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Morin A-Ed-EDTED Quaestio.Pdf Alejandro Morin (ed.) Estudios de Derecho y Teología en la Edad Media Santiago Barreiro Dolores Castro Eleonora Dell’Elicine Paola Miceli Alejandro Morin Daniel Panateri Sociedad Argentina de EstuEstudiosdios Medievales Buenos Aires 1 Morin, Alejandro Estudios de derecho y teología en la Edad Media. 1a ed. Buenos Aires : Maglio, 2012. E-Book. ISBN 978-987-28318-0-6 1. Historia Medieval. I. Título CDD 940.1 Ilustración de tapa: Summa in jus civile , Azo de Bolonia, s. XIII (inicial ornamentada, detalle), Angers (France), Bibliothèque municipale, ms. 338 / © cliché CNRS-IRHT, base Enluminures 2 ÍÍÍNDICE BARREIRO , SANTIAGO Ástgjafar . Amor, justicia y don en Reginsmál 6 CASTRO , DOLORES Las palabras de la Palabra. Acerca de las enseñanzas bíblicas en las cartas de Rabano Mauro 36 DELL ELICINE , ELEONORA Agustín, Isidoro y el arte gramatical 62 MICELI , PAOLA La costumbre como ius non scriptum 85 MORIN , ALEJANDRO Notas sobre la categoría de "hereje oculto" en los manuales de inquisidores de Nicolás Eymeric y Arnaldo Alberti. 109 PANATERI , DANIEL Iurisdictio y iurisdictiones: el espacio como problema a partir de un análisis de la soberanía en la glosa de Gregorio López a las Siete Partidas 129 3 Este libro reúne trabajos que provienen de investigaciones realizadas por integrantes del Proyecto UBACyT (2010-2012) 20020090200071 “Derecho y teología: Regímenes discursivos y técnicas de performación en la Edad Media”, cuyo objetivo prioritario radicó en estudiar las maneras específicas en que en el mundo medieval los discursos jurídico y teológico crean y definen objetos y los ponen en circulación. La hipótesis general que inspiró y guía las investigaciones concierne al carácter creador y no sólo descriptivo de unos discursos cuyos modos de trabajar lo real registran especificidades propias que hacen a su naturaleza discursiva pero también a las condiciones institucionales y a los parámetros de la antropología dominante. Hasta hace pocos años la medievalística analizaba los discursos suponiendo una relación especular de los mismos respecto de una realidad postulada como ontológica y exterior. En una visión básicamente acrítica, los discursos eran evaluados en función de su mayor o menor adecuación a sus referentes. Nuestro objetivo principal en esta investigación ha sido poner en entredicho estas formas metafísicas de abordaje de la relación de los discursos y su real, haciendo foco en el estudio del derecho y la teología en la Edad Media a partir de escenarios plurales. Es desde esta perspectiva que evitamos considerar a los textos y documentos analizados como un conjunto de enunciados cerrados sino que más bien los pensamos como intervenciones, es decir, operaciones de reconfiguración de lo real, de las cuales el registro documental permanece como último resto de un complejo montaje institucional. En lo que concierne a la confección de este libro, todos los integrantes del proyecto han contribuido desde distintos lugares. No obstante, cabe hacer mención especial a Santiago Barreiro por su tarea en el diseño editorial y a Carla Maglio por sus aportes en 4 la correción de los textos. Por último, señalemos que los trabajos aquí presentados corresponden a autores que se hallan en momentos distintos de la carrera académica. Los textos, sin embargo, reflejan en su conjunto investigaciones que, como se evidenciará en la lectura, se encuentran en pleno desarrollo y representan por tanto escalas de unos itinerarios que fijan su curso en el propio andar. 5 ÁÁÁSTGJAFAR ... AAAMOR ,,, JUSTICIA Y DON EN RRREGINSMÁL SANTIAGO BARREIRO En El futuro de un pasado , un libro que apunta a elaborar las posibles líneas de investigación para los estudios medievales durante el siglo XXI, el medievalista francés Alain Guerreau (2001) critica la aplicación de categorías y funciones modernas a la Edad Media como anacrónicas 1 y, por lo tanto, inapropiadas. Si bien este planteamiento no es nuevo 2, lo interesante del punto de vista de Guerreau es la propuesta concreta para evitar este problema, que consiste en el análisis del campo semántico ocupado por los términos medievales, lo que lógicamente reduciría el riesgo de lecturas anacrónicas. Sin embargo, una dificultad evidente de esta aproximación se encuentra en que el valor de un término puede variar ampliamente si es asignado a un contexto (espacial, temporal) o a otro. Uno de los primeros autores en notar una discrepancia entre las funciones y conceptos modernos y “primitivos” fue Marcel Mauss 3. Él citó al comienzo de su famoso Ensayo sobre el 1 Su crítica se inspira en una larga tradición antropológica que llama la atención sobre la inaplicabilidad de la terminología moderna (desde conceptos puntuales hacia amplias categorías de análisis como “economía”, “religión”, “política”, “propiedad”) a las sociedades pre-industriales. 2 Y podría haberse expresado sin las cuotas de descalificación hacia sus pares, y su tendencia a convertirlos en straw men a fin de glorificar sus propias posturas, lo que ocurre regularmente en la obra de Guerreau. Una crítica valiosa, aunque tan virulenta como el libro reseñado, ha sido escrita por Astarita (2003-2004). 3 La solución de Mauss a este problema fue elaborar la teoría de los hechos sociales de su mentor, Emile Durkheim, explicando que en las sociedades primitivas, todo hecho social era un hecho social total, que incluía aspectos de las funciones económicas, políticas, sociales, artísticas que nosotros mantenemos diferenciados en gran medida. Su Ensayo sobre el don aplicaba Barreiro, Santiago, “ Ástgjafar . Amor, justicia y don en Reginsmál” en A. Morin (ed.) Estudios de Derecho y Teología en la Edad Media6. Buenos Aires: SAEMED, 2012 , pp. 6 -35 Don algunos versos de poesía éddica. La mayoría proviene del poema gnómico Hávamál, y sería difícil privilegiar otro poema nórdico para un trabajo sobre los dones. Pero más adelante en el ensayo cita los siguientes versos: Tu as donné des cadeaux, Mais tu n'as pas donné des cadeaux d'amour, Tu n'as pas donné d'un coeur bienveillant, De votre vie, vous seriez déjà dépouillés, Si j'avais su plutôt le danger. (Mauss 1923 :158) Estos versos traducen una estrofa de otro poema éddico, Reginsmál : Giafar þú gaft, gaftattu ástgiafar, Gaftattu af heilom hug; Fiǫrvi yðro scyldot ér firðir vera, Ef ec vissa þat fár fyrir. (Reginsmál 7: 175 4) En este texto concentramos nuestra atención en el último sustantivo del primer verso. Ástgiafar (ortografía estandarizada ástgjafar ) es el acusativo plural de un término compuesto por dos elementos de género gramatical femenino, ást y gjǫf. Apuntamos a analizar, siguiendo a Guerreau, el campo semántico de dicho término, a fin de comprender el significado preciso de la frase que ocupa los primeros dos versos de la citada este principio al intercambio de regalos. Sus ideas influenciaron directamente al estructuralismo de Claude Lévi-Strauss, que a su vez fue una de las inspiraciones (junto al marxismo) de Maurice Godelier. La obra de Guerreau está fuertemente influenciada por la obra de aquél. 4 Las citas de poemas éddicos siguen el formato: título del poema, estrofa, páginas, según la edición de Neckel revisada por Kuhn (1962) 7 estrofa en términos de la historia cultural. Sin embargo, el término tal como aparece en Reginsmál es uno de los casos que mencionamos previamente en los que ubicar el sentido de un vocablo se complica por cuestiones de datación. Ubicar otras apariciones del término en el corpus de textos antiguo-nórdicos puede arrojar buenos resultados, y es por donde comenzaremos. Otras apariciones del término en el corpus antiguoantiguo----nórdiconórdico Ástgjafar está documentado únicamente en otras dos ocasiones en poesía. Una de ellas está en un poema tardomedieval atribuido al religioso Einarr Gilsson, y la otra en Heilags anda vísur , una traducción libre del himno carolingio Veni, Creator spiritus . De acuerdo con el Ordbog over det Nørrone Prosasprog, “ást-gjǫf” y “ástar-gjǫf”5 aparecen además en los siguientes textos, en algunos casos como traducción del latín caritatis gratiam : 1a) Tristrams saga ok Ísǫndar , Thómass saga erkibyskups (ástargjǫf como “regalo de amor”). 1b) Heilagra feðra ǽfi , Maríu Saga , Ǽfintýr . ( ástargjǫf como “don de gracia”). 2) Jóns saga postula , Stjórn , Ǫnnu saga , Maríu Saga , el Cuarto Tratado Gramatical , Hómiliubók , Jóns saga baptista , Mǫrtu saga ok Maríu Magðalenu , Ǽfintýr ( ástgjǫf como “don de gracia”). Una búsqueda del término en el diccionario Cleasby-Vigfússon añade otras dos apariciones, en Andreas saga y en Magnús saga Jarls . El diccionario marca al vocablo como de origen teológico, y 5 Dicha forma simplemente añade la desinencia regular del genitivo singular a ást . Ambos usos (con o sin desinencia del primer término) son perfectamente normales en nórdico antiguo para formar los enormemente frecuentes sustantivos compuestos. 8 traduce como “grace, gift”. El diccionario Zoëga lo sigue de cerca 6 (“gift of love, grace”). El de Fritzner está también en esa línea (Kjærlighedsgave, Gave som gives af Kjærlighed , “regalo de amor, regalo que se da a causa del amor”), pero añade más apariciones en Barlaams Saga y Karlamagnúss Saga. Si clasificamos estas apariciones, tenemos: 1) Traducciones islandesas directas de textos religiosos cristianos en latín: Heilagra feðra ǽfi (que traduce las Vitæ Patrum) , Ǽfintýr (una compilación de Exempla ). Hómiliubók (“Libro de homilías”) pertenece en gran medida aquí, si bien no todas las homilías son traducciones de textos latinos, y algunas son indudablemente locales. 2) Sagas islandesas de temática
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