This thesis provides for the first time a critical edition of the work "Europae Speculum, or A View or Survey of the State of Religion in the Western Parts of the World" by Sir Edwin Sandys (1561-1629). A sub-title expands further: "Wherein the Romane Religion, and the Pregnant Policies of the Church of Rome to support the same, are notably displayed with some other memorable discoveries and memorations." Sandys states that the purpose of his travels is the observation of the various religions of western Europe, especially the Reformed churches, with a view to the possibilities for unity; what he actually produced is an account of the religious/political situation in Europe at the end of the sixteenth century. Far from concentrating on Reformed churches—near the end of the work he promises to discuss them at a later time—he devoted forty-two out of sixty sections (as they are numbered in the 1605 editions) to the delineation of various aspects of Roman Catholicism, enumerating their beliefs, practices, government, and the means used to increase power, frequently finding merit in their customs and ideas while disapproving of the way in which these were put into practice. Such a preoccupation with Catholicism and reconciliation must have seemed revolutionary to his readers in an age when people were fighting about religion and had, at best, only condemnation for their opponents. Completed in 1599, Sandys's book did not appear in printed form until 1605 when it was entered into the Stationers' Register on 21 June. This publication was disowned as a 'spurious' stolen copy by the author who may have initiated, but at least agreed to, the burning of all copies available (the exact number is not known) in 1605. The 1605 edition was later published in expanded form in 1629, the year of the author's death. Whether this publication appeared before or after his death in October 1629, whether Sandys himself had a hand in the expansion, one cannot be certain, particularly since the site of publication is listed as The Hague. The work's popularity is seen in the number of editions and reprints: three appeared in 1605, one in each of 1629, 1632, 1637, 1638, 1673, and 1687. There were also at least seven manuscript copies made. It was translated into Italian in 1625, French in 1626, and Dutch in 1675. The main reason for its popularity probably arose from the various machinations to unite the churches into an anti-papal congregation, though the foreign translators may have had other reasons for their work. This thesis collates the three 1605 editions and compares them not only with the 1629 edition and the 1632 edition (the first certain posthumous one) but also with the seven extant manuscript copies of the work. The 1629 text was chosen as copy text in accordance with the dictum that a bibliographer should work from print material, where available, rather than manuscript, and use that printed text which is the last one in which the author might have had a hand rather than a posthumous text. Because the Lambeth manuscript, which is listed as the presentation copy, is very close in content and phraseology to the 1629 text, few changes have been made in the text itself. Any differences between the 1629 text and the various copies are given in the notes or textual apparatus, and explanations of practices, personalities, or foreign phrases which might be obscure to many current readers, follow in a brief set of explanatory notes.

This thesis provides for the first time a critical edition of the work "Europae Speculum, or A View or Survey of the State of Religion in the Western Parts of the World" by Sir Edwin Sandys (1561-1629). A sub-title expands further: "Wherein the Romane Religion, and the Pregnant Policies of the Church of Rome to support the same, are notably displayed with some other memorable discoveries and memorations." Sandys states that the purpose of his travels is the observation of the various religions of western Europe, especially the Reformed churches, with a view to the possibilities for unity; what he actually produced is an account of the religious/political situation in Europe at the end of the sixteenth century. Far from concentrating on Reformed churches—near the end of the work he promises to discuss them at a later time—he devoted forty-two out of sixty sections (as they are numbered in the 1605 editions) to the delineation of various aspects of Roman Catholicism, enumerating their beliefs, practices, government, and the means used to increase power, frequently finding merit in their customs and ideas while disapproving of the way in which these were put into practice. Such a preoccupation with Catholicism and reconciliation must have seemed revolutionary to his readers in an age when people were fighting about religion and had, at best, only condemnation for their opponents. Completed in 1599, Sandys's book did not appear in printed form until 1605 when it was entered into the Stationers' Register on 21 June. This publication was disowned as a 'spurious' stolen copy by the author who may have initiated, but at least agreed to, the burning of all copies available (the exact number is not known) in 1605. The 1605 edition was later published in expanded form in 1629, the year of the author's death. Whether this publication appeared before or after his death in October 1629, whether Sandys himself had a hand in the expansion, one cannot be certain, particularly since the site of publication is listed as The Hague. The work's popularity is seen in the number of editions and reprints: three appeared in 1605, one in each of 1629, 1632, 1637, 1638, 1673, and 1687. There were also at least seven manuscript copies made. It was translated into Italian in 1625, French in 1626, and Dutch in 1675. The main reason for its popularity probably arose from the various machinations to unite the churches into an anti-papal congregation, though the foreign translators may have had other reasons for their work. This thesis collates the three 1605 editions and compares them not only with the 1629 edition and the 1632 edition (the first certain posthumous one) but also with the seven extant manuscript copies of the work. The 1629 text was chosen as copy text in accordance with the dictum that a bibliographer should work from print material, where available, rather than manuscript, and use that printed text which is the last one in which the author might have had a hand rather than a posthumous text. Because the Lambeth manuscript, which is listed as the presentation copy, is very close in content and phraseology to the 1629 text, few changes have been made in the text itself. Any differences between the 1629 text and the various copies are given in the notes or textual apparatus, and explanations of practices, personalities, or foreign phrases which might be obscure to many current readers, follow in a brief set of explanatory notes. / Arts, Faculty of / English, Department of / Graduate

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Cette thèse veut déterminer la contribution de Julien Macho, membre de l’Ordre des ermites de saint Augustin de Lyon, à la vie culturelle de son époque. Son œuvre n’est pas, à proprement parler, une œuvre originale, mais un ensemble de traductions du latin au français, de corrections et d’éditions de textes religieux ou moraux. Ses livres ont été publiés dans une courte période, entre 1473 et 1480, et plusieurs rééditions, de la fin du 15e s. et du début du 16e s., sont connues. Il est question, à cette époque, à Lyon comme ailleurs en France, d’un grand désordre dans l’organisation religieuse et les critiques se font entendre de part et d’autre du pays. Devant la décadence de l’Église, la piété privée commence à se développer, une piété qui a besoin d’un nouveau support pour rendre accessibles les enseignements moraux à une population bourgeoise de plus en plus lettrée. Or, conscient de ces récents développements, Macho oriente tout son travail dans le but précis de rejoindre, en langue vernaculaire, un vaste auditoire. L’objectif de cette thèse de doctorat est d’analyser une partie de l’œuvre de Macho dans le but de mieux comprendre les intentions de l’auteur. Ce but premier permettra aussi de documenter, par un biais nouveau, une période charnière du développement intellectuel occidental, le passage du Moyen Âge à la Renaissance. Le travail comporte trois parties. Dans la première partie, il a fallu entreprendre une étude approfondie des contextes social, historique et intellectuel de cette période : tout d’abord, l’histoire de l’Ordre des ermites de saint Augustin et de l’enseignement offert à leurs membres, dans le contexte de la spiritualité en France à la fin du 15e siècle; par la suite, il convenait de présenter un survol de la ville de Lyon, de son Église et du développement de l’imprimerie dans cette ville. La deuxième partie porte sur les œuvres attribuées, à tort ou à raison, à Macho, vu la carence de recherches sur Julien Macho lui-même, et sur une enquête systématique pour apporter une preuve de l’existence de ce traducteur. La troisième partie s’attache à une lecture de deux œuvres de l’augustin lyonnais : une de longue tradition littéraire, Ésope, l’adaptation d’un recueil de fables, et une religieuse, rattachée à la pratique religieuse contemporaine, le Mirouer de la redemption de lumain lignage. Ésope est l’œuvre la plus originale de Macho, c’est-à-dire l’ouvrage où il est le plus intervenu comparativement au texte original. La comparaison avec sa source, l’Äsop latin-allemand d’Heinrich Steinhöwel, a montré comment le fabuliste lyonnais s’en est détaché pour ajouter à son texte un grand nombre de proverbes. Le Mirouer de la redemption de lumain lignage, une somme de toutes les observances de la vie religieuse et des lectures qu’un chrétien doit connaître, intègre des parties d’une autre œuvre bien connue, la Légende dorée, une pratique que l’on ne retrouve pas dans les autres traductions françaises du Speculum humanae salvationis. Loin d’être une analyse exhaustive de l’œuvre, la compilation des citations et du contenu même du texte permet de cerner en quoi consistait une certaine pratique de la religion au 15e siècle. Il en résulte un panorama du contexte culturel dans lequel vivait Julien Macho, théologien, prieur et traducteur et des œuvres qui lui sont attribuée. Un personnage dont l’étude montre un intellectuel représentatif de son époque, la fin du 15e siècle. / The purpose of this thesis is to identify the contribution of Julien Macho, a member of the Order of Augustinian Hermits in Lyon, to the cultural life of his period. His work is not, strictly speaking, original, but rather a series of translations from Latin to French, and corrections and editions of religious and moral texts. His books were published over a short period, from 1473 to 1480, and were followed by many more editions in the late 15th century and the early 16th century. During that period, in Lyon as elsewhere in France, there was a great deal of disorder in the religious establishment and criticism was being heard throughout the country. In response to the decadence of the Church, private piety was starting to develop, piety that needed a new medium in order to make moral teachings accessible to a more and more literate bourgeois population. Well aware of these recent developments, Macho directed all his work toward the precise goal of reaching a broad audience using vernacular language. The objective of this doctoral thesis is to analyze part of Macho's work in order to better understand the intentions of the author. This primary goal will also make it possible to document, from a new perspective, a key period in Western intellectual development, the transition from the Middle Ages to the Renaissance. The work is divided into three parts. The first part is a detailed study of the social, historical and intellectual contexts of the period: first the history of the Order of Augustinian Hermits and the instruction given to its members, in the context of spirituality in France at the end of the 15th century. This is followed by an overview of the city of Lyon, its Church and the development of printing in the city. Part two discusses the works attributed to Macho, rightly or wrongly, in view of the lack of research on Julien Macho himself, and presents a systematic survey of the evidence of the existence of this translator. Part three consists of a reading of two works of the Augustine monk of Lyon: one from a long literary tradition, Ésope, an adaptation of a collection of fables, and a religious work related to contemporary religious practice, the Mirouer de la redemption de lumain lignage. Ésope is Macho's most original work, i.e., the book in which he intervened the most with respect to the original text. A comparison with its source, the Latin-German Äsop by Heinrich Steinhöwel, shows how the fable writer from Lyon moved away from his source, adding a large number of proverbs to his text. Mirouer de la redemption de lumain lignage, a summary of all the observances of religious life and readings that a Christian should know, includes parts of another well known work, the Golden Legend, a practice that we find in the other French translations of the Speculum humanae salvationis. Far from being an exhaustive analysis of the work, the compilation of quotations and of the very content of the text makes it possible to identify what a certain practice of religion in the 15th century consisted of. The result is a panorama of the life and work of Julien Macho, theologian, prior and translator. This study reveals an intellectual who is representative of his period, the late 15th century.

This thesis examines the eighth century rise in power of the Carolingian Church and the Carolingian dynasty through an early promise of religious revival, monarchial revival, and increased Papal power. Such aims gained the Carolingians a powerful in the Church. Aided by Boniface (672-754 AD) and the Church, the Carolingians replaced the Merovingians in Francia. In conjunction with this revival, Church scholars dictated a reformation of kingship in treatises called the Speculum Principum. A king’s position became tremulous when they strayed from these rules, as it betrayed their alliance. Ultimately, Louis the Pious (778-840 AD) faced deposition after they disagreed on his appointments and adherence to the ideologies of the Speculum Principum.

Thesis (M.A.)--Indiana University, 2009. / Title from screen (viewed on August 28, 2009). Department of History, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Eric L. Saak. Includes vita. Includes bibliographical references (leaves 540-548).

Reivindicamos desde estas páginas la necesidad de reubicar el Mirouer des simples ames en su contexto medieval para restaurar sus imágenes en lo que a percepción, retórica y recepción se refiere. En este trabajo tomaremos lo textualmente visible como categoría de análisis histórico y lo justificaremos por su carácter didáctico, situándolo en contextos de difusión que no presuponían un auditorio necesariamente clerical ni letrado. Intentaremos reconstruir los aspectos visibles del Mirouer y exponer la poética de los mismos. En primer lugar, decodificaremos las imágenes a través del análisis filológico del texto para, en segundo lugar, establecer la comparación de la obra poreteana con otros documentos de la época (escritos y plásticos), lo que nos permitirá entender el posicionamiento de la obra ante su tradición expresivo-doctrinal. Propondremos una hermenéutica de lo meramente escrito a través de los mecanismos verbales que crean la visibilidad de la imagen en la obra poreteana. / In this thesis we claim the recontextualization of the Mirouer des simples ames in its medieval context so that its images can be restored as far as perception, rhetoric and reception are concerned. By this work we place the text in contexts where the audience was no necessarily clerical or educated: we justify the textual visibility because of the didactic character of the device, and we take it as a category of historical analysis. We therefore reconstruct the visible aspects of the Mirouer and explain its poetics. In the first place, we decode the images through the philological analysis of the text and, in the second place, we compare the poretean work with other documents from that period (written and, mostly, visual ones). In short, we propose a hermeneutic of the mere written word through the verbal mechanisms that create the visualization of the image in the poretean work.

L’enseignement de la chirurgie nasale est difficile, car l’opération est pratiquée dans le nez en regardant par les narines. Cela signifie que le résident (étudiant en chirurgie) et le patron (chirurgien-enseignant) ne voient pas ce que l’autre fait dans le nez (Ahmidi et al., 2015). Une solution semble être la septoplastie vidéo-assistée (SVA) où une caméra est ajoutée à un instrument chirurgical et projette le champ opératoire sur un écran (Rahal & Charron, 2017). Le but de cette étude est de mesurer l’impact de la SVA sur le processus d’apprentissage des résidents en comparaison à la chirurgie conventionnelle. Projet en 2 étapes : 1. Création d’un outil de mesure a. Création du modèle du processus d’apprentissage au bloc opératoire selon les écrits de Piaget (Piaget, 1975) et Collins (Collins, Brown, & Newman, 1987) b. Création et Validation d’un questionnaire (Quivy & Van Campenhoudt, 2011) 2. Comparaison a. Recrutement de 5 patrons et 4 résidents pour effectuer 38 septoplasties b. Assignation aléatoire du spéculum vidéo vs conventionnel c. Réponse au questionnaire après chaque chirurgie Résultats : Pour chaque élément du modèle d’apprentissage mesuré à l’aide du questionnaire, la SVA s’est avérée supérieure de manière statistiquement et cliniquement significative. Discussion et Conclusion : La SVA améliore la vue du champ opératoire, la communication et le raisonnement clinique tout en permettant d’enseigner la chirurgie nasale à plusieurs étudiants à la fois. En conclusion, la SVA a un impact positif significatif sur le processus d’apprentissage des résidents en comparaison à la chirurgie conventionnelle. / Teaching nasal surgery is challenging since the operative field is within the nose and the surgeon perform the surgery by looking through the nostrils. This means the resident and the attending surgeon cannot see what each other are doing in the nose. A solution could be the Video-Assisted Speculum of Rosemont where a high definition flexible endoscope is mounted on a modified nasal speculum. While the surgery is performed in the usual fashion by looking in the nose, the surgery is displayed in the operative room. Methodology The aim of this study was to measure the impact of adding a camera to the nasal speculum on the learning process of residents compared to the conventional speculum. A questionnaire was developed and validated with the help of three experts in education. Then five surgeons and four residents were recruited to perform 32 consecutive septoplasties. Either the Rosemont or the conventional speculum was randomly assigned, and the questionnaire was filled by the participants after each surgery. The scores for the specula were compared with Mann-Whitney U Test. Results For all the 7 elements underlying the learning process of residents in the operative room, the video-assisted Rosemont speculum performed significantly better than the conventional speculum. Discussion and conclusion The Rosemont speculum contribute to offer a better view of the operative field to bystanders, it also helps with verbal communication and clinical reasoning while giving the opportunity to teach several residents at the same time. In conclusion, the Rosemont speculum has a positive impact on the learning process of nasal surgery.

Indiana University-Purdue University Indianapolis (IUPUI) / Between 1675 and 1698 more than 60 published works, ranging from ephemera – pamphlets, scurrilous libelli, dialogues, letters and articles – to multi-part volumes in-folio, were printed by the participants in a dispute over the antiquity of the origins of the Carmelite order. Though the broad contours of the quarrel between the Carmelites and Antwerp Jesuits who were their main adversaries is well known, it has yet to be analyzed in any significant detail. The following study undertakes such an analysis, first reconstructing the origins of the quarrel in the religious houses and print shops of Antwerp, next looking at the Carmelite perspective and the "argument from tradition" which buttressed the Carmelites' claims to antiquity, and lastly tracing the history of the "erudition" which allowed the Bollandists -- the Jesuit scholars responsible for that monument of hagio-historiography known as the Acta Sanctorum -- to mount their critique. An appendix presents a critical edition and translation of one of the better-known anti-Bollandist pamphlets, Novus Ismael.

Several earlier generations of historians described the later Middle Ages as an 'age of fear'. This account was especially applied to accounts of the presumed mentality of the later medieval layperson, seen as at the mercy of the currents of plague, violence and dramatic social, economic and political change and, above all, a religiosity characterised as primitive or even pathological. This 'great fear theory' remains influential in public perception. However, recent scholarship has done much to restitute a more positive, affective, incarnational and even soteriologically optimistic late-medieval vernacular piety. Nevertheless, perhaps due to the positive and recuperative approach of this scholarship, it did not attend to the treatment of fear in devotional and literary texts of the period. This thesis responds to this gap in current scholarship, and the continued pull of this account of later-medieval piety, by building an account of fear's place in the rich vernacular theology available in the Middle English of the fourteenth and fifteenth centuries. It takes as its starting point accounts of the role of fear in religious experience, devotion and practice within vernacular and lay contexts, as opposed to texts written by and for clerical audiences. The account of drede in Middle English strikingly integrates humbler aspects of fear into the relationship to God. The theological and indeed material circumstances of the later fourteenth century may have intensified fear's role: this thesis suggests that they also fostered an intensified engagement with the inherited tradition, generating fresh theological accounts of the place of fear. Chapter One begins with a triad of broadly pastoral texts which might be seen to disseminate a top-down agenda but which, this analysis discovers, articulate diverse ways in which the humble place of fear is elevated as part of a vernacular agenda. Here love and fear are always seen in a complex, varying dialectic or symbiosis. Chapter Two explores how this reaches a particular apex in the foundational and final place of fear in Julian of Norwich's Revelations, and is not incompatible even with her celebratedly 'optimistic' theology. Chapter Three turns to a more broadly accessed generic context, that of later medieval cycle drama, to engage in readings of Christ's Gethsemane fear in the 'Agony in the Garden' episodes. The N-Town, Chester, Towneley and York plays articulate complex and variant theological ideas about Christ's fearful affectivity as a site of imitation and participation for the medieval layperson. Chapter Four is a reading of Piers Plowman that argues a right fear is essential to Langland's espousal of a poetics of crisis and a crucial element in the questing corrective he applies to self and society. It executes new readings of key episodes in the poem, including the Prologue, Pardon, Crucifixion and the final apocalyptic passus, in the light of its theology of fear.