a la filologia romànica, atès que conté un conjunt de 155 glosses en una llengua romànica, que l'editor del manuscrit identifica com a provençal. L’anàlisi detallada d'aquestes glosses permet que,en bona part puguin ser llegides com a catalanes i, alhora, convida a pensar en les profundes concomitàncies existents entre les dues llengües en aquest moment de la historia dels orígens romànics

A map of Marco Polo's voyages & travels in the 13th century through a great part of Asia, all Tartary, the East India islands & part of Africa

Nimeketiedot nimiönkehyksissä

Feline caries in two cats from a 13th century archeological excavation

Mandibles of two cats containing carious lesions were discovered among the previously published findings of feline dental resorptive lesions from materials examined at an archaeological museum. These lesions were too small to be noted on radiographs, and consisted of two inconspicuous enamel lesions in a mandibular left first molar tooth (309), a clinically visible white spot area containing an enamel lesion in a mandibular left fourth premolar tooth (308), and a root surface caries in the 308 of a different specimen. Histologic examination using special stains and polarized light revealed both initial and early initial stage enamel caries, as well as root surface caries. Knoop hardness measurements confirmed these findings, considered the first documented cases of feline caries.

An English 13th century bestiary, a new discovery in the technique of medieval illumination,

"Three hundred copies ... have been printed."

Detecting the environmental impact of the Baltic Crusades on a late-medieval (13th-15th century) frontier landscape: palynological analysis from Malbork Castle and hinterland, Northern Poland

Palaeoecological analysis of peat deposits from a small bog, combined with pollen analysis of sediments infilling the moat of the nearby Teutonic Order castle at Malbork, have been used to examine the ecological impact of the Crusades on the late-medieval landscape of Northern Poland. Studies of the environmental impact of the Crusades have been almost exclusively informed by written sources; this study is the first of its type to directly investigate the environmental context of Crusading as a force of ecological transformation on the late-medieval Baltic landscape. The pollen evidence from Malbork Castle and its hinterland demonstrate that the 12th/13th–15th centuries coincide with a marked transformation in vegetation and land-use, characterized by clearance of broadleaved woodland and subsequent agricultural intensification, particularly during the 14th/15th centuries. These changes are ascribed to landscape transformations associated with the Teutonic Order’s control of the landscape from the mid-13th century. Human activity identified in the pollen record prior to this is argued to reflect the activities of Pomeranian settlers in the area. This paper also discusses the broader palaeoecological evidence for medieval landscape change across Northern Poland.

Del “Dios presente" al “Ser omnipotente" : la helenización de Yahweh en el cristianismo medieval

El judaísmo tardío y posteriormente el cristianismo incursionaron frecuentemente en el célebre pasaje de Éx. 3, 14, entendiéndolo como la revelación del Nombre divino a Moisés. Las respectivas influencias de la ontología griega y de la Septuaginta que traduce el citado texto hebreo por “Yo Soy el que Soy" (ejgwv eijmi oJ w[n), se hicieron presentes en la tradición cristiana desde sus orígenes hasta la Escolástica del siglo XIII. Sea con matices esencialistas o de carácter existencial, el Dios bíblico ha sido comprendido como “Ser" en distintos momentos del cristianismo medieval. Este alejamiento de la intuición bíblica originaria en dirección a una concepción helénica del Ser, produjo notables consecuencias en la imagen de Dios sostenida por los cristianos.

MANDRÁGORAS: MITOS E ASPECTOS DA CULTURA DE ISRAEL A PARTIR DE GÊNESIS 25 A 36

A sexualidade de Lea e Raquel, o útero, as mandrágoras e o corpo de Jacó são fatores que definem o alicerce do nosso texto como espaços de diálogo, mediação e estrutura do cenário. O destaque principal está sob o capítulo 30.14-16 que retrata a memória das mandrágoras. Como plantas místicas elas dominam o campo religioso e como plantas medicinais elas são utilizadas para solucionar problemas biológicos. As instituições e sociedades detentoras de uma ideologia e de leis que regulamentam uma existência apresentam na narrativa, duas irmãs, mas também esposas de um mesmo homem que, manipuladas por essa instituição que minimiza e oprime a mulher, principalmente a estéril, confina-as como simples objeto de sexualidade e mantenedoras da descendência por meio da maternidade. A memória das mandrágoras é sinal de que a prática existente circundava uma religião não monoteísta. Ela existia sociologicamente por meio de sincretismos, força e poderes sócio-culturais e religiosos. Era constituída das memórias de mulheres que manipulavam e dominavam o poder sagrado para controle de suas necessidades. O discurso dessas mulheres, em nossa unidade, prova que o discurso dessa narrativa não se encontra somente no plano individual, mas também se estende a nível comunitário, espaço que as define e lhes concede importância por meio do casamento e dádivas da maternidade como continuidade da descendência. São mulheres que dominaram um espaço na história com suas lutas e vitórias, com atos de amor e de sofrimento, de crenças e poderes numa experiência religiosa dominada pelo masculino que vai além do nosso conhecimento atual. As lutas firmadas na fé e na ideologia dessas mulheres definiram e acentuaram seu papel de protagonistas nas narrativas 9 bíblicas que estudamos no Gênesis. A conservação dessas narrativas, e do espaço teológico da época, definiu espaços, vidas, gerações e tribos que determinaram as gerações prometidas e fecharam um ciclo: o da promessa de Iahweh quanto à descendência desde Abraão. Os mitos e as crenças foram extintos para dar espaço a uma fé monoteísta, mas a experiência religiosa

The Century cyclopedia of names : a pronouncing and etymological dictionary of names in geography, biography, mythology, history, ethnology, art, archaeology, fiction ... /

Mode of access: Internet.

New century encyclopedia and dictionary; a summary of universal knowledge with pronunciation of every subject title for teachers, pupils, and families.

Mode of access: Internet.

Fragment of Ælfric's Grammar, Ælfric's Glossary, and a poem on the soul and body, in the orthography of the 12th century : discovered among the archives of Worcester Cathedral by Sir T. Phillipps /

Fragmentary texts from a 13th-century ms. (Worcester Cathedral F. 174) wherein the linguistic forms are consistently Early Middle English. cf. Cat. of manuscripts containing Anglo-Saxon / N.R. Ker. 1957. p. 466.

Mount Carmel in the Commune: Promoting the Holy Land in Central Italy in the 13th and 14th Centuries

The Carmelite friars were the last of the major mendicant orders to be established in Italy. Originally an eremitical order, they arrived from the Holy Land in the 1240s, decades after other mendicant orders, such as the Franciscans and Dominicans, had constructed churches and cultivated patrons in the burgeoning urban centers of central Italy. In a religious market already saturated with friars, the Carmelites distinguished themselves by promoting their Holy Land provenance, eremitical values, and by developing an institutional history claiming to be descendants of the Old Testament prophet Elijah. By the end of the 13th century the order had constructed thriving churches and convents and leveraged itself into a prominent position in the religious community. My dissertation analyzes these early Carmelite churches and convents, as well as the friars’ interactions with patrons, civic governments, and the urban space they occupied. Through three primary case studies – the churches and convents of Pisa, Siena and Florence – I examine the Carmelites’ approach to art, architecture, and urban space as the order transformed its mission from one of solitary prayer to one of active ministry.

My central questions are these: To what degree did the Carmelites’ Holy Land provenance inform the art and architecture they created for their central Italian churches? And to what degree was their visual culture instead a reflection of the mendicant norms of the time?

I have sought to analyze the Carmelites at the institutional level, to determine how the order viewed itself and how it wanted its legacy to develop. I then seek to determine how and if the institutional model was utilized in the artistic and architectural production of the individual convents. The understanding of Carmelite art as a promotional tool for the identity of the order is not a new one, however my work is the first to consider deeply the order’s architectural aspirations. I also consider the order’s relationships with its de facto founding saint, the prophet Elijah, and its patron, the Virgin Mary, in a more comprehensive manner that situates the resultant visual culture into the contemporary theological and historical contexts.

Lire, écrire : d'un désir l'autre : le "roman de Meliadus" du XIIIe au XVIIIe siècle

Continuation elleptique du Tristan en prose, qui s'inscrit dans l'interstice séparant la naissance de Tristan du remariage de Méliadus avec la fille du roi Hoël, le Roman de Meliadus (1235-1240) est une oeuvre fondamentalement ouverte, de par son inachèvement et de par le dialogue constant qu'il instaure avec les autres romans arthuriens. S'il revendique sa filiation et assume son statut de récit puîné, les réminiscences qu'il exhibe masquent aussi les gauchissements, les infléchissements qui lui permettent de faire du neuf avec du vieux. C'est ce jeu - aux deux sens du terme - que cette étude se propose de mettre en lumière et de voir fonctionner, non seulement dans le Roman de Meliadus proprement dit, mais également dans trois de ses relectures, qui actualisent et renouvellent la signification du roman en profondeur. La première est une continuation qui date de la toute fin du XIIIe ou du début du XIVe siècle et qui est aujourd'hui conservée par le seul manuscrit Ferrell 5. La deuxième actualisation retenue est celle qu'offre Meliadus de Leonnoys, l'imprimé publié en 1528 par Galliot du Pré, puis en 1532 par Denis Janot, fruit d'un minutieux travail de découpage et de remontage. La dernière enfin est l'extrait paru en 1776 dans la Bibliothèque Universelle des Romans sous le titre Méliadus de Léonnois. An ellipitic continuation of the Prose Tristan, which inscribes itself in the space separating the birth of Tristan from Meliadus' new marriage with king Hoël's daughter, the Meliadus' romance (1235-1240) is essentially an open text on account of its incompleteness and the dialogue it establishes with other arthurian romances. Even asserting filiation status, the reminiscences also show the reshaping and the inflection that allow the text to transform old into new. Analyzing this game is the central purpose of this work; to observe the operation in the Meliadus' romance, as well as in three of its recuperations that profoundly renew the significance of the novel; beginning with a continuation from the end of the 13th century or the early 14th century, preserved nowadays in only one manuscript (Ferrel 5); followed by the meticulous work of cutting and reassembling offered by the Meliadus of Leonnoys (printed by Galliot du Pré in 1528 first and again by Denis Janot in 1532) and finally an excerpt published in 1776 in the Bibliothèque Universelle des Romans with the title Méliadus of Leonnois.