A instrumentalização do Ordo Fratrum Minorum como um dos elementos da normatização e homogeneização litúrgica da Cúria Romana a partir do ano 1215 é a tarefa do nosso estudo. Através da análise do Evangeliarium contido no códice Breviarium Sancti Francisci que está do Mosteiro de Santa Clara de Assis, verificaremos a influência das práticas litúrgicas na origem da fraternitas até sua composição como Ordo. Pretendemos investigar a postura política eclesiástica do Papa Inocêncio III (1198-1216) na sua homogeneização Litúrgica dentro do Corpus Iuris Canonici e do Concílio de Latrão IV. Essa homogeneização influenciou as relações sociais das cidades centro-setentrionais da Itália através do calendário do Breviarium Sancti Francisci. A oratio romane teve influência direta na vida monacal e laical no estabelecimento de horários predeterminados para o Officium Divinum; nas leituras doutrinais oficiais da Cúria Romana para os movimentos populares e na padronização da Oratio Ecclesie até nossos dias. Nas ordens mendicantes, na sua missão natus pro nobis in via, propagadoras deste Breviarium Romanum, o mesmo serviu como parâmetro para análise dos movimentos populares propensos à heresia. No caso específico do Ordo Fratrum Minorum, o Breviarium Romanum contribuiu como veículo institucionalizador espiritual com a lectio divina, pautada por um Evangeliarium, Hymnarium e um Psalmorum, que influenciaram a vida da fraternitas desde a sua gênese, além de ser um instrumento jurídico e ideológico de homogeneização e centralização do poder na plenitude potestatis papae. Analisaremos o Evangeliarium como fonte primária para a composição dos primeiros escritos de Frei Francisco de Assis, e por fim a contribuição da Ordo Fratrum Minorum na composição do Officium Divinum. / The instrumentalization of Ordo Fratrum Minorum as one of the liturgic standardization and homogenization elements of the Roman Curia as from 1215 is the task at hand in this study. Through the analysis of Evangeliarium contained in the Breviarium Sancti Francisci codex that is kept in St. Clare of Assisi monastery, we will verify the influence of the liturgic practices in the origin of fraternitas up until their composition as Ordo. We intend to investigate the ecclesiastical political attitude of Pope Innocent III based on his liturgic homogenization within the Corpus Iuris Canonici and the Fourth Council of the Lateran. Such homogenization influenced social relations in Italian center-north cities with the Breviarium Sancti Francisci calendar. Oratio romane had direct impact on both monk and lay life because of the prescription of a schedule for Officium Divinum; on the official doctrinal readings from the Roman Curia to the popular movements and on the standardization of Oratio Ecclesie until today. Within the mendicant orders, equipped with their natus pro nobis in via mission, propellers of this Breviarium Romanum, the document served as a parameter for analysis of the social movements that would be prone to heresy. In the case of Ordo Fratrum Minorum, in particular, the Breviarium Romanum contributed was as an institutionalizing spiritual vehicle using the lectio divina, based on one Evangeliarium, one Hymnarium and one Psalmorum which influenced the life of the fraternitas since its genesis, apart from being a juridical and ideological instrument of homogenization and centralization of power under the plenitude of potestatis papae. We will analyze Evangeliarium as a primary source for the composition of Fray Francis of Assisis first writings, and eventually the contribution of Ordo Fratrum Minorum in the composition of Officium Divinum.

Este trabalho tem como objetivo analisar a relação entre pensamento e vontade em Averróis, principalmente no que toca a individualidade humana. A discussão movida no século XIII contra o Grande Comentário ao De Anima acusa o comentador de negar ao homem a possibilidade de transcender a existência material, pois a tese da unidade do intelecto material faz da alma humana apenas um receptáculo de formas sensíveis, que se corrompe com a morte do corpo. Em outras palavras, a liberdade e a individualidade do homem estão comprometidas, pois um ser desprovido de intelecto não é um ser dotado de vontade. Para Averróis, o propósito da existência humana é alcançar sua perfeição última, a identificação final com o intelecto agente separado da matéria, que também representa o alcance da felicidade suprema. Esta pode ser alcançada por meio do conhecimento do mundo e de suas causas, em outras palavras, o alcance da felicidade é uma investigação. Para tanto, o homem necessita do estabelecimento de uma relação de conjunção com os intelectos separados da matéria para a realização deste propósito. A aquisição da universalidade destas substâncias separadas é que permitirá ao homem universalizar o conhecimento particular obtido dos seres materiais. E essa atividade parece não ter outro motor que a vontade. Assim, é necessário analisar a estrutura desta relação de conhecimento, entender como é possível ao homem adquirir o conhecimento universal constitui um ponto fundamental na obra de Averróis. Já que este será o ponto de partida pra elaboração de toda uma postura ética que tem na vontade e na aquisição de conhecimento os elementos que constituem a plena realização da natureza humana na existência terrena e a garantia da bem aventurança na vida futura / This work aims to analyze the relation between thought and will in Averroes, particularly with respect to human individuality. The discussion moved in the thirteenth century against the Great Commentary on De Anima accuses the commentator of denying to man the possibility of transcending material existence, because the thesis of the unity of the material intellect makes the human soul just a receptacle of sensitive forms, which is corrupt with the death of the body. In other words, the freedom and individuality of man are compromised because one being devoid of intellect is not a being endowed of will. For Averroes, the purpose of human existence is achieving its ultimate perfection, the final identification with the intellect separated from matter, which also represents the attainment of the supreme happiness. This can be achieved through knowledge of the world and its causes, in other words, the achievement of happiness is an investigation. To this end, man needs the establishment of a relationship of conjunction with the separate intellects from matter to achieving this purpose. The acquisition of the universality of these separate substances will allow the man to universalize the particular knowledge obtained from material beings. And this activity seems to have no other motor than will. Thus, it is necessary to analyze the structure of this knowledge relation, understand how it is possible for man to acquire universal knowledge is a key point in the work of Averroes. Since this will be the starting point for developing a whole ethical position that has in the will and on the acquisition of knowledge elements which constitute the full realization of human nature in earthly existence and the guarantee of beatitude in the hereafter

This research examines the health of those living within the lowland, east coast region of Scotland from 500-1500 AD utilizing historical, archaeological, and skeletal material. Although the study area was a central part of medieval Scotland, it has not been the focus of any larger scale research into health, including any previous statistical analyses. This study presents the osteological analysis of skeletal remains of four medieval populations (385 individuals) from eastern, lowland Scotland: Ballumbie (N=197 individuals), Isle of May (N=58), St Andrews Library (N=72), and Whitefriars (N=58). Additionally, this research provides a contextualized discussion of the similarities and differences in health of these four lowland populations, focusing on the broad themes of location (rural/urban) and status (high/low). The four study populations are compared statistically through prevalence rates of disease. A compilation of disease prevalence rates for twenty-three other medieval Scottish populations was created to provide further contextualized comparisons of health. The discussion of health from the perspectives of location is framed within the context of access to health care, population density/pathogen load, diet, and sub-adult mortality. Discussions of status focus on differences in housing and diet between the upper and lower status individuals living in medieval society. The role of pilgrimage is explored for the Isle of May with respect to health, illness, and the treatment of the sick. The analysis of four medieval populations in the lowland, east coast region of Scotland illustrate that although they were close geographically, each population had unique aspects to their skeletal health due to differences in their location and status.

“Cum dicit auctoritas: Quotational Practice in Two Bilingual on Love by Gérard of Liège” is the first dedicated study of two oft discussed and poorly understood thirteenth-century love treatises known mainly for their unusual, syntactically integrated mixture of Latin and Old French. In addition to providing the first complete translation into any modern language of the treatises—Septem remedia contra amorem illicitum valde utilia (Seven Very Useful Remedies for Illicit Love) and De divino amore (On Divine Love, formerly Quinque incitamenta ad Deum amandum ardenter)—this dissertation aims to shed light upon Gérard’s practice of quotation, particularly as it pertains to the construction of authority. Each chapter takes a particular category of quotation as its subject, and shows not only how that category functions within Gérard’s treatises, but also how it may inform current scholarship in medieval studies. The first chapter contains the translation of both treatises. In the second chapter, “The Poetic Practice of Gérard of Liège in De divino amore,” I reexamine the Old French refrain corpus in light of what I call Gérard’s “refraining”—a poetic and quotational practice that bridges the sacred-profane divide in his treatise De divino amore. The third chapter, “Cum vulgo dicitur: Proverbs and the Language of Authority,” concerns the changing relationship of linguistic authority between French and Latin in the thirteenth century. The fourth chapter, “Quoting and Rewriting the Church Fathers: The Making of Thirteenth-Century Authority,” examines some of the most emotionally disturbing and striking quotations in Gérard’s treatises in order to explain how Gérard establishes his own authority; in addition, this chapter presents a new perspective on the concepts of auctoritas and authorship as they pertain to medieval religious texts. In the fifth and final chapter, “Septem remedia amoris: Classical Latin Poetry in the Treatises of Gérard of Liège,” I focus on Gérard’s much maligned first treatise—the Septem remedia contra amorem illicitum—to uncover its deep, Ovidian underpinnings, and I ask why Classical Latin poetry is almost entirely absent from the second treatise, De divino amore.

A instrumentalização do Ordo Fratrum Minorum como um dos elementos da normatização e homogeneização litúrgica da Cúria Romana a partir do ano 1215 é a tarefa do nosso estudo. Através da análise do Evangeliarium contido no códice Breviarium Sancti Francisci que está do Mosteiro de Santa Clara de Assis, verificaremos a influência das práticas litúrgicas na origem da fraternitas até sua composição como Ordo. Pretendemos investigar a postura política eclesiástica do Papa Inocêncio III (1198-1216) na sua homogeneização Litúrgica dentro do Corpus Iuris Canonici e do Concílio de Latrão IV. Essa homogeneização influenciou as relações sociais das cidades centro-setentrionais da Itália através do calendário do Breviarium Sancti Francisci. A oratio romane teve influência direta na vida monacal e laical no estabelecimento de horários predeterminados para o Officium Divinum; nas leituras doutrinais oficiais da Cúria Romana para os movimentos populares e na padronização da Oratio Ecclesie até nossos dias. Nas ordens mendicantes, na sua missão natus pro nobis in via, propagadoras deste Breviarium Romanum, o mesmo serviu como parâmetro para análise dos movimentos populares propensos à heresia. No caso específico do Ordo Fratrum Minorum, o Breviarium Romanum contribuiu como veículo institucionalizador espiritual com a lectio divina, pautada por um Evangeliarium, Hymnarium e um Psalmorum, que influenciaram a vida da fraternitas desde a sua gênese, além de ser um instrumento jurídico e ideológico de homogeneização e centralização do poder na plenitude potestatis papae. Analisaremos o Evangeliarium como fonte primária para a composição dos primeiros escritos de Frei Francisco de Assis, e por fim a contribuição da Ordo Fratrum Minorum na composição do Officium Divinum. / The instrumentalization of Ordo Fratrum Minorum as one of the liturgic standardization and homogenization elements of the Roman Curia as from 1215 is the task at hand in this study. Through the analysis of Evangeliarium contained in the Breviarium Sancti Francisci codex that is kept in St. Clare of Assisi monastery, we will verify the influence of the liturgic practices in the origin of fraternitas up until their composition as Ordo. We intend to investigate the ecclesiastical political attitude of Pope Innocent III based on his liturgic homogenization within the Corpus Iuris Canonici and the Fourth Council of the Lateran. Such homogenization influenced social relations in Italian center-north cities with the Breviarium Sancti Francisci calendar. Oratio romane had direct impact on both monk and lay life because of the prescription of a schedule for Officium Divinum; on the official doctrinal readings from the Roman Curia to the popular movements and on the standardization of Oratio Ecclesie until today. Within the mendicant orders, equipped with their natus pro nobis in via mission, propellers of this Breviarium Romanum, the document served as a parameter for analysis of the social movements that would be prone to heresy. In the case of Ordo Fratrum Minorum, in particular, the Breviarium Romanum contributed was as an institutionalizing spiritual vehicle using the lectio divina, based on one Evangeliarium, one Hymnarium and one Psalmorum which influenced the life of the fraternitas since its genesis, apart from being a juridical and ideological instrument of homogenization and centralization of power under the plenitude of potestatis papae. We will analyze Evangeliarium as a primary source for the composition of Fray Francis of Assisis first writings, and eventually the contribution of Ordo Fratrum Minorum in the composition of Officium Divinum.

The classification of late medieval literary cycles according to localised subject matter, such as the 'Matter of France', the 'Matter of Britain' and the 'Matter of Rome', has proven to be an enduring one in modern scholarship. This model has also been applied to Old Norse saga literature, particularly the fornaldarsögur, within which the 'Matter of Hrafnista' and the 'Matter of Gautland' have been identified as prominent examples. The latter cycle consists of Gautreks saga, Hrólfs saga Gautrekssonar and Bósa saga ok Herrauðs, all of whose heroes are descended from and primarily based in Gautland (modern-day Götaland in central-southern Sweden). This cycle has not been explored in any great depth, to the same extent that other 'Matters' have been, and it is therefore the primary focus of this dissertation. The dissertation begins with a brief overview of previous scholarship on the ancient and medieval Götar and Götaland. This subject has long been of interest to scholars, not least because of the common identification of the Götar with the Geatas mentioned in Old English poetry, most notably Beowulf, but the matter is made notoriously problematic by sparse and sometimes unreliable evidence. Following this overview, introduction is made to Michel Foucault's theory of the heterotopia, a spatial framework which has only begun to be applied to Old Norse literature within the last decade. Indeed, this dissertation marks the first time that Foucault's heterotopia has been used as the theoretical framework for an extensive analysis of any Old Norse texts. An important contention of this dissertation is that the depictions of Gautland in Old Norse literature collectively fulfil Foucault's six criteria of the heterotopia, and furthermore that Gautland can productively be considered a literary heterotopia. Accordingly, after establishing the theoretical framework, I explore the main patterns of conceptualisation found in the depictions of Gautland across the main genres of Old Norse literature. The purpose of this survey is to provide context for a closer analysis of the construction of Gautland in the three 'Matter of Gautland' fornaldarsögur. Because these three sagas involve Gautish heroes and, accordingly, feature Gautland as an important space, they inevitably reflect a significant depth of conceptualisation of the region, and the rest of this dissertation employs the heterotopic framework to illuminate the ways in which this conceptualisation is manifested. Each of the three 'Matter of Gautland' sagas is analysed in turn, and certain aspects of the construction of Gautland, which happen to correspond strongly to individual principles of Foucault's heterotopia, are identified as common to all three. All three sagas deploy allusions to prominent traditions associated with Gautland, especially to the celebrated Brávellir and Ragnarr loðbrók legends, the effect of which is to imbue the Gautland of each saga with legendary veracity. All three sagas also construct Gautland within their own system of relational geopolitical space, although these constructions are manifested differently in each saga. Indeed, as well as common aspects, each saga also naturally contains many points of idiosyncratic distinction and nuance in their construction of Gautland as well. Both Gautreks saga and Hrólfs saga are argued to reflect contemporary Icelandic anxieties through structural aspects of their depictions of Gautland, while Gautreks saga and, to a lesser extent, Bósa saga, display a fundamental and significant interest in the geographical landscape of Gautland. In their emphatic correspondence with each individual principle of Foucault's heterotopia, the collective perspectives of the three 'Matter of Gautland' sagas provide unique insight into the medieval Icelandic conceptualisation of Gautland as a literary space.

A study of late medieval apocalyptic literature and culture, this project examines the interdependence of economic and religious discourse in the Middle Ages and investigates the shift in social consciousness occasioned by demographic changes and the growth of England's profit economy in the fourteenth century. After exploring the growing dissonance between religious tradition and economic language, the study examines expressions of social dissatisfaction, including the actions and communications of the 1381 rebels, William Langland's moral objections in Piers Plowman, and the complaints central to the other 'plowman poems' of Langland's imitators. Contrasting regenerative agrarian metaphors and apocalyptic visions with eschatological, urban visions of paradise, this study argues that Langland and the 1381 rebels exhibit 'radical nostalgia'--a longing for agrarian Christian roots in the midst of social tension which projects the traditional social structure of the past onto a renewed, if not millennial, society / acase@tulane.edu

Sota el títol de Decus Arnaldi es reuneix un conjunt de treballs que tenen el denominador comú de versar sobre el corpus mèdic i filosoficonatural atribuït a Arnau de Vilanova (c. 1240-1311). Tres d'aquests treballs estan centrats en un seguit d'escrits breus sobre medicina pràctica i ocultisme, mentre que l'últim aborda la pervivència del corpus arnaldià. Serveix d'introducció un estat de la qüestió sobre la vida i l'obra d'Arnau i la "qüestió arnaldiana". La primera part estudia quatre consilia, tal com s'anomenaven en l'edat mitjana els textos mèdics que contenien tractaments per a malalts determinats. Són els titulats Regimen podagre, Regimen quartane, Cura febris ethice i Epistola ad Bremundum Montisferrarii. De tots ells se n'estudien l'estructura, la funció sociomèdica, així com la possible autoria arnaldiana sobretot a partir del fonament de la tradició textual i dels continguts paral·lels d'altres obres ja autentificades. D'un dels opuscles, el Regimen quartane, se'n dóna l'edició crítica i la traducció. Finalment s'intenta arribar a certes conclusions al voltant del gènere del consilium en el marc de la literatura mèdica baixmedieval i de la medicina pràctica d'Arnau i del galenisme coetani.La segona part aborda quatre tractats atribuïts a Arnau que versen sobre malalties específiques: el Tractatus contra calculum, el Regimen contra catarrum, el De tremore cordis i el De epilentia. Es demostra que els quatre pertanyen a una tradició textual comuna i es remunten al mateix origen: en realitat són obra del metge genovès Galvano da Levanto.La tercera part té com a punt de partida el De reprobacione nigromantice ficcionis, un opuscle escrit sens dubte per Arnau, del qual es dóna l'edició crítica i la traducció. Es tracta d'una quaestio contra la nigromància, en la qual s'usa el mètode escolàstic per negar la possibilitat que ningú domini el demoni. A partir del seu contingut s'intenten descobrir les fonts màgiques emprades per l'autor i s'estudien les concepcions sobre la nigromància i la màgia natural, en especial en la teologia i la filosofia natural del segle XIII, la discussió sobre els límits entre ambdues i les mesures basades en l'astrologia i en les propietates ocultes aplicades per Arnau en les seves intervencions terapèutiques. També se n'intenta destriar l'autèntica figura i obra del mite de l'Arnau mag que les va embolcallar.A mode d'epíleg, la quarta part tracta de la pervivència de conjunt del corpus arnaldià en l'era moderna. / Under the title of Decus Arnaldi I have gathered several works dealing with the medical and natural-philosophical corpus attributed to Arnau de Vilanova (c. 1240-1311). Three of these works study a number of writings on practical medicine and occultism, while the last one approach the survival of the Arnaldian corpus. The introduction is a state of question about Arnau's life and work and the "Arnaldian question". The first part is concerned with four consilia, i. e. medieval medical texts that expounded treatments for specific patients. They are entitled Regimen podagre, Regimen quartane, Cura febris ethice and Epistola ad Bremundum Montisferrarii. The structure and sociomedical function of all of them are studied, as well as their possible authenticity especially on the basis of their textual tradition and the contents that they share with other genuine works by Arnau. Critical edition and translation of one of these writings, the Regimen quartane, are also included. Finally I have tried to give some conclusions about the consilium genre within the framework of medical literature of late Middle Ages and the practical medicine executed by Arnau and the contemporaneous Galenism.The second part studies four tracts attributed to Arnau dealing with specific illnesses: Tractatus contra calculum, Regimen contra catarrum, De tremore cordis and De epilentia. As it is demonstrated here, four of them belong to a common textual tradition and have the same origin: in fact they are works by Genovese physician Galvano da Levanto.The third part starts from the De reprobacione nigromantice ficcionis, here critically edited and translated. It is a quaestio against nigromancy, written without doubt by Arnau. It uses the scholastic method in order to deny the possibility that anybody dominate the devil. From its contents I try to find out the magical sources used by the author I study the ideas about nigromancy and natural magic, especially in the theology and the natural philosophy of the thirteenth century, the discussion about borderlines between both kinds of magic and the measures based on astrology and occult properties applied by Arnau in his therapeutical interventions. In addition I have tried to clear up his authentic figure and work from the myth of magus that involved them.As an epilogue, the fourth part deals with the survival of the whole Arnaldian corpus in the Modern Ages.

<p>Despite general consensus among scholars that race in the West is an early modern phenomenon that dates to the seventeenth and eighteenth centuries, late medieval English texts of the fourteenth and fifteenth centuries expend no small amount of effort depicting the differences between people&mdash;individuals and groups&mdash;and categorizing those people accordingly. The contexts for the English literary concern with human difference were the Crusades and associated economic expansion and travel into Eastern Europe, the Middle East, and North Africa. Scholars who have argued that race is present in medieval texts have generally claimed that race is subordinate to religion, the dominant cultural force in medieval Europe. In &ldquo;Race and Conversion in Late Medieval England,&rdquo; I argue that race is not necessarily subordinate to religion. Rather, racial and religious discourses compete with one another for ideological dominance. I examine three texts, juxtaposed in only one extant manuscript, London, British Library, MS Cotton Vespasian E.16; the <italic>Three Kings of Cologne</italic>, the <italic>Siege of Jerusalem</italic>, and the physiognomy portion of the <italic>Secretum Secretorum</italic> together narrate competition between race and religion as community&ndash;forming ideologies in England through their treatments of religious identity and physical characteristics. In addition, I study Chaucer&rsquo;s <italic>Man of Law's Tale</italic>, which distills down questions of religious difference to genealogy and the interpretation of blood. &ldquo;Race and Conversion in Late Medieval England&rdquo; argues that racial ideology emerges from and competes with religion in late medieval English literature as a means of consolidating power in crusading Western Europe, even as the ever present possibility of Christian conversion threatens to undermine the essentializing work of race.</p> / Dissertation

<p>This study examines medieval edification in all of its rich senses: moral improvement, the building up of community, and the construction of a city or edifice. Drawing from medieval literature, religious writing and architectural sources, my dissertation investigates virtue formation and explores what kinds of communities nourish or hinder those virtues. The Christian virtue of love stands at the center of my project. Drawing from the work of Alasdair MacIntyre, I show that medieval Christians learn the craft of love in a lifelong process into which they are initiated as apprentices to those who teach the craft in the Church. For parishioners in late medieval England, apprenticeship in the craft of love entails participation in sacramental practice, particularly in the sacrament of penance.</p> <p>Chapter one considers <italic>Jacob's Well </italic>, a fifteenth-century penitential manual written by an anonymous author that uses architectural allegory to describes the penitential process. I argue that the author, a self-proclaimed "man of craft," apprentices the reader into sacramental practice. The author is both an exemplar to the reader and apprenticed to Christ. In chapter two, I explore the role of the narrative exempla in <italic>Jacob's Well</italic>. The exempla often resist the paradigm set forth in the allegory of the well. My chapter shows that learning to read these stories trains the reader to recognize forgiveness and sin in others and then to use this recognition to evaluate one's own story. Chapter three considers William Langland's richly complex fourteenth-century poem, <italic>Piers Plowman</italic>. The horrible failures of the sacrament of penance in this poem cause the Church to crumble. The allegorical Wille is left within this Church with the enjoinder to "learn the craft of love." For Wille to learn the craft of love means more than learning to forgive and to be forgiven - it means learning to be charitable. For Langland, a charitable Church is yet to be practiced, yet to be constructed. My last chapter examines <italic>Pearl</italic>, a late fourteenth-century apocalyptic allegory written by an anonymous poet. The poem opens with a jeweler lamenting the loss of his pearl in a garden. As the poem progresses it becomes clear that the jeweler is a father who mourns the death of his infant daughter. In a dream vision, his daughter appears to him as a Pearl Maiden, one of the 144,000 virgins from the Book of Revelations. In an inversion of the usual parent-child relationship, the Pearl Maiden teaches the jeweler to recognize that their interlocking narratives stem from the same Christian tradition, although his particular narrative is one of penitential practice and hers is one of grace. The Pearl poet's architectural allegory focuses on the completed City of New Jerusalem rather than on the upbuilding or crumbling of the Church.</p> / Dissertation