Report of Commission III: education in relation to the Christianisation of national life; with supplement: Presentation and discussion of the report in the Conference on 17th June 1910, together with the discussion on Christian literature.

Lettered: vol. III.

Réécriture des récits bibliques dans les proses du Graal au XIIIe siècle

Ce mémoire présente les résultats et la réflexion d’une recherche qui avait pour but d’analyser les liens entre la Bible médiévale et les romans du Graal écrits au XIIIe siècle. À cet effet, nous avons eu recours aux paraphrases et aux traductions bibliques en prose écrites en ancien français afin de montrer comment les romans à l’étude réécrivaient l’héritage biblique qu’ils comportaient. Le mémoire s’articule en trois chapitres. Le premier chapitre présente les corpus principal et secondaire et en les mettant en contexte. Ce chapitre traite également de la Bible au Moyen Âge, c’est-à-dire de son statut et de sa diffusion dans la société. Le deuxième chapitre s’attache à l’analyse des réécritures bibliques présentes dans le corpus principal en traitant les questions de l’allégorie et de l’exégèse et en analysant la Légende de l’Arbre de Vie. Enfin, le troisième chapitre étudie la mise en récit du rêve comme processus d’écriture commun à la Bible et aux romans du Graal. Cette recherche montre comment les auteurs médiévaux reprennent non seulement les récits de la Bible, mais aussi ses procédés d’écriture. Cette dynamique de reprise permet également de voir comment les textes traitent la matière biblique dans le développement spécifique du roman du Graal, en s’intéressant particulièrement au phénomène de christianisation du roman.

L'origine païenne des fêtes chrétiennes : recherche historiographique

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

Le pouvoir impérial romain et les cultes isiaques à Rome (IIIe-IVe siècles)

Les cultes isiaques se répandent autour du bassin méditerranéen entre le IVe s. av. et la fin du IVe s. apr. J.-C., arrivant à Rome au Ier siècle av. notre ère et y disparaissant conjointement aux cultes païens traditionnels avec ou peu après le coup porté par Théodose. Leur diffusion romaine s’étale donc sur une grande partie de l’histoire de l’Empire d’Occident, et ils vont ainsi se retrouver face à l’homme désormais considéré comme primus inter pares, grâce à l’accumulation de ses pouvoirs. L’empereur est pontifex maximus, c’est-à-dire maitre des cultes publics et du droit religieux, et il est ainsi l’agent du pouvoir qui a le potentiel religieux et législatif pour avoir un discours varié sur les autres traditions religieuses. Il semble donc inévitable que la sphère cultuelle isiaque rencontre et interagisse avec la sphère religieuse traditionnelle romaine, et que certains empereurs interfèrent, par renforcement ou au contraire par opposition, avec les cultes isiaques arrivés peu de temps avant l’avènement du pouvoir impérial. Cette thèse se propose non seulement d’étudier la dialectique entre institué romain (la force d’inertie) et instituant isiaque (la force de changements) dans la direction d’une potentielle altérité incluse (soit le dialogue évolutif du Nous par rapport à l’Autre), mais notamment par les liens publics romains et évolutifs entre l’empereur et les divinités isiaques. Nous effectuons cette recherche grâce à quatre types de sources antiques : la littérature pour le point de vue de l’élite littéraire gréco-romaine ; les inscriptions isiaques pour une définition surtout populaire de l’identité évolutive de l’instituant isiaque ; les monnaies et les oeuvres monumentales pour le point de vue public (et parfois plus personnel) impérial. Nous concentrons notre étude à partir de la dynastie sévérienne, qui laisse supposer que les cultes romano-orientaux profitent de la nouvelle configuration impériale avec des empereurs originaires d’Afrique et d’Orient, dans un phénomène d’« impérialisation » isiaque intensifié par un engagement tant impérial que populaire. En outre, nous nuancerons les conséquences sur la diffusion isiaque des troubles qui surviennent dans la deuxième moitié du IIIe siècle. Enfin, le IVe siècle, avec la christianisation de l’Empire et donc un christianisme devenant institué, ouvre sur une analyse des débats entre les défenseurs actifs du paganisme et les auteurs chrétiens, et de là, vers des interrogations sur l’intervention de la sphère isiaque dans ce face-à-face.

Le Verre de Charlemagne : rencontres méditerranéennes

« Pour respecter les droits d'auteur, la version électronique de ce mémoire a été dépouillée de certains documents visuels et audio-visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal ».

Sodomy laws and gender variance in Tahiti and Hawai‘i

In both Hawaiian and Tahitian, the central meaning of mahu denotes gender-variant individuals, particularly male-bodied persons who have a significant investment in femininity. However, in Hawai‘i, unlike Tahiti, the word mahu is now more commonly used as an insult against gay or transgender people. The negative connotation of the term in Hawaiian indexes lower levels of social acceptability for mahu identity on O‘ahu (Hawai‘i’s most populous island) as compared to Tahiti. The article argues that these differences are partly due to a historical legacy of sexually repressive laws. The article traces the history of sodomy laws in these two Polynesian societies and argues that this history supports the hypothesis that sodomy laws (in conjunction with such social processes as urbanisation and Christianisation) are partially to blame for the diminished social status of mahu on O‘ahu. A different social and legal history in Tahiti accounts for the fact that the loss of social status experienced by Tahitian mahu has been lesser than that of their Hawaiian counterparts.

A demonização da alma indígena: jesuítas e caraíbas na Terra de Santa Cruz

Pós-graduação em História - FCHS

Barshalder 1 : A cemetery in Grötlingbo and Fide parishes, Gotland, Sweden, c. AD 1-1100. Excavations and finds 1826-1971

The prehistoric cemetery of Barshalder is located along the main road on the boundary between Grötlingbo and Fide parishes, near the southern end of the island of Gotland in the Baltic Sea. The cemetery was used from c. AD 1-1100. The level of publication in Swedish archaeology of the first millennium AD is low compared to, for instance, the British and German examples. Gotland’s rich Iron Age cemeteries have long been intensively excavated, but few have received monographic treatment. This publication is intended to begin filling this gap and to raise the empirical level of the field. It also aims to make explicit and test the often somewhat intuitively conceived results of much previous research. The analyses deal mainly with the Migration (AD 375–540), Vendel (AD 520–790) and Late Viking (AD 1000–1150) Periods. The following lines of inquiry have been prioritised. 1. Landscape history, i.e. placing the cemetery in a landscape-historical context. (Vol. 1, section 2.2.6) 2. Migration Period typochronology, i.e. the study of change in the grave goods. (Vol. 2, chapter 2) 3. Social roles: gender, age and status. (Vol. 2, chapter 3) 4. Religious identity in the 11th century, i.e. the study of religious indicators in mortuary customs and grave goods, with particular emphasis on the relationship between Scandinavian paganism and Christianity.. (Vol. 2, chapter 4) Barshalder is found to have functioned as a central cemetery for the surrounding area, located on peripheral land far away from contemporary settlement, yet placed on a main road along the coast for maximum visibility and possibly near a harbour. Computer supported correspondence analysis and seriation are used to study the gender attributes among the grave goods and the chronology of the burials. New methodology is developed to distinguish gender-neutral attributes from transgressed gender attributes. Sub-gender grouping due to age and status is explored. An independent modern chronology system with rigorous type definitions is established for the Migration Period of Gotland. Recently published chronology systems for the Vendel and Viking Periods are critically reviewed, tested and modified to produce more solid models. Social stratification is studied through burial wealth with a quantitative method, and the results are tested through juxtaposition with several other data types. The Late Viking Period graves of the late 10th and 11th centuries are studied in relation to the contemporary Christian graves at the churchyards. They are found to be symbolically soft-spoken and unobtrusive, with all pagan attributes kept apart from the body in a space between the feet of the deceased and the end of the over-long inhumation trench. A small number of pagan reactionary graves with more forceful symbolism are however also identified. The distribution of different 11th century cemetery types across the island is used to interpret the period’s confessional geography, the scale of social organisation and the degree of allegiance to western and eastern Christianity. 11th century society on Gotland is found to have been characterised by religious tolerance, by an absence of central organisation and by slow piecemeal Christianisation.

Barshalder 2 : Studies of late Iron Age Gotland

The prehistoric cemetery of Barshalder is located along the main road on the boundary between Grötlingbo and Fide parishes, near the southern end of the island of Gotland in the Baltic Sea. The ceme-tery was used from c. AD 1-1100. The level of publication in Swedish archaeology of the first millennium AD is low compared to, for instance, the British and German examples. Gotland’s rich Iron Age cemeteries have long been intensively excavated, but few have received monographic treatment. This publication is intended to begin filling this gap and to raise the empirical level of the field. It also aims to make explicit and test the often somewhat intuitively conceived re-sults of much previous research. The analyses deal mainly with the Migration (AD 375–540), Vendel (AD 520–790) and Late Viking (AD 1000–1150) Periods. The following lines of inquiry have been prioritised. 1. Landscape history, i.e. placing the cemetery in a landscape-historical context. (Vol. 1, section 2.2.6) 2. Migration Period typochronology, i.e. the study of change in the grave goods. (Vol. 2, chapter 2) 3. Social roles: gender, age and status. (Vol. 2, chapter 3) 4. Religious identity in the 11th century, i.e. the study of religious indicators in mortuary cus-toms and grave goods, with particular emphasis on the relationship between Scandinavian paganism and Christianity. (Vol. 2, chapter 4) Barshalder is found to have functioned as a central cemetery for the surrounding area, located on pe-ripheral land far away from contemporary settle-ment, yet placed on a main road along the coast for maximum visibility and possibly near a harbour. Computer supported correspondence analysis and seriation are used to study the gender attributes among the grave goods and the chronology of the burials. New methodology is developed to distin-guish gender-neutral attributes from transgressed gender attributes. Sub-gender grouping due to age and status is explored. An independent modern chronology system with rigorous type definitions is established for the Migration Period of Gotland. Recently published chronology systems for the Vendel and Viking Periods are critically reviewed, tested and modified to produce more solid models. Social stratification is studied through burial wealth with a quantitative method, and the results are tested through juxtaposition with several other data types. The Late Viking Period graves of the late 10th and 11th centuries are studied in relation to the contemporary Christian graves at the churchyards. They are found to be symbolically soft-spoken and unobtrusive, with all pagan attributes kept apart from the body in a space between the feet of the deceased and the end of the over-long inhumation trench. A small number of pagan reactionary graves with more forceful symbolism are however also identified. The distribution of different 11th cen-tury cemetery types across the island is used to in-terpret the period’s confessional geography, the scale of social organisation and the degree of alle-giance to western and eastern Christianity. 11th century society on Gotland is found to have been characterised by religious tolerance, by an absence of central organisation and by slow piecemeal Christianisation.

Le terme pubbliche nella Grecia tardoantica. Architettura, funzioni e trasformazioni dello spazio sociale

Il presente lavoro si propone di concentrare la propria attenzione sulle terme pubbliche di età tardoantica – considerando l’insieme della letteratura scientifica disponibile e la necessità di un aggiornamento metodologico – comprese nelle provinciae dell’Hellas e di Creta, secondo i confini che possono essere tracciati sulla base del Synekdemos di Hierocles (§ 1). Il territorio di queste provinciae tardoantiche corrisponde all’incirca alle moderne regioni amministrative della Grecia Occidentale, della Grecia Centrale, dell’Attica e del Peloponneso per l’Ellade e dell’isola di Creta. In aggiunta all’indagine sulle caratteristiche architettoniche degli impianti, si è tentato di porre in rilievo le trasformazioni funzionali verificatesi in esse durante e dopo il loro utilizzo primario (§ 2). Oltre che sui singoli edifici (§ 2.1), l’indagine si è rivolta al contesto topografico di appartenenza. Le osservazioni raccolte sull’insieme del territorio descritto sono state inoltre messe a confronto con alcuni casi di studio rappresentati dalle città di Salonicco, Atene, Patrasso, Corinto e Gortina (§ 3). Si è cercato infine di sintetizzare i risultati emersi dalla ricerca, per contestualizzare il fenomeno termale tardoantico nell’ambito del suo sviluppo architettonico, dei mutamenti politici e urbanistici, dell’influenza del processo di cristianizzazione sulla società del periodo (§ 4).