In the last few years research on medieval sermons has entered a new phase, and the thesis needs to be placed in the context of recent work in Prance, Germany, and Italy; a few years ago there would have been little point in attempting to write on the subject I have chosen. The work of a German scholar has provided us with systematic guides to the authors, incipits, and manuscripts of medieval sermons, so that it is now possible to make efficient use of the manuscript sources; monographs on vernacular preaching have cleared the way for a study of the Latin 'popular' sermons and their international circulation; moreover work of a small group of scholars, based in different parts of Europe, has reached a stage at which an attempt to write a synthesis is desirable A general survey of the subject would be premature: instead I have tried to outline an interpretation of the main turning point in the history of high medieval preaching. The decisive change was the revival of preaching to the laity, which had ceased to play a major part in religious life between the fall of the Roman empire and the rise of the medieval towns. In the first two sub sections of the thesis (pp.1-22) I give a brief selective narrative of the external history of this transformation of preaching, but the greater part of the thesis is devoted to the less obvious changes which lay behind the revival. The remaining sub-sections of part I deal with the pocket books of sermons which itinerant preachers used (p.22 seqq.), the diffusion of stereotyped material - 'preaching aids' - to help the busy or inexperienced (p.36seqq.), the emergence of an educated lay 'sermon hearing public' (p.58 seqq.), and the training of preachers, especially the friars (p.73 seqq.). Parts II and III are on the form and content of sermons respectively The theme of part II (p.92 seqq.) is the new sermon form which came to maturity in the thirteenth century, and its relation to the revival of popular preaching. Here I state and attempt to explain the paradox that a form which was closely associated with academic milieux was alco used with success in the vast majority of sermons to the laity. Part III (p.134 seqq.) reaches a somewhat similar conclusion by a different route. I try to show how far the content of preaching was adapted to the new urban public, and here I discuss in detail a genre of preaching aid designed to provide ready made sermons specially adapted to different sorts and conditions of men. However, I go on to argue that, apart from this genre, the content of sermons was less affected by the auditory than might have been expected: popular sermons do not differ greatly from academic sermons. I conclude by trying to show why the' same sort of sermon could have been effective with both university and lay congregations. The fourth part of the thesis (p.212 seqq.) is a case study of a sermon collection, variously called Legifer and the 'Collectiones fratrum', whose history seems to be an exceptionally clear illustration of a theme which deserves special emphasis. For although I try to give an idea of the variety of different aspects of the preaching revival, I also argue a thesis in the older sense of the term. It seems to me that the close relation between the academic world and popular preaching is a theme which deserves special attention, and that the University of Paris contributed to the revival of preaching in two distinct ways. Firstly, Paris was a centre for the diffusion of model sermon collections. Popular preachers all over Europe preached from ready made model sermons written and/or copied at Paris. Secondly, Paris provided a training for the preachers themselves. Biblical lectures imparted preachable doctrine but in addition to this the system of university sermons ensured that theology students had a training of a more practice! kind. Bachelors and auditores could be called upon to preach before the University, and thir ordeal must have been a major hurdle - demanding careful preparation - for the more junior students. The evidence suggests that students would normally be asked to give a sermon after mid-day - a collatio - rather than a morning sermon. They were normally held in the houses of the Franciscans or Dominicans. The student friars, most of whom were destined to become 'professional' preachers, must have found the training especially valuable. It is the more significant in that it was the only direct and practical preparation for preaching that a friar was given. This argument presupposes the general similarity between academic and popular preaching which is discussed in Parts II and III. The Legifer collection has been singled out for special attention because it seema almost an 'ideal-type' of the link between the two types of preaching. It is a handbook of model sermons for popular preachers which appears to have been based on collations given at the houses of the friars, probably at Paris. Since it was diffused by the pecia system of the university stationers it also represents the other contribution of Paris to popular preaching. After outlining the evidence for Legifer's unusual history (p.212 seqq.) I make it the basis for a brief analysis of the theological culture which a section of the laity was beginning to share with educated clerics (p.225 seqq.). The thesis concludes with a selection of illustrative texts and an appendix. The documents are transcriptions, not editions, and thoir purpose is to illustrate points made in the main body of the thesis. The first two texts are examples of the old and the new sermon forms respectively. The third text is included to illustrate the use of the new 'scholastic' form in a sermon to a lay congregation. It is also an example of a sermon in which the content is specifically orientated to one kind of lay audience. The fourth, fifth, and sixth sermons show the other side of the coin. Text IV is a 'popular' sermon which could easily be mistaken for an academic one; texts V and VI are a university sermon and a model sermon for popular preachers respectively: they have the same theme, and when they are read together the general similarity of form and content is more striking than the differences. The last text is followed by an appendix, on franciscan preachers' pocket hooks, which gives some of the evidence too detailed to be included in the section (Part I,3, p.22 seqq.) on 'Preachers' books'.

This dissertation argues for the reappraisal of Jacobean boy actors by acknowledging their status as youths. Focussing on the repertory of The Children of the Queen’s Revels and using the acting and playwriting career of Nathan Field as an extensive case-study, it argues, via an investigation into cultural and theatrical bodily excess, that the theatre was a profoundly significant space in which youth culture was shaped and problematised. In defining youth culture as a space for the assertion of an identity that is inherently performative, the theatre stages young men’s social lives to reflect the performativity of masculinity in early modern culture. Chapters One to Three focus on the body of Nathan Field by investigating the roles that he performed in the theatre to claim that the staging of bodily excess amounted to an effort to inculcate correct paths of masculinity. Chapters Four and Five offer detailed analysis of the plays written by Nathan Field, finding that Field was keen to champion positive aspects of youth culture and identity by reforming bodily excess on stage. Chapter One asserts that George Chapman’s Bussy D’Ambois (1603) identifies the protagonist’s excessive violence as a failure to adhere to humanist teachings; a sign that youth culture is dependent upon the lessons learnt in school, whereas Chapter Two finds that Eastward Ho (1605) condemns the monstrous youthful drunken body before encouraging the audience to value apprenticeship as a positive site of youth identity. Chapter Three argues that John Fletcher’s Faithful Shepherdess (1607) reveals a range of polluted young bodies to demonstrate the importance of moderating the humoral fluctuations of youth before Chapter Four finds Field to be a conservative dramatist who ridicules excess with explicit didactic intentions in his Woman is a Weathercock (1610) and Amends for Ladies (1611). Finally Chapter Five locates aspects of excessive service in Field and Fletcher’s The Honest Man’s Fortune (1613) to problematise aspects of youth culture, friendship and eroticism. The dissertation concludes with a retrospective appraisal of Field’s multifarious identities that championed youth culture, morality and celebrity.

Die Arznei- und Kräuterbücher des Mittelalters enthalten eine große Zahl frauenheilkundlicher Rezepte. Da die Rezepte jedoch unsystematisch und weit verstreut vorliegen, konnten bislang nur bedingt qualifizierte Schlußfolgerungen - etwa über die Häufigkeit bestimmter Indikationen - gezogen werden. Die Verfasserin hat aus einem repräsentativen Querschnitt von 27 als Edition vorliegenden Arznei- und Kräuterbüchern rund 900 Rezepte quantitativ und qualitativ ausgewertet. Dabei wurde u.a. nach der Häufigkeit der einzelnen Indikationen, Anwendungen und Heilmitteln, nach der Wirksamkeit der empfohlenen Behandlungen, nach der Rolle der Patientin sowie nach überlieferungsgeschichtlichen Entwicklungen gefragt. Einige der interessantesten Ergebnisse: Die blutungsfördernden (emmenagogen) Rezepte stellen mit Abstand die größte Indikationsgruppe dar, wobei oft klar zwischen solchen Rezepten unterschieden wird, die eine Blutung zum Zwecke der Gebärmutterreinigung auslösen und solchen, die eine Menstruationsblutung herbeiführen wollen. Aus pharmakologischer Sicht ist die Grenze zwischen menstruationsfördernden und abortiven Rezepten fließend. Die Auswertung ihrer Wirksamkeit und ihres Kontextes zeigt, daß bei mehr als 10% der untersuchten Rezepte Kenntnisse über Abortivmittel und ihrer Anwendungen sicher vorausgesetzt werden können. Unter den treibenden Rezepten fand sich der größte Anteil an Verordnungen, die aus heutiger Sicht medizinisch wirksam sind. Bei den Gebärmutter- und Brusterkrankungen dagegen zeigt sich große Ratlosigkeit in Diagnose und Behandlung. Ein wichtiges Ergebnis ist die im Rahmen der Untersuchung aufgebaute Datenbank. Sie ist in Form zweier Tabellen abgebildet. Außerdem ist jedes Rezept im Wortlaut abgedruckt und mit einem Kommentar zu Indikation, Inhaltsstoffen, Anwendung, Parallelüberlieferungen und Besonderheiten versehen. Man kann nun frauenheilkundliche Rezepte nicht edierter Handschriften oder noch nicht ausgewerteter Editionen mit dem umfangreichen Datenbestand vergleichen, ohne sich durch Hunderte von Textseiten arbeiten zu müssen. Die Datenbank soll weiter ausgebaut und - sofern sich die nötige Unterstützung dazu findet - auch elektronisch zugänglich gemacht werden. / Mediæval pharmacopœiae and herbaria contain a large number of recipes and remedies for gynaecological disorders. However, since these recipes were scattered over a wide area and only available in unsystematic order, it has merely been possible to draw vague conclusions from them, for example on the frequency of certain indications. The author of this study has conducted quantitative and qualitative evaluations of some 900 recipes and remedies culled from a representative cross-section of 27 pharmacopœiae and herbaria extant in book form. In so doing, questions were raised, amongst others, on the frequency of the various indications, applications and remedies, the efficacy of the treatments recommended, the rôle of the patient and the historical developments handed down. Some of the most interesting results are given here: The emmenagogic recipes and remedies (i.e. to promote and expedite menstruation) are by far the largest group of indications. Here, clear differentiation is often made between such remedies and recipes which trigger haemorrhaging with the object of purging the womb and those with the object of inducing menstruation. From the pharmacological point of view, the boundary between remedies and recipes promoting menstruation and those ecbolic in nature is blurred. Evaluation of their efficacy and their context shows that, in more than 10% of the recipes and remedies examined, it can be readily assumed that these were based on knowledge of abortifacients and ecbolics and their applications. The largest percentage of prescribed remedies, which are medically efficient from today’s point of view, can be found amongst the emmenagogues and abortifacient remedies and recipes. On the other hand, there is some evidence of much perplexity in the diagnosis and treatment of womb and breast disorders. One significant result of this study has been the databank compiled within the scope of the study itself. The database is shown in the form of two tables. In addition, each remedy/recipe is copied in the original wording with the provision of a commentary on indications, composition, applications, parallel traditions, and peculiar features. It is now possible to compare gynaecological recipes and remedies contained in unpublished manuscripts or in publications not yet evaluated with the extensive information contained in the database without having to wade through hundreds of pages of text. It is intended to continue to expand the database and – in as far as the necessary support can be found – made accessible electronically.

No description available.

The potential end of Moore's law has caused the semiconductor industry to investigate 3D integrated circuits as a way to continue to increase transistor density. Solutions must be put in place to allow each 3D IC die layer to be tested thoroughly on its own at wafer level to unsure adequate yield on assembled 3D devices. This paper details the testability of a 3D implementation of the Open Cores or1200 architecture. IEEE 1500 is used to signi cantly improve wafer level testability of the 3D IC die layers while maintaining a low test pin count requirement. / text

The cantigas de amor, de amigo, de escarnio, and de maldecir are poetic compositions written between 1200 and 1350 which form a literary school commonly referred to as Galician-Portuguese. The troubadours who refine these compositions do not limit themselves to composing cantigas of only one genre. They write cantigas of all types. For thematic and formal purposes, the common practice is to divide the cantigas into four genres. These divisions are not always very clear. / Because they were in touch with all sorts of cantigas, the poets included in their poems characteristics which blended from one genre to another. This may or may not have been done intentionally. Critics later studied these cantigas. They found that cantigas of one genre shared peculiarities common to cantigas of other genres, but they did not explore further into this trait. This study analyzes characteristics found commonly in one genre of cantiga and, as well, by placing together those cantigas with related attributes, it establishes the overlapping that takes place between the cantigas of different genres.

Epilepsy in Medieval Islamic History focuses on the perception, etiology and treatment of epilepsy in the work of four medieval Islamic scholars, Ibn Sina, Razi, Ibn Qayyim and S&dotbelow;anawbari, while attempting to place their views in the wider context of a medieval Islamic cultural milieu. This work suggests that the understanding of epilepsy in the medieval Islamic period was both porous and flexible. Despite the fact that these scholars believed they were writing in different genres, in fact, they shared both healing techniques and theoretical perspectives. The Islamic culture which shaped all of these writers imbued them with a synthesized world-view which transcends the genre of each work. Medieval Islamic understandings and treatment of epilepsy were undeniably influenced by Greek medicine and the Middle Eastern cultural milieu; nonetheless, they represent a distinct cultural interpretation of the disease.

No description available.

In the fall of 1971, this writer undertook a creative project in costume design for the play Macbeth and met with the director to discuss the production concept. The director specified his particular costume requirements, and the designer researched the late eleventh and twelfth centuries to determine salient features of the historic dress. The designer again conferred with the director, and a collaboration of ideas resulted in costumes primarily reflective of the late eleventh and late twelfth centuries. During production in April of 1972, a committee of faculty members and students evaluated the costumes, which were judged favorably. Specific reference has been made to the validity of costume evaluations in general, and recommendations for future projects in costume design have been discussed.

Sculpted alabaster tablets depicting the head of St. John the Baptist on a charger, such as the Spilsbury alabaster now in the collection of the University of Victoria's Maltwood Museum and Gallery, were produced in large numbers in fifteenth-century England. Important as examples of private devotional art, they were probably first made as minor works subsidiary to alabaster monument and altarpiece production. / Graduate / 0377