No ano de 1392, João d\'Arras começa a escrever um romance a pedido de um poderoso príncipe francês e conhecido mecenas da época: o duque João de Berry. Essa obra descreve a fundação de uma fortaleza e conta as aventuras da linhagem que lá se originou: os Lusignan. No entanto, aquela não era uma história de pessoas comuns. Os Lusignan eram descendentes da fada Melusina que todos os sábados se transformava em serpente da cintura para baixo. Mas Romance de Melusina ou a História dos Lusignan não deve ser interpretado tendo em vista apenas o aspecto surpreendente da história narrada. O interesse do duque de Berry em encomendar uma narrativa dessa natureza é de importância fundamental para que se compreenda o motivo pelo qual se elaborou uma narrativa sobre uma linhagem, cujos descendentes já haviam se extinguido na França. O objetivo desse trabalho é a análise do Romance de Melusina, sob o ponto de vista histórico, levando em conta a especificidade desse gênero narrativo e as estratégias textuais do autor na construção dessa história. Nela são marcantes as idéias de linhagem, pecado e penitência e a forma como são evocadas para ligar os Lusignan a sua ancestral mítica, Melusina. Algumas questões como a justiça, a guerra e as Cruzadas estão presentes nesse romance tendo relação com o contexto de sua elaboração. / In the year of 1392, João D\'Arras starts to write a romance at request of a powerful prince and known patron of the period: the duke of Berry. That work describes the foundation of a fortress and tells the adventures of a lineage that there originated itself: the Lusignan. However, that was not a story of ordinary people. The Lusignan were the descendant of the fairy Melusina that, every Saturday, turned into a serpent from her waist to below. The Romance of Melusina or the History of the Lusignan must not be interpreted only by having in mind the surprising aspect of the story narrated. The interest of the Duke of Berry in ordering a narrative of that nature is of fundamental importance so that can be understood the motivation behind the creation of a story about a lineage that had already been extinguished in France. The purpose of this work is the analysis of the Romance of Melusina under the historical perspective, taking in consideration the particularity of its narrative type and the author\'s textual strategies in the production of that story. In the romance are quite notable the ideas of lineage, sin, and penitence and the way they are evoked to connect the Lusignan to their mythical ancestor, Melusina. Some questions such as justice, war and the Crusades that are noticed in the Romance of Melusina have an important connection with the context of its creation.

No ano de 1392, João d\'Arras começa a escrever um romance a pedido de um poderoso príncipe francês e conhecido mecenas da época: o duque João de Berry. Essa obra descreve a fundação de uma fortaleza e conta as aventuras da linhagem que lá se originou: os Lusignan. No entanto, aquela não era uma história de pessoas comuns. Os Lusignan eram descendentes da fada Melusina que todos os sábados se transformava em serpente da cintura para baixo. Mas Romance de Melusina ou a História dos Lusignan não deve ser interpretado tendo em vista apenas o aspecto surpreendente da história narrada. O interesse do duque de Berry em encomendar uma narrativa dessa natureza é de importância fundamental para que se compreenda o motivo pelo qual se elaborou uma narrativa sobre uma linhagem, cujos descendentes já haviam se extinguido na França. O objetivo desse trabalho é a análise do Romance de Melusina, sob o ponto de vista histórico, levando em conta a especificidade desse gênero narrativo e as estratégias textuais do autor na construção dessa história. Nela são marcantes as idéias de linhagem, pecado e penitência e a forma como são evocadas para ligar os Lusignan a sua ancestral mítica, Melusina. Algumas questões como a justiça, a guerra e as Cruzadas estão presentes nesse romance tendo relação com o contexto de sua elaboração. / In the year of 1392, João D\'Arras starts to write a romance at request of a powerful prince and known patron of the period: the duke of Berry. That work describes the foundation of a fortress and tells the adventures of a lineage that there originated itself: the Lusignan. However, that was not a story of ordinary people. The Lusignan were the descendant of the fairy Melusina that, every Saturday, turned into a serpent from her waist to below. The Romance of Melusina or the History of the Lusignan must not be interpreted only by having in mind the surprising aspect of the story narrated. The interest of the Duke of Berry in ordering a narrative of that nature is of fundamental importance so that can be understood the motivation behind the creation of a story about a lineage that had already been extinguished in France. The purpose of this work is the analysis of the Romance of Melusina under the historical perspective, taking in consideration the particularity of its narrative type and the author\'s textual strategies in the production of that story. In the romance are quite notable the ideas of lineage, sin, and penitence and the way they are evoked to connect the Lusignan to their mythical ancestor, Melusina. Some questions such as justice, war and the Crusades that are noticed in the Romance of Melusina have an important connection with the context of its creation.

Après son installation à Chypre en 1192 en tant que suzerain de l’île, Guy de Lusignan centralise l’autorité militaire, afin d’instaurer la défense de sa nouvelle possession. En effet, l’île de Chypre a toujours fait l’objet de convoitises et de conquêtes. Poste avancé en Méditerranée, l’insularité de Chypre lui confère une protection naturelle face à ses voisins, ce qui ne l’empêche pas de subir des raids et des attaques de la part de ses voisins continentaux. Sous la souveraineté de l’Empire byzantin jusqu’au VIIe siècle, elle est conquise en 645 par les Arabes, puis récupérée en 965 par Nicéphore II Phocas. L’île accueille des guerres sur son sol au VIIe siècle, mais également des révoltes urbaines, notamment au XIe siècle. Ces révoltes isolées sont dues pour la plupart à l’éloignement de l’Empire. Les Chypriotes, Grecs pour la majorité d’entre eux, manifestent leur attachement à Byzance et rejettent de ce fait l’usurpation d’Isaac Comnène en 1184. Ce dernier est la cause de la guerre qui marque l’entrée de l’île de... / After settling on the island of Cyprus as the suzerain of the land in 1192, Guy de Lusignan first actions were to consolidate his authority and establish strong defences on his new holding. Cyprus has always been coveted and fought for: its geographical situation in the Mediterranean sea as well as its insularity provided a natural protection in front of its neighbours, but it never stopped the many attacks and raids. Ruling by the Byzantine empire until the VIIth century, the island is conquered by the Arabs in 645, and won back in 965 by Nicéphore II Bocas. Wars will be fought on the island during the VIIth century, but Cyprus will also be torn by revolts, particularly during the XIth century. Cypriots, Greeks for the most part, riot as a testimony of the bonds they feel for Byzantium and resent Isaac Comnène's usurpation in 1184. He will be the main cause of the war that will see Cyprus fall under Latin dominion in 1192. Even if the crusaders had already been using the island as a port of call since the XIth century, the island only became a part of the occidental ...

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This study focuses primarily on donor portraits of families found in Cypriot wall paintings and icons created during the Lusignan and Venetian periods. Although donor portraiture is a mode of expression that dates to antiquity, in the medieval period an increasingly prosperous upper middle class used this genre more frequently. My concern is with the addition of children to these portraits and the ways in which this affects the family portrayal on Cyprus. These portraits are intriguing because they provide a rare glimpse into the culture and people of this island as constructed within the medium of portraiture. They provide visual evidence of the donors' ideals of family in these lasting monuments to their memory. There are noticeable changes in these portraits through time that indicate the shifting foreign rulership faced by the population. Part of the Byzantine Empire until captured by Richard the Lionheart in 1191, Cyprus came under Frankish domain when it was transferred in 1192 to Guy de Lusignan, the dispossessed King of Jerusalem. For years Cyprus had been a stopping place for pilgrims and, later, crusaders on their way to the Holy Land. By the time Cyprus came under Venetian rule, it had grown as a stopping place for merchants as part of their trade route to the East. This exposure to cross cultural trade, migrations, and differing reigning powers makes Cyprus a complex study in social history. These layers of mixed social identities across ethnic, religious and political boundaries are documented in the island's donor portraits. Part of this analysis is an attempt to discern in these constructed identities what is indigenous, what is foreign and what is part of the changing times. A close examination of these images uncovers this mingling of identities and certain conventions in the way these donor portraits become expressions of the family. The strategy used to examine these donor portraits is to look at them by employing some of the characteristic functions of portraiture, in this case as outlined by Shearer West in her introduction to portraiture. After an introductory chapter that details some background on donor portraiture and the art of Cyprus, each of the following chapters uses two main images for comparison to explore the ways in which they might reveal aspects of the family. This comparative method is used in the successive chapters with the one constant image of the Zacharia family, painted during the Venetian occupation, as a basis for comparison. Chapter two takes this portrait and compares it to the portrait of Neophytos, a twelfth-century hermit monk who also used the Deësis scene as the setting for his portrait. By looking at these particular scenes as works of art, this chapter introduces ideas to consider throughout the dissertation on the ways these constructions reveal wishes of the donors, such as strategies of hierarchy, of veneration and viewer's access. Chapter three explores how the family group portrait serves as a document for the biography of the family. Chapter four deals with the important social practice of the dowry and my idea that some of the later portraits, which include daughters, may be displaying dowry wealth. Chapter five looks at family commemorative portraiture found particularly in icons, beginning the fourteenth century, where deceased family members are portrayed alongside, seemingly, living family members. Finally, in chapter six, I examine the ways in which these family portraits may indicate political changes on the island, especially as Cyprus moves from a feudal society to a commercial one in the Venetian period. In order to facilitate discoveries that might be made by organizing the material in a systematic manner, I have assembled a catalogue of Cypriot family donor portraits and a chart indicating the numbers of men, women and children included in family groups, in the appendices. It is my hope that this dissertation will create more discussion about family groups and will, hopefully, uncover other portraits that may be added to this list, making it a more complete picture of the surviving record. / Art History

Bien des sources chrétiennes relayées par des études des XIX et XXe siècles considèrent la domination des Lusignan en Chypre comme la manifestation d’un double affrontement interconfessionnel. Les rois latins auraient fait de l’île un refuge face à l’expansion de l’Islam avant d’avilir les autochtones Grecs en s’appuyant sur des « réfugiés conquérants », à savoir les Francs et leurs alliés chrétiens orientaux chassés du Proche-Orient. Mais à l’aune de l’écheveau migratoire de la Méditerranée orientale, sauf à exagérer l’impact de l’affrontement entre croisade et jihad, l’ampleur et la nature des migrations affectant Chypre entre 1192 et 1473 ne permettent pas de caractériser l’île par la notion de refuge chrétien: dans la continuité de migrations pluriséculaires Chypre demeure une terre d’accueil façonnée par des dynamiques réticulaires souvent étrangères aux logiques de confrontations interconfessionnelles. Le rôle de Chypre comme île refuge se lit mieux dans sa dimension de conservatoire des nations, lequel s’affirme au même rythme que s’érige une identité chypriote. La reconnaissance officielle de la singularité de chaque communauté peut parfois hiérarchiser la société au profit des seulsLatins : elle n’en fonde pas moins une organisation insulaire consensuelle, car en revêtant un tour intercommunautaire le débat social et identitaire prémunit des dynamiques assimilatrices et favorise l’intégration progressive de tous les Chypriotes aux affaires du royaume. L’île s’impose alors comme un refuge des cultures où une hyper-identité chypriote coiffe autant d’hypo-identités que Chypre compte de nations, permettant à tous les Kypriotes de vivre ensemble sans se confondre. / Many christian sources relieved by studies of the XIX and XXth centuries consider the Lusignan rule over Cyprus as the expression of a double interconfessional confrontation. Latin kings would have turned the island into a refuge in front of the expansion of the Islam before degrading the Greek natives by leaning on “conquering refugees”, namely Franks and theireastern christian allies, forced to flee the Middle East. But compared with the migratory hank of the oriental Mediterranean Sea, unless overstating the impact of the confrontation between crusade and jihad, the scale and the nature of the migrations regarding Cyprus between 1192 and 1473 do not allow to characterize the island by the notion of christian refuge: in the continuity of plurisecular migrations Cyprus remains a land of welcome shaped by reticular dynamics often extraneous to interconfessional confrontations. The role of Cyprus as refuge island is clearer in its dimension of nations conservatory, which asserts itself with the same rhythm as sets up itself a Cypriot identity. The official recognition of the singularity of every community can sometimes organize into a hierarchy the society for the benefit of the Latins only ones: but it founds a consensual island organization, because by taking on an intercommunity turn, the social and identity debate protects against assimilatrices dynamics and favours the progressive integration of all the Cypriots into the kingdom’s affairs. The island then stands out as a refuge of the cultures where a chypriote hyper-identity heads up so manyhypo-identities as Cyprus boasts nations, allowing all Kypriotes to live together without becoming confused.

La Prise d’Alexandrie est une chronique rimée retraçant les exploits de Pierre Ier de Lusignan (1328-1369), roi de Chypre et de Jérusalem, nouveau Godefroy de Bouillon ; elle a été composée par Guillaume de Machaut vers 1370, peu après le meurtre de Pierre Ier ; ce régicide avait soulevé une très vive émotion en Occident, en particulier en France, qui connaissait par ailleurs une grave crise. Cette chronique, à la fois récit historique, épopée, éloge posthume, hagiographie, poème lyrique, est la dernière oeuvre d’un auteur connu etre connu ; on peut considérer cette biographie royale comme le testament de Guillaume de Machaut, le couronnement de son oeuvre. La Prise d’Alexandrie est le récit d’une croisade, une croisade qui ne se vit plus sur les champs de bataille, mais qui se joue dans les cours royales et papales ; une croisade qui ne se vit plus, mais qui se dit ; une croisade qui se marchande aussi ; une croisade menée par un poète : Machaut a en effet composé ici une véritable satire de son siècle.A travers notre travail, nous souhaitons faire découvrir ou redécouvrir cette oeuvre mal connue ; nous fournissons, avec le texte original et sa traduction, la description des manuscrits, une présentation de l’auteur et de son oeuvre, une étude littéraire et une analyse linguistique du texte, des notes critiques, un glossaire, un index des noms propres, la liste des proverbes et expressions, une chronologie des événements et une bibliographie sélective. / The Take of Alexandria is a rhymed narrative which recounts the exploits of Peter I of Lusignan, kingof Cyprus and Jerusalem, new Godefrey of Bouillon ; it was written by Guillaume de Machaut around 1370, justafter Peter’s murder; this murder moved deeply the French people, and the West, which was moreover in crisis.This chronicle, at the same time historical, epic, eulogistic, hagiographic, lyric, was wrotten by a known andrecognized author at the end of his life: this royal biography can be considered as his testament, a crowning ofhis works. The Take of Alexandria is the story of a crusade, a crusade not anymore on battlefields, but in royaland papal courts; not in acts anymore, but in words; a crusade which overshadows the trades exchanges too; thecrusade of a poet: Machaut composed here a real satire of his time.Through our study, we hope to discover or rediscover this underrated work; we will provide original text andtranslation, descriptions of the manuscripts, a biography of the author and a presentation of his work, a literaryreview and a linguistic study, critical notes, a glossary, an index, a list of proverbs, a count on historical events,and a comprehensive bibliography.

La Prise d'Alexandrie est une chronique rimée retraçant les exploits de Pierre Ier de Lusignan (1328-1369), roi de Chypre et de Jérusalem, nouveau Godefroy de Bouillon ; elle a été composée par Guillaume deMachaut vers 1370, peu après le meurtre de Pierre Ier ; ce régicide avait soulevé une très vive émotion enOccident, en particulier en France, qui connaissait par ailleurs une grave crise. Cette chronique, à la fois récithistorique, épopée, éloge posthume, hagiographie, poème lyrique, est la dernière oeuvre d'un auteur connu etreconnu ; on peut considérer cette biographie royale comme le testament de Guillaume de Machaut, lecouronnement de son oeuvre. La Prise d'Alexandrie est le récit d'une croisade, une croisade qui ne se vit plus surles champs de bataille, mais qui se joue dans les cours royales et papales ; une croisade qui ne se vit plus, maisqui se dit ; une croisade qui se marchande aussi ; une croisade menée par un poète : Machaut a en effet composéici une véritable satire de son siècle.A travers notre travail, nous souhaitons faire découvrir ou redécouvrir cette oeuvre mal connue ; nousfournissons, avec le texte original et sa traduction, la description des manuscrits, une présentation de l'auteur etde son oeuvre, une étude littéraire et une analyse linguistique du texte, des notes critiques, un glossaire, un indexdes noms propres, la liste des proverbes et expressions, une chronologie des événements et une bibliographiesélective.