Pub Date : 2004-01-01DOI: 10.1484/J.VIATOR.2.300212
P. Burke
This article is concerned with the historiography of “social time,” and it distinguishes three approaches that have emerged one by one since the topic began to be taken seriously by scholars about a hundred years ago. The first approach, associated with Emile Durkheim and Max Weber, focuses on differences between whole cultures in attitudes to time, conceptions of time, or experiences of time. The second, following the classic article by Jacques Le Goff on “church time” and “merchant time,” distinguishes the times of different groups within the same society and the conflicts between them (particularly obvious in the case of factory workers and their employers). A third approach, which has emerged only recently, focuses on individuals or small groups and their employment of different notions of time in different domains of activity, at work, in school, or at home.
{"title":"Reflections on the Cultural History of Time","authors":"P. Burke","doi":"10.1484/J.VIATOR.2.300212","DOIUrl":"https://doi.org/10.1484/J.VIATOR.2.300212","url":null,"abstract":"This article is concerned with the historiography of “social time,” and it distinguishes three approaches that have emerged one by one since the topic began to be taken seriously by scholars about a hundred years ago. The first approach, associated with Emile Durkheim and Max Weber, focuses on differences between whole cultures in attitudes to time, conceptions of time, or experiences of time. The second, following the classic article by Jacques Le Goff on “church time” and “merchant time,” distinguishes the times of different groups within the same society and the conflicts between them (particularly obvious in the case of factory workers and their employers). A third approach, which has emerged only recently, focuses on individuals or small groups and their employment of different notions of time in different domains of activity, at work, in school, or at home.","PeriodicalId":39588,"journal":{"name":"Viator - Medieval and Renaissance Studies","volume":"27 1","pages":"617-626"},"PeriodicalIF":0.1,"publicationDate":"2004-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74512474","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2004-01-01DOI: 10.1484/J.VIATOR.2.300197
J. Peterson
This article investigates the relationship between two leaders of a thirteenth-century Milanese heretical sect named the Guglielmites. The Guglielmites believed a woman named Guglielma of Milan was the female incarnation of the Holy Spirit, and with her predicted Second Coming there would be a new church with a female pope at the helm. Andrea Saramita, the primary disseminator of these heterodox ideas, and Maifreda da Pirovano, the chosen future pope, worked together to organize the activities and beliefs of the sect divided upon gender lines. The inquisitorial process reveals that they had a complementary but unequal partnership: Maifreda’s power gradually surpassed Andrea’s, leading to some resentment on Andrea’s part. It is precisely because the sect was heretical, the article argues, that Maifreda was able to invert socially constructed gender roles and become the supreme authority for the group.
这篇文章调查了13世纪米兰异端教派古列勒派的两位领袖之间的关系。古格列尔人相信米兰的古格列尔玛是圣灵的女性化身，随着她预言的第二次降临，将会有一个由女教皇掌舵的新教堂。Andrea Saramita是这些非正统思想的主要传播者，Maifreda da Pirovano是被选中的未来教皇，他们共同组织了按性别划分的教派的活动和信仰。在审讯过程中，他们的关系互补但不平等:迈弗雷达的权力逐渐超过了安德里亚，导致安德里亚产生了一些怨恨。文章认为，正是因为该教派是异端，Maifreda才能够颠覆社会建构的性别角色，成为该团体的最高权威。
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Pub Date : 2004-01-01DOI: 10.1484/J.VIATOR.2.300196
K. A. Laity
Olaf Haraldsson, the sainted king of Norway, strikes a vivid contrast to the usual image of a humble and modest saint. The version of his life that appears in the Heimskringla, composed in the early thirteenth century by Snorri Sturluson, describes the saintly king in a somewhat unexpected light as a ruthless viking and a harsh king. Even the more conventional Legendary Saga portrays the saint as more like a viking, despite the saint’s strong alliance with the Christian god. While Snorri’s interest seems to focus on portraying the admirable man, the Legendary Saga’s writer molds a larger than life hero, using both Christian and pagan tropes. Translating the hagiographic model into a king’s saga becomes complicated by the linguistic clash between Latin and Norse, and by the difficulty of reconciling the viking ethos with Christian humility, but also by the strong native tradition of saga writing, which creates expectations of ruthless heroes, bloody battles, and sea adventures.
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Pub Date : 2004-01-01DOI: 10.1484/J.VIATOR.2.300206
R. Kennedy
Richard Spalding’s inventive alliterative hymn to St. Katherine of Alexandria, ca. 1400, is an East Midland product of the “high revival.” On grounds of internal, dialectal, and other circumstantial evidence it can be argued that the poem may have been composed and inscribed on a roll for the guild of St. Katherine in Stamford, Lincolnshire, or for a guild member. Conjectural links can be made between this well-documented parish guild, the local church, and the adjacent Carmelite friary. The composition of verse hagiography, often for patrons, was a distinctive part of the work of East Anglian literary friars. Such “Englishing” of Latin authorities points to the friar as an acknowledged member of a society in which his convent, confraternity, patron, patron saint, and reading matter of the saint’s life were also correlated; however, Spalding also appears to be influenced by the strong literary tradition of the dramatic works of this richly cultural region.
理查德·斯伯丁(Richard Spalding)创作于1400年的圣凯瑟琳(St. Katherine of Alexandria)的头韵赞美诗，是东米德兰“高度复兴”的产物。根据内部，方言和其他间接证据，可以认为这首诗可能是为林肯郡斯坦福德的圣凯瑟琳公会或公会成员创作并刻在卷轴上的。我们可以在这个文献完备的教区公会、当地教堂和相邻的加尔默罗修道会之间建立推测联系。诗歌圣徒传记的组成，通常为赞助人，是一个独特的部分，东盎格鲁文学修士的工作。这种拉丁语权威的“英语化”表明，修士是一个社会的公认成员，在这个社会中，他的修道院、同伴、保护人、保护人以及圣徒生活的阅读材料也相互关联;然而，斯伯丁似乎也受到了这个文化丰富地区戏剧作品的强大文学传统的影响。
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Pub Date : 2004-01-01DOI: 10.1484/J.VIATOR.2.300190
Phoebe Robinson
Boethius is known primarily as a statesman and a scholar, but at some point in the Middle Ages he also became a martyr. The cult of St. Severinus Boethius, centered at Pavia, is not often investigated. Studies of Boethius’s martyrdom have usually focused on the question of whether or not he died a genuine martyr’s death, while little attention has been paid to the development of the cult itself. This article examines early legends of the last days of Boethius, not to shed light on his death itself but to demonstrate the variety of ways in which this event was perceived over the course of the sixth century. It is particularly significant that several narrative accounts portray this episode not as a political event, but as a religious conflict between Arians and Catholics. This development may represent the earliest evidence for the emergence of an organized cult.
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Pub Date : 2004-01-01DOI: 10.1484/J.VIATOR.2.300200
L. Nelstrop
Originated in the writings of Thomas Gallus, in the thirteenth-century a new interpretation of contemplation, “affectivism,” began to emerge. This study of the writings of the fourteenth-century hermit Richard Rolle explores the relationship between “affectivism” and eremiticism within Rolle’s understanding of contemplation, with particular reference to Rolle’s adaption of ideas that originate in the writings of Richard of St. Victor. Central to Rolle’s “affectivism” appears to be a reinvention of the eremitic life, in which Rolle spiritualizes central concepts such as stability and enclosure. This understanding of Rolle presents a challenge to Nicholas Watson’s reading of Rolle’s account of contemplative prayer by illustrating the necessity of seeing Rolle’s reinvention of authority within both specific contemplative and eremitic contexts.
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Pub Date : 2004-01-01DOI: 10.1484/J.VIATOR.2.300195
J. Rubenstein
During the reign of Louis VII, probably at his 1137 Christmas court at Bourges, an otherwise unknown knight called “W. Grassegals” presented to the king a collection of three crusade chronicles: books by Fulcher of Chartres, Walter the Chancellor, and Raymond of Aguilers, now BNF lat. 14378. The texts tended to circulate together in the Middle Ages, and lat. 14738 appears to be the origin of the tradition. The manuscript opens with a dedicatory letter to the king written in the name of Grassegals, urging the king to take to heart the examples he finds in those texts. Taken together, these three books represent a distinct tradition in crusade historiography which may indeed have shaped Louis’s conduct as the first monarch to take the cross, particularly in terms of his decision to go to Jerusalem, his particular brand of crusader piety, and the decision of the crusade to attack Damascus.
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Pub Date : 2004-01-01DOI: 10.1484/J.VIATOR.2.300194
C. Monagle
In 1148 Gilbert of Poitiers, bishop and magister, was brought to trial at the Council of Reims. He was charged with committing heresy in his application of the rules of grammar to the three persons of the Trinity. Most notable among his accusers was Bernard of Clairvaux, who had brought the matter to the attention of the pope. The adversarial structure of the trial, and the luminaries involved, meant that many of the key issues of intellectual life in the period were brought into sharp relief, particularly the question of the applicability of human language to the understanding of sacred doctrine. Otto of Freising and John of Salisbury both provide accounts of the trial, in which they engage heavily with both the political and theological issues of the clash between Bernard and Gilbert. This article considers the manner of their narration of the trial, and the place that their accounts hold in their broader historiographical narrative. This consideration, in turn, will enable a more nuanced sense of the i...
1148年，普瓦捷的主教兼牧师吉尔伯特在兰斯会议上受审。他被指控犯有异端邪说，因为他将语法规则应用于三位一体的三个位格。在指控他的人中，最著名的是克莱尔沃的伯纳德，他把这件事提请教皇注意。审判的对抗性结构，以及参与其中的名人，意味着这一时期智力生活的许多关键问题都得到了尖锐的缓解，尤其是人类语言在理解神圣教义方面的适用性问题。弗雷辛的奥托(Otto of Freising)和索尔兹伯里的约翰(John of Salisbury)都对审判进行了描述，在书中，他们对伯纳德和吉尔伯特之间的冲突进行了大量的政治和神学讨论。本文考虑了他们对审判的叙述方式，以及他们的叙述在更广泛的史学叙述中所占的地位。这种考虑，反过来，将使我们能够更细致地了解……
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Pub Date : 2003-01-01DOI: 10.1484/J.VIATOR.2.300386
M. Edsall
“‘True Anchoresses Are Called Birds’: Asceticism as Ascent and the Purgative Mysticism of the Ancrene Wisse.” This article engages in the longstanding debate over the mysticism of Ancrene Wisse, an early thirteenth-century treatise for female recluses. With few exceptions, critics have answered the question in the negative, finding it difficult to fit its spirituality into a Pseudo-Dionysian model of mysticism defined by schema of spiritual ascent and experience of union with God. This article contends that study of patristic and monastic texts that employ images of birds and flight as metaphors for contemplative experience reveals that the Wisse author also uses bird imagery to describe the contemplative lives of the anchoresses for whom he writes. Furthermore, the way that the bird imagery resonates with crucifixion imagery fuses the two, teaching that the penitential suffering of the anchoritic life enables contemplative flight and unites the anchoresses with Christ crucified. In Ancrene Wisse, ascetic...
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Pub Date : 2003-01-01DOI: 10.1484/J.VIATOR.2.300392
J. Carley, M. Orth
“‘Plus que assez’: Simon Bourgouyn and His French Translations from Plutarch, Petrarch, and Lucian.” Although more or less entirely ignored by modern scholarship Simon Bourgouyn (d. post 1532) was the first known translator of Petrarch’s Triumphs into French verse and very likely the first to render Plutarch’s Lives into French. He also translated Lucianus Samosatensis and is thus a major figure in the introduction of humanist texts into vernacular culture in France. “Plus que Assez” represents the first detailed study of his life and works. Both printed books and manuscripts are examined, and the complex relationships between the surviving manuscripts of his translations, in terms both of text and image, are described. The biographical details which emerge from his own writings and other documents are used to construct a framework for a literary career which took him from the world of Antoine Verard’s Parisian publishing house to the court of Francis I. There are three appendices: one giving a descriptio...
“再加一个阿塞兹”:西蒙·布尔古因和他的普鲁塔克、彼特拉克和卢西安的法语译本。西蒙·布尔古因(生于1532年)是第一个将彼特拉克的《凯旋》翻译成法语诗歌的人，也很可能是第一个将普鲁塔克的《生平》翻译成法语的人。他还翻译了《卢西亚纳斯·萨莫萨特文集》，因此是将人文主义文本引入法国本土文化的主要人物。“Plus que Assez”是对他的生活和作品的第一次详细研究。印刷书籍和手稿都进行了检查，并在文本和图像方面描述了他翻译的幸存手稿之间的复杂关系。从他自己的作品和其他文件中出现的传记细节被用来构建一个文学生涯的框架，这个文学生涯将他从安托万·维拉的巴黎出版社的世界带到弗朗西斯一世的宫廷。
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