Ant-lore in Anglo-Saxon England

Two Old English versions of a sunshine prognostication survive in the mid-eleventh century Cambridge, Corpus Christi College 391, p. 713, and in a twelfth-century addition to Oxford, Bodleian Library, Hatton 115, 149v–150r. Among standard predictions promising joy, peace, blossom, abundance of milk and fruit, and a great baptism sent by God, one encounters an enigmatic prophecy which involves camels stealing gold from the ants. These gold-digging ants have a long pedigree, one which links Old English with much earlier literature and indicates the extent to which Anglo-Saxon culture had assimilated traditions of European learning. It remains difficult to say what is being prophesied, however, or to explain the presence of the passage among conventional predictions. Whether the prediction was merely a literary exercise or carried a symbolic implication, it must have originated in an ecclesiastical context. Its mixture of classical learning and vernacular tradition, Greek and Latin, folklore and Christian, implies an author with some knowledge of literary and scholarly traditions.

An English Source for a Latin Text? Wind Prognostication in Oxford, Bodleian MSS Hatton 115 and Ashmole 345

This article focuses on a type of prognostication that bases its predictions on the behavior of the wind during the twelve nights of Christmas and in particular on the relationship between the Old English version in Oxford, Bodleian, Hatton 115, and a fourteenth/fifteenth-century English text in Latin of the same prognostication, which appears in Oxford, Bodleian, Ashmole 345, fol. 69r. The wind prognostication in Ashmole 345 is remarkably similar to the twelfth-century OE version in Hatton 115, fol. 149v, to the extent that one might be tempted to argue for direct transmission, if it were not for the large temporal gap between the two manuscripts and for the fact that the two texts are being transmitted in two different languages. Interestingly the Latin text in A contains an Old English word that may make us reconsider the relationship between the two manuscripts and may shed light on the reception and transmission of Old English and prognostication by the wind between the end of the fourteenth and the beginning of the fifteenth centuries in English monastic centers.

The Brut Tradition

This article tracks the development of the Brut tradition, from its inception in the ninth century text the Historia Brittonum, via Geoffrey of Monmouth’s twelfth century Historia Regum Britannaie, Wace’s Roman de Brut and Layamon’s Brut (both twelfth century), to the myriad Prose Bruts, in Anglo-Norman, Latin and Middle English, from the thirteenth to the sixteenth centuries. It argues that the Brut is best understood both as a distinctive literary tradition and as a well-spring of mythography from which a range of late medieval, and post-medieval, writers drew. The article indicates the utility of the Brut tradition to emergent notions of English identity and the role the narratives recorded by the Brut tradition played in orchestrating English colonial attitudes to its insular and continental neighbours. The article concludes by assessing the importance of the Brut tradition for book culture and emergent models of literary taste in the later Middle Ages

Le Corrector sive Medicus de Burchard de Worms (1000-1025) : présentation, traduction et commentaire ethno-historique

Le Corrector sive Medicus est un pénitentiel rédigé par Burchard, évêque de Worms (1000-1025). Il s’agit d’un manuel destiné à guider les confesseurs lors de l’administration du sacrement de pénitence. Intégré dans le Decretum, l’œuvre majeure de Burchard, il compte parmis les pénitentiels les plus illustres. Il contient notamment un questionnaire très élaboré sur les péchés commis par les fidèles. Les 194 questions du Corrector sive Medicus constituent l’objet d’étude de ce mémoire. Entre le VIIe et le XIIe siècle, les pénitentiels forment une longue tradition littéraire où les textes se répètent constamment. Le questionnaire du Corrector sive Medicus se distingue du fait qu’il est rédigé en grande partie par Burchard lui-même. Les détails précis sur les survivances païennes et la religion populaire que l’évêque introduit dans son pénitentiel permettent, comme aucune autre source de la période, une analyse ethno-historique de la culture germanique. La première partie du mémoire est consacrée à la présentation du Corrector sive Medicus : j’y décris d’abord le contexte historique et biographique de l’œuvre, puis discute d’une herméneutique littéraire, pour enfin proposer une synthèse diachronique des traditions germaniques. La deuxième partie offre, pour la première fois en français, la traduction intégrale du questionnaire de Burchard, accompagnée de commentaires sur différents sujets ou problèmes soulevés par le texte, notamment ceux qui concernent la culture germanique. Finalement sont placés en annexe quelques documents qui témoignent, tout comme le Corrector sive Medicus, d’un syncrétisme religieux profondément enraciné dans les mœurs des Germains.

Débat inexistant ou paroles persistantes : la théologie des reliques au Moyen Âge, autour du De pigneribus sanctorum de Guibert de Nogent

Les reliques sont des objets associés aux saints, ou au Christ. Une relique est porteuse d’une puissance spirituelle, une virtus, source de miracles. Depuis l’Antiquité et surtout le Moyen Âge, les reliques ont joué un rôle essentiel dans la vie des sociétés chrétiennes. Il n’en reste pas moins que les théologiens semblent n’avoir réservé au culte des reliques qu’une faible part de leurs écrits, au point d’être considéré par l’historiographie actuelle comme ayant eu « une élaboration théorique inversement proportionnelle à son importance ». Le présent mémoire se propose d’étudier, à travers les différents témoignages laissés sur le culte des reliques, durant l’Antiquité et le Moyen Âge, quelles ont pu être les conceptions, croyances et controverses autour du culte des reliques. L’hypothèse par conséquent proposée est celle d’un « problème des reliques », intimement lié aux évolutions du culte des saints et aux conceptions sur l’eucharistie tout au long du Moyen Âge. Un glissement se produit au cours du Moyen Âge, d’une critique jugée hérétique du culte en lui-même, à un refus des abus et du flou entourant ce culte au nom de l’orthodoxie. Ces paroles persistantes, à défaut d’un débat, sur la validité, les mécanismes mystiques et les abus d’un tel culte se sont ainsi cristallisées au XIIe siècle chez plusieurs auteurs contemporains, tels Thiofrid d’Echternach et surtout Guibert de Nogent, soulignant le besoin d’une élaboration théorique et d’une codification de ces pratiques.

Le portail de Notre-Dame de Vermenton : étude formelle et iconographique de la sculpture de la deuxième moitié du XIIe siècle

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Les intellectuels chrétiens face au Talmud : l’antijudaïsme chez Eudes de Châteauroux lors du procès du Talmud à Paris (1240-1248)

Ce mémoire porte sur l’évolution de l’antijudaïsme chez les intellectuels chrétiens parisiens, particulièrement chez Eudes de Châteauroux, lors du procès du Talmud, c’est-à-dire, entre les années 1240 – année où commence le procès – et 1248, année de la condamnation finale des textes talmudiques. Avec la création des universités au XIIe siècle prend place une curiosité intellectuelle croissante et un désir d’apprendre davantage. Parallèlement à cet essor, l’Église se renforce et une orthodoxie doctrinale commence à s’implanter, avec le désir toujours plus fort de contrôler et d’encadrer les fidèles. Lorsque Nicolas Donin dénonce le Talmud au souverain pontife, en 1239, Grégoire IX demande aux savants chrétiens de l’étudier et de l’analyser. Après examen, ces textes sont condamnés et les juifs accusés de se détourner de l’Ancien Testament pour suivre le Talmud, un livre rempli d’erreurs. Ainsi, ce que nous allons démontrer dans ce travail est que l’antijudaïsme virulent chez Eudes de Châteauroux, lors du procès du Talmud, vient d’une incompréhension des livres talmudiques.

L’amant tenu par la bride : Itinéraires d'un motif courtois chez Gaucelm Faidit et sur un coffret limousin

A comparison between selected lyrics and iconography of the late twelfth-century troubadour Gaucelm Faidit and a 'courtly love' image on a secular casket of Limoges enamel produced in the same period.

John of Worcester and the science of history

Although the ‘chronicle of chronicles’ compiled at Worcester c1095-c1140 is now firmly attributed to John of Worcester, rather than Florence, major questions remain. A central issue is that the semi-autograph manuscript of the chronicle (now Oxford, Corpus Christi College, Ms 157) underwent several alterations to its structure and contents, as codicological evidence demonstrates. These included the incorporation of important illuminations, which have been surprisingly little considered in their overall manuscript context. This article focuses on these illuminations, and will argue that their presence in this version of the chronicle makes it something even more distinctive than the learned, revisionist chronological work of Marianus Scotus upon which it was based. John of Worcester’s chosen images are linked not only to his political narrative but also to theological works and to cutting-edge science, newly translated from Arabic. The presence of such miniatures in a twelfth-century chronicle is unique, and they are central to the final form given to the Worcester chronicle by John of Worcester himself in this key manuscript. Their analysis thus brings into focus the impressive assembly of materials which the chronicle offered to readers, to shape their understanding of ongoing events.

The 'child of Babylon' and the problem of paternity in Medieval French Alexander romances

A study of the use of hybrid physical appearance both to signal and to explore the disputed paternity of Alexander the Great throughout its vernacular French tradition. The article compares the 'child of Babylon' portent and Alexander's son Alior in the twelfth-century French "Roman d'Alexandre" poem cycle, and a fifteenth-century prose adaptation of it.

Survival at the frontier of Holy War: political expansion, crusading, commerce and the medieval colonizing settlement at Biała Gora, North Poland

Between the eleventh and thirteenth centuries AD, the Lower Vistula valley represented a permeable and shifting frontier between Pomerelia (eastern Pomerania), which had been incorporated into the Polish Christian state by the end of the tenth century, and the territories of western Prussian tribes, who had resisted attempts at Christianization. Pomeranian colonization eventually began to falter in the latter decades of the twelfth and early thirteenth centuries, most likely as a result of Prussian incursions, which saw the abandonment of sites across the borderland. Subsequently, the Teutonic Order and its allies led a protracted holy war against the Prussian tribes, which resulted in the conquest of the region and its incorporation into a theocratic state by the end of the thirteenth century. This was accompanied by a second wave of colonization, which resulted in the settlement pattern that is still visible in the landscape of north-central Poland today. However, not all colonies were destroyed or abandoned in between the two phases of colonization. The recently excavated site of Biała Góra, situated on the western side of the Forest of Sztum overlooking the River Nogat, represents a unique example of a transitional settlement that included both Pomeranian and Teutonic Order phases. The aim of this paper is to situate the site within its broader landscape context which can be characterized as a militarized frontier, where, from the later twelfth century and throughout much of the thirteenth century, political and economic expansion was combined with the ideology of Christian holy war and missionary activity. This paper considers how the colonists provisioned and sustained themselves in comparison to other sites within the region, and how Biała Góra may be tentatively linked to a documented but otherwise lost outpost in this volatile borderland.

The medieval papacy and holy war: General crusading letters and papal authority, 1145-1213

Chapter in an edited collection on the twelfth-century papacy and its authorisation of crusades to the Near East.

The medieval climate anomaly and Byzantium: a review of the evidence on climatic fluctuations, economic performance and societal change

At the beginning of the Medieval Climate Anomaly, in the ninth and tenth century, the medieval eastern Roman empire, more usually known as Byzantium, was recovering from its early medieval crisis and experiencing favourable climatic conditions for the agricultural and demographic growth. Although in the Balkans and Anatolia such favourable climate conditions were prevalent during the eleventh century, parts of the imperial territories were facing significant challenges as a result of external political/military pressure. The apogee of medieval Byzantine socio-economic development, around AD 1150, coincides with a period of adverse climatic conditions for its economy, so it becomes obvious that the winter dryness and high climate variability at this time did not hinder Byzantine society and economy from achieving that level of expansion. Soon after this peak, towards the end of the twelfth century, the populations of the Byzantine world were experiencing unusual climatic conditions with marked dryness and cooler phases. The weakened Byzantine socio-political system must have contributed to the events leading to the fall of Constantinople in AD 1204 and the sack of the city. The final collapse of the Byzantine political control over western Anatolia took place half century later, thus contemporaneous with the strong cooling effect after a tropical volcanic eruption in AD 1257. We suggest that, regardless of a range of other influential factors, climate change was also an important contributing factor to the socio-economic changes that took place in Byzantium during the Medieval Climate Anomaly. Crucially, therefore, while the relatively sophisticated and complex Byzantine society was certainly influenced by climatic conditions, and while it nevertheless displayed a significant degree of resilience, external pressures as well as tensions within the Byzantine society more broadly contributed to an increasing vulnerability in respect of climate impacts. Our interdisciplinary analysis is based on all available sources of information on the climate and society of Byzantium, that is textual (documentary), archaeological, environmental, climate and climate model-based evidence about the nature and extent of climate variability in the eastern Mediterranean. The key challenge was, therefore, to assess the relative influence to be ascribed to climate variability and change on the one hand, and on the other to the anthropogenic factors in the evolution of Byzantine state and society (such as invasions, changes in international or regional market demand and patterns of production and consumption, etc.). The focus of this interdisciplinary

Duby: uma perspectiva histórica sobre as mulheres medievais

This paper will discuss the wedding in the historical conditions of feudalism, and mainly, summarize partially the book Heloise and Isolde and other ladies of the twelfth century, in which the author provided an historical condition significant, exploring of an original manner the documents known. Then we will see as important medievalists have studied the issues addressed by Duby as kinship, sexuality, male and female, and that were the object of our work, serving as a counterpoint to them.

Il cuneo di san Bernardo. Le reti cistercensi nel nord della penisola iberica: il caso galiziano (1142-1250)

Abstract (Ita): La tesi si propone l'obiettivo di analizzare l'affermazione del monachesimo cistercense nel nord della penisola iberica a cavallo tra XII e XIII secolo con particolare attenzione alla Galizia, una regione caratterizzata da una fortissima concorrenza tra i “poteri” presenti sul territorio. Attraverso l'analisi delle fonti edite ed inedite di tre monasteri cistercensi dislocati da nord a sud su tutto il territorio galiziano (Sobrado nell'arcidiocesi di Compostela, Meira nella diocesi di Lugo e Melón nella diocesi di Tuy), con il supporto della documentazione di altre cinque abbazie galiziane dell'Ordine di Cîteaux (Monfero, Armenteira, Oseira, Montederramo e Oya) e avvalendosi della più recente storiografia internazionale, la ricerca approfondisce i rapporti tra i monaci bianchi e la monarchia castellano-leonesa, le grandi famiglie aristocratiche (specialmente i Traba), la piccola aristocrazia locale dei milites e dei proprietari fondiari, gli heredes, il mondo ecclesiastico locale (sia le relazioni con l'episcopato sia con gli altri cenobi presenti sul territorio) e il mondo urbano in grande fermento nel corso del XII secolo analogamente ad altre aree d'Europa, mostrando come i monaci bianchi furono capaci di elaborare modelli di sviluppo diversi nelle varie aree della Galizia.