Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Cette thèse étudie la notion de sceau authentique au Moyen Âge. Elle aspire à proposer une définition du sceau à travers la lecture des lois et commentaires médiévaux. Ce travail nous permet de considérer qu’un acte scellé d’un sceau authentique était avant toute autre chose un instrument au service du pouvoir et des justiciables. Pour être reconnu comme authentique, le sceau devait répondre à un ensemble de conditions. Il devait donc : respecter un ensemble de formalités ; avoir été reçu, rédigé et vérifié par des agents compétents et avoir donné lieu au paiement d’une taxe sans laquelle l’acte n’aurait pu être authentique puisque d’une part il n’aurait pas été scellé et d’autre part il n’aurait pas été conservé. Une telle analyse met en lumière l’idée selon laquelle l’authenticité n’existe pas en soi mais se présente comme le résultat d’un processus de contrôle et de vérification créé par l’autorité publique et mis en œuvre par des agents spécialement habilités par elle. Cette étude nous donne également l’occasion d’observer que l’écrit n’était pas aussi déprécié dans la société médiévale que ne le pensait traditionnellement la doctrine en histoire du droit. Elle nous a enfin offert l’opportunité de reconsidérer le rapport entre la preuve scripturale et la preuve testimoniale. / This thesis puts forward the notion of the sigillum authenticum at the Medieval time. It proposes a definition of such a concept through the analysis of medieval legal material. The aim is to show that a deed with a sigilum authenticum was used as a tool for power and any persons subject to Community laws. To be recognised as authentic, the seal required a few conditions. It had to respect a set of formalities, to be received, written and verified by officials and to prove a tax payment. Without all these requirements, the seal could not be considered as authentic since it would neither have been sealed nor been. Such an analysis puts forward the idea that authenticity could not exist on its own but was the result of a dynamic process of controls and checkings. Such a process was created by the competent public authority and set up by assermented officials. This study also shows the importance of written proof by the medieval society. It underlines the relationship between the written proof and the oral testimonies.

L’histoire des lieux de l’enseignement du droit s’intéresse à la présence des centres de transmission et de diffusion d’un savoir ou savoir-faire juridique à l’intérieur d’un espace géographique donné. Elle prend comme objet la continuité ou la discontinuité des écoles localisées ainsi que leur forme. Elle s’interroge sur les facteurs ayant conduit à la légitimation d’un lieu comme centre d’enseignement, les facteurs ayant participé à sa réussite ou contribué à son échec (nombre de professeurs, nombre d’étudiants, type de privilège reçu, conditions de production du livre). Une attention particulière est ainsi accordée à l’institutionnalisation des lieux de l’enseignement du droit. Le cadre (matériel et formel) de l’enseignement du droit entre ainsi dans son champ d’investigation. Une histoire matérielle comporte (et non sans risques) une enquête quantitative qui, en fonction des sources et des documents disponibles, permet, malgré les lacunes et les approximations, de mesurer en quelque sorte la présence de l’enseignement (enseignants et étudiants) en facilitant une perception sans doute plus concrète de sa diffusion. Il s’agit en effet de conduire une enquête sur les lieux de l’enseignement du droit (pouvant nous éclairer sur le droit enseigné lui-même et son rôle social ou de socialisation entre élites éduquées) organisée autour de deux axes principaux : l’axe institutionnel (construction juridique du centre d’enseignement nommé – schola, studium, studium generale, universitas) et l’axe didactique (l’ensemble des forces intellectuelles, matérielles et financières, mobilisées dans l’enseignement du droit). La France et l’Italie sont deux espaces d’échange de savoirs juridiques ayant partagé, sur les bancs d’écoles, mais dans des contextes parfois assez différents, une même tradition juridico-scolaire du moins jusqu’à la fin du Moyen Âge “bartoliste” comprenant le XVIe siècle. Les rencontres et les séparations ne sont pas simplement géographiques, elles sont aussi historiographiques. / The aim of this study is to show the institutional construction, the continuities and the discontinuities, of legal learning centers and schools in two territories, Italy and France, linked by a common legal past in Europe, in the long period (from the 5th to the early 16th century). It is a survey of legal education centers organized around two principal axes : the institutional (the legal construction of an authorized place for legal learning named – schola, studium, studium generale, universitas), and the didactic one (all intellectual and material forces mobilized in legal education). As a starting point of legal education, Justinian’s constitutio “Omnem” linked with a small group of ecclesiastical rules on education became a guide-line for the institutionalization of professional jurists’ law schools during and after the “juristic revival” (12th century). Launching a specific dynamic into medieval legal system, the institutionalization of law schools (of ius canonicum and/or ius civile) is a complex phenomenon that needs formal settings. The higher authorities of the Middle Age provide them, indirectly promoting the autonomy of legal learning. First marked by pluralism (at the beginning there are different law schools weakly regulated), legal education (specifically the creation and circulation of the legal schools’ model) is progressively controlled through the definition of an “authorized place” where legal learning is valid providing legal titles and degrees. Legal education is concentrated in studia which have received particular privileges and where “annual cycles of teaching” are constantly assured by a variable number of law teachers. The political, material and financial support of higher authorities (especially of the Church) with the contribution of the City for law schools is a major factor of legal centers’ success.

Les prospections ont mis au jour, dans les années 2000, plus de 150 sites sidérurgiques dans l'extrême Nord du Burkina Faso. La typo-chronologie des bas fourneaux permet de distinguer deux phases de production. La première (7-10èmes s.) était probablement destinée à satisfaire les besoins du marché local. Durant la seconde phase (11-13èmes s.), la production est multipliée par 25 par rapport à la phase initiale.La plupart des ateliers sont localisés dans la vallée du Beli, la zone Nord, mais les liens sont très étroits avec les habitats de la zone Sud, situés au contact de nombreuses gravures rupestres dont les thèmes iconographiques permettent de caractériser la population locale. Il s'agit d'une société métissée, avec un fonds soudanien influencé par les Berbères et teinté d'islam. Cette population utilise un type particulier de bas fourneau, qui permet de dessiner les contours de son territoire, entre la vallée du Niger et les anciennes sources du Beli.Les textes arabo-musulmans évoquent régulièrement une frontière du domaine de l'Islam au bilād al-Sūdān. Nous proposons de situer cette limite symbolique au sud de Kukia / Bentia. Elle se superpose à des limites géologique, climatique et culturelle. Au-delà, c'est le monde de l'animisme, le pays de l'or et du fer.Précisément située à la jonction de ces deux mondes, la société qui nous intéresse a pu jouer un rôle d'intermédiaire, sur les plans commercial et stratégique. / The surveys carried out in the extreme north of Burkina Faso have led to the identification of more than 150 metallurgical sites.Two production periods have been distinguished, based on the type of slag-pit furnaces. During the first one (7th–10th c.), the production was probably restricted to the local market. During the second period (11th–13th c.), it multiplied by 25.Most of workstations are situated in the Beli River’s valley, in the North zone, but there are very tight links with settlements of the South zone, where the iconographic themes of rock engravings help to characterize the local population. It was a hybrid society, basically Sudanian with Berber influence and a Muslim varnish. The geographic distribution of a specific type of slag-pit furnace allows to locate its territory between the Niger River’s valley and the ancient springs of the Beli River.Arab-Muslim texts allude regularly to a limit of the Islam World at bilād al-Sūdān. It is argued that his symbolic boundary was situated south from Kukia / Bentia. It overlaps with geologic, climatic and cultural limits. Beyond is the world of animism, the land of gold and iron.Situated precisely in between those two worlds, this society could have been both a strategic and commercial go-between.

Ce sujet propose de déconstruire les discours qui ont conduit à fixer dès le Moyen Age une mémoire officielle des origines chrétiennes du diocèse. Cette lecture est essentielle dans la mesure où l'historiographie a longtemps utilisé les récits hagiographiques sans réfléchir au contexte de leur genèse et de leur diffusion. Des travaux récents ont montré combien l'hagiographie était en fait un genre littéraire qui reproduisait un certain nombre de modèles et que l'historicité des vies de saints reposait seule dans le contexte qui les avait vu naître.Il s'agit d'étudier les saints évêques supposés avoir vécu avant l’an mil, et s'intéresser à l'évolution de leur figure jusqu'à la fin du Moyen Age pour étudier la mémoire épiscopale dont l'hagiographie est le principal-mais non unique- vecteur. La question de la dimension politique de la sainteté, du culte des saints et de l'écriture hagiographique est en outre en plein renouvellement. Le Languedoc permet de conduire une première étude de cas régionale pour tester les constatations qui ont été faites ailleurs dans ce domaine. La problématique centrale de la thèse est donc la question de la mémoire et de ses enjeux politiques. Un inventaire raisonné servira de fondement à une synthèse permettant de comprendre dans quelle mesure la sainteté locale a participé à la construction d’un discours mémoriel sur les origines chrétiennes du diocèse. Ainsi, on comprendra ce qui, à plusieurs périodes du Moyen Age, a pesé dans la perception du passé mais on pourra appréhender également, une fois les différentes strates des discours sur le passé collectif du diocèse analysées, la réalité des changements politiques et territoriaux dans le Languedoc de l'Antiquité Tardive et du haut Moyen Age. / In order to study the relationship between hagiographic production and the formation of a memory of Christian origins, it is necessary to update the sources by analyzing the transmission of hagiographic texts and the establishment of new editions of these texts. What emerges in a study of fifteen dioceses in the South of France is a pattern which demonstrates that since Late Antiquity, the traditions that founded local churches were put into writing with the goal of shaping a memory of these events that was meaningful in the present time. Hagiographic tales were elaborated in periods of crisis, as if hagiography could pacify the present by evading the past's turpitudes at the service of competing powers who invented their own history. The Medieval period was marked by several phases of deeper embellishment of the hagiographic memory, as the figures of bishop saints was useful to both clergy and laymen. In particular, the relationship between cultural memory and hagiography crystallizes around places, marked by the presence of the saint through its relics, whose location in urban space often allows to explain the origin and the uses of Christian memory. This connection with sacred space forms a hagiographic productionwhich can be seen as a local adaptation of sacred history up to the 14th century, when the papacy's move to Avignon marked the last great phase of hagiographic production in the Southern France of the Medieval Period.

Made available in DSpace on 2014-06-11T19:26:21Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-09-26Bitstream added on 2014-06-13T18:47:32Z : No. of bitstreams: 1 michelan_kb_me_fran.pdf: 405836 bytes, checksum: 0cb1524e2dcc26e8ff80b41c2a521e0f (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A presente pesquisa tem como proposta comparar três versões da história do primeiro monarca português, D. Afonso Henriques (1109-1185), que se encontram nas seguintes crônicas: Crónica Geral de Espanha de 1344, preparada pelo conde D. Pedro de Barcelos, Crónica de Portugal de 1419, anônima, mas atribuída por alguns estudiosos a Fernão Lopes, e Crónica de El-Rey D. Afonso Henriques, compilada por Duarte Galvão em 1505. O objetivo do confronto é pôr em evidência três versões de séculos diferentes de uma mesma história, para, assim, tentar notar as atualizações do passado que cada cronista realiza, a despeito de estruturarem seus textos a partir do recurso da compilação. Esta interrogação específica encontra-se norteada por um objetivo mais geral que é o de indagar sobre os parâmetros do fazer histórico no final da Idade Média e, para tanto, serão desdobrados nos capítulos da dissertação alguns temas incontornáveis para se entender as especificidades desse fazer histórico: as práticas de leitura possíveis entre os cronistas, o papel da compilação na construção das suas narrativas, a verdade histórica pretendida pelos cronistas, a noção de tempo nas crônicas, os diálogos dos cronistas com o seu tempo e os objetivos que norteiam cada uma das elaborações selecionadas. Em suma, o que se pretende é entender a construção da história de D. Afonso Henriques em três tempos diferentes, levando em conta que o fazer cronístico era a forma por excelência de registro do passado do século XII ao século XV / The research has as proposal to comapare three versions fo the history of the first portuguese king, D. Afonso Henriques (1109-1185), which are found in the following chronicles: Crónica Geral de Espanha de 1344, prepared by D. Peter Barcelos’ earl, Crónica de Portugal de 1419, attributed by some writes to Fernão Lopes, and Crónica de El-Rey D. Afonso Henriques, compiled by Duarte Galvão, in 1505. The objective of the comparison is to emphasize three versions of the same history from different centuries to, thus, try to notice the updates of the past that each chronicler accomplishes, despite structuring their texts from the source of compilation. This specific inquiry is oriented by a wider objective, which is to ask about the patterns of the historic labor of the late Middle Age and, for that, some themes will be developed in the elapse of the chapters, such as: the possibilities of the chroniclers’ reading, the role of the compilation in their narratives, the historical truth pretended by the chroniclers, the time organization in the chronicles, the values of the writing time of the chronicles and the objectives of their elaborations. In sum, the wanted is to understand the construction of the history of D. Afonso Henriques in three different times, knowing that the chronicles’ labour was the form for excellence for talk about of the past, from the 12th to the 15th centuries

Orientador: Ruy de Oliveira Andrade Filho / Banca: Sérgio Alberto Feldman / Banca: Terezinha Oliveira / Banca: Ana Paula Tavares Magalhães Taconi / Banca: Andrea Lúcia Dorini de Oliveira Carvalho / Resumo: Este estudo tem como objetivo central apresentar de que forma as seis hagiografias hispano-visigodas escritas e até hoje preservadas, foram utilizadas no processo de difusão/comunicação do cristianismo na Espanha visigoda (séculos V a VIII) e, em especial, nos seus meios rurais, cujo contexto cultural religioso era caracterizado, entre outros fatores, pela aculturação entre a recém-assimilada fé cristã e as crenças préromanas e romanas. Foram analisadas as seguintes hagiografias: Vida de Santo Emiliano, de Bráulio de Saragoça; Vida de São Frutuoso, de autor anônimo; Vida de São Desidério, de Sisebuto; Vida dos Santos Padres de Mérida, também de autor desconhecido e as versões de Isidoro de Sevilha e Idelfonso de Toledo para a obra De viris illustribus. Realizada à luz da Análise do Discurso Crítica e contextualizada a partir da historiografia sobre o tema, a análise privilegiou A Vida de São Milão por seu âmbito rural, com a qual as demais hagiografias foram cotejadas, tendo demonstrado a fragilidade do processo de cristianização da Igreja visigoda e sua tendência a atuar em prol das relações de dominação em nível social, político, econômico, cultural e, portanto, religioso. / Abstract: This study has as main objective to present how the six written and preserved until today Visigothic hagiographies, were used in the process of diffusion/communication of the Christianity in Spain Visigothic (centuries V to VIII) and, especially, in the rural zone, whose religious cultural context was characterized, among other factors, for the acculturation betweeen the recently-assimilated Christian faith and the pre-Roman and Roman faiths. The following hagiographies were analyzed: Life of Saint Aemilian, written by Bráulio of Saragoça; Life of Saint Fructuosus, from anonymous author; Life of Saint Desiderius, written by Sisebuto; Life of the Fathers of Mérida, also from unknown author and the versions of Isidoro of Seville and Idelfonso of Toledo for the work De viris illustribus. Accomplished by using Critic's Analysis of Speech and considering the context from the historiography about the theme, the analysis privileged The Life of Saint Milan Life because her rural ambit, with the one which the others hagiographies were compared, having demonstrated the fragility of the process of Christianization of the Visigothic Church and its tendency to act on behalf of the dominance relationships in social, political, economical, cultural and, therefore, religious level. / Doutor

Buscando compreender a vivência do climatério realizei pesquisa qualitativa de abordagem fenomenológica. As entrevistas foram realizadas com sete mulheres, entre 48 e 55 anos de idade, que apresentaram menopausa espontânea. Para desvelar a essência do fenômeno ser mulher vivenciando o climatério elaborei a questão norteadora: Fale-me, como é para você estar vivenciando o climatério? Dos depoimentos emergiram as Unificações Ontológicas: percebendo mudanças no seu corpo, vivenciando sentimentos de ambigüidade, conscientizando-se do mundo por meio do corpo no tempo e no espaço, refletindo sobre a sexualidade e reconhecendo novas maneiras de co-existir no mundo, que foram analisadas e interpretadas à luz do referencial teórico filosófico de Maurice Merleau-Ponty. Os resultados do estudo culminaram na elaboração de pressupostos para a pesquisa, o ensino e a assistência à mulher climatérica, que vão além do biológico, contemplando a dimensão humana existencial. UNITERMOS:Assistência de enfermagem. Climatério. Menopausa. Meia-idade. Saúde da mulher. Fenomenologia. / Trying to understand the climacteric experience, I have accomplished qualitative survey of phenomenological approach. The interviews were accomplished with seven women, aged between 48 and 55, who have presented spontaneous menopause. In order to unveil the essence of the phenomenon "being woman experiencing the climacteric", I have prepared the guiding question: Tell me, how it sounds to you to be living the climacteric? Ontological Unifications arose from the testimonies: realizing changes in her body, experiencing feelings of ambiguity, becoming aware of the body in space and time, bethinking about the sexuality and recognizing new ways to co-exist in the world, which were analyzed and interpreted under the light of Maurice Merleau-Ponty's philosophical theoretical referential. The results of the study have culminated in the elaboration of presuppositions for the survey, the teaching and support to the climacteric woman, that go beyond the biological, contemplating the existential human dimension.

Made available in DSpace on 2016-03-15T19:48:53Z (GMT). No. of bitstreams: 1 Marcos Alberto Galdino Costa.pdf: 487953 bytes, checksum: c452ef8e956959d8e52def2f365b1ca4 (MD5) Previous issue date: 2009-08-11 / Fundo Mackenzie de Pesquisa / The present work intends to analyze Gil Vicent s, play writer and poet, view about virtues and humans degradation considering the salvation aspect involved in it. Literature and Theology altogether can show aspects of humans life, for this reason the Trilogy of Boat: Act of the Boat of Hell, Act of the Boat of Purgatory and the Act of the Boat of Heaven were chosen to be analyzed for represent the thinking concerning salvations aspects in that important time period, that showed a religious disagreement that resulted in Protestant Reformation (1517). The life, the work and the prestige the poet had with the kings John II, Manuel and the queen Eleonor will be observed firstly. Vicent´s works is very important until today; by his work, Trilogy of Boat, the influence of his time and the mean where he lived are observed. He shows that in the Middle Age the society and the church had a lot of sins like lust, avarice, envy, robbery and pride; all Vicent s characters have one or more of these sins and they respond for that. He show us his religious believes in Heaven, Hell, and Purgatory by the destiny he gives to the sinners souls. The poet created a place where angels, the demon and personified death are responsible for who died. In his Trilogy of Boats we analyze the author s concept about salvation and we saw the ones who went to Hell, to Paradise and to Purgatory, to have their sins purified. Finally, we can observe that Gil Vincent was a man who wants to see the transformation of his society and his church. However, our intention isn t defend a point of view referent to soteriology controversy whether salvation can happen through God s grace or by the election through his prescience, we pretend show that both concepts were present before , during and after Vicente s life, as well during the Protestant Reformation. Starting from historic and culture analyses, our intention is respond some questions like: What are salvation concepts in Gil Vincent work? His soteriological thoughts are based on what? Whether, did he a significant contribution to his readers of all the times? And finally: Was he a precursor of Reformation or only discontent with Catholic Church? / Esta pesquisa pretende analisar a visão do poeta português Gil Vicente quanto às virtudes, aos vícios e à degeneração do homem, considerando os aspectos envolvidos na salvação. Tendo como ponto de partida que a Teologia e a Literatura se entrelaçam ao exporem a vida humana, a trilogia de Gil Vicente, Auto da Barca do Inferno, Auto da Barca do Purgatório e Auto da Barca da Glória, foi escolhida para ser analisada por representar o pensamento, no que diz respeito à salvação, de um período tão importante em termos de descontentamento religioso, que resultou na Reforma Protestante (1517). Em primeiro lugar, são analisados a vida, a obra e o prestígio que o poeta tinha na corte portuguesa com os reis D. João II, D. Manuel e a Rainha Eleonor. Por meio da Trilogia das Barcas, a influência do tempo de Gil Vicente e do meio em ele viveu é observada. Ele mostra que, na Idade Média, na sociedade e na igreja podiam-se observar muitos pecados como a luxúria, a avareza, a inveja, a corrupção e o orgulho; todas as personagens têm um ou mais desses vícios e respondem por isso. O poeta nos mostra sua crença no céu, no inferno e no purgatório por meio do destino que ele dá para cada alma. Ele cria um espaço no qual os anjos, o diabo e a personificação da morte são responsáveis por quem morre. Na Trilogia das Barcas, analisamos o conceito que o autor tinha sobre a salvação e observamos aqueles que são enviados para o inferno, para o paraíso e para o purgatório. Não temos intenção de defender uma posição quanto à controvérsia soteriológica: se a salvação acontece por meio da eleição unicamente pela graça de Deus ou por meio de sua presciência; mas sim de mostrar que ambos os conceitos estavam presentes antes de Gil Vicente, durante sua vida, e depois de Gil Vicente, em todo o período da Reforma Protestante. A partir da análise histórico-cultural e da análise dos Autos propostos no tema, buscamos responder às questões: qual o conceito de salvação em Gil Vicente? Em que se fundamenta o pensamento soteriológico dele? Quais contribuições o poeta deu ao seu povo e às pessoas que ainda leem suas obras? Por último, vamos tentar responder se ele foi um préreformador ou apenas um católico descontente com sua igreja.