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Date: Sat, 23 Jul 2005 23:50:49 -0400
From: Patricia Kiernan <[log in to unmask]>
Subject: Re: [M-R] Holy cross-dressing!
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Date: Sun, 24 Jul 2005 10:23:26 -0400
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From: Sean Field <[log in to unmask]>
Subject: bulls collection query
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medieval-religion: Scholarly discussions of medieval religion and culture
Esteemed list members,
In the "Table des auteurs" that proceeds his "Histoire de S. Louis"
(Paris: Coignard, 1688), Filleau de la Chaise refers to "a printed
collection of bulls given by Alexander IV in favor of the Mendicants"
(recueil imprime' des bulles donne'es par Alexander IV en faveur des
mandians--sorry about the accents). I have been trying to identify this
work, but without success. Any suggestions as to what title he might have
been referring to?
I might add that my primary interest is not Filleau, but Le Nain de
Tillemont, whose notes and manuscripts Filleau used to compose his history
of Saint Louis.
thanks,
Sean Field
Sean Field
Assistant Professor
University of Vermont
Department of History
Wheeler House
133 S. Prospect
Burlington, VT 05405
802-656-4408
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Date: Sun, 24 Jul 2005 10:40:07 -0500
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From: John Dillon <[log in to unmask]>
Subject: Re: bulls collection query
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medieval-religion: Scholarly discussions of medieval religion and culture
Is there nothing in the front matter of La Ronciere=27s et al=2E edition =
of
Alexander=27s registers (=5FLes registres d=27Alexandre IV=3A recueil des=
bulles
de ce pape publi=E9es ou analys=E9es d=27apr=E8s les manuscrits originaux=
des
archives du Vatican=5F=3B BEFAR=2C 2=2E s=E9r=2E=3B =5BXV=5D=2C no=2E 1-8=
) that would give you
a lead on this=3F
Best=2C
John Dillon =
On Sunday=2C July 24=2C 2005=2C at 9=3A23 am=2C Sean Field wrote=3A
=3E Esteemed list members=2C
=3E =
=3E In the =22Table des auteurs=22 that proceeds his =22Histoire de S=2E =
Louis=22 =
=3E (Paris=3A Coignard=2C 1688)=2C Filleau de la Chaise refers to =22a p=
rinted =
=3E collection of bulls given by Alexander IV in favor of the =
=3E Mendicants=22 =
=3E (recueil imprime=27 des bulles donne=27es par Alexander IV en faveur =
=3E des =
=3E mandians--sorry about the accents)=2E I have been trying to identify=
=
=3E this =
=3E work=2C but without success=2E Any suggestions as to what title he =
=3E might have =
=3E been referring to=3F
=3E =
=3E I might add that my primary interest is not Filleau=2C but Le Nain de=
=
=3E Tillemont=2C whose notes and manuscripts Filleau used to compose his =
=3E history =
=3E of Saint Louis=2E
=3E =
=3E thanks=2C
=3E Sean Field
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Date: Sun, 24 Jul 2005 18:18:16 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
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From: Bill East <[log in to unmask]>
Subject: Offertorium =?iso-8859-1?Q?=96?= 33
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Offertorium =96 33
After the chant =91pro Graduali=92 comes a reading from the Gospel, Matth=
ew
21:1-9, the story of Christ=92s entry into Jerusalem. After this one of
my predecessors has written, in English, in the margin of the Missal
=91Take off maniple.=92 There is no warrant for this in the Latin rubrics=
,
and it may be that bitter experience had taught him that the maniple
(worn on the wrist) was an awkward thing to wear while trying to bless
palms =96 perhaps he was knocking them onto the floor.
There follows a prayer, =91Auge fidem in te sperantium=92 and then a
Preface, exactly as at Mass, culminating in the Sanctus and Benedictus
qui venit, sung by the choir. The blessing of the palms is a series of
prayers strung together, rather like the Canon of the Mass; so that the
structure of the whole service, as I said earlier, is that of a
mini-Mass: Introit, collect, lection, gradual, Gospel, prayer, preface,
Sanctus, Benedictus, =91Canon=92 of prayers blessing the palms rather tha=
n
bread and wine, distribution of palms rather than of Communion. During
the distribution of palms two antiphons are appointed:
Pueri Hebraeorum portantes ramos olivarum, obviaverunt Domino,
clamantes et dicentes: Hosanna in excelsis!
Pueri Hebraeorum vestimenta prostrnebant in via, et clamabant dicentes:
Hosanna filio David! benedictus qui venit in nomine Domini!
Neither of these is an exact quotation from the scriptures, but they
give a summary of the the story related in the Gospels.
The priest then says a prayer to introduce the procession. This is led
by the Thurifer, =91thuribulo fumigante=92, followed by the Subdeacon,
carrying the cross, between two acolytes with candles lit; then the
clergy in order, ending with the Celebrant, with the Deacon on his
left. Those were the days!
During the procession are sung a number of Antiphons:
=91Cum appropinquaret=92 =96 Matthew 21:1-3, 7, 8 and 9;
=91Cum audisset populus=92 =96 John 12:12 and 13;
=91Ante sex dies=92
=91Occurrunt turbae=92
=91Cum Angelis et pueris=92
=91Turba multa=92
These last four are not exact quotations from the scriptures, but again
allude to incidents of Christ=92s entry into Jerusalem, described in the
Gospels.
There follows the hymn =91Gloria laus et honor=92; after this, the
Subdeacon strikes the door of the church with the foot of the cross.
The door is opened, and the procession enters, singing:
Ingrediente Domino in sanctam civitatem, Hebraeorum pueri
resurrectionem vitae pronuntiantes, Cum ramis palmarum: Hosanna,
clamabant, in excelsis. Cum audisset populus, quod Jesus veniret
Jerosolymam, exierunt obviam ei. Cum ramis ...
Once everyone is inside the church, the Mass begins immediately.
Tomorrow we can have a look at its antiphons.
Bill.
=09
=09
=09
___________________________________________________________=20
Yahoo! Messenger - NEW crystal clear PC to PC calling worldwide with voic=
email http://uk.messenger.yahoo.com
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Date: Sun, 24 Jul 2005 14:33:40 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: Jim Bugslag <[log in to unmask]>
Subject: Re: bulls collection query
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medieval-religion: Scholarly discussions of medieval religion and culture
> Is there nothing in the front matter of La Ronciere's et al. edition of
> Alexander's registers (_Les registres d'Alexandre IV: recueil des bulles
> de ce pape publi=E9es ou analys=E9es d'apr=E8s les manuscrits originaux =
des
> archives du Vatican_; BEFAR, 2. s=E9r.; [XV], no. 1-8) that would give y=
ou
> a lead on this?
While the list is thinking about this problem, it might be appropriate for=
me to ask
about another bull of the same general period. Earlier this year, I ran a=
cross a
reference to a bull of Gregory IX to St. Louis dated 15 Feb. 1236 that I a=
m
interested in knowing more about. A reference was given to "Rainaldi, XII=
I", which
is presumably a collection of bulls, but I am not familiar with it. Analo=
gous bulls
were sent shortly later to various French nobles. The bull apparently con=
cerned the
relationship between church and state in France. I would be grateful for =
any leads
on where to find the bull in published form or for analysis or discussion =
of the bull.
Thanks in advance,
Jim Bugslag
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Date: Sun, 24 Jul 2005 15:30:46 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: John Dillon <[log in to unmask]>
Subject: Re: bulls collection query
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Dear Jim=2C
Odorico Rinaldi (Rainaldus=2C Raynaldus=3B 1596-1671) was a continuator o=
f
cardinal Baronio=27s =5FAnnales Ecclesiastici=5F=2E B=2E himself got as =
far as
vol=2E 12 of this gargantuan work=3B R=2E added vol=2E 13 in 1646 and an
eight-volume sequel=2C the last volume appearing posthumously=2C in 1669-=
77=2E
These nine volumes (in 10) were published at Rome by Mascardi and
others as part of an edition beginning with Baronio=27s volumes and are
usually found in library catalogues under Baronio (Baronius)=2C though a
separate record for them exists at OCLC =239613641=2E =
There have been other continuators and=2C consequently=2C later editions=2E=
=
Rinaldi is often cited from an edition of Lucca (1738-57=3B 42 vols=2E)=2E=
In
the more recent edition published at Bar-le-Duc in 1864-83 (37 vols=2E=3B=
OCLC =233572499)=2C Rinaldi is in vols=2E 20-34=2E =
Hope this helps=2C
John Dillon
On Sunday=2C July 24=2C 2005=2C at 2=3A33 pm=2C Jim Bugslag wrote (initia=
lly
quoting someone else)=3A
=3E =3E Is there nothing in the front matter of La Ronciere=27s et al=2E =
=3E edition of
=3E =3E Alexander=27s registers (=5FLes registres d=27Alexandre IV=3A rec=
ueil des =
=3E bulles=3E de ce pape publi=E9es ou analys=E9es d=27apr=E8s les manusc=
rits =
=3E originaux des
=3E =3E archives du Vatican=5F=3B BEFAR=2C 2=2E s=E9r=2E=3B =5BXV=5D=2C n=
o=2E 1-8) that would =
=3E give you
=3E =3E a lead on this=3F
=3E =
=3E While the list is thinking about this problem=2C it might be =
=3E appropriate for me to ask =
=3E about another bull of the same general period=2E Earlier this year=2C=
=
=3E I ran across a =
=3E reference to a bull of Gregory IX to St=2E Louis dated 15 Feb=2E 1236=
=
=3E that I am =
=3E interested in knowing more about=2E A reference was given to =
=3E =22Rainaldi=2C XIII=22=2C which =
=3E is presumably a collection of bulls=2C but I am not familiar with it=2E=
=
=3E Analogous bulls =
=3E were sent shortly later to various French nobles=2E The bull =
=3E apparently concerned the =
=3E relationship between church and state in France=2E I would be =
=3E grateful for any leads =
=3E on where to find the bull in published form or for analysis or =
=3E discussion of the bull=2E
=3E Thanks in advance=2C
=3E Jim Bugslag
=3E =
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Date: Sun, 24 Jul 2005 16:06:39 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: John Dillon <[log in to unmask]>
Subject: Re: bulls collection query
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Analogously to the registers of Alexander IV=2C Gregory IX=27s have been
edited by Lucien Auvray et al=2E as =5FLes registres de Gr=E9goire IX=3A =
Recueil
des bulles de ce pape publi=E9es ou analys=E9es d=27apr=E8s les manuscrit=
s
originaux du Vatican=5F (BEFAR=2C 2=2E s=E9r=2E=3B =5BIX=5D=2C no=2E 1-4)=
=2C Paris=3A 1890-1955=2E
Best again=2C
John Dillon
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Date: Sun, 24 Jul 2005 16:37:03 -0700
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From: Phyllis Jestice <[log in to unmask]>
Subject: saints of the day 25. July
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medieval-religion: Scholarly discussions of medieval religion and culture
Today (25. July) is the feast day of:
James the Greater (1st cent.) James was a Galilean, a brother of St.
John and a son of Zebedee. He was of course a major apostle,
appearing prominently in the gospel accounts and at the Garden of
Gethsemane. Probably the most fascinating thing about James is his
traditional connection with Spain. Legend tells that he preached in
Spain, and that later his body was miraculously conveyed to Spain and
buried there. His purported relics were discovered at what is now
Santiago de Compostela, apparently in the ninth century. The apostle
was oddly transformed during the course of the reconquista from a
fisherman-turned-preacher into a great warrior, helping the Christian
Spaniards defeat the Moors---winning the nickname
"matamoros"---Moor-killer.
Christopher (3rd cent.?) There was an early Christian martyr named
Christopher. Legend embroidered several elaborate legends onto this
background, especially influenced by the fact that "Christopher"
means "Christ-bearer" (apparently originally because the saint bore
Christ in his heart). By the time of the Golden Legend, Chris was a
giant who turned Christian and took to helping travelers across a
local river---one of whom was the child Jesus in disguise. In
eastern tradition, Chris was a semi-human with the head of a dog.
Christopher was so prominent in later medieval art because of a
belief that anyone who looked on his image would not die that day.
His feast was removed from the universal calendar in 1969---but the
last time I was there, one could still buy St. Christopher medallions
in the Vatican gift shop.
Olympias (d. 408) Olympias was a noblewoman of Constantinople.
Gregory Nazianzen held her up as an example of the perfect widow.
She refused to remarry when her husband died, and devoted her efforts
(and wealth) to the service of her bishop. O. was an important
supporter of John Chrysostom in his difficulties, and was persecuted
for her stubbornness.
Jean Soreth (blessed) (d. 1471) Jean Soreth was a Norman who became
a Carmelite. After earning a doctorate at the U. of Paris he became
the provincial of his order in France, going on to hold the office of
prior general from 1451 until his death. J was a practical and
thoughtful reformer of his order, although his success was limited.
His cult was approved in 1865.
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Date: Sun, 24 Jul 2005 16:11:07 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: Marjorie Greene <[log in to unmask]>
Subject: Saint Christopher
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medieval-religion: Scholarly discussions of medieval religion and culture
If I may embroider on this: "By the time of the Golden Legend, Chris was =
a=20
giant who turned Christian and took to helping travelers across a local=20
river---one of whom was the child Jesus in disguise." As he was carrying =
the=20
Christ child, the latter became heavier by the moment. When Chris asked=20
about this phenomenon, the child replied that he was bearing the weight o=
f=20
the sins of the world. I have no copy of the Golden Legend at hand so I=20
don't know the source of the embroidery I mention.
MG
_________________________________________________________________
FREE pop-up blocking with the new MSN Toolbar =96 get it now!=20
http://toolbar.msn.click-url.com/go/onm00200415ave/direct/01/
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Date: Sun, 24 Jul 2005 20:03:10 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
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From: "V. Kerry Inman" <[log in to unmask]>
Subject: The identification of Peter of Toledo
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medieval-religion: Scholarly discussions of medieval religion and culture
A few scholars have identified Peter of Toledo as the person also known a=
s
Petrus Alfonsi.
Helen and Allan Cutler suggest that Peter of Toledo, who in Toledo transl=
ated
Arabic texts for Peter the Venerable, is in fact Alfonsi. Book: The Jew a=
s Ally
of the Muslim,University of Notre Dame, 1986, 52-80.
Peter van Koningsveld develops the same argument in more detail, =93La Ap=
olog=EDa de
Al Kind=EE en la Espa=F1a del siglo XII.=94 Estudios sobre Alfonso VI y =
la
reconquista de Toledo, 1989, 127-29. He is able to show (1) that Peter o=
f
Toledo was a convert from Judaism, and (2) that both he and Alfonsi were
familiar with al-Kind=EE=92s anti-Muslim polemic. These two facts are fa=
r from
proof that Alfonsi and Peter of Toledo are one and the same; Koningsveld
acknowledges that this identification is conjectural.
I am looking for more information that Pedro was a Jewish convert and I a=
m
looking for arguments to the contrary or any other identification of Pete=
r
of Toledo. Suggestions? [Someone suggested he was a colonial administrat=
or of
Brazil--I mean other identification of the Spanish, contemporary of Peter=
the
Venerable, Pedro de Toledo]
V. K. Inman
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Date: Mon, 25 Jul 2005 11:21:35 +0100
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From: =?iso-8859-1?Q?Colm=E1n_O'_Clabaigh?= <[log in to unmask]>
Subject: St John as youth
Comments: cc: Karena Morton <[log in to unmask]>
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Dear members,
A friend of mine, an art historian/conservator, is working on an article=
on
the iconography of medieval Irish wall paintings. She asked my advice on =
why
St John, the beloved disciple, is conventionally depicted as a youth in
medieval art. Not knowing myself, I promised her I would put the query to
the collective expertise of medieval religion. Does anyone know how this
arose or if it has been the subject of any studies?
Many thanks
Colm=E1n O'Clabaigh, OSB
Glenstal Abbey
Murroe
Co Limerick
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Date: Mon, 25 Jul 2005 13:42:31 +0100
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From: Bill East <[log in to unmask]>
Subject: Offertorium =?iso-8859-1?Q?=96?= 34
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Offertorium =96 34
Before we look at the Antiphons for the Mass of Palm Sunday, it is
worth our while pausing a moment longer to consider the meaning of the
procession which precedes it. It represents, or re-enacts, the entry of
Jesus into Jerusalem. This is why the various hymns and antiphons sung
during the procession all refer to this story, as told in the New
Testament. In the case of the Roman Rite, nothing is done during the
procession other than to sing those hymns and antiphons. But elsewhere,
far removed from the dignity and restraint of Rome, people went to
extraordinary lengths to make the re-enactment as full and realistic as
possible.
At Sarum, for example, as we have seen, the Blessed Sacrament was
brought out to take part in the procession. Why so? Because the Blessed
Sacrament is, according to Catholic thinking, the Body of Christ
himself. As Catholics understand the matter, Christ is really present
in that consecrated bread. So as the Sacrament is carried in
procession, Christ himself is entering into the church, as he entered
Jerusalem so many years earlier.
Why though is there a separate procession of the Blessed Sacrament,
meeting the main procession at the first Station? Because John 12:12
says =91The next day a great crowd who had come to the feast heard that
Jesus was coming to Jerusalem. So they took branches of palm trees and
went out to meet him crying, =93Hosanna! Blessed is he who comes in the
name of the Lord, even the King of Israel.=94=92 (In crastinum autem turb=
a
multa, quae venerat ad diem festum, cum audissent quia venit Iesus
Ierosolymam, acceperunt ramos palmarum, et processerunt obviam ei, et
clamabant: Hosanna, benedictus qui venit in nomine Domini, rex Israel.)
According to John therefore (and his account differs a little in this
respect from that of the synoptic Gospels), a crowd goes out from
Jerusalem to meet Jesus who is coming towards the city. Note also that
it is John who tells us that the branches were of palm (Matthew simply
says that they cut branches from trees), and John who adds to their
acclamation the words =91Rex Israel.=92
John=92s version of events is contained in the antiphon =91Cum audisset
populus=92 which is from John 12:12 and 13; and is again implied in the
antiphon =91Ante sex dies=92 (occurerunt ei pueri) and in the antiphon
=91Occurrunt turbae=92 (cum floribus et palmis Redemptori obviam) and in
the antiphn =91Turba multa=92 (quae convenerat ad diem festum). In fact,
much of the processional representation of the entry into Jerusalem
derives from St John=92s Gospel, rather than from St Matthew=92s, as is
usually thought.
The meaning of the two processions is this: the procession of the
Blessed Sacrament represents Jesus and his disciples heading towards
Jerusalem; the main procession represents the crowds going out to meet
him. This is why the two processions have to come from different
directions.
Why, though, does the sacrament-procession also carry a feretory
containing relics? Is it not enough that Christ should take part in the
procession, without bringing along a load of saints? It depends whose
relics they are. Sarum, I imagine, owned a large number of relics of
all sorts of saints. What if some of them were relics of Jesus=92s
disciples? If one had, for example, a tooth of St Peter and a toe of St
James, a finger of Philip and a bone of Bartholomew: then Jesus would
be entering into his city, accompanied as of old by his disciples. I
would be interested if anyone knows what relics were possessed by
Sarum.
Bill.
=09
___________________________________________________________=20
How much free photo storage do you get? Store your holiday=20
snaps for FREE with Yahoo! Photos http://uk.photos.yahoo.com
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Date: Tue, 26 Jul 2005 01:37:04 +1200
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culture <[log in to unmask]>
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Subject: Re: St John as youth
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----- Original Message -----
From: "Colm=E1n O' Clabaigh" <[log in to unmask]>
A friend of mine, an art historian/conservator, is working on an article=
on
the iconography of medieval Irish wall paintings. She asked my advice on =
why
St John, the beloved disciple, is conventionally depicted as a youth in
medieval art.
"The legends that contributed most to medieval iconography are mainly
derived from the apocryphal Acts of John. These Acts are also the source =
of
the notion that John became a disciple as a very young man.
Iconographically, the young, beardless type is early (as in a 4th century
sarcophagus from Rome), and this type came to be preferred (though not
exclusively) in the medieval West. In the Byzantine world the evangelist =
is
portrayed as old, with long, white beard and hair, usually carrying his
Gospel. His symbol as an evangelist is an eagle. On account of the inspir=
ed
visions of the book of Revelation the Byzantine churches entitled him "th=
e
Theologian"; and the title appears in Byzantine manuscripts of Revelation
but not in manuscripts of the Gospel." ~ Henry Chadwick (quoted in
Encyclopaedia Britannica)
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Date: Mon, 25 Jul 2005 09:16:06 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: Jim Bugslag <[log in to unmask]>
Subject: Re: St John as youth
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medieval-religion: Scholarly discussions of medieval religion and culture
Jeffrey Hamburger's recent book, St John the Divine: The Deified Evangelis=
t in
Medieval Art and Theology (2002), should be very useful on such questions.
Cheers,
Jim Bugslag
On 25 Jul 2005 at 11:21, Colm=E1n O' Clabaigh wrote:
> medieval-religion: Scholarly discussions of medieval religion and cultur=
e
>
> Dear members,
>
> A friend of mine, an art historian/conservator, is working on an articl=
e on
> the iconography of medieval Irish wall paintings. She asked my advice on=
why
> St John, the beloved disciple, is conventionally depicted as a youth in
> medieval art. Not knowing myself, I promised her I would put the query t=
o
> the collective expertise of medieval religion. Does anyone know how this
> arose or if it has been the subject of any studies?
>
> Many thanks
>
> Colm=E1n O'Clabaigh, OSB
> Glenstal Abbey
> Murroe
> Co Limerick
>
> **********************************************************************
> To join the list, send the message: join medieval-religion YOUR NAME
> to: [log in to unmask]
> To send a message to the list, address it to:
> [log in to unmask]
> To leave the list, send the message: leave medieval-religion
> to: [log in to unmask]
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> [log in to unmask]
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Date: Mon, 25 Jul 2005 11:00:10 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: "Juris G. Lidaka" <[log in to unmask]>
Subject: Re: The identification of Peter of Toledo
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medieval-religion: Scholarly discussions of medieval religion and culture
Nothing specific in my memory, but I believe his identity is discussed
in Titulus. Identifying Medieval Latin Texts: An Evidence-Based
Approach. (Turnhout: Brepols, 2003). The focus is on identifying
individuals from among confusibilia of nomenclature, but perhaps there
will be something of value there. It is a short book, but--as the
recent Speculum review observes--lacks an index.
--=20
Juris G. Lidaka
Dept. of English
West Virginia State University
Institute, WV 25112-1000
USA
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Date: Mon, 25 Jul 2005 09:46:30 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: Marjorie Greene <[log in to unmask]>
Subject: Saint John as youth
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medieval-religion: Scholarly discussions of medieval religion and culture
The Catholic Encyclopedia "blames" both early Christian writers and the=20
conflation of John the Evangelist, writing at the end of the first c., wi=
th=20
the Beloved Disciple for the portrayal of John as young at the time of hi=
s=20
discipleship:
The Christian writers of the second and third centuries testify to us as =
a=20
tradition universally recognized and doubted by no one that the Apostle a=
nd=20
Evangelist John lived in Asia Minor in the last decades of the first cent=
ury=20
and from Ephesus had guided the Churches of that province. In his "Dialog=
ue=20
with Tryphon" (Chapter 81) St. Justin Martyr refers to "John, one of the=20
Apostles of Christ" as a witness who had lived "with us", that is, at=20
Ephesus. St. Iren=E6us speaks in very many places of the Apostle John and=
his=20
residence in Asia and expressly declares that he wrote his Gospel at Ephe=
sus=20
(Adv. haer., III, i, 1), and that he had lived there until the reign of=20
Trajan (loc. cit., II, xxii, 5). With Eusebius (Hist. eccl., III, xiii, 1=
)=20
and others we are obliged to place the Apostle's banishment to Patmos in =
the=20
reign of the Emperor Domitian (81-96). Previous to this, according to=20
Tertullian's testimony (De praescript., xxxvi), John had been thrown into=
a=20
cauldron of boiling oil before the Porta Latina at Rome without suffering=
=20
injury. After Domitian's death the Apostle returned to Ephesus during the=
=20
reign of Trajan, and at Ephesus he died about A.D. 100 at a great age.=20
Tradition reports many beautiful traits of the last years of his life: th=
at=20
he refused to remain under the same roof with Cerinthus (Irenaeus "Ad.=20
haer.", III, iii, 4); his touching anxiety about a youth who had become a=
=20
robber (Clemens Alex., "Quis dives salvetur", xiii); his constantly repea=
ted=20
words of exhortation at the end of his life, "Little children, love one=20
another" (Jerome, "Comm. in ep. ad. Gal.", vi, 10). On the other hand the=
=20
stories told in the apocryphal Acts of John, which appeared as early as t=
he=20
second century, are unhistorical invention.
_________________________________________________________________
Express yourself instantly with MSN Messenger! Download today - it's FREE=
!=20
http://messenger.msn.click-url.com/go/onm00200471ave/direct/01/
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Date: Mon, 25 Jul 2005 20:39:22 +0100
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culture <[log in to unmask]>
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From: Bill East <[log in to unmask]>
Subject: Offertorium =?iso-8859-1?Q?=96?= 35
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Offertorium =96 35
There is a change of tone between the procession and the Mass for Palm
Sunday. The former is concerned with Christ=92s triumphal entry into
Jerusalem, and the antiphons reflect this; the latter is concerned with
his crucifixion, and again this is reflected in the chants.
The Introit is taken from psalm 21, the Antiphon from verses 20 and 22,
the psalm verse being verse 2 (actually the first verse of the psalm):
Domine, ne longe facias auxilium tuum a me, ad defensionem meam aspice:
libera me de ore leonis, et a cornibus unicornium humilitatem meam.
Deus Deus meus, respice in me: quare me dereliquisti? longe a salute
mea verba delictorum meorum.
Gloria Patri is omitted, and the antiphon, Domine, ne longe is
immediately repeated. I used to love the horns of the unicorns, which
alas have now been replaced by wild oxen. Is nothing sacred? =91My God,
my God, why have you forsaken me=92 are of course the words of Christ on
the cross, and make a particularly poignant start to the Mass.
The Epistle is the remarkable passage from St Paul, Philippians 2:5-11,
which talks not only of Christ=92s death but of his exaltation: =91Becaus=
e
of which, God has also raised him up, and given him a name which is
above every name, that at the name of Jesus every knee shall bow, in
heaven, on earth, and in the underworld; and every tongue confess, that
Jesus Christ is Lord, to the glory of God the Father.=92
The Gradual, ps. 72 verses 24 and 1-3, continues the theme of
exaltation:
Tenuisti manum dexteram meam: et in voluntate tua deduxisti me: et cum
gloria assumpsisti me. Quam bonus Israel Deus rectis corde! mei autem
pene moti sunt pedes: pene effusi sunt gressus mei: quia zelavi in
peccatoribus, pacem peccatorum videns.
The rest of the Mass however dwells exclusively on the suffering of
Christ. There is a long tract, consisting of most of psalm 21 (verses
2-9, 18, 19, 22, 24 and 32), including once again the magnificent
=91Libera me de ore leonis: et a cornibus unicornium humilitatem meam.=92=
=20
The tract is followed by the reading of the very long account of the
Passion according to St Matthew (26:1-75 and 27:1-66), traditionally
sung by three voices plus the choir.
I always found the tract for Palm Sunday the most moving of the chants
of the year, with the possible exception of the Offertory, ps. 68:21-22
Improperium exspectavit cor meum, et miseriam: et sustinui qui simul
mecum contristaretur, et non fuit: consolantem me quaesivi, et non
inveni: et dederunt in escam meam fel, et in siti mea potaverunt me
aceto.
The Communion is a quotation from Matthew=92s Gospel, chapter 26 verse
42:
Pater, si non potest hic calix transire, nisi bibam illum: fiat
voluntas tua.
In the old days, as I recall, the Blessing of Palms, Procession and
Mass for Palm Sunday would take about two and a half hours. How long it
took at Sarum in the Middle Ages one can only guess. At least three
hours, and probably more like four, I would have thought.
Bill.
=09
___________________________________________________________=20
How much free photo storage do you get? Store your holiday=20
snaps for FREE with Yahoo! Photos http://uk.photos.yahoo.com
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Date: Mon, 25 Jul 2005 19:51:24 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: Phyllis Jestice <[log in to unmask]>
Subject: saints of the day 26. July
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medieval-religion: Scholarly discussions of medieval religion and culture
Today (26. July) is the feast day of:
Anna and Joachim (1st cent.) The parents of the Virgin Mary.
Neither is mentioned in the Bible; they first appear in the *Book of
James* (aka Protoevangelium of James). The old and childless couple
both received the answer to their prayers that they would finally
have a child---and met joyfully at the Golden Gate and, at least
according to medieval legend, Mary was conceived when they embraced
there. Joachim's tomb is still a pilgrimage site in Jerusalem. More
attention has focused on Anna, though. Justinian built a church in
her honor in Constantinople, and her feast was being observed
throughout western Europe by the fourteenth century.
Parasceva of Rome (d. 180) The subject of rather extravagant
legends, Parasceva was a noble Roman virgin. Legend tells that she
was arrested in the reign of Antoninus Pius for her faith, but
withstood torture and ended up blinding the emperor by throwing some
of the boiling oil being used on her into his face; she then cured
him, and he stopped persecuting Christians. But P. was later
arrested, after a lively preaching career, in the reign of Marcus
Aurelius. Lurid tortures had no effect on her, so she was eventually
beheaded.
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Date: Tue, 26 Jul 2005 11:44:54 +0200
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culture <[log in to unmask]>
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From: "Goris, Dr. H.J.M.J." <[log in to unmask]>
Subject: text of the Officium de Translacione beati Thomae Aquino?
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Dear colleagues,
A colleague of mine is doing research on the politics surrounding the =
'translatio' of the body of Saint Thomas Aquinas from to Toulouse in =
1369. He has two questions:
1. Does anyone know of an edition of the Officium de translacione beati =
Thomae Aquino?
2. Does anyone know of any studies which would speak of the affinity of =
the French royal family, in particular Charles V, for St. Thomas? My =
colleague has the idea that Charles V was very keen on having the Saint =
buried in France for political reasons (and might have petitioned Pope =
Urban V to transfer the body to France).
Harm Goris=20
Lecturer in systematic theology=20
Katholieke Theologische Universiteit=20
Utrecht, The Netherlands=20
tel: +31-30-253 3129=20
fax: +31-30-253 3665=20
Visit the site of the Thomas Institute Utrecht =
:http://www.thomasinstituut.org/ The best Aquinas site on the Web!=20
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Date: Tue, 26 Jul 2005 12:09:47 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: "Goris, Dr. H.J.M.J." <[log in to unmask]>
Subject: Re: text of the Officium de Translacione beati Thomae Aquino?
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Dear Dr. Lackner,
thank you so much for your quick response. I should have been more =
specific:
my colleague does know of the texts in Dreves' Analecta hymnica, but he =
is looking for the complete text of the Officium de Translacione beati =
Thomae, not just the hymnal parts.
all the best,
Harm Goris
Harm Goris=20
Lecturer in systematic theology=20
Katholieke Theologische Universiteit=20
Utrecht, The Netherlands=20
tel: +31-30-253 3129=20
fax: +31-30-253 3665=20
Visit the site of the Thomas Institute Utrecht =
:http://www.thomasinstituut.org/ The best Aquinas site on the Web!=20
-----Oorspronkelijk bericht-----
Van: Franz Lackner [mailto:[log in to unmask]]
Verzonden: dinsdag 26 juli 2005 11:56
Aan: Goris, Dr. H.J.M.J.
Onderwerp: Re: [M-R] text of the Officium de Translacione beati Thomae
Aquino?
Dear Dr. Goris,
the antiphonae, responsoria and invitatorium of the office are edited=20
e.g. in the "Analecta Hymnica", vol V (Leipzig 1889), Nr. 85, p.=20
233-235. On p. 235 you will find indicated the print of the Brev. FF.=20
Praed. Venice 1514.
Best regards
Franz Lackner
Goris, Dr. H.J.M.J. schrieb:
>medieval-religion: Scholarly discussions of medieval religion and =
culture
>
>Dear colleagues,
>
>A colleague of mine is doing research on the politics surrounding the =
'translatio' of the body of Saint Thomas Aquinas from to Toulouse in =
1369. He has two questions:
>
>1. Does anyone know of an edition of the Officium de translacione beati =
Thomae Aquino?
>2. Does anyone know of any studies which would speak of the affinity of =
the French royal family, in particular Charles V, for St. Thomas? My =
colleague has the idea that Charles V was very keen on having the Saint =
buried in France for political reasons (and might have petitioned Pope =
Urban V to transfer the body to France).
>
>
>Harm Goris=20
>Lecturer in systematic theology=20
>Katholieke Theologische Universiteit=20
>Utrecht, The Netherlands=20
>tel: +31-30-253 3129=20
>fax: +31-30-253 3665=20
>Visit the site of the Thomas Institute Utrecht =
:http://www.thomasinstituut.org/ The best Aquinas site on the Web!=20
>
>**********************************************************************
>To join the list, send the message: join medieval-religion YOUR NAME
>to: [log in to unmask]
>To send a message to the list, address it to:
>[log in to unmask]
>To leave the list, send the message: leave medieval-religion
>to: [log in to unmask]
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>[log in to unmask]
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>http://www.jiscmail.ac.uk/lists/medieval-religion.html
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> =20
>
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Date: Tue, 26 Jul 2005 12:51:50 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: Bill East <[log in to unmask]>
Subject: Re: text of the Officium de Translacione beati Thomae Aquino?
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--- "Goris, Dr. H.J.M.J." <[log in to unmask]> wrote:
> medieval-religion: Scholarly discussions of medieval religion and
> culture
>
> Dear colleagues,
>
> A colleague of mine is doing research on the politics surrounding the
> 'translatio' of the body of Saint Thomas Aquinas from to Toulouse in
> 1369. He has two questions:
I'm afraid I can't help with either of the two questions. I am however
fortunate enough to possess a small portion of the body in question,
which I would be happy to show to any members of the list who make the
pilgrimage to Pickering.
Bill.
___________________________________________________________
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Date: Tue, 26 Jul 2005 12:46:56 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: Bill East <[log in to unmask]>
Subject: Offertorium =?iso-8859-1?Q?=96?= 36
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medieval-religion: Scholarly discussions of medieval religion and culture
Offertorium =96 36
Before the changes following the Second Vatican Council, the readings
for the first part of Holy Week were rather different from nowadays.
Those for Monday were very similar to those now obtaining =96 a reading
from Isaiah, and the story of Mary anointing the feet of Jesus from St
John=92s Gospel. But on Tuesday, the Passion according to Mark was read,
and on Wednesday, the Passion according to Luke. Thus the three
synoptic Passions were read on Palm Sunday and the Tuesday and
Wednesday following. Nowadays the three synoptic Passions are read on
three consecutive years on Palm Sunday, and other readings are provided
for the weekdays of Holy Week. Then, as now, the Passion according to
John was read on Good Friday.
On the Monday of Holy Week the first reading was one of the =91Suffering
Servant=92 passages, from Isaiah, 50:5-10, =91I gave my back to the
smiters, and my cheeks to those who pulled out the beard; I hid not my
face from shame and spitting,=92 seen as a prophecy of the sufferings of
Christ. The Gospel was John 12:1-9, with Mary anointing the feet of
Jesus in preparation for his burial.
The various antiphons, in keeping with the subject of the readings,
call on God for help against one=92s enemies and persecutors. The
Antiphon to the Introit is psalm 34:1-2, and the verse is no. 3 of the
same psalm:
Judica, Domine, nocentes me, expugna impugnantes me: apprehende arma,
et scutum, et exsurge in adjutorium meum, Domine, virtus salutis meae.
Effunde frameam, et conclude adversus eos, qui persequuntur me: dic
animae meae: Salus tua ego sum.
The Gloria Patri is omitted, and the antiphon Judica, Domine is
immediately repeated.
The Gradual is from the same psalm, verse 23 followed by a repeat of
verse 3:
Exsurge, Domine, et intende judicio meo, Deus meus et Dominus meus, in
causam meam.
Effunde frameam, et conclude adversus eos, qui me persequuntur.
There is a slight change of tack in the Tract, which does not call on
God to save us from our enemies, but asks him to overlook our sins. It
consists of psalm 102:10 and ps. 78:8-9
Domine, non secundum peccata nostra, quae fecimus nos: neque secundum
iniquitates nostras retribuas nobis.
Domine, ne memineris iniquitatem nostrarum antiquarum: cito anticipent
nos misericordiae tuae, quia pauperes facti sumus nimis.
A rubric instructs, Hic genuflectitur =96 no doubt in recognition of
mention of the divine Name in the following verse:
Adjuva nos, Deus salutaris noster: et propter gloriam nominis tui,
Domine, libera nos: et propitius esto peccatis nostris, propter nomen
tuum.
The Offertorium, Psalm 142:9-10, again calls on God for help against
one=92s enemies:
Eripe me de inimicis meis, Domine: ad te confugi, doce me facere
voluntatem tuam: quia Deus meus es tu.
The Communio returns to psalm 34, this time selecting verse 26:
Erubescant, et revereantur simul, qui gratulantur malis meis: induantur
pudore et reverentia, qui maligna loquuntur adversus me.
More anon.
=09
=09
=09
___________________________________________________________=20
Yahoo! Messenger - NEW crystal clear PC to PC calling worldwide with voic=
email http://uk.messenger.yahoo.com
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Date: Tue, 26 Jul 2005 09:09:55 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: "Juris G. Lidaka" <[log in to unmask]>
Subject: Re: text of the Officium de Translacione beati Thomae Aquino?
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medieval-religion: Scholarly discussions of medieval religion and culture
Perhaps something can be found here:
http://www.corpusthomisticum.org/
--=20
Juris G. Lidaka
Dept. of English
West Virginia State University
Institute, WV 25112-1000
USA
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Date: Tue, 26 Jul 2005 17:50:16 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Carolin Esser <[log in to unmask]>
Subject: CFP Kalamazoo 2006
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medieval-religion: Scholarly discussions of medieval religion and culture
The WUN (Worldwide Universities Network) is sponsoring a session on the
Arts of Meditation=20
at the=20
2006 International Congress on Medieval Studies in Kalamazoo (May 4-7).=20
Rather than focusing on the theory of meditation, it is the practice =
thereof
which will be our concern. Meditative practice can incorporate any part =
of
lived experience - be it secular or religious -, or inspirations =
provided by
any of the five senses. Because of the diversity of tools available to =
the
practicant-the voice, the imagination, props, images, literary devices,
etc.-meditative practices can be found throughout the ages albeit in =
very
different forms. The study of meditative practices or the tools of
meditation can therefore be divvied up among the disciplines. We hope =
to
create a space of intersection in which scholars working with the tools =
of
mediation can come together to expand their vision of what these are and =
how
such tools work.=20
We welcome abstracts for papers from any disciplinary background from =
any
period of the Middle Ages. Examples for possible arts to be examined =
are:
Poetry, prayer, manuscript illumination, sculpture, paintings, =
architecture,
processional pathways, music, liturgy, instrumental music, but also =
natural
phenomena.=20
Both the use of meditative practices to create a work of art and the use =
of
art as meditative tool are of interest. Meditation for a secular purpose =
is
as relevant to this session as the religious contemplation. The =
religious
here is not limited to Christianity, and papers on Jewish or Islamic
meditative practices are welcome.=20
Please send abstracts by September 9th to=20
Valerie M. Wilhite
Department of Comparative Literature
University of Illinois Urbana-Champaign=09
707 South Mathews, Foreign Lang. Bldg.
Urbana, IL 61801
Fax: (217) 244-8430
[log in to unmask]
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=========================================================================
Date: Tue, 26 Jul 2005 13:09:11 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Offertorium - 31
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From: Bill East <[log in to unmask]>
> --- Christopher Crockett <[log in to unmask]> wrote:
>> Among the surviving pilgrims' badges is at least one which depicts a
procession in which a cult statue of the V & C is being carried on a bier=
,
with two accompanying figures carrying what for all the world look like l=
ong
handled spades but which are likely something else
http://www.christophersbookroom.com/cc/badges/forgeais/forgeais4_115.jpg
> > umbrellas or parasols is what first occured to me (i've seen pictures=
of Thibetan processions with guys carrying parasols)... =
=
> You don't need to go to Tibet to find a brolly in a procession. The
liturgical term is ombrellino, and this liturgical parasol is (or was -
you don't often see them nowadays) regularly used to shelter the
blessed Sacrament on outdoor processions.
o.k., OO, on your say-so i've cancelled my flight to Thibet.
presumably there was no blessed Sacrament to be shaded in this procession=
,
however.
it's not clear (to me or, presumably, anyone else) exactly *what* is bein=
g
depicted (procession-wise) on this badge --or on the other ones from Char=
tres
which have survived
http://www.christophersbookroom.com/cc/badges/newbadges.html
a pilgrim's souviner of something actually witnessed by the pilgrim durin=
g her
visit to Chartres seems most likely to me --a procession on a special fea=
st
day of the Virgin in which her cult statue was removed from its architect=
ural
setting (partially depicted on some of the badges) and carried on a bier,=
perhaps through the city?
the procession in which we find these spades/parasols/whatever =
http://www.christophersbookroom.com/cc/badges/forgeais/forgeais4_115.jpg
is clearly related to other processional scenes in which we see the V & C=
being carried on a bier
http://www.christophersbookroom.com/cc/badges/forgeais/forgeais2_28.jpg
http://www.christophersbookroom.com/cc/badges/spencer/spencer_chartres/sp=
encer239b.jpg
http://www.christophersbookroom.com/cc/badges/mitchiner/mit_ch_recto.jpg
what is being carried, presumably, is not really the V & C in the flesh (=
or
human stand-ins for them??) but rather an Image of same, perhaps the anci=
ent
(early 11th c. at the latest) cult statue known as "Notre-Dame-sous-Terre=
"
which was kept, appropriately enough, in the cathedral crypt built by
Bishop/Saint Fulbert for just that purpose ; or perhaps the more recent
chryselephantine one which was on the main altar of the newly-built cathe=
dral
(though the architectural setting which we see in an "abbreviated" fashio=
n on
some of the badges would suggest a shrine chapel rather than a more or le=
ss
stand-alone image on an altar).
the relationship (lineage) of the various badges to each other is also no=
t
clear, but we can see from those that have survived that there were very
probably a number of other "types" which have not survived in even a sing=
ular
exemplar.
indeed, there is no reason not to believe that there were very sophistica=
ted
badges, conceived by ymagiers of the first rank, which were cast in preci=
ous
metals (or enameled?) and that these few modest, "folk art" pewter
replications which we have are but pale reflections of those superior "Pr=
ime
Objects". [i use the terms "Prime Objects" and "Replications" here in the=
sense elaborated by George Kubler in his _The Shape of Time_ (Yale U. Pre=
ss,
1962).]
what we see in the pitifully few exemplars which we do have appears to be=
the
same sort of "degradation" of the image through sucessive copying which i=
s
common in numismatics where --in a not too dissimilar creative process-- =
an
image of, say, a human head in profile becomes first distorted in the nex=
t die
which is cut, then, die following die, becomes totally unrecognizable and=
,
perhaps, even morphs into something entirely different as sucessive artis=
ans
try to "make sense" out of whatever traditional image they have been call=
ed
upon to replicate.
the badges, as opposed to coins, were cast (presumably in stone molds) ra=
ther
than "struck", but the principle is essentially the same.
From: merum <[log in to unmask]>
> Although these two mystery objects may well be ombrellini, I discounted=
that
possibility yesterday for two reasons. (a) even allowing the low quality
'crude' engraving as Christopher remarked in his note, these are too smal=
l and
wrong proportions in relationship to the bearer =
and (b) there wouldn't likely be two of them.
> =
> Stan Metheny
"scale" can't be used as a criterion for anything here i'm afraid, Stan.
for instance, there is no reason to believe that the cult statue was actu=
ally
*larger than life* as it is depicted on all the badges --clearly it has b=
een
enlarged to conform to its relative importance in the scene.
likewise, the hanging lamps hanging in niches on either side of the statu=
e
http://www.christophersbookroom.com/cc/badges/spencer/spencer_chartres/sp=
encer239b.jpg
are nearly as large as the heads of the figures carrying the bier.
and the "verso" of that particular badge (on the right) has elements whic=
h are
*way* out of whack, scale-wise.
the large, bejewelled "sainte chaisse" reliquary which held the Major Rel=
ic of
the Cathedral is at the top ; the relic itself (the _camisia_ of the Virg=
in)
is below it --much larger than the reliquary itself-- and, at the bottom =
what
appears for all the world to be a coin of a particular, nearly unique
chartrain type, *huge* in size compared to the other objects.
"realism" is simply not an operational principle in the context of this s=
ort
of artifact.
>and (b) there wouldn't likely be two of them.
why not?
one on either side of the bier would make more sense than some asymetrica=
l
arrangement, it seems to me.
c
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=========================================================================
Date: Tue, 26 Jul 2005 16:14:29 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: "John B. Wickstrom" <[log in to unmask]>
Subject: Re: Offertorium - 31
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medieval-religion: Scholarly discussions of medieval religion and culture
You can, I think, see an ombrellino, in this photo of some "traditional"
Dominicans in procession with the Blessed Sacrament...
http://www.papastronsay.com/dominicans.htm
JBW
>-----Original Message-----
>From: medieval-religion - Scholarly discussions of medieval
>religious culture [mailto:[log in to unmask]] On
>Behalf Of Christopher Crockett
>Sent: Tuesday, July 26, 2005 2:09 PM
>To: [log in to unmask]
>Subject: Re: [M-R] Offertorium - 31
>
>medieval-religion: Scholarly discussions of medieval religion
>and culture
>
>From: Bill East <[log in to unmask]>
>
>> --- Christopher Crockett <[log in to unmask]> wrote:
>
>>> Among the surviving pilgrims' badges is at least one which depicts a
>procession in which a cult statue of the V & C is being
>carried on a bier, with two accompanying figures carrying what
>for all the world look like long handled spades but which are
>likely something else
>
>http://www.christophersbookroom.com/cc/badges/forgeais/forgeais
>4_115.jpg
>
>> > umbrellas or parasols is what first occured to me (i've seen
>> > pictures
>of Thibetan processions with guys carrying parasols)...
>
>> You don't need to go to Tibet to find a brolly in a procession. The
>liturgical term is ombrellino, and this liturgical parasol is
>(or was - you don't often see them nowadays) regularly used to
>shelter the blessed Sacrament on outdoor processions.
>
>o.k., OO, on your say-so i've cancelled my flight to Thibet.
>
>presumably there was no blessed Sacrament to be shaded in this
>procession, however.
>
>it's not clear (to me or, presumably, anyone else) exactly
>*what* is being depicted (procession-wise) on this badge --or
>on the other ones from Chartres which have survived
>
>http://www.christophersbookroom.com/cc/badges/newbadges.html
>
>a pilgrim's souviner of something actually witnessed by the
>pilgrim during her visit to Chartres seems most likely to me
>--a procession on a special feast day of the Virgin in which
>her cult statue was removed from its architectural setting
>(partially depicted on some of the badges) and carried on a
>bier, perhaps through the city?
>
>the procession in which we find these spades/parasols/whatever
>
>http://www.christophersbookroom.com/cc/badges/forgeais/forgeais
>4_115.jpg
>
>is clearly related to other processional scenes in which we
>see the V & C being carried on a bier
>
>http://www.christophersbookroom.com/cc/badges/forgeais/forgeais2_28.jpg
>
>http://www.christophersbookroom.com/cc/badges/spencer/spencer_c
>hartres/spencer239b.jpg
>
>http://www.christophersbookroom.com/cc/badges/mitchiner/mit_ch_
>recto.jpg
>
>what is being carried, presumably, is not really the V & C in
>the flesh (or human stand-ins for them??) but rather an Image
>of same, perhaps the ancient (early 11th c. at the latest)
>cult statue known as "Notre-Dame-sous-Terre"
>which was kept, appropriately enough, in the cathedral crypt
>built by Bishop/Saint Fulbert for just that purpose ; or
>perhaps the more recent chryselephantine one which was on the
>main altar of the newly-built cathedral (though the
>architectural setting which we see in an "abbreviated" fashion
>on some of the badges would suggest a shrine chapel rather
>than a more or less stand-alone image on an altar).
>
>the relationship (lineage) of the various badges to each other
>is also not clear, but we can see from those that have
>survived that there were very probably a number of other
>"types" which have not survived in even a singular exemplar.
>
>indeed, there is no reason not to believe that there were very
>sophisticated badges, conceived by ymagiers of the first rank,
>which were cast in precious metals (or enameled?) and that
>these few modest, "folk art" pewter replications which we have
>are but pale reflections of those superior "Prime Objects". [i
>use the terms "Prime Objects" and "Replications" here in the
>sense elaborated by George Kubler in his _The Shape of Time_
>(Yale U. Press, 1962).]
>
>what we see in the pitifully few exemplars which we do have
>appears to be the same sort of "degradation" of the image
>through sucessive copying which is common in numismatics where
>--in a not too dissimilar creative process-- an image of, say,
>a human head in profile becomes first distorted in the next
>die which is cut, then, die following die, becomes totally
>unrecognizable and, perhaps, even morphs into something
>entirely different as sucessive artisans try to "make sense"
>out of whatever traditional image they have been called upon
>to replicate.
>
>the badges, as opposed to coins, were cast (presumably in
>stone molds) rather than "struck", but the principle is
>essentially the same.
>
>From: merum <[log in to unmask]>
>
>> Although these two mystery objects may well be ombrellini, I
>> discounted that
>possibility yesterday for two reasons. (a) even allowing the
>low quality 'crude' engraving as Christopher remarked in his
>note, these are too small and wrong proportions in
>relationship to the bearer and (b) there wouldn't likely be
>two of them.
>>
>> Stan Metheny
>
>
>"scale" can't be used as a criterion for anything here i'm
>afraid, Stan.
>
>for instance, there is no reason to believe that the cult
>statue was actually *larger than life* as it is depicted on
>all the badges --clearly it has been enlarged to conform to
>its relative importance in the scene.
>
>likewise, the hanging lamps hanging in niches on either side
>of the statue
>
>http://www.christophersbookroom.com/cc/badges/spencer/spencer_c
>hartres/spencer239b.jpg
>
>are nearly as large as the heads of the figures carrying the bier.
>
>and the "verso" of that particular badge (on the right) has
>elements which are
>*way* out of whack, scale-wise.
>
>the large, bejewelled "sainte chaisse" reliquary which held
>the Major Relic of the Cathedral is at the top ; the relic
>itself (the _camisia_ of the Virgin) is below it --much larger
>than the reliquary itself-- and, at the bottom what appears
>for all the world to be a coin of a particular, nearly unique
>chartrain type, *huge* in size compared to the other objects.
>
>"realism" is simply not an operational principle in the
>context of this sort of artifact.
>
>>and (b) there wouldn't likely be two of them.
>
>why not?
>
>one on either side of the bier would make more sense than some
>asymetrical arrangement, it seems to me.
>
>c
>
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>to: [log in to unmask]
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>
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=========================================================================
Date: Tue, 26 Jul 2005 15:42:25 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Offertorium - 31
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medieval-religion: Scholarly discussions of medieval religion and culture
From: "John B. Wickstrom" <[log in to unmask]>
> You can, I think, see an ombrellino, in this photo of some "traditional=
"
Dominicans in procession with the Blessed Sacrament... =
> http://www.papastronsay.com/dominicans.htm
yes. =
specifically:
http://www.papastronsay.com/images/friends/Dominican-procession.jpg
just a little guy and of a shape which is much more shallow and "flat" th=
an
the spade-like object in my badge scene
http://www.christophersbookroom.com/cc/badges/forgeais/forgeais4_115.jpg
but, who knows what the shape of 13th c. umbrellas was?
not i, certainly.
i can't recall ever seeing another representation of a procession from su=
ch an
early period.
the question becomes, if not a bumbershoot, then *what*?
if the "spade" shape were reversed, with the horizontal part at the *top*=
instead of the bottom, i would settle for them being some kind of banners=
,
hanging from a short cross pole, tapering to a near-point at the bottom.
but, they ain't, alas and alors ; and i can't think those shapes into
"banners" without the aid of psychotropic pharmaceuticals.
thanks, John.
c
~~~~~~~~~~~~~~~~~~~~~~
The Circus is in Town: =
http://www.sptimes.com/2005/03/18/schaivo-gallery/images/photo08.jpg
http://hosted.ap.org/dynamic/galleries/208-87.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-99.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/files/photos/F/FLSN11003271801.html?SITE=3DF=
LPET&SECTION=3DHOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-5.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-7.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-9.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-14.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-17.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-32.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-40.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-53.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-59.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-62.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-80.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
http://hosted.ap.org/dynamic/galleries/208-87.html?SITE=3DFLPET&SECTION=3D=
HOME&TEMPLATE=3DDEFAULT
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Date: Tue, 26 Jul 2005 16:02:45 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: SHERRY L REAMES <[log in to unmask]>
Subject: Re: text of the Officium de Translacione beati Thomae Aquino?
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medieval-religion: Scholarly discussions of medieval religion and culture
There's an edition (or at least a full transcription) of the texts for
that office on one of the disks that accompanies vol. 1 of Andrew
Hughes's *Late Medieval Liturgical Offices: Resources for Electronic
Research* (Toronto, 1994), and presumably more information about the
music in vol. 2. (In Hughes's identification system, the Translation
of Thomas Aquinas is office TH12.)
Sherry Reames (English Dept., University of Wisconsin-Madison)
----- Original Message -----
From: "Goris, Dr. H.J.M.J." <[log in to unmask]>
Date: Tuesday, July 26, 2005 4:44 am
Subject: [M-R] text of the Officium de Translacione beati Thomae
Aquino?
> medieval-religion: Scholarly discussions of medieval religion and
> culture
> Dear colleagues,
>
> A colleague of mine is doing research on the politics surrounding
> the 'translatio' of the body of Saint Thomas Aquinas from to
> Toulouse in 1369. He has two questions:
>
> 1. Does anyone know of an edition of the Officium de translacione
> beati Thomae Aquino?
> 2. Does anyone know of any studies which would speak of the
> affinity of the French royal family, in particular Charles V, for
> St. Thomas? My colleague has the idea that Charles V was very keen
> on having the Saint buried in France for political reasons (and
> might have petitioned Pope Urban V to transfer the body to France).
>
>
> Harm Goris
> Lecturer in systematic theology
> Katholieke Theologische Universiteit
> Utrecht, The Netherlands
> tel: +31-30-253 3129
> fax: +31-30-253 3665
> Visit the site of the Thomas Institute Utrecht
> :http://www.thomasinstituut.org/ The best Aquinas site on the Web!
>
>
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Date: Tue, 26 Jul 2005 18:17:20 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: Thomas Izbicki <[log in to unmask]>
Subject: Recent titles
Comments: cc: [log in to unmask]
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medieval-religion: Scholarly discussions of medieval religion and culture
German:
H. Mohring, Konig der Konige: der Bamberger Reiter in neuer Interpretation =
(Konigstein: Langewiesche, 2004).
K.C. Schuppel, Silberne und golde Monumentalkruzifixe: ein Beitrag zur =
Mittelalterlichen Liturgie- und Kulturgeschichte (Weimar: VDG, 2005).
H.G. Thummel, Die Konzilien zur Bilderfrage im 8. und 9. Jahrhundert =
(Paderborn: Schoningh, 2005).
Geschichte und Geist der Koptischen Kirche, ed. W. Boochs (Langwaden: =
Bernardus-Verlag, 2004).
English:
D. D'Avray, Medieval marriage: symbol and society (Oxford UPr, 2005).
Multimedia compositions from the Middle Ages to the early modern period, =
ed. M. Hoogvliet (Peeters, 2004).
M. Maas, The Cambridge Companion to Justinian: Cambridge: Cambridge UPr, =
2005).
St. George's Chapel, Windsor, in the fourteenth century, ed. N. Saul =
(Boydell, 2005).
K. Seeskin, Maimonides on the origin of the world (Cambridge Cambridge =
UPr, 2005).
Augustine and politics, ed. J. Doody et al. (Lexington Books, 2005).
Tom Izbicki
Thomas Izbicki
Collection Development Coordinator
Eisenhower Library
Johns Hopkins
Baltimore, MD 21218
(410)516-7173
fax (410)516-8399
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Date: Tue, 26 Jul 2005 18:20:42 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: Phyllis Jestice <[log in to unmask]>
Subject: saints of the day 27. July
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medieval-religion: Scholarly discussions of medieval religion and culture
Today (27. July) is the feast day of:
Pantaleon (early 4th cent.?) Nothing historical is known about this
saint, but there's a very lovely church dedicated to him in Cologne.
Legend tells that he was Emperor Galerius' personal physician,
specializing in miraculous cures, resurrection, and a magic
competition with the court magicians. He was martyred. In the
eastern church he is venerated as a "great martyr and wonder-worker"
and also as a "holy moneyless one"---somebody who treated the sick
without payment. There are relics of his blood at Madrid and
Ravello---the Ravello sample is said to liquefy on his feast day.
Celestine I (d. 432) Celestine became pope in 422. He suppressed the
Novationists, built the basilica of Santa Sabina, and had a long
conflict with the North African church over whether the bishop of
Rome indeed had the right to hear appeals from other regions. His
feast was demoted from universal status in the great calendar purge.
Aurelius, Natalia, and companions (d. 852) Aurelius and Natalia were
a Cordoban married couple, both products of mixed Christian/Muslim
marriages, and both crypto-Christians. They publicly declared their
Christianity, and were of course arrested as apostates by the Muslim
authorities. Several relatives joined them, and all were executed.
Clement of Ohrid and companions (9th-10th cent.) A number of
Christians were forced to leave Moravia after St. Methodius died and
moved to Bulgaria. The five most prominent, plus Cyril and
Methodius, became known as the Seven Apostles of Bulgaria. Clement,
their apparent leader, was a Macedonian, willing to work with the
Bulgar khan Boris I to break loose from Greek influence and create a
Bulgarian clergy. He created a large Slavic school at Devol. In
time he became bishop of the dual see Debritsa/Belitsa.
Berthold of Garsten (blessed) (d. 1142) Berthold de Rachez was a
monk of St. Blasien in the Black Forest who went on to become prior
of Gottweig and then Garsten in Styria. B was a promoter of Cluniac
customs, cared for the poor and pilgrims, and lived a very austere
life. A cult began immediately after his death. His cause for
formal canonization was begun in 1951 by the Austrian Benedictines.
Raymund Palmarius (d. 1200) The Piacenzan Raimondo got the nickname
"palmer" by going on pilgrimage to Jerusalem with his mother at age
15. When all his children and his wife died, R. became a
professional pilgrim, but finally returned to Piazenza, where he
spent the rest of his life caring for the poor.
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Date: Wed, 27 Jul 2005 12:03:39 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Yves MORICE <[log in to unmask]>
Subject: Celtic monachism on the web...
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medieval-religion: Scholarly discussions of medieval religion and culture
Dear list members,
Being a passive though passionate reader of that list for a few months, I=
take
the liberty to bring to your attention the website a group of scholars of=
which
i=92m a member of, as well as Andr=E9-Yves Bourg=E8s who participated to =
that list a
short while ago, has created. We are associated for more than 20 years un=
der
the name CIRDoMoC (Centre International de Recherche et de Documentation =
sur le
Monachisme celtique), and we are trying to offer here a showcase for all =
our
activities as well as a young but daily growing online resource center, w=
hich
you=92ll find have many common grounds with the subject of that list:
http://cirdomoc.free.fr
and click on the bell to enter the site!
We are putting up annual study meetings in the abbey of Land=E9vennec, at=
the
extreme western part of Brittany, and we already have published a number =
of
books, monographies or articles collections, that some of you might find =
of
some interest, at least we do hope so. Feel free to go and browse to see =
for
yourself, and even to leave some feedback.
Sincerely yours,
Yves
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=========================================================================
Date: Wed, 27 Jul 2005 11:34:51 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Bill East <[log in to unmask]>
Subject: Offertorium =?iso-8859-1?Q?=96?= 37
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medieval-religion: Scholarly discussions of medieval religion and culture
Offertorium =96 37
The readings for the Tuesday of Holy Week were Jeremiah 11:18-20 (I was
like a meek lamb being led to the slaughter) and the Passion according
to St Mark (Mark 14:1-72, 15:1-46). The Introit which leads us into
these solemn accounts of Christ=92s suffering is surprisingly upbeat. The
Antiphon is Galatians 6:14
Nos autem gloriari oportet in cruce Domini nostri Jesu Christi: in quo
est salus, vita, et resurrectio nostra: per quem salvati, et liberati
sumus.
Holy Week is about the sufferings of Christ, but the resurrection and
the glory of the redeemed can be seen through it: =91in whom is our
salvation, life, and resurrection.=92
The Psalm-verse is 66:2, a cheerful psalm rather than one foretelling
the sufferings of Christ. Indeed there is nothing anywhere in the psalm
that could easily be interpreted, even allegorically, as referring to
the Passion:
Deus misereatur nostri, et benedicat nobis: illuminet vultum suum super
nos, et misereatur nostri.
=91God be merciful to us, and bless us, and shed the light of his face
upon us, and be merciful to us.=92
The Gradual however returns to Psalm 34, so much a feature of the
previous day=92s Mass, and very much in keeping with the theme of the
Passion which follows it. The verses selected are nos 13 and 1-2:
Ego autem, dum mihi molesti essent, induebam me cilicio, et humiliabam
in jejunio animam meam: et oratio meam in sinu meo convertetur.
Judica, Domine, nocentes me, expugna impugnantes me: apprehende arma,
et scutum, et exsurge in adjutorium mihi.
The Offertorium, ps. 139:5, is appropriate, and to the point:
Custodi me, Domine, de manu peccatoris: et ab hominibus iniquis eripe
me.
The same can be said of the Communio, ps. 68:13-14
Adversum me exercebantur, qui sedebant in porta: et in me psallebant,
qui bibebant vinum: ego vero orationem meam ad te, Domine: tempus
beneplaciti, Deus, in multitudine misericordiae tuae.
I don=92t see a verb in verse 14, but that is how it appears in the
Missal. In the Vulgate verse 13 reads =91Adversum me loquebantur=92, whic=
h
makes a better parallel:
Against me they spoke: who sat at the gate
About me they sang: who drank wine.
One of these verbs can then be understood to supply what is lacking in
the following sentence:
But I [sang or spoke] my prayer to you, O Lord.
More anon.
=09
___________________________________________________________=20
How much free photo storage do you get? Store your holiday=20
snaps for FREE with Yahoo! Photos http://uk.photos.yahoo.com
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=========================================================================
Date: Wed, 27 Jul 2005 08:49:12 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: John Dillon <[log in to unmask]>
Subject: Re: Celtic monachism on the web...
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medieval-religion: Scholarly discussions of medieval religion and culture
Grand merci=2C Yves=2E Quelle bont=E9 scientifique! Et quels beaux pois=
sons!
Amiti=E9s=2C
John Dillon =
On Wednesday=2C July 27=2C 2005=2C at 5=3A03 am=2C Yves Morice a ecrit=3A=
=3E Dear list members=2C
=3E =
=3E Being a passive though passionate reader of that list for a few =
=3E months=2C I take
=3E the liberty to bring to your attention the website a group of =
=3E scholars of which
=3E i=3Fm a member of=2C as well as Andr=E9-Yves Bourg=E8s who participat=
ed to =
=3E that list a
=3E short while ago=2C has created=2E We are associated for more than 20 =
=3E years under
=3E the name CIRDoMoC (Centre International de Recherche et de =
=3E Documentation sur le
=3E Monachisme celtique)=2C and we are trying to offer here a showcase =
=3E for all our
=3E activities as well as a young but daily growing online resource =
=3E center=2C which
=3E you=3Fll find have many common grounds with the subject of that list=3A=
=3E =
=3E http=3A//cirdomoc=2Efree=2Efr
=3E =
=3E and click on the bell to enter the site!
=3E =
=3E We are putting up annual study meetings in the abbey of =
=3E Land=E9vennec=2C at the
=3E extreme western part of Brittany=2C and we already have published a =
=3E number of
=3E books=2C monographies or articles collections=2C that some of you =
=3E might find of
=3E some interest=2C at least we do hope so=2E Feel free to go and browse=
=
=3E to see for
=3E yourself=2C and even to leave some feedback=2E
=3E =
=3E Sincerely yours=2C
=3E =
=3E Yves
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Date: Wed, 27 Jul 2005 16:03:30 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Yves MORICE <[log in to unmask]>
Subject: Re: Celtic monachism on the web...
In-Reply-To: <[log in to unmask]>
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medieval-religion: Scholarly discussions of medieval religion and culture
thank you very much ... "i am a fisher of men" said someone a long time a=
go...
but i can't remember who.. maybe Elvis? ;o)
Sincerely yours
Yves
Selon John Dillon <[log in to unmask]>:
> medieval-religion: Scholarly discussions of medieval religion and cultu=
re
>
> Grand merci, Yves. Quelle bont=E9 scientifique! Et quels beaux poisso=
ns!
>
> Amiti=E9s,
> John Dillon
>
> On Wednesday, July 27, 2005, at 5:03 am, Yves Morice a ecrit:
>
> > Dear list members,
> >
> > Being a passive though passionate reader of that list for a few
> > months, I take
> > the liberty to bring to your attention the website a group of
> > scholars of which
> > i?m a member of, as well as Andr=E9-Yves Bourg=E8s who participated t=
o
> > that list a
> > short while ago, has created. We are associated for more than 20
> > years under
> > the name CIRDoMoC (Centre International de Recherche et de
> > Documentation sur le
> > Monachisme celtique), and we are trying to offer here a showcase
> > for all our
> > activities as well as a young but daily growing online resource
> > center, which
> > you?ll find have many common grounds with the subject of that list:
> >
> > http://cirdomoc.free.fr
> >
> > and click on the bell to enter the site!
> >
> > We are putting up annual study meetings in the abbey of
> > Land=E9vennec, at the
> > extreme western part of Brittany, and we already have published a
> > number of
> > books, monographies or articles collections, that some of you
> > might find of
> > some interest, at least we do hope so. Feel free to go and browse
> > to see for
> > yourself, and even to leave some feedback.
> >
> > Sincerely yours,
> >
> > Yves
>
>
> **********************************************************************
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> to: [log in to unmask]
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> to: [log in to unmask]
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> [log in to unmask]
> For further information, visit our web site:
> http://www.jiscmail.ac.uk/lists/medieval-religion.html
>
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=========================================================================
Date: Wed, 27 Jul 2005 09:22:53 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Celtic monachism on the web...
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medieval-religion: Scholarly discussions of medieval religion and culture
From: Yves MORICE <[log in to unmask]>
>I take the liberty to bring to your attention to the website a group of
scholars of which i'm a member, as well as Andr=E9-Yves Bourg=E8s who
participated to that list a short while ago, has created. We are associat=
ed
for more than 20 years under the name CIRDoMoC (Centre International de
Recherche et de Documentation sur le Monachisme celtique), =
Bonjour Yveses!
well, you have sucessfully made the first essential step, in finding a na=
me
for your group which is both Celtic in feeling and, therefore, unpronounc=
able:
CIRDOMOC
>and we are trying to offer here a showcase for all our activities as wel=
l as
a young but daily growing online resource center, which
you'll find have many common grounds with the subject of that list:
=
> http://cirdomoc.free.fr
a very attractive site, with a lot of good links and information.
> and click on the bell to enter the site!
and a nice doorbell (but there is no sound!).
my own work on Chartres (which has numerous connections with Brittany) ha=
s
convinced me that the kind of "regional" approach to serious scholarship =
is a
very fruitful one to persue and it looks to me like you and your collegue=
s are
well on the way to harvesting some interesting fruit.
my very best wishes to you.
N.b., the link which you have to Thomas Head's fine Hagiography section o=
f ORB
http://orb.rhodes.edu/encyclop/religion/hagiography/hagindex.html
is no longer operative.
this is the new URL:
http://www.the-orb.net/encyclop/religion/hagiography/hagindex.html
that is one of the more amazing resources in the field available on the W=
eb
and i see that there are some additions to it which have been made since =
i
last visited the site.
best from here,
christopher
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Date: Wed, 27 Jul 2005 10:20:23 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Cartularies on line at ENdeC site
Mime-Version: 1.0
Content-Type: text/plain; charset=ISO-8859-1
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medieval-religion: Scholarly discussions of medieval religion and culture
poking around among the links on Yves' site, i eventually revisited the E=
cole
National des Chartes site for the first time in a year or two
http://elec.enc.sorbonne.fr/
it looks like they've taken on the project of digitalizing some published=
cartularies, starting with those of the "Ile-de-France" first:
http://elec.enc.sorbonne.fr/cartulaires/
only 8 so far but perhaps more to come in future.
although they are "en mode texte et image" (in .pdf format) it looks like=
the
text can be searched --i wish i knew how they did that.
not much of use for "religion" scholars, i suppose, but a real boon for
historians and genealogists.
c
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Date: Wed, 27 Jul 2005 17:48:14 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Yves MORICE <[log in to unmask]>
Subject: Re: Cartularies on line at ENdeC site
In-Reply-To: <[log in to unmask]>
MIME-Version: 1.0
Content-Type: text/plain; charset=ISO-8859-1
Content-Transfer-Encoding: quoted-printable
medieval-religion: Scholarly discussions of medieval religion and culture
If you are looking for online editions of medieval cartularies, you might=
be
interested to know that the Biblioth=E8que Nationale de France is progres=
sively
digitalizing its resources, and among numerous things, you'll find quite =
a few
cartularies... just go there
http://gallica.bnf.fr/
and do a search for "cartulaire" or "chartes"... and browse happily
they also have put online on pdf format almost all of the volumes of the =
Acta
Sanctorum!! of course, the main turn down is that the text is not
searchable....
sincerely yours
Yves
Selon Christopher Crockett <[log in to unmask]>:
> medieval-religion: Scholarly discussions of medieval religion and cultu=
re
>
> poking around among the links on Yves' site, i eventually revisited the=
Ecole
> National des Chartes site for the first time in a year or two
>
> http://elec.enc.sorbonne.fr/
>
> it looks like they've taken on the project of digitalizing some publish=
ed
> cartularies, starting with those of the "Ile-de-France" first:
>
> http://elec.enc.sorbonne.fr/cartulaires/
>
> only 8 so far but perhaps more to come in future.
>
> although they are "en mode texte et image" (in .pdf format) it looks li=
ke the
> text can be searched --i wish i knew how they did that.
>
> not much of use for "religion" scholars, i suppose, but a real boon for
> historians and genealogists.
>
> c
>
> **********************************************************************
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> to: [log in to unmask]
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>
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Date: Wed, 27 Jul 2005 11:32:23 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Cartularies on line at ENdeC site
Mime-Version: 1.0
Content-Type: text/plain; charset=ISO-8859-1
Content-Transfer-Encoding: quoted-printable
medieval-religion: Scholarly discussions of medieval religion and culture
From: Yves MORICE <[log in to unmask]>
> If you are looking for online editions of medieval cartularies, you mig=
ht be
interested to know that the Biblioth=E8que Nationale de France is progres=
sively
digitalizing its resources, and among numerous things, you'll find quite =
a few
cartularies... just go there
> =
> http://gallica.bnf.fr/
> =
> and do a search for "cartulaire" or "chartes"... and browse happily
yes.
an extremely useful site (for all its many faults), and one which will
increase in usefulness as more books are added over time.
> they also have put online on pdf format almost all of the volumes of th=
e
Acta Sanctorum!! =
and some of the Gallica Christiana.
and almost all of DuCange's Glossarium.
and Duchesne's _Fasti_.
etc.
>of course, the main turn down is that the text is not searchable....
yes.
however, i have had some limited sucess in downloading the files in .tiff=
format (instead of .pdf) and running them through an OCR software program=
(ABBY "FineReader" is the best i've found).
the result is an ASCII text, though the error rate is quite large and it =
takes
a bit of work to clean it up.
=
this is why i remarked about the ENdeC site's .pdf files =
http://elec.enc.sorbonne.fr/cartulaires/
they *are* searchable.
and i don't understand how they made them so without OCRing them and clea=
ning
up the thousands of errors --a monumental task, it seems to me.
perhaps they just had someone go through them manually and make up an ind=
ex.
still a *huge* task.
http://elec.enc.sorbonne.fr/cartulaires/
c
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Date: Wed, 27 Jul 2005 12:54:53 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: [log in to unmask]
Subject: Searching .pdf files
In-Reply-To: <[log in to unmask]>
MIME-Version: 1.0
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medieval-religion: Scholarly discussions of medieval religion and culture
Good day, Chris!
As I understand it, you're wondering how you
can search a pdf file. If your computer is newer
and faster than mine, you can go to Google,
click on "more>>", then scroll down the page to
the Google search tool for your own computer,
download it, and search pdfs you download to
your heart's content. The downside I see is
that if you're on a slower connection -- as I
am -- this process could take several years,
given the transfer rate on my telephone line.
The upside, of course, is that you'd receive
no unwanted telephone solicitations during those
years. Since I'm retired and haven't gotten an
important phone call since 1969, I'd have no
problem with this if only my computer could
handle it.
Regards to all,
Frank
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Date: Wed, 27 Jul 2005 13:46:43 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: "John B. Wickstrom" <[log in to unmask]>
Subject: Re: Acta sanctorum on line
In-Reply-To: <[log in to unmask]>
MIME-Version: 1.0
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medieval-religion: Scholarly discussions of medieval religion and culture
I was very excited at the comment below that the Bib. Nat. had put much =
of
the Acta Sanctorum on line. But when I went searching all I could find =
was
the first and final pages of the various volumes. Am I doing something
wrong?
John W.
=20
>-----Original Message-----
>From: medieval-religion - Scholarly discussions of medieval=20
>religious culture [mailto:[log in to unmask]] On=20
>Behalf Of Christopher Crockett
>Sent: Wednesday, July 27, 2005 12:32 PM
>To: [log in to unmask]
>Subject: Re: [M-R] Cartularies on line at ENdeC site
>
>medieval-religion: Scholarly discussions of medieval religion=20
>and culture
>
>From: Yves MORICE <[log in to unmask]>
>
>> If you are looking for online editions of medieval cartularies, you=20
>> might be
>interested to know that the Biblioth=E8que Nationale de France=20
>is progressively digitalizing its resources, and among=20
>numerous things, you'll find quite a few cartularies... just go there
>>=20
>> http://gallica.bnf.fr/
>>=20
>> and do a search for "cartulaire" or "chartes"... and browse happily
>
>
>yes.
>
>an extremely useful site (for all its many faults), and one=20
>which will increase in usefulness as more books are added over time.
>
>> they also have put online on pdf format almost all of the volumes of=20
>> the
>Acta Sanctorum!!=20
>
>and some of the Gallica Christiana.
>
>and almost all of DuCange's Glossarium.
>
>and Duchesne's _Fasti_.
>
>etc.
>
>>of course, the main turn down is that the text is not searchable....
>
>yes.
>
>however, i have had some limited sucess in downloading the=20
>files in .tiff format (instead of .pdf) and running them=20
>through an OCR software program (ABBY "FineReader" is the best=20
>i've found).
>
>the result is an ASCII text, though the error rate is quite=20
>large and it takes a bit of work to clean it up.
>=20
>this is why i remarked about the ENdeC site's .pdf files=20
>
>http://elec.enc.sorbonne.fr/cartulaires/
>
>they *are* searchable.
>
>and i don't understand how they made them so without OCRing=20
>them and cleaning up the thousands of errors --a monumental=20
>task, it seems to me.
>
>perhaps they just had someone go through them manually and=20
>make up an index.
>
>still a *huge* task.
>
>http://elec.enc.sorbonne.fr/cartulaires/
>
>c
>
>**********************************************************************
>To join the list, send the message: join medieval-religion YOUR NAME
>to: [log in to unmask]
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>[log in to unmask]
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>to: [log in to unmask]
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>[log in to unmask]
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>http://www.jiscmail.ac.uk/lists/medieval-religion.html
>
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=========================================================================
Date: Wed, 27 Jul 2005 13:09:36 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Searching .pdf files
Mime-Version: 1.0
Content-Type: text/plain; charset=ISO-8859-1
Content-Transfer-Encoding: quoted-printable
medieval-religion: Scholarly discussions of medieval religion and culture
From: [log in to unmask]
> As I understand it, you're wondering how you can search a pdf file. If=
your
computer is newer and faster than mine, you can go to Google,
click on "more>>", then scroll down the page to the Google search tool fo=
r
your own computer, download it, and search pdfs you download to
your heart's content. =
sorry to Rain on your Parade, Frank, but i don't think that you have
understood the problem.
there are two ways (at least) to create a .pdf (Acrobat) file:
1) scan your pages and save them in a .pdf format.
what you will have there is, essentially, a *graphics* file, similar to a=
.jpg
or .gif, etc. file in that it is just pixels ; there is no text *in the f=
ile*
--therefore no ability to search for text within the file. (look at a gra=
phics
file in notepad or something and you'll just see garbage, no text.)
or :
b) scan your pages and run them through an OCR [Optical Character Recogni=
tion]
program (FineReader, OmniPage, etc.). =
in this case you no longer end up with a graphics file, but a text file (=
=2Edoc,
=2Ertf, .txt, whichever you save the file as) and that file can, of cours=
e, be
searched for text strings.
run that file through Acrobat and save the file as a .pdf and it's viewab=
le in
Acrobat and searchable in Acrobat with the little magnifying glass icon i=
n the
program.
the Gallica files are all non-searchable --that magnifying glass won't fi=
nd
anything.
and yet they, like the files on the CNdeC site have been "indexed" in som=
e way
or other because you can use the search feature on both sites to find
instances of text within the .pdf files.
how?
got me.
>The downside I see is that if you're on a slower connection -- as I
am -- this process could take several years, given the transfer rate on m=
y
telephone line.
> The upside, of course, is that you'd receive no unwanted telephone
solicitations during those years. Since I'm retired and haven't gotten a=
n
important phone call since 1969, I'd have no problem with this if only my=
computer could handle it.
gee, you got an important call in 1969?
i can't remember ever having gotten one.
and i've therefore been happily phoneless since 1990.
c
~~~~~~~~~~~~~~~~~
RELIONS OF THE WORLD
TAOISM : Shit Happens.
HARE KRISHNAISM : Shit Happens Rama Rama Ding Ding.
HINDUISM : This Shit Happened before.
ISLAMISM : If Shit Happens, Take a Hostage.
ZENISM : What is the Sound of Shit Happening?
BUDDHISM : When Shit Happens, Is It Really Shit?
CONFUCIANISM : Confucius Say, "Shit Happens".
CATHOLICISM : If Shit Happens I Deserve It.
PROTESTANTISM : Shit Won't Happen If I Work Harder.
CHURCH OF ENGLANDISM : If You Want To Believe That Shit Happens, That's U=
p To
You.
7th DAY ADVENTISTISM : Shit Happens on Saturdays.
JEHOVAH'S WITNESSISM : Knock, Knock, "Shit Happens".
UNITARIANISM : Whether You Believe Shit Happens Or Not, You're Welcome He=
re.
MORMONISM : Shit Happens Again & Again & Again...
JUDIASM : Why Does This Shit Always Happen To Me?
QUAKERISM : If Shit Happens, Please Be Quiet.
RASTAFRIANISM : Let's Smoke This Shit. =
**********************************************************************
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=========================================================================
Date: Wed, 27 Jul 2005 13:25:04 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Acta sanctorum on line
Mime-Version: 1.0
Content-Type: text/plain; charset=ISO-8859-1
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medieval-religion: Scholarly discussions of medieval religion and culture
From: "John B. Wickstrom" <[log in to unmask]>
> I was very excited at the comment below that the Bib. Nat. had put much=
of
the Acta Sanctorum on line. But when I went searching all I could find wa=
s the
first and final pages of the various volumes. Am I doing something wrong?=
yes.
and no.
you should have noted my characterisation of the site as "an extremely us=
eful
site (for all its many faults)".
foremost amongst those faults is surely the extremely clunky,
counter-intuitive and *BUGGY AS HELL* interface.
with respects to our French collegues, the site is most charitably said t=
o
work "en principe".
i really can't walk you through the process via email, John, but can only=
suggest that you keep trying.
one thing which works is to download ("telecharge", in the Acadamie's jar=
got)
some pages --these files are *huge*, so just do a few at a time, dependin=
g
upon the quality of your connection.
if you already have the reference to the page(s) you want, you have the o=
ption
of viewing that page, somewhere in the damned interface.
once you get there you should be able to page (slowly) through, one page =
at a
time, by using the little ">" element, also somewhere on the page.
but when you first ask for the document, you only get the first page, for=
some
reason.
Keep on Truckin.
there's Light at the End of the Tunnel, believe me.
just like Eyerack.
the amount of good you can get from the site varies directly with your
patience in navigating the damned thing.
a member of this list very kindly downloaded *all* of the available volum=
es of
DuCange (they are not all up, yet) and burned them on to CD-ROMs, very ki=
ndly
sending me a copy for some minimal help i gave him in navigating the site=
(mostly, in the form of hand-holding "Keep on Truckin" and "there's Light=
at
the End of the Tunnel, believe me").
so, i've got most of DuCange on a coupla CDs.
not searchable, of course, but all there, more or less in a legible form.=
downloading all of the AASS is not recommended for Mature Audiences, howe=
ver.
best,
c
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Date: Wed, 27 Jul 2005 14:32:20 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Carol Cole <[log in to unmask]>
Subject: Re: Searching .pdf files
In-Reply-To: <[log in to unmask]>
MIME-Version: 1.0
Content-Type: text/plain; charset="us-ascii"
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medieval-religion: Scholarly discussions of medieval religion and culture
Apologies for jumping in if I am also misunderstanding the problem, but if
you want to search for text in a PDF, you can do so. In Acrobat Reader, go
to Edit, then Find, and type in the text you want to search for. I've also
searched for text in PDFs I was reading on the web.
Best, Carol
Carol A. Cole, Editor
MSU Press Journals Division
1405 S. Harrison, Ste. 25
East Lansing, MI 48823-5245
Ph. (517) 355-9543, ext. 111
Fax (517) 432-2611
-----Original Message-----
From: medieval-religion - Scholarly discussions of medieval religious
culture [mailto:[log in to unmask]] On Behalf Of Christopher
Crockett
Sent: Wednesday, July 27, 2005 2:10 PM
To: [log in to unmask]
Subject: Re: [M-R] Searching .pdf files
medieval-religion: Scholarly discussions of medieval religion and culture
sorry to Rain on your Parade, Frank, but i don't think that you have
understood the problem.
there are two ways (at least) to create a .pdf (Acrobat) file:
1) scan your pages and save them in a .pdf format.
what you will have there is, essentially, a *graphics* file, similar to a
.jpg or .gif, etc. file in that it is just pixels ; there is no text *in the
file* --therefore no ability to search for text within the file. (look at a
graphics file in notepad or something and you'll just see garbage, no text.)
**********************************************************************
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Date: Wed, 27 Jul 2005 14:37:47 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: "John B. Wickstrom" <[log in to unmask]>
Subject: Re: Acta sanctorum on line
In-Reply-To: <[log in to unmask]>
MIME-Version: 1.0
Content-Type: text/plain; charset="US-ASCII"
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medieval-religion: Scholarly discussions of medieval religion and culture
Thank you, Christopher, that is all very useful. I'll keep trying (though I
doubt I'll send you a CD of the AASS in gratitude. We'll see what I get
first. :)
jw
>-----Original Message-----
>From: medieval-religion - Scholarly discussions of medieval
>religious culture [mailto:[log in to unmask]] On
>Behalf Of Christopher Crockett
>Sent: Wednesday, July 27, 2005 2:25 PM
>To: [log in to unmask]
>Subject: Re: [M-R] Acta sanctorum on line
>
>medieval-religion: Scholarly discussions of medieval religion
>and culture
>
>From: "John B. Wickstrom" <[log in to unmask]>
>
>> I was very excited at the comment below that the Bib. Nat. had put
>> much of
>the Acta Sanctorum on line. But when I went searching all I
>could find was the first and final pages of the various
>volumes. Am I doing something wrong?
>
>yes.
>
>and no.
>
>you should have noted my characterisation of the site as "an
>extremely useful site (for all its many faults)".
>
>foremost amongst those faults is surely the extremely clunky,
>counter-intuitive and *BUGGY AS HELL* interface.
>
>with respects to our French collegues, the site is most
>charitably said to work "en principe".
>
>i really can't walk you through the process via email, John,
>but can only suggest that you keep trying.
>
>one thing which works is to download ("telecharge", in the
>Acadamie's jargot) some pages --these files are *huge*, so
>just do a few at a time, depending upon the quality of your connection.
>
>if you already have the reference to the page(s) you want, you
>have the option of viewing that page, somewhere in the damned
>interface.
>
>once you get there you should be able to page (slowly)
>through, one page at a time, by using the little ">" element,
>also somewhere on the page.
>
>but when you first ask for the document, you only get the
>first page, for some reason.
>
>Keep on Truckin.
>
>there's Light at the End of the Tunnel, believe me.
>
>just like Eyerack.
>
>the amount of good you can get from the site varies directly
>with your patience in navigating the damned thing.
>
>a member of this list very kindly downloaded *all* of the
>available volumes of DuCange (they are not all up, yet) and
>burned them on to CD-ROMs, very kindly sending me a copy for
>some minimal help i gave him in navigating the site (mostly,
>in the form of hand-holding "Keep on Truckin" and "there's
>Light at the End of the Tunnel, believe me").
>
>so, i've got most of DuCange on a coupla CDs.
>
>not searchable, of course, but all there, more or less in a
>legible form.
>
>downloading all of the AASS is not recommended for Mature
>Audiences, however.
>
>best,
>
>c
>
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Date: Wed, 27 Jul 2005 13:52:21 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Acta sanctorum on line
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From: "John B. Wickstrom" <[log in to unmask]>
> Thank you, Christopher, that is all very useful. I'll keep trying (thou=
gh I
doubt I'll send you a CD of the AASS in gratitude. =
that's o.k., John.
by the time you get the whole of the AASS downloaded from that funky site=
,
i'll be long underground.
>We'll see what I get first. :)
Good Luck.
PERSEVERANCE FURTHERS.
NO BLAME.
WRITE IF YOU GET WORK.
HANG BY YOUR THUMBS.
From: Carol Cole <[log in to unmask]>
> Apologies for jumping in if I am also misunderstanding the problem, but=
if
you want to search for text in a PDF, you can do so. In Acrobat Reader, =
go to
Edit, then Find, and type in the text you want to search for. I've also
searched for text in PDFs I was reading on the web.
re-read my response to Frank, Carol.
that "Find" feature in Acrobat *only* works for .pdf files which have bee=
n
created via the OCR process i described.
the Gallica files have not been OCRed and are, essentially, graphic files=
,
with no text in them and, therefore, unsearchable.
there's just nothing in them to "Find", don't you see?
i wish it warn't so, but just wishing sometimes doan't work.
c
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Date: Wed, 27 Jul 2005 13:02:16 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: Chris Laning <[log in to unmask]>
Subject: Re: Searching .pdf files
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medieval-religion: Scholarly discussions of medieval religion and culture
Christopher wrote:
>there are two ways (at least) to create a .pdf (Acrobat) file:
>
>1) scan your pages and save them in a .pdf format.
>what you will have there is, essentially, a *graphics* file, similar to a .jpg
>or .gif, etc. file in that it is just pixels ; there is no text *in the file*
>--therefore no ability to search for text within the file.
>
>2) scan your pages and run them through an OCR [Optical Character Recognition]
>program (FineReader, OmniPage, etc.).
>
>in this case you no longer end up with a graphics file, but a text file (.doc,
>.rtf, .txt, whichever you save the file as). run that file through Acrobat
>and save the file as a .pdf and it's searchable in Acrobat with the little
>magnifying glass icon in the program.
3) create or re-create a file in Word, PageMaker, or a number of other programs and export it directly as a PDF file. If there's text in your original, that text will be searchable in the resulting PDF file.
The point being that you can only search text in a PDF if the text is in the file _as text_ in the first place. Most Acrobat PDFs you find on the web are, in fact, searchable, since they were usually created by option (3). Acrobat files from other sources may or may not be searchable, depending on how they were created.
____________________________________________________________
0 Chris Laning
| <[log in to unmask]>
+ Davis, California
____________________________________________________________
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Date: Wed, 27 Jul 2005 16:10:19 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Mariano Paniello <[log in to unmask]>
Subject: Re: Searching .pdf files
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<html><div style='background-color:'><DIV class=RTE>
<P>And yet, when searching the Times of London online (I think you need access to an academic database), you can do text searches on scanned pages: amazing stuff. It even highlights the search terms in the articles. I was recently doing some research on some events taking place in 1900 when I stumbled on this feature.</P>
<P>Perhaps getting in touch with the ToL online archive administrators could point you in the right direction.</P>
<P>MP<BR><BR>>From: Chris Laning <[log in to unmask]><BR>>Reply-To: medieval-religion - Scholarly discussions of medieval religious culture <[log in to unmask]><BR>>To: [log in to unmask]<BR>>Subject: Re: [M-R] Searching .pdf files<BR>>Date: Wed, 27 Jul 2005 13:02:16 -0700<BR>><BR>>medieval-religion: Scholarly discussions of medieval religion and culture<BR>><BR>>Christopher wrote:<BR>> >there are two ways (at least) to create a .pdf (Acrobat) file:<BR>> ><BR>> >1) scan your pages and save them in a .pdf format.<BR>> >what you will have there is, essentially, a *graphics* file, similar to a .jpg<BR>> >or .gif, etc. file in that it is just pixels ; there is no text *in the file*<BR>> >--therefore no ability
to search for text within the file.<BR>> ><BR>> >2) scan your pages and run them through an OCR [Optical Character Recognition]<BR>> >program (FineReader, OmniPage, etc.).<BR>> ><BR>> >in this case you no longer end up with a graphics file, but a text file (.doc,<BR>> >.rtf, .txt, whichever you save the file as). run that file through Acrobat<BR>> >and save the file as a .pdf and it's searchable in Acrobat with the little<BR>> >magnifying glass icon in the program.<BR>><BR>>3) create or re-create a file in Word, PageMaker, or a number of other programs and export it directly as a PDF file. If there's text in your original, that text will be searchable in the resulting PDF file.<BR>><BR>>The point being that you can only search text in a PDF if the text is in the file _as text_ in the first place. Most Acrobat PDFs you find on
the web are, in fact, searchable, since they were usually created by option (3). Acrobat files from other sources may or may not be searchable, depending on how they were created.<BR>><BR>>____________________________________________________________<BR>>0 Chris Laning<BR>>| <[log in to unmask]><BR>>+ Davis, California</P></DIV></div></html>
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Date: Wed, 27 Jul 2005 15:10:34 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Searching .pdf files
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From: Chris Laning <[log in to unmask]>
> 3) create or re-create a file in Word, PageMaker, or a number of other
programs and export it directly as a PDF file. If there's text in your
original, that text will be searchable in the resulting PDF file.
> The point being that you can only search text in a PDF if the text is i=
n the
file _as text_ in the first place. =
gosh, i wish i'd said that.
>Most Acrobat PDFs you find on the web are, in fact, searchable, since th=
ey
were usually created by option (3). =
"most" here doesn't apply to the masses of .pdfs on the Gallica site; nor=
those on the Ecole des Chartes site; nor innumerable ones on gubbermint s=
ites
which are just scans of various documents.
only .pdfs which were originally created in some sort of wordprocessor fa=
shion
will be legible, unless someone has done the work of OCRing the scans of =
the
pages, thereby creating a text file.
>Acrobat files from other sources may or may not be searchable, depending=
on
how they were created. =
yep.
except for the *fact* that you can go to the http://gallica.bnf.fr site a=
nd do
a "recherche" on a bit of text and you'll get hits of files where that bi=
t of
text appears.
now, my question is, *how* did they do that?
the .pdf files are definitely *not* searchable, they're just graphics.
and yet the database of millions of pages there is searchable.
'splain that to me, will you, Chris?
c
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Date: Thu, 28 Jul 2005 06:50:56 +1000
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: john cochrane <[log in to unmask]>
Subject: Re: Acta sanctorum on line
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<html><div style='background-color:'><P>Hello,</P>
<P>How/where can I buy the CD of AASS or how can I download it? I am working on St Dominic.</P>
<P>Thanks,</P>
<P>John Cochrane<BR><BR></P><BR><BR><BR>
<DIV>
<P><FONT face="Geneva, Arial, Sans-serif" color=#000033>John Cochrane</FONT></P>
<P><FONT face="Geneva, Arial, Sans-serif" color=#000033>52/103 Victoria St </FONT></P>
<P><FONT face="Geneva, Arial, Sans-serif" color=#000033>Potts Point 2011</FONT></P>
<P><FONT face="Geneva, Arial, Sans-serif" color=#000033>Tel: 9332-4830</FONT></P>
<P><FONT face="Geneva, Arial, Sans-serif" color=#000033>Mob: 041081114</FONT></P></DIV><BR><BR><BR>>From: Christopher Crockett <[log in to unmask]><BR>>Reply-To: medieval-religion - Scholarly discussions of medieval religious culture <[log in to unmask]><BR>>To: [log in to unmask]<BR>>Subject: Re: [M-R] Acta sanctorum on line<BR>>Date: Wed, 27 Jul 2005 13:52:21 -0500<BR>><BR>>medieval-religion: Scholarly discussions of medieval religion and culture<BR>><BR>>From: "John B. Wickstrom" <[log in to unmask]><BR>><BR>><BR>> > Thank you, Christopher, that is all very useful. I'll keep trying (though I<BR>>doubt I'll send you a CD of the AASS in gratitude.<BR>><BR>><BR>>that's o.k., John.<BR>><BR>>by the time you get the whole of the AASS downloaded from that funky site,<BR>>i'll be long
underground.<BR>><BR>> >We'll see what I get first. :)<BR>><BR>>Good Luck.<BR>><BR>>PERSEVERANCE FURTHERS.<BR>><BR>>NO BLAME.<BR>><BR>>WRITE IF YOU GET WORK.<BR>><BR>>HANG BY YOUR THUMBS.<BR>><BR>><BR>>From: Carol Cole <[log in to unmask]><BR>><BR>> > Apologies for jumping in if I am also misunderstanding the problem, but if<BR>>you want to search for text in a PDF, you can do so. In Acrobat Reader, go to<BR>>Edit, then Find, and type in the text you want to search for. I've also<BR>>searched for text in PDFs I was reading on the web.<BR>><BR>><BR>>re-read my response to Frank, Carol.<BR>><BR>>that "Find" feature in Acrobat *only* works for .pdf files which have been<BR>>created via the OCR process i described.<BR>><BR>>the Gallica files have not been OCRed and are, essentially, graphic
files,<BR>>with no text in them and, therefore, unsearchable.<BR>><BR>>there's just nothing in them to "Find", don't you see?<BR>><BR>>i wish it warn't so, but just wishing sometimes doan't work.<BR>><BR>>c<BR>><BR>>**********************************************************************<BR>>To join the list, send the message: join medieval-religion YOUR NAME<BR>>to: [log in to unmask]<BR>>To send a message to the list, address it to:<BR>>[log in to unmask]<BR>>To leave the list, send the message: leave medieval-religion<BR>>to: [log in to unmask]<BR>>In order to report problems or to contact the list's owners, write to:<BR>>[log in to unmask]<BR>>For further information, visit our web site:<BR>>http://www.jiscmail.ac.uk/lists/medieval-religion.html<BR></div></html>
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Date: Wed, 27 Jul 2005 17:49:30 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: John Dillon <[log in to unmask]>
Subject: Re: saints of the day 27. July
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For some visuals related to the cult of the megalomartyr Pantaleon=2C see=
=
below=2E
On Tuesday=2C July 26=2C 2005=2C at 8=3A20 pm=2C Phyllis wrote=3A
=3E Pantaleon (early 4th cent=2E=3F) Nothing historical is known about =
=3E this =
=3E saint=2C but there=27s a very lovely church dedicated to him in =
=3E Cologne=2E
Indeed=2C there is=2E
An online guide (German-language)=2C with one internal and one external =
view on its first page=2C is here=3A
http=3A//www=2Epantaleon-koeln=2Ede/Kirchenfuhrer/hauptteil=5Fkirchenfuhr=
er=2Ehtml
But going here gets you to a menu (on left) of links to other views=3A
http=3A//www=2Epantaleon-koeln=2Ede/Galerie/Kirche/kirche=2Ehtm
Sankt Pantaleon is the burial church of St=2E Bruno I of K=F6ln (Otto I=27=
s =
brother)=3A
http=3A//www=2Ebautz=2Ede/bbkl/b/bruno=5Fi=5Fe=5Fv=5Fk=2Eshtml
and of the empress Theophano (in German and in most of the Latin
sources=2C Theophanu)=2C a Byzantine princess and Otto II=27s wife=3A
http=3A//www=2Ekts-koeln=2Ede/wir/theo=2Ehtm
This church underwent major transformations in the eighteenth century =
and then was heavily damaged in World War II=2E So most of what one sees=
=
today is restoration work=2E An illustrated=2C German-language history o=
f =
the building is here=3A
http=3A//www=2Eromanische-kirchen=2Ede/asp/sitec7f4=2Ehtml
That=2C BTW=2C is part of the wonderful site on K=F6ln=27s =22romanesque=22=
=
churches=2C http=3A//www=2Eromanische-kirchen=2Ede/
that stays up thanks to the patronage of several of K=F6ln=27s banks=2E
=
Returning to Phyllis and to Pantaleon=3A
=3E There are relics of his blood at Madrid and =
=3E Ravello---the Ravello sample is said to liquefy on his feast day=2E
Ravello=27s cathedral of Our Lady of the Assumption and of St=2E Pantaleo=
n =
also underwent major rebuilding in the eighteenth century=2E Some =
exterior views are here=3A
http=3A//www=2Ewagnertours=2Eit/duomo/ravello=5Fduomo=5F1=2Ehtm
http=3A//www=2Ehotelcaruso=2Ecom/web/orav/orav=5Fduomo=5Fcathedral=2Ejsp
An English-language overview of the cathedral=27s history=2C with exertio=
r =
and interior views=2C including a detail of the famous bronze doors by =
Barisano of Trani=2C is here=3A
http=3A//www=2Eravellotime=2Eit/en/visitare=5Fravello/duomo=2Easp
Four pages of exterior and interior views=2C showing -- among other =
things -- the cosmatesque side ambo and the gospel pulpit=2C are here=3A
http=3A//www=2Eravellointernational=2Eit/duomo/ravello=5Fduomo=5F1=2Ehtm
http=3A//www=2Eravellointernational=2Eit/duomo/ravello=5Fduomo=5F2=2Ehtm
http=3A//www=2Eravellointernational=2Eit/duomo/ravello=5Fduomo=5F3=2Ehtm
http=3A//www=2Eravellointernational=2Eit/duomo/ravello=5Fduomo=5F4=2Ehtm
A better view of the side ambo=2C with figures interpreted as Jonah and =
the Whale=2C is here=3A
http=3A//www=2Egiovis=2Ecom/canon/ravambone=2Ejpg
And futher views of the gospel pulpit are here=3A
http=3A//www=2Egiovis=2Ecom/canon/ravpulptut=2Ejpg
http=3A//www=2Egiovis=2Ecom/canon/ravpulpito=2Ejpg
Finally -- not medieval --=2C views of the cathedral=27s 17th-18th-centur=
y =
chapel of St=2E Pantaleon and of the liquid in his reliquary are here=3A
http=3A//www=2Echiesaravello=2Ecom/chiese/cappellasanpantaleone/index=2Ea=
sp
Best=2C
John Dillon
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Date: Wed, 27 Jul 2005 20:40:48 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: Phyllis Jestice <[log in to unmask]>
Subject: saints of the day 28. July
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medieval-religion: Scholarly discussions of medieval religion and culture
Today (28. July) is the feast day of:
Victor I (d. 198) Victor was born in north Africa. He was elected
bishop of Rome in 189---the first Latin to hold the office. He made
a big issue of the "proper" date to celebrate Easter, doing his best
to make other bishops conform to Roman practice, including breaking
off communion with non-conforming communities in Asia Minor. V. also
seems to have been the first pope to deal with the imperial court;
Commodus' mistress Marcia was a Christian; V gave her a list of
Christians condemned to the mines and she got them released. V.
apparently died of natural causes, despite a later tradition that he
was martyred.
Samson of Dol. (d. c. 565) Samson was probably Welsh. He was
offered at the age of 5 to St. Illtud. At some point he went to
Ireland. At some point he became a missionary in Cornwall, moving on
from there to Brittany, where he founded the monastery of Dol.
Benno of Osnabruck (d. 1088) Benno was educated at Reichenau and
became an eagerly-sought architect. He served as chief builder to
Emperor Henry III, became provost of Hildesheim cathedral, and in
1068 was appointed bishop of Osnabruck. Benno was a fence-sitter in
the early years of the Investiture Contest---he voted to depose
Gregory VII, along with most German bishops---then asked Gregory for
absolution---then acted as imperial envoy to the pope---then went
into hiding so he wouldn't have to act against Gregory. B. founded
the monastery of Iburg, and his cult was mostly active there and at
Osnabruck.
Botvid of Hammarby (d. 1100) The Swedish Botvid converted to
Christianity when he traveled to England as a merchant. He then
returned to Sweden and became a very active lay missionary in
Vastmannland and Norrland. He is venerated as a martyr: he bought a
Finnish slave, converted him and freed him to go and convert more
Finns---but the new Christian murdered him, apparently to steal his
boat rather than from a religious motive.
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Date: Wed, 27 Jul 2005 22:18:39 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: John Wickstrom <[log in to unmask]>
Subject: Re: Acta sanctorum on line
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medieval-religion: Scholarly discussions of medieval religion and culture
Christopher, good advice, I got that Bib. nat. site working properly: (it
was my Norwegian browser, not the French bureaucracy that was at fault.)
The site is quirky as you say, but very flexible once one gets used to its
odd interface...and the prospect of using the Acta Sanctorum on line (and
God knows what else from the good Gauls at BNF) is downright exciting.
Thanks for encouraging persistence.
John W.
John B. Wickstrom
[log in to unmask]
-----Original Message-----
From: medieval-religion - Scholarly discussions of medieval religious
culture [mailto:[log in to unmask]]On Behalf Of Christopher
Crockett
Sent: Wednesday, July 27, 2005 2:25 PM
To: [log in to unmask]
Subject: Re: [M-R] Acta sanctorum on line
medieval-religion: Scholarly discussions of medieval religion and culture
From: "John B. Wickstrom" <[log in to unmask]>
> I was very excited at the comment below that the Bib. Nat. had put much of
the Acta Sanctorum on line. But when I went searching all I could find was
the
first and final pages of the various volumes. Am I doing something wrong?
yes.
and no.
you should have noted my characterisation of the site as "an extremely
useful
site (for all its many faults)".
foremost amongst those faults is surely the extremely clunky,
counter-intuitive and *BUGGY AS HELL* interface.
with respects to our French collegues, the site is most charitably said to
work "en principe".
i really can't walk you through the process via email, John, but can only
suggest that you keep trying.
one thing which works is to download ("telecharge", in the Acadamie's
jargot)
some pages --these files are *huge*, so just do a few at a time, depending
upon the quality of your connection.
if you already have the reference to the page(s) you want, you have the
option
of viewing that page, somewhere in the damned interface.
once you get there you should be able to page (slowly) through, one page at
a
time, by using the little ">" element, also somewhere on the page.
but when you first ask for the document, you only get the first page, for
some
reason.
Keep on Truckin.
there's Light at the End of the Tunnel, believe me.
just like Eyerack.
the amount of good you can get from the site varies directly with your
patience in navigating the damned thing.
a member of this list very kindly downloaded *all* of the available volumes
of
DuCange (they are not all up, yet) and burned them on to CD-ROMs, very
kindly
sending me a copy for some minimal help i gave him in navigating the site
(mostly, in the form of hand-holding "Keep on Truckin" and "there's Light at
the End of the Tunnel, believe me").
so, i've got most of DuCange on a coupla CDs.
not searchable, of course, but all there, more or less in a legible form.
downloading all of the AASS is not recommended for Mature Audiences,
however.
best,
c
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Date: Wed, 27 Jul 2005 23:49:28 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Chris Laning <[log in to unmask]>
Subject: Re: Searching .pdf files
In-Reply-To: <[log in to unmask]>
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medieval-religion: Scholarly discussions of medieval religion and culture
At 3:10 PM -0500 7/27/05, Christopher Crockett wrote:
>except for the *fact* that you can go to the http://gallica.bnf.fr site and do
>a "recherche" on a bit of text and you'll get hits of files where that bit of
>text appears.
>
>now, my question is, *how* did they do that?
>
>the .pdf files are definitely *not* searchable, they're just graphics.
>
>and yet the database of millions of pages there is searchable.
>
>'splain that to me, will you, Chris?
Since it's impossible (as far as I know) for a search engine to
extract sense from mere pixels, there must be some actual text around
there somewhere.
(What's your basis, BTW, for concluding that the PDF files here are
"just graphics"?)
I have a vague recollection that one of the online
historical-manuscript publishers (Project Gutenberg?) does something
like this: what's displayed is indeed just graphics, but hidden
behind the scenes is a parallel text version which is what the search
engine actually works on.
--
____________________________________________________________
O Chris Laning <[log in to unmask]> - Davis, California
+ http://paternoster-row.org - http://paternosters.blogspot.com
____________________________________________________________
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Date: Thu, 28 Jul 2005 09:51:12 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Yves MORICE <[log in to unmask]>
Subject: Re: Acta sanctorum on line
In-Reply-To: <[log in to unmask]>
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medieval-religion: Scholarly discussions of medieval religion and culture
Hello John
you can buy THE AASS here
http://acta.chadwyck.co.uk/
and you can download them here, for ***FREE***, in an unsearchable pdf format,
since these are mere digitalizations of the original books... and not all the
volumes are available...
http://gallica.bnf.fr
click on "recherche"
do a search in "title" for acta sanctorum
pick your poison
you can choose the pages you download or download the entire volume by clicking
on "donwload"... a full volume is about 10 to 20 Mb as far as i can remember
good luck
long live the DSL
Yves
Selon john cochrane <[log in to unmask]>:
> medieval-religion: Scholarly discussions of medieval religion and culture
> Hello,
> How/where can I buy the CD of AASS or how can I download it? I am working on
> St Dominic.
> Thanks,
> John Cochrane
>
>
>
>
>
>
> John Cochrane
> 52/103 Victoria St
> Potts Point 2011
> Tel: 9332-4830
> Mob: 041081114
>
>
> >From: Christopher Crockett <[log in to unmask]>
> >Reply-To: medieval-religion - Scholarly discussions of medieval religious
> culture <[log in to unmask]>
> >To: [log in to unmask]
> >Subject: Re: [M-R] Acta sanctorum on line
> >Date: Wed, 27 Jul 2005 13:52:21 -0500
> >
> >medieval-religion: Scholarly discussions of medieval religion and culture
> >
> >From: "John B. Wickstrom" <[log in to unmask]>
> >
> >
> > > Thank you, Christopher, that is all very useful. I'll keep trying (though
> I
> >doubt I'll send you a CD of the AASS in gratitude.
> >
> >
> >that's o.k., John.
> >
> >by the time you get the whole of the AASS downloaded from that funky site,
> >i'll be long
> underground.
> >
> > >We'll see what I get first. :)
> >
> >Good Luck.
> >
> >PERSEVERANCE FURTHERS.
> >
> >NO BLAME.
> >
> >WRITE IF YOU GET WORK.
> >
> >HANG BY YOUR THUMBS.
> >
> >
> >From: Carol Cole <[log in to unmask]>
> >
> > > Apologies for jumping in if I am also misunderstanding the problem, but
> if
> >you want to search for text in a PDF, you can do so. In Acrobat Reader, go
> to
> >Edit, then Find, and type in the text you want to search for. I've also
> >searched for text in PDFs I was reading on the web.
> >
> >
> >re-read my response to Frank, Carol.
> >
> >that "Find" feature in Acrobat *only* works for .pdf files which have been
> >created via the OCR process i described.
> >
> >the Gallica files have not been OCRed and are, essentially, graphic
> files,
> >with no text in them and, therefore, unsearchable.
> >
> >there's just nothing in them to "Find", don't you see?
> >
> >i wish it warn't so, but just wishing sometimes doan't work.
> >
> >c
> >
> >**********************************************************************
> >To join the list, send the message: join medieval-religion YOUR NAME
> >to: [log in to unmask]
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> >to: [log in to unmask]
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> >[log in to unmask]
> >For further information, visit our web site:
> >http://www.jiscmail.ac.uk/lists/medieval-religion.html
>
> **********************************************************************
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=========================================================================
Date: Thu, 28 Jul 2005 13:15:47 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Francis Gayte <[log in to unmask]>
Subject: Re: Searching .pdf files
In-Reply-To: <p05100304bf0e2ebb0bf7@[209.165.44.33]>
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medieval-religion: Scholarly discussions of medieval religion and culture
May I intrude ?
As far as my use of .pdf pages goes :
A text file saved as a .pdf file, whichever application it is edited from,
will definitely be a text searchable file.
A bitmap file saved as a .pdf file, whichever application it is edited from,
will definitely be a non-searchable file.
Hyrid files (text + graphics) are searchable files (in the text areas).
Apple systems can run a very practical print monitor software called
PrintToPDF: with this PTPDF installed on the desktop, a simple drag-and-drop
will save the file as if it were printing it, but it actually will save the
file on the desktop. You may then need to open this new .pdf file thru
Reader if you wish to actually print it. Of course, "A text file saved as...
etc" will work just the same.
fG
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medieval-religion: Scholarly discussions of medieval religion and culture
<HTML>
<HEAD>
<TITLE>Re: [M-R] Searching .pdf files</TITLE>
</HEAD>
<BODY>
<FONT FACE=3D"Verdana">May I intrude ?<BR>
<BR>
As far as my use of .pdf pages goes :<BR>
<BR>
A text file saved as a .pdf file, whichever application it is edited from, =
will definitely be a text searchable file.<BR>
<BR>
A bitmap file saved as a .pdf file, whichever application it is edited from=
, will definitely be a non-searchable file.<BR>
<BR>
Hyrid files (text + graphics) are searchable files (in the text areas).<BR>
<BR>
Apple systems can run a very practical print monitor software called PrintT=
oPDF: with this PTPDF installed on the desktop, a simple drag-and-drop will =
save the file <I>as if it were printing it,</I> but it actually will <I>save=
the file</I> on the desktop. You may then need to open this new .pdf file t=
hru Reader if you wish to actually print it. Of course, "A text file sa=
ved as... etc" will work just the same.<BR>
<BR>
<BR>
fG</FONT>
</BODY>
</HTML>
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--B_3205401347_362503--
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Date: Thu, 28 Jul 2005 13:54:33 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Yves Morice <[log in to unmask]>
Subject: Re: Searching .pdf files
In-Reply-To: <[log in to unmask]>
MIME-Version: 1.0
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medieval-religion: Scholarly discussions of medieval religion and culture
amen
Selon Francis Gayte <[log in to unmask]>:
> medieval-religion: Scholarly discussions of medieval religion and culture
>
> May I intrude ?
>
> As far as my use of .pdf pages goes :
>
> A text file saved as a .pdf file, whichever application it is edited from,
> will definitely be a text searchable file.
>
> A bitmap file saved as a .pdf file, whichever application it is edited from,
> will definitely be a non-searchable file.
>
> Hyrid files (text + graphics) are searchable files (in the text areas).
>
> Apple systems can run a very practical print monitor software called
> PrintToPDF: with this PTPDF installed on the desktop, a simple drag-and-drop
> will save the file as if it were printing it, but it actually will save the
> file on the desktop. You may then need to open this new .pdf file thru
> Reader if you wish to actually print it. Of course, "A text file saved as...
> etc" will work just the same.
>
>
> fG
>
> **********************************************************************
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> to: [log in to unmask]
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> http://www.jiscmail.ac.uk/lists/medieval-religion.html
>
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=========================================================================
Date: Thu, 28 Jul 2005 13:03:52 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Bill East <[log in to unmask]>
Subject: Offertorium =?iso-8859-1?Q?=96?= 38
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medieval-religion: Scholarly discussions of medieval religion and culture
Offertorium =96 38
The Wednesday of Holy Week shows some deviations from the normal form
of Mass, as we shall see.
The Introit Antiphon is Philippians 2, verses 10, 8 and 11 =96 a portion
of the reading for Palm Sunday, in fact:
In nomine Jesu omne genu flectatur, caelestium, terrestrium et
infernorum: quia Dominus factus est obediens usque ad mortem, mortem
autem crucis: ideo Dominus Jesus Christus in gloria est Dei Patris.
The psalm is 101 verse 2:
Domine, exaudi orationem meam: et clamor meus ad te veniat.
After the Kyrie eleison a rubric instructs that =91Oremus. Flectamus
genua. Levate.=92 should be said. It is not usual to genuflect before the
collect. I do not know whether the rubric here is acknowledging the
=91omne genu flectatur=92 of the Introit, or is simply part of the genera=
l
increase in genuflexions during Holy Week; the instruction turns up in
several places where it would not normally be expected.
The reading which follows the collect is Isaiah 62:11 and 63:1-7 =91Who
is this who comes from Edom, in crimson garments from Bosrah?=92
This is followed by the Gradual, Ps. 68, verses 18 and 2-3:
Ne avertas faciem tuam a puero tuo, quoniam tribulor: velociter exaudi
me.
Salvum me fac, Deus, quoniam intraverunt aquae usque a animam meam:
infixus sum in limo profundi, et non est substantia.
Here (and this is not usual) is said Dominus vobiscum, this time
without Flectamus genua, and another collect is said, followed by
another Old Testament reading, again from Isaiah, this time 53:1-12, a
=91Suffering Servant=92 passage: =91Surely he has borne our sorrows, and
carried our griefs.=92
A Tract follows, the Tract having been omitted the previous day. This
is Psalm 101, verses 2-5 and 14:
Domine, exaudi orationem meam, et clamor meus ad te veniat.
Ne avertas faciem tuam a me: in quacumque die tribulor, inclina ad me
aurem tuam.
In quacumque die invocavero te, velociter exaudi me.
Quia defecerunt sicut fumus dies mei: et ossa mea sicut in frixorio
confrixa sunt.
Percussus sum sicut foenum, et aruit cor meum: quia oblitus sum
manducare panem meum.
Tu exsurgens, Domine, misereberis Sion: quia venit tempus miserendi
eius.
The Gospel is the Passion according to Luke, chapters 22:1-17 and
23:1-53. This begins with the mention of Satan entering into the heart
of Judas Iscariot, who goes to the authorities and agrees to betray
Jesus. It is perhaps this passage that has imparted the name =91Spy
Wednesday=92 used of this day in Ireland, and perhaps in some other
places.
Both the Offertorium and the Communio are also taken from Psalm 101,
the former from verses 2-3:
Domine, exaudi orationem meam, et clamor meus ad te perveniat: ne
avertas faciem tuam a me.
The latter from verses 10, 13 and 14:
Potum meum cum fletu temperabam: quia elevans allisisti me: et ego
sicut foenum arui: tu autem, Domine, in aeternum permanes: tu exsurgens
misereberis Sion, quia venit tempus miserendi eius.
The =91meditative=92 aspect of the Mass is then largely supplied by psalm
101. I therefore thought it might be of interest to see what some of
the Fathers said about this psalm. Augustine relates it to Christ,
which is hardly surprising:
=91Behold, one poor man prayeth, and prayeth not in silence. We may
therefore hear him, and see who he is: whether it be not perhance He,
of whom the Apostle saith, =93Though He was rich, yet for your sakes He
became poor, that ye through His poverty might be rich.=94=92
The reference to the =91poor man=92 derives from verse 1 of the psalm, th=
at
is, the title of the psalm, the first verse proper of the psalm,
=91Domine, exaudi orationem meam=92 being numbered 2. The title is, =91Or=
atio
pauperis, cum anxius fuerit, et in conspectu Domini effuderit precem
suam.=92
Augustine, as aforesaid, identifies this =91poor man=92 with Christ: =91
=93Turn not Thy face away from me.=94 When did God turn away His face fro=
m
His Son? When did the Father turn away His Face from Christ?=92
This identification was obviously in the mind of our Antiphonist, or he
would not have used so much of the psalm in a Mass devoted to the
sufferings of Christ. But not all the Fathers agreed with it. For
example, the Venerable Bede writes:
=91Although some have thought the present Psalm applicable to the Lord
our Saviour, it seems more suitable to suppose that the person of an
afflicted and groaning poor man, as the title itself contains it, is
introduced.=92
Tomorrow we shall look at the Mass for Maundy Thursday.
=09
___________________________________________________________=20
How much free photo storage do you get? Store your holiday=20
snaps for FREE with Yahoo! Photos http://uk.photos.yahoo.com
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=========================================================================
Date: Thu, 28 Jul 2005 10:00:17 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: merum <[log in to unmask]>
Subject: Re: Offertorium - 38
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medieval-religion: Scholarly discussions of medieval religion and culture
The rubrics you cite are not especially unusual. They are remnants of what
was at one time the full usual formula for the oratio ad collectam. Note
that 'Flectamus genua' (genua = plural) is different from the rubric 'Hic
genuflectitur.' So the practice was to kneel, not genuflect, using both
knees, and to pause in that posture for some moments of silent prayer, the
time being set by the Subdeacon (or Celebrant in the absence of a
Subdeacon). The formula was:
Celebrant's Greeting: Dominus vobiscum.
Congregation's (=collectio populi, whence collecta) response: Et cum spiritu
tuo.
Celebrant's invite: Oremus (Once this was a longer formula, continuing with
'dilectissimi, etc,' in which the primary intention for prayer that day was
announced.)
Deacon's instruction: Flectamus genua
Subdeacon's instruction after some moments of silent prayer: Levate.
Note that the Oremus was an invite to all to pray silently for the intention
of the day. The collects in the MR were a brief concluding formula by the
Celebrant intended to be a kind of summing up of the silent prayer of the
people. Over time, this kneeling for silent prayer eroded in most Mass
formularies, leaving only the greeting, the invite and the collect itself. I
think the Solemn Prayers on Good Friday are the only place in the Roman Rite
where the full formula endures. In earlier versions of the MR, there were
other days, such as this one and some ember days, where this longer formula
was still used, though without the longer invite formula. The usual
suspects, (i.a., Jungmann, Fortescue, Ellebracht) have more on this.
Stan Metheny
----- Original Message -----
From: "Bill East" <[log in to unmask]>
To: <[log in to unmask]>
Sent: Thursday, July 28, 2005 8:03 AM
Subject: [M-R] Offertorium - 38
medieval-religion: Scholarly discussions of medieval religion and culture
Offertorium - 38
The Wednesday of Holy Week shows some deviations from the normal form
of Mass, as we shall see.
The Introit Antiphon is Philippians 2, verses 10, 8 and 11 - a portion
of the reading for Palm Sunday, in fact:
In nomine Jesu omne genu flectatur, caelestium, terrestrium et
infernorum: quia Dominus factus est obediens usque ad mortem, mortem
autem crucis: ideo Dominus Jesus Christus in gloria est Dei Patris.
The psalm is 101 verse 2:
Domine, exaudi orationem meam: et clamor meus ad te veniat.
After the Kyrie eleison a rubric instructs that 'Oremus. Flectamus
genua. Levate.' should be said. It is not usual to genuflect before the
collect. I do not know whether the rubric here is acknowledging the
'omne genu flectatur' of the Introit, or is simply part of the general
increase in genuflexions during Holy Week; the instruction turns up in
several places where it would not normally be expected.
The reading which follows the collect is Isaiah 62:11 and 63:1-7 'Who
is this who comes from Edom, in crimson garments from Bosrah?'
This is followed by the Gradual, Ps. 68, verses 18 and 2-3:
Ne avertas faciem tuam a puero tuo, quoniam tribulor: velociter exaudi
me.
Salvum me fac, Deus, quoniam intraverunt aquae usque a animam meam:
infixus sum in limo profundi, et non est substantia.
Here (and this is not usual) is said Dominus vobiscum, this time
without Flectamus genua, and another collect is said, followed by
another Old Testament reading, again from Isaiah, this time 53:1-12, a
'Suffering Servant' passage: 'Surely he has borne our sorrows, and
carried our griefs.'
A Tract follows, the Tract having been omitted the previous day. This
is Psalm 101, verses 2-5 and 14:
Domine, exaudi orationem meam, et clamor meus ad te veniat.
Ne avertas faciem tuam a me: in quacumque die tribulor, inclina ad me
aurem tuam.
In quacumque die invocavero te, velociter exaudi me.
Quia defecerunt sicut fumus dies mei: et ossa mea sicut in frixorio
confrixa sunt.
Percussus sum sicut foenum, et aruit cor meum: quia oblitus sum
manducare panem meum.
Tu exsurgens, Domine, misereberis Sion: quia venit tempus miserendi
eius.
The Gospel is the Passion according to Luke, chapters 22:1-17 and
23:1-53. This begins with the mention of Satan entering into the heart
of Judas Iscariot, who goes to the authorities and agrees to betray
Jesus. It is perhaps this passage that has imparted the name 'Spy
Wednesday' used of this day in Ireland, and perhaps in some other
places.
Both the Offertorium and the Communio are also taken from Psalm 101,
the former from verses 2-3:
Domine, exaudi orationem meam, et clamor meus ad te perveniat: ne
avertas faciem tuam a me.
The latter from verses 10, 13 and 14:
Potum meum cum fletu temperabam: quia elevans allisisti me: et ego
sicut foenum arui: tu autem, Domine, in aeternum permanes: tu exsurgens
misereberis Sion, quia venit tempus miserendi eius.
The 'meditative' aspect of the Mass is then largely supplied by psalm
101. I therefore thought it might be of interest to see what some of
the Fathers said about this psalm. Augustine relates it to Christ,
which is hardly surprising:
'Behold, one poor man prayeth, and prayeth not in silence. We may
therefore hear him, and see who he is: whether it be not perhance He,
of whom the Apostle saith, "Though He was rich, yet for your sakes He
became poor, that ye through His poverty might be rich."'
The reference to the 'poor man' derives from verse 1 of the psalm, that
is, the title of the psalm, the first verse proper of the psalm,
'Domine, exaudi orationem meam' being numbered 2. The title is, 'Oratio
pauperis, cum anxius fuerit, et in conspectu Domini effuderit precem
suam.'
Augustine, as aforesaid, identifies this 'poor man' with Christ: '
"Turn not Thy face away from me." When did God turn away His face from
His Son? When did the Father turn away His Face from Christ?'
This identification was obviously in the mind of our Antiphonist, or he
would not have used so much of the psalm in a Mass devoted to the
sufferings of Christ. But not all the Fathers agreed with it. For
example, the Venerable Bede writes:
'Although some have thought the present Psalm applicable to the Lord
our Saviour, it seems more suitable to suppose that the person of an
afflicted and groaning poor man, as the title itself contains it, is
introduced.'
Tomorrow we shall look at the Mass for Maundy Thursday.
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Date: Thu, 28 Jul 2005 10:57:46 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Searching .pdf files
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medieval-religion: Scholarly discussions of medieval religion and culture
From: Chris Laning <[log in to unmask]>
> Since it's impossible (as far as I know) for a search engine to =
extract sense from mere pixels, there must be some actual text around =
there somewhere.
it would seem so.
> (What's your basis, BTW, for concluding that the PDF files here are =
"just graphics"?)
just because they are not searchable.
=
> I have a vague recollection that one of the online historical-manuscrip=
t
publishers (Project Gutenberg?) does something like this: what's displaye=
d is
indeed just graphics, but hidden behind the scenes is a parallel text ver=
sion
which is what the search engine actually works on.
yes, that would certainly work.
question is, how did they generate that "parallel text version" ?
OCR, presumably.
and that *might* work for modern printed books.
but i seriously, seriously doubt that the bnf.fr has actually OCRed all i=
ts
stuff on Gallica.
that task would just be next to impossible --it would take decades.
i've tried OCRing some of their stuff (downloading it in .tiff format and=
importing it into FineReader) and the error rate --even on the "cleanest"=
pages-- is very high, 10-20%.
it takes *hours* to correct the errors.
and many of the pages on the site --esp. of older books-- are *filthy* wi=
th
stray marks (which are, of course, "read" by the OCR software).
they also have rather exotic typography, which just drives the OCR nuts.
no, they weren't OCRed --at least by any method i'm aware of.
though it's come a long, long way in the 20 years or so i've been using i=
t
(started out on an old, state-o-the-art, $40,000 Kurtzweil machine) i don=
't
see how OCR software will *ever* be able to handle old books.
the only other solution i can think of is that they've got folks on the
Gubbermint payroll who actually go through each document (page) and keyst=
roke
all the keywords into an index, and it is *that* which is searched.
not quite as much time to do as a full OCRing, but still a damned slow
process, it seems to me.
i'm open to other suggestions as to what's going on.
c
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Date: Thu, 28 Jul 2005 17:07:48 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Bill East <[log in to unmask]>
Subject: Re: Offertorium - 38
In-Reply-To: <[log in to unmask]>
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medieval-religion: Scholarly discussions of medieval religion and culture
--- merum <[log in to unmask]> wrote:
> medieval-religion: Scholarly discussions of medieval religion and
> culture
>
> The rubrics you cite are not especially unusual. They are remnants of
> what
> was at one time the full usual formula for the oratio ad collectam.
Thanks, Stan. As always, you set me on the right path.
Bill.
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Date: Thu, 28 Jul 2005 11:17:02 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Acta sanctorum on line
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medieval-religion: Scholarly discussions of medieval religion and culture
From: John Wickstrom <[log in to unmask]>
> Christopher, good advice, I got that Bib. nat. site working properly: (=
it
was my Norwegian browser, not the French bureaucracy that was at fault.)
yes, the Norwegians don't get along too well with the French.
> The site is quirky as you say, but very flexible once one gets used to =
its
odd interface...
if i don't use it for a week or two i find that i've fallen back down to =
the
bottom of the Learning Curve and have to claw my way back up, only slight=
ly
faster than the very first time i had to do that.
most all of the Ministre de Kulture sites i've seen have these really fun=
ky,
sometimes buggy, interfaces.
but they all work "en principe" and that's all that counts, i suppose.
the most maddening thing about them is their habit of being niggardly on =
the
size of some of their graphics files --ms pages and maps especially are a=
lways
*way* too small to actually read; apparently they just think of maps as w=
orks
of art, not meant to be read.
second most maddening thing is found on the various "bases de donn=E9es",=
=
http://www.culture.gouv.fr/culture/bdd/index.html
especially the one called "Memoire"
http://www.culture.gouv.fr/documentation/memoire/pres.htm
which is a "Fonds graphiques et photographiques conserv=E9s par la Direct=
ion de
l'architecture et du patrimoine --378.000 notices et images".
an amazing resource, if you're interested in middlevil architecture.
and just chock *full* of improperly captioned pictures --there must be
*thousands* of errors there, from what comparatively little i've seen.
what we have, essentially, is a Plan conceived by Geniuses, executed by
Morons.
>and the prospect of using the Acta Sanctorum on line (and God knows what=
else
from the good Gauls at BNF) is downright exciting.
yes, i've about gotten to the point where i'm disappointed when i go to =
the =
http://gallica.bnf.fr =
site and do *not* find what i'm looking for.
i've reached the place where i just take it for granted that they'd have
*that*.
("that" being, say, a complete run of the 19th century volumes of the Mem=
oires
of the Societe Archeologique d'Eure-et-Loir.)
however, i'm sure that sometime in the next decade or so, they will have =
their
merde entirely ensemble and the site will be spectacular.
btw, the CD version of the AASS is very decent --and downloadable/searcha=
ble--
if you can afford the stiff price (get WMU or the M.I. to buy it for you=
).
> Thanks for encouraging persistence.
glad to be of some use, for a change.
sometimes, no matter what i do, everything turns out O.K.
c
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Date: Thu, 28 Jul 2005 13:03:58 EDT
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Susan Hoyle <[log in to unmask]>
Subject: Ren=?ISO-8859-1?Q?=E9_Largilli=E8re?= _Les Saints..._
MIME-Version: 1.0
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medieval-religion: Scholarly discussions of medieval religion and culture
I am looking for a sight of Ren=E9 Largilli=E8re, _Les saints et l'organisat=
ion =20
chr=E9tienne primitive dans l'Armorique bretonne_ (1925, et 1995 par les=20
=E9ditions Armeline, avec une pr=E9face de Bernard Tanguy). (Thank you for=
the =20
wonderful link!) I have been unable to find it in my part of the world (so=
uth-west=20
England + London Library), and I am not connected with any academic=20
institution and cannot access the WorldCat. Could SKS either tell me of a=20=
British=20
library which holds this book, or let me know whether the SS Lavan, Levan a=
nd=20
Saloman of whom Largilli=E8re writes are in any way linked to S Selevan (la=
tterly=20
known as St Levan).
=20
Many thanks.
Susan
[log in to unmask]
=20
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Date: Thu, 28 Jul 2005 13:55:35 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Thomas Izbicki <[log in to unmask]>
Subject: Re: Ren=?ISO-8859-1?Q?=E9_Largilli=E8re?= _Les S aints..._
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medieval-religion: Scholarly discussions of medieval religion and culture
From the online catalog of the Cambridge University Library:
Largillie*re, Rene=B4 Saints et l'organisation chre=B4tienne primitive =
dans l'armorique Bretonne / Rene=B4 Largillie*re 1925
Library Location: UL: South Wing, Floor 4 Classmark: 78.c.90.119 =
Status: Not On Loan
Thomas Izbicki
Collection Development Coordinator
Eisenhower Library
Johns Hopkins
Baltimore, MD 21218
(410)516-7173
fax (410)516-8399
>>> [log in to unmask] 07/28/05 1:03 PM >>>
medieval-religion: Scholarly discussions of medieval religion and culture
I am looking for a sight of Ren=E9 Largilli=E8re, _Les saints et l'organisa=
tion =20
chr=E9tienne primitive dans l'Armorique bretonne_ (1925, et 1995 par =
les=20
=E9ditions Armeline, avec une pr=E9face de Bernard Tanguy). (Thank you =
for the =20
wonderful link!) I have been unable to find it in my part of the world =
(south-west=20
England + London Library), and I am not connected with any academic=20
institution and cannot access the WorldCat. Could SKS either tell me of =
a British=20
library which holds this book, or let me know whether the SS Lavan, Levan =
and=20
Saloman of whom Largilli=E8re writes are in any way linked to S Selevan =
(latterly=20
known as St Levan).
=20
Many thanks.
Susan
[log in to unmask]
=20
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Date: Thu, 28 Jul 2005 14:37:42 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: merum <[log in to unmask]>
Subject: Re: Offertorium - 31
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medieval-religion: Scholarly discussions of medieval religion and culture
Apologies for my delayed reply to your 'why not [two of them]?' question,
Christopher. Am travelling for work this week and catching up on email as
time permits.
I don't think ombrellini travel in pairs. When the Blessed Sacrament is
carried in procession, it typically has a singular place of honour in the
procession. It would not be carried twice, hence there would not be two
ombrellini. Among other problems, two priests carrying the blessed sacrament
on either side of the BVM would give her a singular place of honour above
the Blessed Sacrament. I don't think that would have been done.
I'm intrigued by your puzzle. I hope you'll let us know should you solve it.
Stan Metheny
----- Original Message -----
From: "Christopher Crockett" <[log in to unmask]>
To: <[log in to unmask]>
Sent: Tuesday, July 26, 2005 2:09 PM
Subject: Re: [M-R] Offertorium - 31
medieval-religion: Scholarly discussions of medieval religion and culture
From: Bill East <[log in to unmask]>
> --- Christopher Crockett <[log in to unmask]> wrote:
>> Among the surviving pilgrims' badges is at least one which depicts a
procession in which a cult statue of the V & C is being carried on a bier,
with two accompanying figures carrying what for all the world look like long
handled spades but which are likely something else
http://www.christophersbookroom.com/cc/badges/forgeais/forgeais4_115.jpg
> > umbrellas or parasols is what first occured to me (i've seen pictures
of Thibetan processions with guys carrying parasols)...
> You don't need to go to Tibet to find a brolly in a procession. The
liturgical term is ombrellino, and this liturgical parasol is (or was -
you don't often see them nowadays) regularly used to shelter the
blessed Sacrament on outdoor processions.
o.k., OO, on your say-so i've cancelled my flight to Thibet.
presumably there was no blessed Sacrament to be shaded in this procession,
however.
it's not clear (to me or, presumably, anyone else) exactly *what* is being
depicted (procession-wise) on this badge --or on the other ones from
Chartres
which have survived
http://www.christophersbookroom.com/cc/badges/newbadges.html
a pilgrim's souviner of something actually witnessed by the pilgrim during
her
visit to Chartres seems most likely to me --a procession on a special feast
day of the Virgin in which her cult statue was removed from its
architectural
setting (partially depicted on some of the badges) and carried on a bier,
perhaps through the city?
the procession in which we find these spades/parasols/whatever
http://www.christophersbookroom.com/cc/badges/forgeais/forgeais4_115.jpg
is clearly related to other processional scenes in which we see the V & C
being carried on a bier
http://www.christophersbookroom.com/cc/badges/forgeais/forgeais2_28.jpg
http://www.christophersbookroom.com/cc/badges/spencer/spencer_chartres/spencer239b.jpg
http://www.christophersbookroom.com/cc/badges/mitchiner/mit_ch_recto.jpg
what is being carried, presumably, is not really the V & C in the flesh (or
human stand-ins for them??) but rather an Image of same, perhaps the ancient
(early 11th c. at the latest) cult statue known as "Notre-Dame-sous-Terre"
which was kept, appropriately enough, in the cathedral crypt built by
Bishop/Saint Fulbert for just that purpose ; or perhaps the more recent
chryselephantine one which was on the main altar of the newly-built
cathedral
(though the architectural setting which we see in an "abbreviated" fashion
on
some of the badges would suggest a shrine chapel rather than a more or less
stand-alone image on an altar).
the relationship (lineage) of the various badges to each other is also not
clear, but we can see from those that have survived that there were very
probably a number of other "types" which have not survived in even a
singular
exemplar.
indeed, there is no reason not to believe that there were very sophisticated
badges, conceived by ymagiers of the first rank, which were cast in precious
metals (or enameled?) and that these few modest, "folk art" pewter
replications which we have are but pale reflections of those superior "Prime
Objects". [i use the terms "Prime Objects" and "Replications" here in the
sense elaborated by George Kubler in his _The Shape of Time_ (Yale U. Press,
1962).]
what we see in the pitifully few exemplars which we do have appears to be
the
same sort of "degradation" of the image through sucessive copying which is
common in numismatics where --in a not too dissimilar creative process-- an
image of, say, a human head in profile becomes first distorted in the next
die
which is cut, then, die following die, becomes totally unrecognizable and,
perhaps, even morphs into something entirely different as sucessive artisans
try to "make sense" out of whatever traditional image they have been called
upon to replicate.
the badges, as opposed to coins, were cast (presumably in stone molds)
rather
than "struck", but the principle is essentially the same.
From: merum <[log in to unmask]>
> Although these two mystery objects may well be ombrellini, I discounted
that
possibility yesterday for two reasons. (a) even allowing the low quality
'crude' engraving as Christopher remarked in his note, these are too small
and
wrong proportions in relationship to the bearer
and (b) there wouldn't likely be two of them.
>
> Stan Metheny
"scale" can't be used as a criterion for anything here i'm afraid, Stan.
for instance, there is no reason to believe that the cult statue was
actually
*larger than life* as it is depicted on all the badges --clearly it has been
enlarged to conform to its relative importance in the scene.
likewise, the hanging lamps hanging in niches on either side of the statue
http://www.christophersbookroom.com/cc/badges/spencer/spencer_chartres/spencer239b.jpg
are nearly as large as the heads of the figures carrying the bier.
and the "verso" of that particular badge (on the right) has elements which
are
*way* out of whack, scale-wise.
the large, bejewelled "sainte chaisse" reliquary which held the Major Relic
of
the Cathedral is at the top ; the relic itself (the _camisia_ of the Virgin)
is below it --much larger than the reliquary itself-- and, at the bottom
what
appears for all the world to be a coin of a particular, nearly unique
chartrain type, *huge* in size compared to the other objects.
"realism" is simply not an operational principle in the context of this sort
of artifact.
>and (b) there wouldn't likely be two of them.
why not?
one on either side of the bier would make more sense than some asymetrical
arrangement, it seems to me.
c
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Date: Thu, 28 Jul 2005 12:37:02 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: "Juris G. Lidaka" <[log in to unmask]>
Subject: Re: Ren=?ISO-8859-1?Q?=E9_Largilli=E8re?= _Les Saints..._
In-Reply-To: <[log in to unmask]>
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medieval-religion: Scholarly discussions of medieval religion and culture
The 1925 version is on-line at gallica.bnf.fr with the catalogue
notice here http://gallica.bnf.fr/notice?N=3DFRBNF37252539 and there is
a link to the images, which can be retrieved as PDF of TIFF via the
telecharger link.
--=20
Juris G. Lidaka
Dept. of English
West Virginia State University
Institute, WV 25112-1000
USA
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Date: Thu, 28 Jul 2005 16:04:58 EDT
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Susan Hoyle <[log in to unmask]>
Subject: Re: Ren=?ISO-8859-1?Q?=E9_Largilli=E8re?= _Les S aints..._
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In a message dated 28/07/2005 20:32:10 GMT Daylight Time,=20
[log in to unmask] writes:
http://gallica.bnf.fr/notice?N=3DFRBNF37252539=20
Many thanks for this -- I did get as far as the table of contents, but then=
=20
I'm told "Le document que vous avez demand=E9 n'est pas accessible." Helas=
! =20
I'll have to save up and go to Cambridge... thank you for the help.
Susan
[log in to unmask] =20
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Date: Thu, 28 Jul 2005 17:39:32 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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Subject: Tom Amos
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medieval-religion: Scholarly discussions of medieval religion and culture
Dear friends,
It is once more my unhappy duty to report the sudden passing of a
medievalist with strong Kalamazoo connections. Dr. Tom Amos, Rare Books
librarian and curator of the Cistercian Manuscript collection at Western
Michigan University, died very suddenly this morning of a heart attack
here in Kalamazoo.
Tom, who also once worked at Hill Monastic Library, was instrumental in
expanding WMU's collection of medieval manuscripts, manuscript
facsimiles, microfilms of medieval manuscripts, and long out-of-print
medieval studies reference works. As the person who wrote up the
purchase orders for many of these items, I know Tom spent at least
$100,000 on them, as well as on many other reference works, medieval and
otherwise, electronic and traditional format.
Tom often chaired sessions at Medieval Congress, especially in
Cistercian Studies sessions, and opened up the Rare Book room during
congress to those scholars wishing to see the manuscript collection. He
also opened up our fancy Rare Book reading room to the facsimile vendors
so that the public could come by and view the facsimiles as well.
He was also President of the Faculty Senate at WMU, which I think must
have added to his stress level. I sat next to him just yesterday at a
library presentation, and he seemed fine, making his usual jokes and bad
puns. That is why this news came as such a shock to everyone in the WMU
Library today. He will be greatly missed by his family and friends, the
WMU Library, History Department, Medieval Institute, and greater
university community, as well as by all medievalists, I am sure.
Steve Cartwright
Western Michigan University
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Date: Thu, 28 Jul 2005 21:55:11 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: Phyllis Jestice <[log in to unmask]>
Subject: saints of the day 29. July
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medieval-religion: Scholarly discussions of medieval religion and culture
Today (29. July) is the feast day of:
Martha, Mary, and Lazarus (1st cent.) Actually, the new Roman
Martyrology only has Martha of these three. M,M, & L were siblings
who appear in the gospels as friends of Jesus. Lazarus died and was
resurrected; Mary was contemplative; Martha got things done but then
griped about it. The writings of pseudo-Clement tell that Lazarus
went with St. Peter to Syria. The Eastern Church tells that all
three were put into a leaking boat by the Jews but succeeded in
landing on Cyrpus, where Lazarus became bishop of Kition (Larnaca).
A legend that started in the eleventh century tells that all three
made it to Provence eventually, where L. became first bishop of
Marseilles and was eventually martyred. Mary got confused with Mary
Magdalen and the woman who washed Jesus' feet. Martha seems to have
been ignored. Lazarus' feast was formerly celebrated on 17. December.
Lupus of Troyes (d. 479) Lupus was born in Toul, married a sister of
St. Hilary of Arles, but ended up separating so each could enter the
religious life. In c. 426 L. became bishop of Troyes, a post he held
for over 50 years. He followed a strict monastic regime. The story
is that he persuaded Attila not to sack the region, but had to agree
to become a hostage. When he returned to Troyes he was accused of
collaboration and had to go into exile for two years.
Olaf (d. 1030) Olaf was a good fighter and pirate. He became a
Christian, which doesn't seem to have gotten in the way of his
favorite occupations. In 1015 he inherited his father's province of
Norway and managed to secure the throne of Norway. He was a good
king and normally non-violent (except when forcing people to become
Christians). O's people finally rebelled in 1029; he tried to regain
his position in 1030 (with Swedish help), but was defeated and killed
at the battle of Stiklestad. The archbishop O. had imported from
England declared him to be a saint and built a chapel over his tomb.
Later his son Magnus worked to spread the cult, apparently because
it's a Good Thing to have a saint in the family. O. gradually became
the principal patron of Norway, and his tomb at Trondheim Cathedral
was an important pilgrimage center.
Urban II (blessed) (d. 1099) Odo of Lagery was a monk and prior of
Cluny before being elected pope in 1088. He had the unenviable task
of trying to put his charge together again after the devastation
wrought by Gregory VII. He is of course most famus for preaching the
first crusade. UII was beatified in 1881.
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Date: Thu, 28 Jul 2005 23:06:10 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: Marjorie Greene <[log in to unmask]>
Subject: Re: saints of the day 29. July
In-Reply-To: <p05100303bf0f6410d55f@[68.63.219.31]>
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medieval-religion: Scholarly discussions of medieval religion and culture
"Odo of Lagery was a monk and prior of Cluny before being elected pope in=
=20
1088. He had the unenviable task of trying to put his charge together ag=
ain=20
after the devastation wrought by Gregory VII."
Is this Greg VII the Hildebrand of the Gregorian reform? He who fought=20
against simony and nicolaitism? What's the "devestation" he wrought?
MG
_________________________________________________________________
Is your PC infected? Get a FREE online computer virus scan from McAfee=AE=
=20
Security. http://clinic.mcafee.com/clinic/ibuy/campaign.asp?cid=3D3963
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Date: Fri, 29 Jul 2005 10:23:58 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Yves Morice <[log in to unmask]>
Subject: Re: Ren=?iso-8859-1?Q?=E9__Largilli=E8re?= _Les Saints..._
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Hi susan
IT seems to me that all these names are alternate breton forms for Salomo=
n, who
whas king of the Bretons during the ninth century and later honoured as a=
saint
because of his assassination. *Seleven is one of the form you'll find in =
the
Vannes region (Morbihan)
Here's a quick link on the Brand new breton sains database built by the
University in Rennes... maybe you'll find more...
http://www.genetrix.org/saints-bretons/consult/display.xsp?identifier=3DS=
ALOMON#Variantes%20du%20Nom
sincerely yours
Yves
Selon Susan Hoyle <[log in to unmask]>:
> medieval-religion: Scholarly discussions of medieval religion and cultu=
re
>
> I am looking for a sight of Ren=E9 Largilli=E8re, _Les saints et l'orga=
nisation
> chr=E9tienne primitive dans l'Armorique bretonne_ (1925, et 1995 par le=
s
> =E9ditions Armeline, avec une pr=E9face de Bernard Tanguy). (Thank yo=
u for the
> wonderful link!) I have been unable to find it in my part of the worl=
d
> (south-west
> England + London Library), and I am not connected with any academic
> institution and cannot access the WorldCat. Could SKS either tell me =
of a
> British
> library which holds this book, or let me know whether the SS Lavan, Le=
van
> and
> Saloman of whom Largilli=E8re writes are in any way linked to S Seleva=
n
> (latterly
> known as St Levan).
>
> Many thanks.
> Susan
> [log in to unmask]
>
>
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Date: Fri, 29 Jul 2005 12:07:38 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: "Goris, Dr. H.J.M.J." <[log in to unmask]>
Subject: Re: text of the Officium de Translacione beati Thomae Aquino?
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medieval-religion: Scholarly discussions of medieval religion and culture
Thanks so much for this tip! Our library has it, and I'll go and check =
it Monday!
=20
Harm Goris
Thomas Institute, Utrecht
________________________________
Van: medieval-religion - Scholarly discussions of medieval religious =
culture namens SHERRY L REAMES
Verzonden: di 26-7-2005 23:02
Aan: [log in to unmask]
Onderwerp: Re: [M-R] text of the Officium de Translacione beati Thomae =
Aquino?
medieval-religion: Scholarly discussions of medieval religion and =
culture
There's an edition (or at least a full transcription) of the texts for
that office on one of the disks that accompanies vol. 1 of Andrew
Hughes's *Late Medieval Liturgical Offices: Resources for Electronic
Research* (Toronto, 1994), and presumably more information about the
music in vol. 2. (In Hughes's identification system, the Translation
of Thomas Aquinas is office TH12.)
Sherry Reames (English Dept., University of Wisconsin-Madison)
----- Original Message -----
From: "Goris, Dr. H.J.M.J." <[log in to unmask]>
Date: Tuesday, July 26, 2005 4:44 am
Subject: [M-R] text of the Officium de Translacione beati Thomae
Aquino?
> medieval-religion: Scholarly discussions of medieval religion and
> culture
> Dear colleagues,
>
> A colleague of mine is doing research on the politics surrounding
> the 'translatio' of the body of Saint Thomas Aquinas from to
> Toulouse in 1369. He has two questions:
>
> 1. Does anyone know of an edition of the Officium de translacione
> beati Thomae Aquino?
> 2. Does anyone know of any studies which would speak of the
> affinity of the French royal family, in particular Charles V, for
> St. Thomas? My colleague has the idea that Charles V was very keen
> on having the Saint buried in France for political reasons (and
> might have petitioned Pope Urban V to transfer the body to France).
>
>
> Harm Goris
> Lecturer in systematic theology
> Katholieke Theologische Universiteit
> Utrecht, The Netherlands
> tel: +31-30-253 3129
> fax: +31-30-253 3665
> Visit the site of the Thomas Institute Utrecht
> :http://www.thomasinstituut.org/ The best Aquinas site on the Web!
>
>
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Date: Fri, 29 Jul 2005 11:38:41 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: Bill East <[log in to unmask]>
Subject: Offertorium =?iso-8859-1?Q?=96?= 39
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Offertorium =96 39
Feria V in Coena Domini is known in most of the English-speaking world
as Holy Thursday. In England it is traditionally known as Maundy
Thursday, from Mandatum, =91commandment=92 =96 =91A new commandmandment
[mandatum novum] I give to you, that you should love one another.=92
=91Feria V in Coena Domini=92 means =91Thursday of the Lord=92s Supper=92=
and the
theme of the Mass is the institution of the Eucharist; or so one might
think. In fact, not too much is said about the subject. The Collect
does not refer to it, but rather compares the fates of Judas Iscariot
and the penitent thief. The First Reading is 1 Corinthians 11:20-32, St
Paul=92s account of the Last Supper, and the Gospel is John 13:1-15, in
which John tells how Jesus washed his disciples=92 feet at that supper.
Nowadays the Mass is always celebrated in the evening, but it is as
well to remember that this was not so in the Middle Ages. According to
Tyrer, an evening Mass was the custom in Africa, being attested in the
records of the Third Council of Carthage (A.D. 397) and being mentioned
by Augustine (Letter liv to Januarius). However, =91The permission given
in canon 29 of the Third Council of Carthage was withdrawn by canon 29
of the Council in Trullo (Quinisext). And a similar result was obtained
in the west, where the Council in Trullo was not accepted, by
circulating copies of the African canons from which the words =91excepto
uno die anniversario quo Coena Domini celebratur=92 had been omitted. It
is not likely that the Evening Mass survived the ninth century.=92 (p.
114). So whereas nowadays the washing of feet =96 the Mandatum =96 takes
place during the Mass, in the old Missal it is envisaged that it take
place after the Mass, quite separately from it, at some convenient time
(Post denudationem Altarium, hora competenti facto signo cum tabula).
The Mass begins as usual with the Introit, of which the Antiphon is
Galatians 6:14
Nos autem gloriari oportet in cruce Domini nostri Jesu Christi: in quo
est salus, vita, et resurrectio nostra: per quem salvati, et liberati
sumus.
The Psalm is 66 verse 2:
Deus misereatur nostri, et benedicat nobis: illuminet cultum suum super
nos, et misereatur nostri.
The Introit is in fact the same as that of the Tuesday of Holy Week. In
the modern revision it has been kept for Maundy Thursday, but another
Introit has been substituted for the Tuesday, thus marking off the
Thursday as special in a way that was not done before.
The Gradual is Philippians 2:8-9
Christus factus est pro nobis obediens usque ad mortem, mortem autem
crucis.
Propter quod et Deus exaltavit illum: et dedit illi nomen, quod est
super omne nomen.
And the Gospel follows without Alleluia or Tract.
The Offertorium, Ps. 117 verses 16 and 17, continues the theme of
exaltation found in the Introit and Gradual:
Dextera Domini fecit virtutem, destera Domini exaltavit me: non moriar,
sed vivam, et narrabo opera Domini.
The Communio, from John 13 verses 12, 13 and 15, relates to the
foot-washing rather than to the institution of the Eucharist:
Dominus Jesus, postquam coenavit cum discipulis suis, lavit pedes
eorum, et ait illis: Scitis quid fecerim vobis ego Dominus, et
Magister? Exemplum dedi vobis, ut et vos ita faciatis.
We may not that none of these texts relates to the institution of the
Eucharist. They all are concerned with Christ=92s death and exaltation,
or with the foot-washing. One can see why Juliana of Li=E8ge felt that
justice was not being done to the institution of the Eucharist, and why
a separate feast of Corpus Christi was established after the Easter
season was completed. It may be noted that in the modern Graduale
Romanum, all the antiphons except the Introit have been changed to
texts with a eucharistic reference.
After the Mass the Blessed Sacrament is carried to a side-altar, the
=91Altar of Repose=92 to be reserved there for the Good Friday service,
which is not a Mass. During the procession the hymn =91Pange lingua
gloriosi Corporis mysterium=92 by Thomas Aquinas, is sung. Obviously the
hymn could not have been sung before the thirteen century, but there
are rubrics going back to the Gelasian Sacramentary that the Sacrament
should be reserved for use on the next day. By the twelfth century this
was being done with some ceremony. The Pontifical of Magdalen College
(12th century) is quoted by Tyrer as saying: =91Let as many hosts be
reserved for the morrow as may suffice for the communion of all. The
mass being finished, let the Bishop, preceded by the same procession
with which he came to the altar, go to the appointed place and there
deposit the Lord=92s Body, having censed the place both before and after
doing so.=92 Note that it is envisaged that all the people should receive
communion on Good Friday; in later times only the priest would
communicate, and so he would reserve only one host.
The Mandatum, or foot-washing, is as aforesaid a quite separate
service. It is accompanied by a dozen or so antiphons. I shall reserve
it for a separate posting.
Bill.
=09
___________________________________________________________=20
To help you stay safe and secure online, we've developed the all new Yaho=
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Date: Fri, 29 Jul 2005 15:25:03 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Eliana Corbari <[log in to unmask]>
Subject: Re: Ren=?ISO-8859-1?Q?=E9_Largilli=E8re?= _Les S aints..._
In-Reply-To: <[log in to unmask]>
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medieval-religion: Scholarly discussions of medieval religion and culture
Dear Susan Hoyle
you should be able to search holdings of uk libraries on line at=20
www.copac.ac.uk. you may find you don't need to travel as far as=20
cambridge. =20
does anyone know the copac equivalent for italy and france?
thank you
=20
> medieval-religion: Scholarly discussions of medieval religion and
> culture
>
> In a message dated 28/07/2005 20:32:10 GMT Daylight Time,=20
> [log in to unmask] writes:
> http://gallica.bnf.fr/notice?N=3DFRBNF37252539=20
> Many thanks for this -- I did get as far as the table of contents,
> but then> =20
> I'm told "Le document que vous avez demand=E9 n'est pas accessible."
> Helas> ! =20
> I'll have to save up and go to Cambridge... thank you for the
> help.
>
> Susan
> [log in to unmask] =20
>
>=20
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>=20
---------------------------
e. corbari
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Date: Fri, 29 Jul 2005 09:36:03 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Tom Amos
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medieval-religion: Scholarly discussions of medieval religion and culture
thanks, again, for this, Steve.
i only knew him from chance meetings at my book booth every year, but he
struck me as a very nice fellow indeed (even though i didn't get much of =
that
$100,000).
c
------ Original Message ------
Received: Thu, 28 Jul 2005 04:39:46 PM EST
From: Steve <[log in to unmask]>
To: [log in to unmask]
Subject: [M-R] Tom Amos
> medieval-religion: Scholarly discussions of medieval religion and cultu=
re
> =
> Dear friends,
> =
> It is once more my unhappy duty to report the sudden passing of a =
> medievalist with strong Kalamazoo connections. Dr. Tom Amos, Rare Books=
=
> librarian and curator of the Cistercian Manuscript collection at Wester=
n =
> Michigan University, died very suddenly this morning of a heart attack =
> here in Kalamazoo.
> =
> Tom, who also once worked at Hill Monastic Library, was instrumental in=
=
> expanding WMU's collection of medieval manuscripts, manuscript =
> facsimiles, microfilms of medieval manuscripts, and long out-of-print =
> medieval studies reference works. As the person who wrote up the =
> purchase orders for many of these items, I know Tom spent at least =
> $100,000 on them, as well as on many other reference works, medieval an=
d =
> otherwise, electronic and traditional format.
> =
> Tom often chaired sessions at Medieval Congress, especially in =
> Cistercian Studies sessions, and opened up the Rare Book room during =
> congress to those scholars wishing to see the manuscript collection. He=
=
> also opened up our fancy Rare Book reading room to the facsimile vendor=
s =
> so that the public could come by and view the facsimiles as well.
> =
> He was also President of the Faculty Senate at WMU, which I think must =
> have added to his stress level. I sat next to him just yesterday at a =
> library presentation, and he seemed fine, making his usual jokes and ba=
d =
> puns. That is why this news came as such a shock to everyone in the WMU=
=
> Library today. He will be greatly missed by his family and friends, the=
=
> WMU Library, History Department, Medieval Institute, and greater =
> university community, as well as by all medievalists, I am sure.
> =
> Steve Cartwright
> Western Michigan University
> =
> **********************************************************************
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Date: Fri, 29 Jul 2005 09:42:30 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Christopher Crockett <[log in to unmask]>
Subject: Re: Ren=?ISO-8859-1?Q?=E9_Largilli_=E8re?= _Les S aints..._
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medieval-religion: Scholarly discussions of medieval religion and culture
From: Susan Hoyle <[log in to unmask]>
> In a message dated 28/07/2005 20:32:10 GMT Daylight Time, =
> [log in to unmask] writes:
> http://gallica.bnf.fr/notice?N=3DFRBNF37252539 =
> Many thanks for this -- I did get as far as the table of contents, but=
then
I'm told "Le document que vous avez demand=E9 n'est pas accessible." He=
las! =
try it again --it worked for me.
click on the page numbers in the ToC or otherwise navigate.
i told you folks that that site was "buggy".
and i have a penchant for understatement.
> I'll have to save up and go to Cambridge.
no, just send me whatever you save.
c
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Date: Fri, 29 Jul 2005 10:54:12 EDT
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Susan Hoyle <[log in to unmask]>
Subject: Re: Ren=?ISO-8859-1?Q?=E9__Largilli=E8re?= _Les Saints..._
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medieval-religion: Scholarly discussions of medieval religion and culture
Yves -- Thank you very much for this. I will have a look. I have read
quite a lot in English about St Levan (Selevan) and he is generally treated as an
Irish monk, even when the Breton connexion is noted. This is fascinating....
Susan
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<DIV>Yves -- Thank you very much for this. I will have a look. I=
=20
have read quite a lot in English about St Levan (Selevan) and he is generall=
y=20
treated as an Irish monk, even when the Breton connexion is noted. Thi=
s is=20
fascinating....</DIV>
<DIV> </DIV>
<DIV><FONT lang=3D0 face=3DArial size=3D2 FAMILY=3D"SANSSERIF"=20
PTSIZE=3D"10">Susan<BR>[log in to unmask]</FONT></DIV></FONT></BODY></HTML>
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Date: Fri, 29 Jul 2005 11:02:00 -0400
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Thomas Izbicki <[log in to unmask]>
Subject: Re: Tom Amos
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medieval-religion: Scholarly discussions of medieval religion and culture
I knew Tom from two trips to Collegeville. He'll be missed.
Tom Izbicki
Thomas Izbicki
Collection Development Coordinator
Eisenhower Library
Johns Hopkins
Baltimore, MD 21218
(410)516-7173
fax (410)516-8399
>>> [log in to unmask] 07/29/05 10:36 AM >>>
medieval-religion: Scholarly discussions of medieval religion and culture
thanks, again, for this, Steve.
i only knew him from chance meetings at my book booth every year, but he
struck me as a very nice fellow indeed (even though i didn't get much of =
that
$100,000).
c
------ Original Message ------
Received: Thu, 28 Jul 2005 04:39:46 PM EST
From: Steve <[log in to unmask]>
To: [log in to unmask]
Subject: [M-R] Tom Amos
> medieval-religion: Scholarly discussions of medieval religion and =
culture
>=20
> Dear friends,
>=20
> It is once more my unhappy duty to report the sudden passing of a=20
> medievalist with strong Kalamazoo connections. Dr. Tom Amos, Rare =
Books=20
> librarian and curator of the Cistercian Manuscript collection at =
Western=20
> Michigan University, died very suddenly this morning of a heart =
attack=20
> here in Kalamazoo.
>=20
> Tom, who also once worked at Hill Monastic Library, was instrumental =
in=20
> expanding WMU's collection of medieval manuscripts, manuscript=20
> facsimiles, microfilms of medieval manuscripts, and long out-of-print=20
> medieval studies reference works. As the person who wrote up the=20
> purchase orders for many of these items, I know Tom spent at least=20
> $100,000 on them, as well as on many other reference works, medieval =
and=20
> otherwise, electronic and traditional format.
>=20
> Tom often chaired sessions at Medieval Congress, especially in=20
> Cistercian Studies sessions, and opened up the Rare Book room during=20
> congress to those scholars wishing to see the manuscript collection. =
He=20
> also opened up our fancy Rare Book reading room to the facsimile =
vendors=20
> so that the public could come by and view the facsimiles as well.
>=20
> He was also President of the Faculty Senate at WMU, which I think =
must=20
> have added to his stress level. I sat next to him just yesterday at a=20
> library presentation, and he seemed fine, making his usual jokes and =
bad=20
> puns. That is why this news came as such a shock to everyone in the =
WMU=20
> Library today. He will be greatly missed by his family and friends, =
the=20
> WMU Library, History Department, Medieval Institute, and greater=20
> university community, as well as by all medievalists, I am sure.
>=20
> Steve Cartwright
> Western Michigan University
>=20
> **********************************************************************
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Date: Fri, 29 Jul 2005 11:42:18 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: John Dillon <[log in to unmask]>
Subject: Online union catalogs (WAS: Re: [M-R]
Ren=?iso-8859-1?Q?=E9_Largi_lli=E8re?= _Les S aints..._)
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medieval-religion: Scholarly discussions of medieval religion and culture
On Friday, July 29, 2005, at 9:25 am, Eliana Corbari wrote:
> you should be able to search holdings of uk libraries on line at
> www.copac.ac.uk. you may find you don't need to travel as far as
> cambridge.
>
> does anyone know the copac equivalent for italy and france?
>
> thank you
For France, the Catalogue collectif de France at:
http://www.ccfr.bnf.fr/
For Italy, the MAI (MetaOPAC Azalai Italiano) at:
http://www.aib.it/aib/opac/mai.htm
For Germany (you didn't ask, but still... ), the KVK (Karlsruher
Virtueller Katalog) at:
http://www.ubka.uni-karlsruhe.de/kvk.html
This last has links to the OPACs of many national libraries that can be
included in the same search. 'OPAC', a piece of library jargon, is an
acronym for 'On-line Public Access Catalog(ue)', i.e. an online catalog
(ue).
Best,
John Dillon
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Date: Fri, 29 Jul 2005 19:23:00 +0200
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Karl Brunner <[log in to unmask]>
Subject: Re: Online union catalogs (WAS: Re: [M-R]
Ren=?ISO-8859-1?Q?=E9_Largi_lli=E8re?= _Les S aints..._)
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medieval-religion: Scholarly discussions of medieval religion and culture
And in Austria
http://bibvb.ac.at/
your
b.k.
Am 29. Jul 2005 um 18:42 Uhr schrieb John Dillon:
> medieval-religion: Scholarly discussions of medieval religion and
> culture
>
> On Friday, July 29, 2005, at 9:25 am, Eliana Corbari wrote:
>
>> you should be able to search holdings of uk libraries on line at
>> www.copac.ac.uk. you may find you don't need to travel as far as
>> cambridge.
>>
>> does anyone know the copac equivalent for italy and france?
>>
>> thank you
>
> For France, the Catalogue collectif de France at:
> http://www.ccfr.bnf.fr/
>
> For Italy, the MAI (MetaOPAC Azalai Italiano) at:
> http://www.aib.it/aib/opac/mai.htm
>
> For Germany (you didn't ask, but still... ), the KVK (Karlsruher
> Virtueller Katalog) at:
> http://www.ubka.uni-karlsruhe.de/kvk.html
> This last has links to the OPACs of many national libraries that can be
> included in the same search. 'OPAC', a piece of library jargon, is an
> acronym for 'On-line Public Access Catalog(ue)', i.e. an online catalog
> (ue).
>
> Best,
> John Dillon
>
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Date: Fri, 29 Jul 2005 13:36:11 EDT
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Susan Hoyle <[log in to unmask]>
Subject: Re: Ren=?ISO-8859-1?Q?=E9_Largilli=E8re?= _Les S aints..._
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medieval-religion: Scholarly discussions of medieval religion and culture
Many thanks to Al Magary, Yves Morice, Thomas Izbicki and Juris G. Lidaka --
and anyone else I have forgotten -- who have been so helpful. I still
cannot access the Gallica text, but I now know the book is at both Oxford and
Cambridge, and I have been having fun at the Breton Saints website. (The Breton
Salomon seems to have nothing at all to do with 'my' Selevan, but it's all
grist to the mill.)
Susan
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<BODY id=3Drole_body style=3D"FONT-SIZE: 10pt; COLOR: #000000; FONT-FAMILY:=20=
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face=3DArial color=3D#000000 size=3D2>
<DIV>Many thanks to Al Magary, Yves Morice, Thomas Izbicki and Juris G. Lida=
ka=20
-- and anyone else I have forgotten -- who have been so helpful. I sti=
ll=20
cannot access the Gallica text, but I now know the book is at both Oxford an=
d=20
Cambridge, and I have been having fun at the Breton Saints website. (T=
he=20
Breton Salomon seems to have nothing at all to do with 'my' Selevan, but it'=
s=20
all grist to the mill.)</DIV>
<DIV> </DIV>
<DIV><FONT lang=3D0 face=3DArial size=3D2 FAMILY=3D"SANSSERIF"=20
PTSIZE=3D"10">Susan<BR>[log in to unmask]</FONT></DIV></FONT></BODY></HTML>
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Date: Fri, 29 Jul 2005 17:36:20 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: John Briggs <[log in to unmask]>
Subject: Re: saints of the day 25. July
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medieval-religion: Scholarly discussions of medieval religion and culture
Phyllis Jestice wrote:
>
> Today (25. July) is the feast day of:
>
> James the Great
In the Sarum calendar, an Inferior double feast.
Memorial of:
> Christopher
and Cucufas
John Briggs
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Date: Fri, 29 Jul 2005 17:45:30 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: John Briggs <[log in to unmask]>
Subject: Re: Saint Christopher
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medieval-religion: Scholarly discussions of medieval religion and culture
Marjorie Greene wrote:
> medieval-religion: Scholarly discussions of medieval religion and
> culture
> If I may embroider on this: "By the time of the Golden Legend, Chris
> was a giant who turned Christian and took to helping travelers across
> a local river---one of whom was the child Jesus in disguise." As he
> was carrying the Christ child, the latter became heavier by the
> moment. When Chris asked about this phenomenon, the child replied
> that he was bearing the weight of the sins of the world. I have no
> copy of the Golden Legend at hand so I don't know the source of the
> embroidery I mention.
Not exactly: Voragine (trans. Ryan) has "Don't be surprised, Christopher!
You were not only carrying the whole world, you had him who created the
world upon your shoulders!"
John Briggs
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Date: Fri, 29 Jul 2005 17:51:09 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: John Briggs <[log in to unmask]>
Subject: Re: saints of the day 27. July
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medieval-religion: Scholarly discussions of medieval religion and culture
Phyllis Jestice wrote:
>
> Today (27. July) is the feast day of:
The Seven Sleepers of Ephesus
In the Sarum calendar, a Feast without rulers with double Invitatory.
John Briggs
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Date: Fri, 29 Jul 2005 17:47:26 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: John Briggs <[log in to unmask]>
Subject: Re: saints of the day 26. July
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medieval-religion: Scholarly discussions of medieval religion and culture
Phyllis Jestice wrote:
>
> Today (26. July) is the feast day of:
Anne
In the Sarum calendar, a Simple feast with triple Invitatory.
John Briggs
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Date: Fri, 29 Jul 2005 18:51:05 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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culture <[log in to unmask]>
From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 29
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Bill East wrote:
>
> Offertorium - 29
>
> The only skills required, were to be able to walk and sing at the same
> time. Outside of Rome, it is surprising what a palaver was made of the
> simple business of walking into church, not least at Sarum:
>
> 'At Sarum the officiating priest wore a red silk cope, his assistants
> being vested in albs. They were followed by the choir, and the choir
> by
> the people, every one carrying a palm-branch. The Procession, as it
> started, was headed by a veiled cross and made its way through the
> west
> quire-door, round the cloister and out by the Canons' door the the
> place of the first Station - the extreme easter point of the northern
> churchyard before the Cross. As it went along, the choir sang the
> Antiphons Prima autem azymorum and Cum appropinquaret Dominus; if
> these
> were not enough, three more were provided: Cum audisset populus, Ante
> sex dies solemnitatis, Ante sex dies passionis.
The route of the procession is mildly controversial, although a musicologist
at Stanford claims to have solved the problem. In any case, there was a
change in the route, probably occasioned by the move from Old Sarum to
Salisbury. My source makes no mention of the cross being veiled (being a
silver one without a crucifix), or the second one being adorned with
flowers.
> ... The main feature of this Station was the
> singing,
> by seven boys from a higher position ... of the first four verses of
> the hymn Gloria laus et honor ... At the end of each verse the boys
> threw down cakes and flowers ... while the choir responded by
> repeating the first verse.
My source doesn't mention the cakes and flowers.
> 'On the way up the nave to the fourth Station (before the rood) the
> Respond Ingrediente Domino was sung, the rood was unveiled, and the
> Officiant began the Antiphon Ave, while the choir knelt down, kissed
> the ground, and continued Rex noster.
My source states that the rood remains veiled.
John Briggs
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Date: Fri, 29 Jul 2005 18:55:10 +0100
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culture <[log in to unmask]>
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Subject: Re: Offertorium - 26
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Bill East wrote:
>
> Offertorium - 26
>
> The rubrics instruct that from this Sunday until Feria V in
> Coena Domine inclusive - that is, Maundy Thursday - the Gloria Patri
> is not said during the Introit.
The same in the Sarum Use - except in a Mass celebrated by the Bishop on
Maundy Thursday. (On Good Friday and Holy Saturday the Mass has no
Introit.)
John Briggs
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Date: Fri, 29 Jul 2005 17:56:15 +0100
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From: John Briggs <[log in to unmask]>
Subject: Re: saints of the day 28. July
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Phyllis Jestice wrote:
>
> Today (28. July) is the feast day of:
>
> Samson
In the Sarum calendar, a Feast without rulers with double Invitatory.
Memorial of St Pantaleon (when did he move to 27 July?) The Sarum Missal
keeps a Mass of St Pantaleon for votive use against fever.
John Briggs
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Date: Fri, 29 Jul 2005 18:00:04 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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Subject: Re: saints of the day 29. July
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Phyllis Jestice wrote:
>
> Today (29. July) is the feast day of:
Felix, Simplicius, Faustinus and Beatrice
In the Sarum calendar, a Feast without rulers with double Invitatory.
John Briggs
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Date: Fri, 29 Jul 2005 18:23:29 +0100
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Subject: Re: Offertorium - 27
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Bill East wrote:
>
> Offertorium - 27
At Salisbury it is flowers and palm fronds that were blessed. Box, willow
or yew were used as substitutes for palm fronds.
John Briggs
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Date: Fri, 29 Jul 2005 16:21:34 -0500
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From: "Juris G. Lidaka" <[log in to unmask]>
Subject: Re: Tom Amos
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Tom was happy, if not o'erjoyed, to move to his WMU job, and we had a
brief but good visit when I needed his library's services just this
May. I will miss him, and it is a surprise.
--=20
Juris G. Lidaka
Dept. of English
West Virginia State University
Institute, WV 25112-1000
USA
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Date: Fri, 29 Jul 2005 16:57:59 -0500
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From: "Juris G. Lidaka" <[log in to unmask]>
Subject: Ambrose on natural superiority & leadership
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I have been unable to find this in Ambrose and strongly suspect it is
a paraphrase or summary whose original words I haven't been able to
run down with PL database queries. This occurs in Bartholomaeus
Anglicus' _De proprietatibus rerum_ book VI ch. xviii:
Ideo secundum Ambrosium, natura in animalibus nobiliores et viribus
fortiores preposuit aliorum reges et ductores, ut patet in animalibus
et in volatilibus et etiam in apibus, in quibus omnibus illi aliis
dominantur et preficiuntur, in quibus nobiliores conditiones secundum
nature beneficium inveniuntur, ut sic addiscat homo nobiliter preesse
secundum rationem et gratiam.
The early portion 'natura...apibus' shows up as a possible paraphrase
in Hier. Strido epist. CCXV, 15 PL 22.1080, but I think there should
be something real in Ambrose.
Does this ring a bell for anyone? Advice is highly welcome, and
tomorrow I should be able to try again with the PL database on-line.=20
My thanks in advance, as always.
--=20
Juris G. Lidaka
Dept. of English
West Virginia State University
Institute, WV 25112-1000
USA
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Date: Fri, 29 Jul 2005 23:57:26 +0100
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From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 35
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Bill East wrote:
>
> Offertorium - 35
>
> There is a change of tone between the procession and the Mass for Palm
> Sunday. The former is concerned with Christ's triumphal entry into
> Jerusalem, and the antiphons reflect this; the latter is concerned
> with his crucifixion, and again this is reflected in the chants.
>
> The Introit is taken from psalm 21, the Antiphon from verses 20 and
> 22, the psalm verse being verse 2 (actually the first verse of the
> psalm):
>
> Domine, ne longe facias auxilium tuum a me, ad defensionem meam
> aspice: libera me de ore leonis, et a cornibus unicornium humilitatem
> meam.
>
> Deus Deus meus, respice in me: quare me dereliquisti? longe a salute
> mea verba delictorum meorum.
Sarum doesn't have "longe a salute mea verba delictorum meorum."
> The tract is followed by the reading of the very long account of the
> Passion according to St Matthew (26:1-75 and 27:1-66), traditionally
> sung by three voices plus the choir.
Not in the Liber Usualis! Sarum has the three voices, and I have a
recollection (which I can't find in my source) of a late Sarum tradition of
choral setting of the 'turba' choruses - much as in Bach.
John Briggs
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Date: Sat, 30 Jul 2005 00:16:35 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 37
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Bill East wrote:
>
> Offertorium - 37
>
> The Offertorium, ps. 139:5, is appropriate, and to the point:
>
> Custodi me, Domine, de manu peccatoris: et ab hominibus iniquis eripe
> me.
Sarum has a verse:
"Qui cogitaverunt supplantare gressus meos: absconderunt superbi laqueum
michi."
John Briggs
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Date: Sat, 30 Jul 2005 00:30:49 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 38
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Bill East wrote:
>
> Offertorium - 38
>
> After the Kyrie eleison a rubric instructs that 'Oremus. Flectamus
> genua. Levate.' should be said. It is not usual to genuflect before
> the collect. I do not know whether the rubric here is acknowledging
> the 'omne genu flectatur' of the Introit, or is simply part of the
> general increase in genuflexions during Holy Week; the instruction
> turns up in several places where it would not normally be expected.
In the Liber Usualis it is 'Oremus. Flectamus genua' with the response
'Levate' - which makes slightly more sense. In the Sarum Use it is 'Oremus'
with the Deacon saying 'Flectamus genua. Levate.'
> The reading which follows the collect is Isaiah 62:11 and 63:1-7 'Who
> is this who comes from Edom, in crimson garments from Bosrah?'
>
> This is followed by the Gradual, Ps. 68, verses 18 and 2-3:
>
> Ne avertas faciem tuam a puero tuo, quoniam tribulor: velociter exaudi
> me.
> Salvum me fac, Deus, quoniam intraverunt aquae usque a animam meam:
> infixus sum in limo profundi, et non est substantia.
>
> Here (and this is not usual) is said Dominus vobiscum, this time
> without Flectamus genua, and another collect is said.
In the Sarum Use 'Flectamus genua. Levate.' is said after 'Oremus'.
> Both the Offertorium and the Communio are also taken from Psalm 101,
> the former from verses 2-3:
>
> Domine, exaudi orationem meam, et clamor meus ad te perveniat: ne
> avertas faciem tuam a me.
The Sarum Use has "Domine, exaudi orationem meam, et clamor meus ad te
perveniat." as the Response, and "Ne avertas faciem tuam, ne avertas faciem
tuam a me." as the Verse.
John Briggs
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Date: Fri, 29 Jul 2005 23:25:03 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
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From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 32. Christ prays to his moth e r on the Bridge
of Olives.
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Bill East wrote:
>
> Offertorium - 32. Christ prays to his mother on the Bridge of Olives.
>
> The service of blessing of palms in the later Roman rite is a sort of
> mini-Mass, following in many respects the order of the Mass. It begins
> with an Antiphon, taken from Matthew 21:9
>
> Hosanna filio David: benedictus qui venit in nomine Domini. O Rex
> Israel: Hosanna in excelsis.
The Liber Usualis doesn't have the "O".
> After a collect, there is a reading from the Book of Exodus (15:27 and
> 16:1-7), in which the people of Israel grumble about lack of food and
> God promises them manna from heaven. The relevance of this is not
> obvious; clearly a eucharistic reference is intended, but this would
> be more appropriate on Maundy Thursday.
This was the lesson for the Sarum blessing service, don't forget.
> Then is sung 'pro Graduali' an antiphon taken from John 11:47-49, 50
> and 53
>
> Collegerunt pontifices et pharisaei concilium, et dixerunt: quid
> facimus, quia him homo multa signa facit? Si dimmitimus eum sic, omnes
> credent in eum: et venient Romani, et tollent nostrum locum, et
> gentem.
> Unus autem ex illis, Caiphas nomine, cum esset pontifex anni illius,
> prophetavit dicens: Expedit vobis, ut unus moriatur homo pro populo,
> et
> non tota gens pereat. Ab illo ergo die cogitaverunt interficere eum,
> dicentes. Et venient ...
The Liber Usualis has "Ne forte veniant Romani..." - as does the Sarum Use
in the Procession.
John Briggs
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Date: Fri, 29 Jul 2005 23:57:06 +0100
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From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 29
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John Briggs wrote:
> My source makes no mention of the cross being veiled (being a silver one
> without a crucifix), or the second one being adorned with flowers.
> My source states that the rood remains veiled.
I think I misinterpreted that - I have found a rubric that at Salisbury all
crosses remain uncovered until after Vespers.
John Briggs
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Date: Sat, 30 Jul 2005 00:47:17 +0100
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From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 39
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Bill East wrote:
>
> Offertorium - 39
The Sarum Use precedes the Mass by the Ceremony of the Reconciliation of the
Penitents.
> The Mass begins as usual with the Introit, of which the Antiphon is
> Galatians 6:14
>
> Nos autem gloriari oportet in cruce Domini nostri Jesu Christi: in quo
> est salus, vita, et resurrectio nostra: per quem salvati, et liberati
> sumus.
>
> The Psalm is 66 verse 2:
>
> Deus misereatur nostri, et benedicat nobis: illuminet cultum suum
> super
> nos, et misereatur nostri.
With the 'Gloria Patri', in the Sarum Use.
> The Introit is in fact the same as that of the Tuesday of Holy Week.
Which lacked the 'Gloria Patri'.
> After the Mass the Blessed Sacrament is carried to a side-altar, the
> 'Altar of Repose' to be reserved there for the Good Friday service,
> which is not a Mass. During the procession the hymn 'Pange lingua
> gloriosi Corporis mysterium' by Thomas Aquinas, is sung. Obviously the
> hymn could not have been sung before the thirteen century, but there
> are rubrics going back to the Gelasian Sacramentary that the Sacrament
> should be reserved for use on the next day. By the twelfth century
> this
> was being done with some ceremony. The Pontifical of Magdalen College
> (12th century) is quoted by Tyrer as saying: 'Let as many hosts be
> reserved for the morrow as may suffice for the communion of all. The
> mass being finished, let the Bishop, preceded by the same procession
> with which he came to the altar, go to the appointed place and there
> deposit the Lord's Body, having censed the place both before and after
> doing so.' Note that it is envisaged that all the people should
> receive
> communion on Good Friday; in later times only the priest would
> communicate, and so he would reserve only one host.
No ceremony is specified in the Sarum Use. Two hosts are reserved for the
next day: one to be consumed by the celebrant, and the other to be placed
with the cross in the sepulchre.
If the Bishop celebrates at the Maundy Thursday Mass in the Sarum Use, there
is included the Ceremony of the Consecration of the Oils.
John Briggs
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Date: Fri, 29 Jul 2005 19:58:22 -0700
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From: Phyllis Jestice <[log in to unmask]>
Subject: saints of the day 30. July
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Today (30. July) is the feast day of:
Julitta (d. c. 303) Julitta was a wealthy widow of Caesarea
(Cappadocia). She's a good example of how the anti-Christian edicts
could be abused by bad people. A man wanted to take over her estates
and started a program of harassment. J. finally went to court for
legal protection---only to be denounced as a Christian by her
would-be despoiler. So her estates were confiscated and she was
executed. St. Basil tells how a spring of fresh water sprang up from
her burial place and had health-giving properties (I had no idea this
sort of thing happened in the eastern Mediterranean).
Peter Chrysologus (d. c. 450) Peter came from Imola (NE Italy);
Valentinian III appointed him bishop of Ravenna in c. 430. His
nickname Chrysologus ("golden-worded") may have been coined only in
the ninth century, as the West tried to find an equivalent to John
Chrysostom---but he does indeed appear to have been an impressive
preacher, and many of his sermons have survived. P's feast was moved
to this day in 1969; it used to be celebrated on 4. December. He was
declared a doctor of the church in 1729.
Edward Powell, Richard Fetherston, and Tomas Abel (blessed) (d. 1540)
Powell was a theologian and canon, Fetherston was archdeacon of
Brecon and served for a time as Latin tutor to Princess Mary, Abel
was one of Catherine of Aragon's chaplains. All refused to accept
Henry VIII as supreme head of the church in England, and all three
were executed.
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Date: Fri, 29 Jul 2005 17:32:48 +0100
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Subject: Re: saints of the day 24. July
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Phyllis Jestice wrote:
>
> Today (24. July) is the feast day of:
Christina (not, apparently, Christina the Astonishing)
In the Sarum calendar, a Feast without rulers with simple Invitatory -
although she only gets a Memorial at Mass and a Nocturn at Matins because of
the Vigil of James the Great.
John Briggs
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Date: Sat, 30 Jul 2005 00:11:13 +0100
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From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 36
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Bill East wrote:
>
> Offertorium - 36
>
> Before the changes following the Second Vatican Council, the readings
> for the first part of Holy Week were rather different from nowadays.
> Those for Monday were very similar to those now obtaining - a reading
> from Isaiah, and the story of Mary anointing the feet of Jesus from St
> John's Gospel. But on Tuesday, the Passion according to Mark was read,
> and on Wednesday, the Passion according to Luke.
The same in the Sarum Use - the other Passions also sung by three voices.
> The various antiphons, in keeping with the subject of the readings,
> call on God for help against one's enemies and persecutors. The
> Antiphon to the Introit is psalm 34:1-2, and the verse is no. 3 of the
> same psalm:
>
> Judica, Domine, nocentes me, expugna impugnantes me: apprehende arma,
> et scutum, et exsurge in adjutorium meum, Domine, virtus salutis meae.
>
> Effunde frameam, et conclude adversus eos, qui persequuntur me: dic
> animae meae: Salus tua ego sum.
Sarum omits "dic animae meae: Salus tua ego sum."
> The Gradual is from the same psalm, verse 23 followed by a repeat of
> verse 3:
>
> Exsurge, Domine, et intende judicio meo, Deus meus et Dominus meus, in
> causam meam.
>
> Effunde frameam, et conclude adversus eos, qui me persequuntur.
>
> There is a slight change of tack in the Tract, which does not call on
> God to save us from our enemies, but asks him to overlook our sins. It
> consists of psalm 102:10 and ps. 78:8-9
>
> Domine, non secundum peccata nostra, quae fecimus nos: neque secundum
> iniquitates nostras retribuas nobis.
>
> Domine, ne memineris iniquitatem nostrarum antiquarum: cito anticipent
> nos misericordiae tuae, quia pauperes facti sumus nimis.
>
> A rubric instructs, Hic genuflectitur - no doubt in recognition of
> mention of the divine Name in the following verse:
No, the Liber Usualis says "Here all kneel" - but we went through this at
the beginning of Lent when this first came up!
> Adjuva nos, Deus salutaris noster: et propter gloriam nominis tui,
> Domine, libera nos: et propitius esto peccatis nostris, propter nomen
> tuum.
>
> The Offertorium, Psalm 142:9-10, again calls on God for help against
> one's enemies:
>
> Eripe me de inimicis meis, Domine: ad te confugi, doce me facere
> voluntatem tuam: quia Deus meus es tu.
Sarum has an Offertory verse, it being a Feria, of course:
"Exaudi me in tua justitia: et ne intres in judiciuo cum servo tuo, Domine."
John Briggs
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Date: Fri, 29 Jul 2005 23:35:09 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
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From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 33
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Bill East wrote:
>
> Offertorium - 33
There are similarities to the Sarum Blessing Service and Procession (already
described).
John Briggs
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Date: Sat, 30 Jul 2005 09:01:09 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
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From: John Briggs <[log in to unmask]>
Subject: Re: saints of the day 30. July
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Phyllis Jestice wrote:
>
> Today (30. July) is the feast day of:
Abdon and Sennen
In the Sarum calendar, a Feast without rulers with double Invitatory.
John Briggs
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Date: Sat, 30 Jul 2005 14:22:09 -0500
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From: Jim Bugslag <[log in to unmask]>
Subject: caspary
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Dear Listmembers,
In a 1985 article, Beryl Smalley referred to a study on "the two swords" being
worked on by Gerard Caspary of Berkeley and referred to his "preliminary study"
published as _Politics and Exegesis: Origen and the Two Swords_ (Berkeley, 1979).
Does anyone know whether Dr. Caspary eventually completed this study?
Many thanks,
Jim Bugslag
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Date: Sat, 30 Jul 2005 13:11:48 -0700
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From: John McChesney-Young <[log in to unmask]>
Subject: Re: caspary
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Jim Bugslag wrote:
> In a 1985 article, Beryl Smalley referred to a study on "the two swords" being
> worked on by Gerard Caspary of Berkeley and referred to his "preliminary study"
> published as _Politics and Exegesis: Origen and the Two Swords_ (Berkeley, 1979).
> Does anyone know whether Dr. Caspary eventually completed this study?
If he has I don't believe it's been published. However, you can contact
him directly:
(from the UC web site)
CASPARY, Gerard E.
UC Berkeley
2411 Dwinelle
Berkeley CA 94720-2550
+1 (510) 642-2117
+1 (510) 642-1971
[log in to unmask]
A wonderful and kind man and teacher!
John
--
*** John McChesney-Young ** panis~at~pacbell.net ** Berkeley,
California, U.S.A. ***
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Date: Sat, 30 Jul 2005 16:32:59 -0700
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From: Phyllis Jestice <[log in to unmask]>
Subject: saints of the day 31. July
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medieval-religion: Scholarly discussions of medieval religion and culture
Today (31. July) is the feast day of:
Fabius "the standard-bearer" was a native of Cartenna (North Africa).
He refused to take part in a ceremony called by the governor of
Mauretania, because of their non-Christian religious character. So
he was exposed as a Christian and soon beheaded. Legend adds that
his head and body were thrown separately into the sea, but were
miraculously rejoined and washed up on the beach at Cartenna.
Germanus of Auxerre (d. 448) Germanus was born in Auxerre, studied
law in Rome, and in time was appointed governor (probably of
Armorica). But when the bishop of Auxerre died in 418 the people
chose G. as his successor. He was a very good bishop and supporter
of monasticism. He went to Britain to argue with Pelagians, after
the British bishops sent a plea for help to the bishops of Gaul. He
seems to have been successful, and also led a British army against
the Saxons and Picts, winning victory by loudly shouting "Alleluia."
Years later he was called again to deal with some resurgent Pelagians.
Helen of Skovde (d. c. 1160) Tradition tells that Helen was a noble,
born in Vastergotland (Sweden). After her husband died she gave her
property to the poor and some monasteries. She soon went on
pilgrimage to Rome, apparently because contention had broken out in
the family. This only postponed matters; when she returned she was
murdered.H's cult was authorized in 1164. Her cult survived the
Reformation, largely thanks to holy wells associated with her.
John Colombini (blessed) (d. 1367) The Sienese Giovanni Colombini
was a successful merchant who converted at the age of about 50---by
reading a book of saints' lives that his wife had given him. He took
to praying and helping the poor. J. soon formed a group of men,
nicknamed the "Gesuati" because they kept yelling "Praised be Jesus
Christ!" They were soon recognized as a congregation of lay
brothers, devoted to care of the sick and burial of the poor.
Ignatius of Loyola (d. 1556) Late for our list, but a Very Important
Saint indeed.
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Date: Sun, 31 Jul 2005 01:11:33 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: John Briggs <[log in to unmask]>
Subject: Re: saints of the day 31. July
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Phyllis Jestice wrote:
>
> Today (31. July) is the feast day of:
>
> Germanus of Auxerre
In the Sarum calendar, a Feast without rulers with simple Invitatory.
John Briggs
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Date: Sat, 30 Jul 2005 19:10:35 -0500
Reply-To: medieval-religion - Scholarly discussions of medieval religious
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From: Marijim Thoene <[log in to unmask]>
Subject: Enquiry about Latin text in painting Trionfo di s. Agostina in
S.Franceso Church in Pistoia, It.
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Dear Scholars, First I apologize for asking a question that deals with
art in the Renaissance! It is a fresco of St. Augustine tho! I'm
hoping you might be able to tell me what the Latin text is in the
scroll held by St. Augustine, in a painting, called attributed to an
anonymous artist known as "Maestro della Cappella Bracciolini", dated
primo quarto del sec. XV, in the church of St. Francis in Pistoia, It.
The painting is similar to "The Triumph of St. Thomas Aquinas"
(1366-68) by Andrea Bonaiuti in the Spanish Chapel of Santa Maria
Novella in Florence. Thomas holds a scroll with a Latin text which
I've discovered to be a passage from Wisdom. Both contain
personifications of the Seven Liberal Arts. I've only found one
article on the work, in the journal Prospettiva (N. 48, 1987) and the
text is not discussed. Any info would be much appreciated. Many
thanks. Marijim Thoene, DMA
On Jul 30, 2005, at 2:22 PM, Jim Bugslag wrote:
> medieval-religion: Scholarly discussions of medieval religion and
> culture
>
> Dear Listmembers,
> In a 1985 article, Beryl Smalley referred to a study on "the two
> swords" being
> worked on by Gerard Caspary of Berkeley and referred to his
> "preliminary study"
> published as _Politics and Exegesis: Origen and the Two Swords_
> (Berkeley, 1979).
> Does anyone know whether Dr. Caspary eventually completed this study?
> Many thanks,
> Jim Bugslag
>
> **********************************************************************
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> to: [log in to unmask]
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>
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Date: Sat, 30 Jul 2005 17:56:23 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Diana Wright <[log in to unmask]>
Subject: Re: Enquiry about Latin text in painting Trionfo di s. Agostina
in S.Franceso Church in Pistoia, It.
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medieval-religion: Scholarly discussions of medieval religion and culture
I'm not having any luck finding the image on the net. Can you provide a
link or send me an image privately?
DW
----- Original Message -----
From: "Marijim Thoene" <[log in to unmask]>
To: <[log in to unmask]>
Sent: Saturday, July 30, 2005 5:10 PM
Subject: [M-R] Enquiry about Latin text in painting Trionfo di s. Agostina
in S.Franceso Church in Pistoia, It.
> medieval-religion: Scholarly discussions of medieval religion and culture
>
> Dear Scholars, First I apologize for asking a question that deals with
> art in the Renaissance! It is a fresco of St. Augustine tho! I'm
> hoping you might be able to tell me what the Latin text is in the
> scroll held by St. Augustine, in a painting, called attributed to an
> anonymous artist known as "Maestro della Cappella Bracciolini", dated
> primo quarto del sec. XV, in the church of St. Francis in Pistoia, It.
> The painting is similar to "The Triumph of St. Thomas Aquinas"
> (1366-68) by Andrea Bonaiuti in the Spanish Chapel of Santa Maria
> Novella in Florence. Thomas holds a scroll with a Latin text which
> I've discovered to be a passage from Wisdom. Both contain
> personifications of the Seven Liberal Arts. I've only found one
> article on the work, in the journal Prospettiva (N. 48, 1987) and the
> text is not discussed. Any info would be much appreciated. Many
> thanks. Marijim Thoene, DMA
> On Jul 30, 2005, at 2:22 PM, Jim Bugslag wrote:
>
> > medieval-religion: Scholarly discussions of medieval religion and
> > culture
> >
> > Dear Listmembers,
> > In a 1985 article, Beryl Smalley referred to a study on "the two
> > swords" being
> > worked on by Gerard Caspary of Berkeley and referred to his
> > "preliminary study"
> > published as _Politics and Exegesis: Origen and the Two Swords_
> > (Berkeley, 1979).
> > Does anyone know whether Dr. Caspary eventually completed this study?
> > Many thanks,
> > Jim Bugslag
> >
> > **********************************************************************
> > To join the list, send the message: join medieval-religion YOUR NAME
> > to: [log in to unmask]
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> > to: [log in to unmask]
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> > [log in to unmask]
> > For further information, visit our web site:
> > http://www.jiscmail.ac.uk/lists/medieval-religion.html
> >
>
> **********************************************************************
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Date: Sun, 31 Jul 2005 00:02:07 -0700
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
Sender: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
From: Marjorie Greene <[log in to unmask]>
Subject: Re: Enquiry about Latin text in painting Trionfo di s. Agostina
in S.Franceso Church in Pistoia, It.
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medieval-religion: Scholarly discussions of medieval religion and culture
Here is a rather detailed description of the scene; the photo offered wit=
h=20
it was much too small to make out any detail. Curiously no mention is mad=
e=20
of Saint Augustine's scroll, although those of other saints are mentioned=
.=20
They are holding various citations from Augustine's sermons. I offer this=
to=20
jog perhaps someone else's memory:
"Il secondo affresco rappresenta Sant'Agostino seduto in cattedra al cent=
ro=20
della scena. Egli =E8 collocato pi=F9 in alto rispetto alle figure femmin=
ili=20
sedute in scanni che rappresentano: a destra le Arti del Quadrivio e del=20
Trivio; a sinistra le Virt=F9 teologali e cardinali. Ai lati della catted=
ra,=20
sei busti di santi sostengono dei cartigli con passi dei sermoni=20
agostiniani. Essi sono, a destra, San Gregorio Magno, San Girolamo, San=20
Bernardo di Chiaravalle; a sinistra, Sant'Ambrogio e altri due santi non=20
identificati. Vicina a questi =E8 raffigurata una donna che simboleggia=20
l'Astrologia: =E8 appoggiata su un'ampia circonferenza nella quale sono=20
raffigurati i sette cicli del sistema tolemaico. Essa faceva da pendant' =
ad=20
una seconda figura, forse la Teologia, oggi andata perduta. I riquadri so=
no=20
delimitati da cornici che hanno decorazioni geometriche."
MG
>From: Diana Wright <[log in to unmask]>
>Reply-To: medieval-religion - Scholarly discussions of medieval religiou=
s =20
> culture <[log in to unmask]>
>To: [log in to unmask]
>Subject: Re: [M-R] Enquiry about Latin text in painting Trionfo di s.=20
>Agostina in S.Franceso Church in Pistoia, It.
>Date: Sat, 30 Jul 2005 17:56:23 -0700
>
>medieval-religion: Scholarly discussions of medieval religion and cultur=
e
>
>I'm not having any luck finding the image on the net. Can you provide a
>link or send me an image privately?
>
>DW
>
>----- Original Message -----
>From: "Marijim Thoene" <[log in to unmask]>
>To: <[log in to unmask]>
>Sent: Saturday, July 30, 2005 5:10 PM
>Subject: [M-R] Enquiry about Latin text in painting Trionfo di s. Agosti=
na
>in S.Franceso Church in Pistoia, It.
>
>
> > medieval-religion: Scholarly discussions of medieval religion and=20
>culture
> >
> > Dear Scholars, First I apologize for asking a question that deals wit=
h
> > art in the Renaissance! It is a fresco of St. Augustine tho! I'm
> > hoping you might be able to tell me what the Latin text is in the
> > scroll held by St. Augustine, in a painting, called attributed to an
> > anonymous artist known as "Maestro della Cappella Bracciolini", dated
> > primo quarto del sec. XV, in the church of St. Francis in Pistoia, It.
> > The painting is similar to "The Triumph of St. Thomas Aquinas"
> > (1366-68) by Andrea Bonaiuti in the Spanish Chapel of Santa Maria
> > Novella in Florence. Thomas holds a scroll with a Latin text which
> > I've discovered to be a passage from Wisdom. Both contain
> > personifications of the Seven Liberal Arts. I've only found one
> > article on the work, in the journal Prospettiva (N. 48, 1987) and the
> > text is not discussed. Any info would be much appreciated. Many
> > thanks. Marijim Thoene, DMA
> > On Jul 30, 2005, at 2:22 PM, Jim Bugslag wrote:
> >
> > > medieval-religion: Scholarly discussions of medieval religion and
> > > culture
> > >
> > > Dear Listmembers,
> > > In a 1985 article, Beryl Smalley referred to a study on "the two
> > > swords" being
> > > worked on by Gerard Caspary of Berkeley and referred to his
> > > "preliminary study"
> > > published as _Politics and Exegesis: Origen and the Two Swords_
> > > (Berkeley, 1979).
> > > Does anyone know whether Dr. Caspary eventually completed this stud=
y?
> > > Many thanks,
> > > Jim Bugslag
> > >
> > > *******************************************************************=
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Date: Sun, 31 Jul 2005 14:09:15 +0100
Reply-To: medieval-religion - Scholarly discussions of medieval religious
culture <[log in to unmask]>
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From: Bill East <[log in to unmask]>
Subject: Offertorium =?iso-8859-1?Q?=96?= 40
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medieval-religion: Scholarly discussions of medieval religion and culture
Offertorium =96 40
During the foot-washing a number of antiphons are sung.=20
I. The first is from John 13:34
Mandatum novum do vobis: ut diligatis invicem, sicut dilexi vos, dicit
Dominus.
The psalm-verse is 118:1
Beati immaculati in via: qui ambulant in lege Domini.
And the antiphon is immediately repeated. The words of Jesus which form
the Antiphon are of course the =91Mandatum=92, the command in obedience t=
o
which the ceremony is being performed. The psalm has no particular
relevance, and could be sung on any occasion, rather like Pooh=92s
Outdoor Hum for Snowy Weather.
II. The second antiphon is from John 13, verses 4, 5 and 15: not an
exact quotation from these verses, but slightly edited and shaped:
Postquam surrexit Dominus a coena, misit aquam in pelvim, et coepit
lavare pedes discipulorum suorum: hoc exemplum reliquit eis.
The psalm-verse is another Outdoor Hum for Snowy Weather, ps. 47:2
Magnus Dominus, et laudabilis nimis: in civitate Dei nostri, in monte
sancto eius.
Again, the Antiphon is immediately repeated.
III. The third antiphon takes the same form as the first two. The
Antiphon itself is from John 13 verse 12, 13 and 15:
Dominus Jesus, postquam coenavit cum discipulis suis, lavit pedes
eorum, et ait illis: Scitis quid fecerim vobis ego Dominus, et
Magister? Exemplum dedi vobis, ut et vos ita faciatis.
The psalm-verse is ps. 84:2
Benedixisti, Domine, terram tuam: avertisti captivitatem Jacob.
Once again, the Antiphon is immediately repeated.
IV. The fourth text takes a different form and is better described as a
Responsory.=20
The Antiphon, John 13:6, 7 and 8 is sung:
Domine, tu mihi lavas pedes? Respondit Jesus, et dixit ei:
Si non lavero tibi pedes, non habebis partem mecum.
Then is sung the versicle:
Venit ergo ad Simonem Petrum, et dixit ei Petrus.
And the Antiphon is repeated:
Domine, tu mihi lavas pedes? Respondit Jesus, et dixit ei:
Si non lavero tibi pedes, non habebis partem mecum.
Then the versicle:
Quod ego facio, tu nescis modo: scies autem postea.
And the Antiphon is repeated for a third time:
Domine, tu mihi lavas pedes? Respondit Jesus, et dixit ei:
Si non lavero tibi pedes, non habebis partem mecum.
V. The fifth antiphon returns to the form of the first three. It is not
identified in the Missal, but is in fact an edited form of John 13:14
Si ego Dominus, et Magister vester lavi vobis pedes: quanto magis
debetis alter alterius lavare pedes?
The psalm-verse is ps. 48:2
Audite haec omnes gentes: auribus percipite qui habitatis orbem.
And the Antiphon is immediately repeated.
VI. The sixth antiphon, or rather responsory, is based on 1 Corinthians
13:13
Maneant in vobis fides, spes, caritas, tria haec: major autem horum est
caritas.
There is no psalm, but for a versicle a more exact form of the
scripture-verse is sung:
Nunc autem manent fides, spes, caritas, tria haec: major autem horum
est caritas.
And the Antiphon, =91Maneant in vobis=92 (etc.) is immediately repeated.
VII. The next Antiphon is not from the Bible, but is an ecclesiastical
text:
Benedicta sit sancta Trinitas, atque indivisa unitas: confitebimur ei,
quia fecit nobiscum misericordiam suam.
Then the versicle, also ecclesiastical rather than scriptural:
Benedicamus Patrem, et Filium, cum Sancto Spiritu.
Then a psalm verse, ps. 83:2-3
Quam dilecta tabernacula tua, Domine virtutum! concupiscit, et deficit
anima mea in atria Domini.
And the Antiphon, =91Benedicta sit=92 (etc.) is repeated.
VIII. The last antiphon is a hymn derived from the First Letter of St
John, verse 2, 3 and 4. It will be easiest simply to quote it in full:
Ubi caritas, et amor, Deus ibi est.
Congregavit nos in unum Christ amor.
Exultemus, et in ipso jucundemur.
Timeamus, et amemus Deum vivum.
Et ex corde diligamus nos sincero.
Ubi caritas, et amor, Deus ibi est.
Simul ergo cum in unum congregamur:
Ne nos mente dividamur, caveamus.
Cessent jurgia maligna, cessent lites.
Et in medio nostri sit Christus Deus.
Ubi caritas, et amor, Deus ibi est.
Simul quoque cum beatis videamus,
Glorianter vultum tuum, Christe Deus:
Gaudium, quod est immensum, atque probum,
Saecula per infinita saeculorum. Amen.
Raby, =91Christian Latin Poetry=92 says of this hymn:
=91Besides this more or less learned poetry of the court [of
Charlemagne], there must have existed a considerable amount of purley
religious verse, which represented the inspiration of humbler scholars
in the monastic centres. And example of this is proably to be found in
the =91Hymn of Charity=92, which, so Dom Wilmart suggests, was used by th=
e
Benedictines, to be sung at their peculiar ceremony of the weekly
Maundy or washing of feet according to the commandment (mandatum) of
the Saviour. If this beautiful hymn =96 Ubi caritas et amor, Deus ibi est
=96 is of Italian origin, it was, at any rate, produced in the Empire of
Charles, and probably during his lifetime . . . the hymn of Charity is
still sung in fragmentary form on Maundy Thursday, and we know that in
the eleventh and twelfth centuries it was in use at Monte Cassino and
elsewhere in Italy.=92 (pp. 157-8)
More anon.
=09
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Date: Sun, 31 Jul 2005 16:20:51 +0100
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culture <[log in to unmask]>
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From: John Briggs <[log in to unmask]>
Subject: Re: Offertorium - 40
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medieval-religion: Scholarly discussions of medieval religion and culture
Bill East wrote:
>
> Offertorium - 40
Perhaps I should add that in the Sarum Use the Communion of the Mass is
followed by a curtailed version of festal Vespers, the Postcommunion and
Dismissal - Mass and Vespers ending simultaneously. "After the main meal of
the day the participantants return to the church for the Washing of the
Altars, the Maundy Ceremony [in the Chapter House] and Compline."
>
> During the foot-washing a number of antiphons are sung.
> I. The first is from John 13:34
>
> Mandatum novum do vobis: ut diligatis invicem, sicut dilexi vos, dicit
> Dominus.
>
> The psalm-verse is 118:1
>
> Beati immaculati in via: qui ambulant in lege Domini.
The Sarum Use has verses 2-6,8 of Ps. 66. The Antiphon is repeated after
every verse.
The Sarum Use has as the second Antiphon:
"Diligamus nos invicem, quia caritas ex Deo est: Et qui diligit freatrem suo
ex Deo natus est et videt Deum." (John 4:7, adapted)
And Psalm 132, verses not divided as now.
The Sarum Use has as the third the Antiphon:
"In diebus illis mulier qui erat in civitate peccatrix, ut cognovit quod
Jesus accubuisset in domo Simonis leprosi, attulit alabastrum unguenti et
stans retro secus pedes domini Jesu lacrimis copit rigare pedes ejus, et
capillis capitis sui tergebat: et osculabatur pedes ejus et unguento
ungebat." (Luke 7:37-38, adapted)
And Psalm 50, verses 3 (in two parts)-21.
The Sarum Use has as the fourth Antiphon:
"Maria ergo unxit pedes Jesu, et extersit capillis suis, et domus impleta
est ex odore unguenti." (John 12:3, adapted)
With Psalm 118/i (16 verses)
The Sarum Use has as the fifth Antiphon:
"Postquam surrexit Dominus a cona, misit aquam in pelvim, copit lavare pedes
discipulorum: hoc exemplum reliquit eis." (John 13, 4-5 heavily adapted.)
With Psalm 48 (21 verses)
The additional Antiphons "Vos vocatis me magister", "Si ego dominus", "Ante
diem festum" and "Venit ad Petrum" are available if required.
John Briggs
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Date: Sun, 31 Jul 2005 16:53:15 -0700
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culture <[log in to unmask]>
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From: Phyllis Jestice <[log in to unmask]>
Subject: saints of the day 1. August
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medieval-religion: Scholarly discussions of medieval religion and culture
Today (1. August) is the feast day of:
Exsuperius (d. c. 412) Exsuperius was probably born at Arreau
(France). He became bishop of Toulouse in c. 405. E. was noted for
generosity and organized large-scale relief services to cope with
invading Vandals.
Aethelwold (d. 984) Aethelwold was a native of Winchester who was a
courtier before becoming a priest. A. joined the revived monastery
of Glastonbury, and in c. 954 was appointed abbot of Abingdon. In
963 he went on to be bishop of Winchester, where he instituted the
first monastic cathedral chapter. A. was dedicated to monastic and
general church reform. After his death, miracles were soon reported
at his tomb, and his relics were raised by his successor as bishop.
John of Rieti (blessed) (d. c. 1350) Giovanni Bufalari was born in
Umbria, where he went on to live a thoroughly uneventful life. He
became an Augustinian friar at Rieti and took good care of the sick
and strangers. He also spent a lot of time weeping for his faults
and those of the rest of the human race. A cult began at his tomb
soon after his death; it was formally confirmed in 1832.
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