La música práctica en san Agustín: "vestigium" y "signum"

En distintos momentos de su producción intelectual, Agustín se refirió al asunto de la música. En este artículo mostraremos que Agustín uso dos esquemas conceptuales distintos para describir el fenómeno de la música práctica en su relación con el mundo espiritual, el esquema de las Artes Liberales y el de la teoría del signo, y que en virtud de ello la música sería concebida de dos modos diferentes: como vestigium y como signum del mundo espiritual, respectivamente. Al final del artículo analizaremos la diferencia entre las dos concepciones considerando tres elementos: la naturaleza de la relación entre mundo material y espiritual, el contenido espiritual al que remite y la noción de belleza que implica.

Risk and resilience: The moderating role of social coping for maternal mental health in a setting of political conflict:The moderating role of social coping for maternal mental health in a setting of political conflict

Violence can threaten individual wellbeing and tear at the social fabric of communities. At the same time, suffering can mobilize social coping and mutual support. Thus, the backdrop of political violence increases risk factors and stimulates resilience. The current study examined the moderating role of social coping as reflective of risk and resiliency in Northern Ireland, a setting of protracted conflict. Specifically, structural equation modeling was used to investigate whether social coping protects from or exacerbates the negative impact of sectarian crime and nonsectarian crime on maternal mental health (N?=?631). Nonsectarian crime predicted greater psychological distress for mothers in Belfast. Mixed support was found for the buffering and depletion moderation hypotheses; social coping functioned differently for nonsectarian crime and sectarian crime. Greater social coping buffered mothers' psychological distress from the negative effects of nonsectarian crime, but exacerbated maternal mental health problems when facing sectarian crime. Results suggest that social coping is a complex phenomenon, particularly in settings of protracted political violence. Implications for interventions aimed at alleviating psychological distress by enhancing mothers' social coping in contexts of intergroup conflict are discussed. We would like to thank the many families in Northern Ireland who have participated in the project. We would also like to express our appreciation for the project staff, graduate students, and undergraduate students at the University of Notre Dame and the University of Ulster. A special thanks to Cindy Bergeman and Dan Lapsley for feedback on earlier drafts of this manuscript. This research was supported by NICHD grant 046933-05 to the E. Mark Cummings.

Coelum non animum muto? Milton's Neo-Latin Poetry and Catholic Italy

Milton’s Elegiarum Liber, the first half of his Poemata published in Poems of Mr John Milton Both English and Latin (1645), concludes with a series of eight Latin epigrams: five bitterly anti-Catholic pieces on the failed Gunpowder Plot of 1605, followed by three encomiastic poems hymning the praises of an Italian soprano, Leonora Baroni, singing in Catholic Rome. The disparity in terms of subject matter and tone is self-evident yet surprising in an epigrammatic series that runs sequentially. Whereas the gunpowder epigrams denigrate Rome, the Leonora epigrams present the city as a cultured hub of inclusivity, the welcome host of a Neapolitan soprano. In providing the setting for a human song that both enthrals its audience and attests to the presence of a divine power, Rome now epitomizes something other than brute idolatry, clerical habit or doctrine. And for the poet this facilitates an interrogation of theological (especially Catholic) doctrines. Coelum non animum muto, dum trans mare curro wrote the homeward-bound Milton in the autograph book of Camillo Cardoini at Geneva on 10 June 1639. But that this was an animus that could indeed acclimatize to religious and cultural difference is suggested by the Latin poems which Milton “patch [ed] up” in the course of his Italian journey. Central to that acclimatisation, as this chapter argues, is Milton’s quasi-Catholic self-fashioning. Thus Mansus offers a poetic autobiography of sorts, a self-inscribed vita coloured by intertextually kaleidoscopic links with two Catholic poets of Renaissance Italy and their patron; Ad Leonoram 1 both invokes and interrogates Catholic doctrine before a Catholic audience only to view the whole through the lens of a neo-Platonic hermeticism that may refreshingly transcend religious difference. Finally, Epitaphium Damonis, composed upon Milton’s return home, seems to highlight the potential interconnectedness of Protestant England and Catholic Italy, through the Anglo-Italian identity of its deceased subject, and through a pseudo-monasticism suggested by the poem’s possible engagement with the hagiography of a Catholic Saint. Perhaps continental travel and the physical encounter with the symbols, personages and institutions of the other have engendered in the Milton of the Italian journey a tolerance or, more accurately, the manipulation of a seeming tolerance to serve poetic and cultural ends.


First reviewer:
Haan: a fine piece by the senior neo-Latinist in Milton studies.

Second reviewer:
Chapter 7 is ... a high-spot of the collection. Its argument that in his Latin poetry Milton’s is a ‘quasi-Catholic self-fashioning’ stressing ‘the potential interconnectedness of Protestant England and Catholic Italy’ is striking and is advanced with learning, clarity and insight. Its sensitive exploration of the paradox of Milton’s coupling of humanistically complimentary and tolerant address to Roman Catholic friends with fiercely Protestant partisanship demonstrates that there is much greater complexity to his poetic persona than the self-construction and self-presentation of the later works would suggest. The essay is always adroit and sure-footed, often critically acute and illuminating (as, for example, in its discussion of the adjective and adverb mollis and molliter in Mansus, or in the identification in n. 99 of hitherto unnoticed Virgilian echoes). It has the added merits of being very well written, precise and apt in its citation of evidence, and absolutely central to the concerns of the volume.

The past never stands still ; negotiating the past and commemorating the Easter Rising in 1966 and 1976

This article looks at the role of commemoration in Northern Ireland before conflict -in the 1960's - and at the height of conflict in the 1970's. Through its comparative examination of Northern Ireland republican commemorations of the 1916 Easter Rising in 1966 and 1976 it is intended to contribute both to an historical and political understanding of commemoration practices in Ireland after partition and to current debates about commemoration and the past in the post-Troubles era.

Re-placing Ireland in Irish Anthropology

7,000 word essay

Viri Galilaei : extr. des Motets d'Attaingnant / Couillard, comp. ; Arrang. de Smijers ; Chorale de la Cathédrale de Strasbourg ; Abbé Alphonse Hoch, chef de choeur

Titre uniforme : [Viri Galilaei]

Evangelia.

Avec prologues, arguments et « capitula ». Evang. Matthaei I,2-XXVIII,20 (13), Marci, cum versibus : « Marcus divini Petro ... » (54v), Lucae XIX,22-XXIV,53 (82), Johannis, cum versibus : « Virgo supra pectus Christi... » (116v) ; « Capitulatio lectionum Evangeliorum de circulo anni ». Ms. X de Klauser, Röm. Capit. Evang., I, 5 (151). F. 159v Promesse d'obéissance faite par Simon Ier, abbé de Notre-Dame de Chaage, diocèse de Meaux, à Manassès II, évêque de Meaux [1153-1158].

Missale Sancti Amandi in Pabula.

F. 1 Calendrier de Saint-Amand (avril et mai manquent). F. 6v Messe de s. Hubert (XVe s.). F. 7 Bénédictions (XVe-XVIe s.). F. 9 Messes votives. F. 25 Ordo missae. F. 29v Temporal. F. 115v-174 Sanctoral : Depositio s. Benedicti (115v) ; — s. Piat (154) ; — Dédicace (157) ; — s. Amand (171v) ; — Messes de saints divers (173v). F. 174 Commun des saints.

Latin 10027

Contient : Fragments de cartulaire de l'abbaye Saint-Pierre de Metz ; Fragment de cartulaire de l'abbaye Notre-Dame de Metz ; Fragment d'un cartulaire du chapitre de Metz

Recueil de chartes originales de diverses églises et abbayes des diocèses de Soissons, Noyon et Senlis (1015-1297).

Cathédrale de Soissons, etc. (1139-1315). — Abbayes du Charme-aux-Nonnains (1184-1290), — de Saint-Jean-des-Vignes (XIIe et XIIIe s.), — Val-Secret (1144-1290), — la Barre (1249-1287), — Clairefontaine (XIIIe s.), — Saint-Yved-de-Braine (1213-1283), — Longpont (1273-1280), — Notre-Dame de Soissons (1215-1277), — Saint-Crépin-le-Grand de Soissons (1287-1297), — Saint-Médard de Soissons (1228-1258), — Hôpitaux de Braine, de N.-D.-aux-Nonnains et de Saint-Vaast de Soissons (1205-1296). Diocèse de Noyon. — Église de Saint-Quentin (1015-1295), — abbayes de Biache (1272), — Fervaques (1255-1294), — SaintÉloi-Fontaine (1251), — Saint-Quentin-en-Vermandois (1186), — Saint-Quentin-en-l'Ile (1273), — Trinitaires de Saint-Quentin (1258), — prieuré de Vendeuil (1272). Chapitre et abbaye de Saint-Rémi de Senlis (1232-1285).

« Statuts des religieuses du Tiers-Ordre de St François, dites Soeurs Grises hospitalières, ... des convents de St Omer, Dunkerque, Boulogne, ... et autres, l'an 1483 à Wisbecq ».

Contient : « Constitutions des religieuses hospitalières de la Charité de Notre-Dame, approuvées l'an 1634 »

Vies de saints, en français.

Contient : Vie de S. Laurent, en vers. « Maistre, a cest besoing vus dreciez... » ; Assomption Notre-Dame, par Hermann de Valenciennes (attribuée ici à « Willemme »), en vers. « Seignors, or escutez, que Deu vus beneïe... » ; Vision de S. Paul, en vers. « Seignors freres, ore escoutez... » ; Vie de Ste Marie l'Égyptienne, en vers. « Oez, seignors, une raisun. ». ; Vie de S. Alexis, en vers. « Bons fu li siecles al tens ancienor... » ; Vie de S. Jean l'Évangéliste, en prose. « Le secunt travail as Crestiens, après Nerun... » ; Vie de S. Jean-Baptiste, en prose. « Al tens Herode le rei de Judée fu un proveire... » ; « Vie de S. Barthélemy. « Ceo cuntent ceus qui sevent deviser les parties del munde... » ; Passion de S. Pierre et S. Paul, en prose. « Al tens Nerun Cesar esteient a Rome... » ; Du jugement de Dieu, en vers. « Seignors, oez raisun gloriose et saintisme... » ; Sermon, en sixains, sur le jugement de Dieu ; Évangile de Nicodème. « Ceo avint al quinzime an que Tyberie Cesar aveit esté enpereor... » ; Sermon du siècle, de Guichart de Beaulieu, en vers. « Entendez vers mei, les pétiz et les granz... » ; Vie de Ste Marie-Madeleine, en vers, par « Willieme » ; Enseignement sur le Pater, en prose. « A son treschier frere. Mun cher frere, sachez ke home tant cum il entent... » ; De la confession, en prose. « Ki voldra bien e beau vestu aparer devant la face Jhesu... » ; Vie de Notre-Dame, par « Guillame, » en vers ; Dit du besant de Dieu, par « Guillame », en vers. « Pur ceo que jeo ne voil muscier... » ; Des trois ennemis de l'homme, par Guillaume, en vers. « [T]reis moz qui me sont enchargez... » ; Histoire de Tobie, dédiée à « Guillelme... del iglise Sainte Marie de Keneille wourthe en Ardene », en vers. « [C]il qui seme bone semence... » ; Vie de Ste Marguerite, en vers ; Sermons, en prose ; I « Donavit illi nomen quod est super omne nomen, etc. Seint Pol li apostre dit de nostre Salveor... » ; II « Dixit Dominus ad Jesum filium Naue... Dist nostre Seignor a Jesu le fiz Nave, qui ert ministre Moysi... » ; III « Misit Deus exploratores in abscondito... Ceo fait a entendre en romanz que Jesu Nave, enveiad... » ; IVCum autem esset Jesus in agro urbis Jerico... Ceo conte l'estoire de la lei, quand Jesu fud en champ de Jerico... » ; V « Tulit autem unus ex filiis Israel aliquid de anathemate Jerico... Ceo dit l'estoire que uns hoem de la mesnée Israel... » ; La Passion, extraite de la Bible en vers de Hermann de Valenciennes ; Chanson, avec musique notée. « Margot, Margot, greif sunt ly mau d'amer, très duce Margot... »