La Chanson De Roland
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Emanuel J. Mickel Ganelon After Oxford the Conflict Between Roland
Emanuel J. Mickel Ganelon After Oxford The conflict between Roland and Ganelon and the subsequent trial form an important part of the Chanson de Roland. How one looks at the trial and Ganelon's role in the text bears significantly on one's interpretation of the epic. While most critics acknowledge that Roland is the hero of the chanson and Ganelon the traitor, many, perhaps a majority, find flaws in Roland's character or conduct and accept the argument that Ganelon had some justification for his actions in the eyes of Charlemagne's barons and, perhaps, in the view of the medieval audience. Roland, of course, is blamed for desmesure and Ganelon is justified by the argument that his open defiance of Roland and the peers in the council scene gave him the right, according to the ancient Germanic ethical and legal code, to take vengeance on his declared adversaries. Proponents of this thesis allege that the Chanson de Roland, a text which they date to the eleventh century, reflects a growing tension and conflict between the powerful feudal barons and the growing power of the monarchy.1 The barons represent the traditions and custom law of a decentralized state where the king is primus inter pares, but essentially a baron like themselves. As the French monarchy grew in strength and was bolstered in a theoretical sense by the centralizing themes of Roman law, conflict between the crown and the nobility became apparent.2 1 For specific analysis of the trial in terms of allegedly older Germanic tradition, see Ruggero Ruggieri, Il Processo di Gano nella Chanson de Roland (Firenze: Sansoni, 1936); also George F. -
Tradition Et Renouvellement Dans La Chanson De Geste Tardive: Doon De Mayence Et Gaufrey
Tradition et renouvellement dans la chanson de geste tardive: Doon de Mayence et Gaufrey by MARINA LUSHCHENKO B.A., Simon Fraser University, 2004 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES (French) THE UNIVERSITY OF BRITISH COLUMBIA April 2006 © Marina Lushchenko, 2006 11 ABSTRACT Written towards the close of the Middle Ages (late 13th - early 14th centuries) and rather neglected until now, the epic songs of Doon de Mayence and Gaufrey deserve nonetheless a study, because, in addition to their considerable literary value, they make it possible for us to understand the evolution of French medieval epic poetry. The object of the research is to evaluate the importance of tradition in these comparatively late works and, at the same time, to examine the innovations, laying particular emphasis on the authors' originality. To study intertextual references to other epic songs and Arthurian romances, to analyze versification and composition of the given songs, to take a look at epic rhetoric and the system of characters, - such are the stages of the present study. First conclusion : Doon de Mayence and Gaufrey are both at the junction of epic and romance traditions. Second conclusion : the epic songs in question borrow differently from these two genres. Third conclusion : realistic features add to the narration, making it, consequently, less archaistic. iii TABLE DES MATIERES Abstract • ii Table des matieres iii Remerciements -v CHAPITRE I Introduction ..: 1 CHAPITREII Genese de Doon de Mayence et de Gaufrey 5 2.1 Chansons de geste: formation de cycles 5 2.2 Emprunt d'episodes aux chansons de geste 14 2.3 Sources arthuriennes .". -
PONTIFICAL INSTITUTE of MEDIAEVAL STUDIES Karlamagnús Saga. the Saga of Charlemagne and His Heroes. Volume 2: Part IV. Translat
PONTIFICAL INSTITUTE OF MEDIAEVAL STUDIES Karlamagnús Saga. The Saga of Charlemagne and His Heroes. Volume 2: Part IV. Translated by Constance B. Hieatt. Mediaeval Sources in Translation 17. 1975; 443 pp. Paperbound. ISBN 0–88844–266–1; 978–0–88844–266–6. $54.95 While the most celebrated literature of medieval Scandinavia is the native literature of Iceland, medievalists are also aware of the important body of Norse literature that is neither native nor Icelandic: the translations into Old Norse of English and Continental literature, mainly in Norway. Among these is a large body of translations from the chansons de geste and Carolingian romances of France, including the Karlamagnús Saga, a thirteenth-century version of poems sometimes known as “Geste du Roi” or “Gestes du Charlemagne et de Roland.” The contents of this collection range from fairly close versions of surviving French poems, such as the Pelerinage (or Voyage en Orient) de Charlemagne, to translations of works of which there is no surviving close analogue; it includes a version of the Song of Roland which is very close to the Oxford manuscript, but probably translated from an even earlier version – possibly from a source of that manuscript. The Saga is of interest in indicating a medieval translator’s interpretation of terms which modern scholars find crucial to the understanding of texts; or it preserves or provides clues to the contents of older versions than the extant originals. As a work of literature, it bears interesting resemblance to Malory’s compilation of the Arthurian cycle of tales, although the Saga is evidently the work of several hands, and not of one individual. -
Jonesexcerpt.Pdf
2 The Texts—An Overview N’ot que trois gestes en France la garnie; ne cuit que ja nus de ce me desdie. Des rois de France est la plus seignorie, et l’autre aprés, bien est droiz que jeu die, fu de Doon a la barbe florie, cil de Maience qui molt ot baronnie. De ce lingnaje, ou tant ot de boidie, fu Ganelon, qui, par sa tricherie, en grant dolor mist France la garnie. La tierce geste, qui molt fist a prisier, fu de Garin de Monglenne au vis fier. Einz roi de France ne vodrent jor boisier; lor droit seignor se penerent d’aidier, . Crestïenté firent molt essaucier. [There were only threegestes in wealthy France; I don’t think any- one would ever contradict me on this. The most illustrious is the geste of the kings of France; and the next, it is right for me to say, was the geste of white-beardedPROOF Doon de Mayence. To this lineage, which was full of disloyalty, belonged Ganelon, who, by his duplic- ity, plunged France into great distress. The thirdgeste , remarkably worthy, was of the fierce Garin de Monglane. Those of his lineage never once sought to deceive the king of France; they strove to help their rightful lord, . and they advanced Christianity.] Bertrand de Bar-sur-Aube, Girart de Vienne Since the Middle Ages, the corpus of chansons de geste has been di- vided into groups based on various criteria. In the above prologue to the thirteenth-century Girart de Vienne, Bertrand de Bar-sur-Aube classifies An Introduction to the Chansons de Geste by Catherine M. -
Dictionnaire Des Épées Célèbres
Dictionnaire des épées célèbres Laurent BONNOT, V3d 2016 'épée est un symbole de pouvoir, auquel on confère souvent une âme et donne un Lnom. e livret vous permettra peut-être de compléter vos savoirs sur l'histoire de célèbres épées (pas toujours) légendaires, telles que les indestructibles Durandal ou Excalibur, et de faire connaissance avec d'autres lames moins connues telles que Courtain, Flamberge ou l'imprononçable mais réelle Szczerbiec. vertissement: deux erreurs (enfin … au moins deux) se sont glissées parmi Aces définitions. Un grand merci à Caroline pour sa relecture et ses corrections éclairées. Publié sur http://bonnot.laurent.free.fr Un commentaire ? Une suggestion ? [email protected] ‹‹ Dictionnaire des épées célèbres – édition 3d déc. 2016 © LB - page 1 / 33 Le catalogue du râ telier 1ère partie : épées de légendes historiques............................................................................4 Le nom de certaines épées est suivi d'un code de trois caractères placé entre crochets: [ART] pour les épées citées dans le mythe arthurien [CEL] pour les épées citées dans la mythologie celtique [HIS] pour les épées ayant réellement existé [MAS] pour les épées citées dans la mythologie anglo-saxonne [MGE] pour la mythologie germanique [MNO] pour la mythologie nordique [ROL] pour les épées citées dans la chanson de Roland Al-Adb, Al-Battar, Al-Ma'thur, Al-Mikhdham, Al-Rasub, Al-Qadib [HIS].................................--)------- 4 Almace [ROL]...............................................................................................................................--)------- -
2017 Online Commencement Program
SOUTHERN NEW HAMPSHIRE UNIVERSITY SOUTHERN NEW HAMPSHIRE UNIVERSITY COMMENCEMENT 2017 EIGHTY-FIFTH COMMENCEMENT SATURDAY, MAY 13 SUNDAY, MAY 14 2017 WELCOME TO THE SOUTHERN NEW HAMPSHIRE UNIVERSITY EIGHTY-FIFTH COMMENCEMENT SATURDAY, MAY 13 SUNDAY, MAY 14 2017 SNHU Arena Manchester, New Hampshire SATURDAY, MAY 13 AT 10:00 A.M. UNIVERSITY COLLEGE COLLEGE OF ONLINE AND CONTINUING EDUCATION UNDERGRADUATE, GRADUATE, AND DOCTORAL DEGREES ............................. 1 SATURDAY, MAY 13 AT 2:30 P.M. COLLEGE OF ONLINE AND CONTINUING EDUCATION COLLEGE FOR AMERICA UNDERGRADUATE DEGREES AND GRADUATE DEGREES ................................ 7 SUNDAY, MAY 14 AT 10:00 A.M. COLLEGE OF ONLINE AND CONTINUING EDUCATION UNDERGRADUATE DEGREES ....................................................................... 13 SUNDAY, MAY 14 AT 2:30 P.M. COLLEGE OF ONLINE AND CONTINUING EDUCATION GRADUATE DEGREES .................................................................................. 19 Awards: The Loeffler Prize ...................................................................................... 25 Excellence in Teaching ............................................................................... 26 Excellence in Advising ................................................................................ 27 SNHU Honor Societies Honor Society Listing ................................................................................. 28 Presentation of Degree Candidates ARTS AND SCIENCES ................................................................................. -
Anthropoetics XX, No. 2 Spring 2015
Anthropoetics XX, 2 Anthropoetics XX, no. 2 Spring 2015 Peter Goldman - Originary Iconoclasm: The Logic of Sparagmos Adam Katz - An Introduction to Disciplinarity Benjamin Matthews - Victimary Thinking, Celebrity and the CCTV Building Robert Rois - Shared Guilt for the Ambush at Roncevaux Samuel Sackeroff - The Ends of Deferral Matthew Schneider - Oscar Wilde on Learning Outcomes Assessment Kieran Stewart - Origins of the Sacred: A Conversation between Eric Gans and Mircea Eliade Benchmarks Download Issue PDF Subscribe to Anthropoetics by email Anthropoetics Home Anthropoetics Journal Anthropoetics on Twitter Subscribe to Anthropoetics RSS Home Return to Anthropoetics home page Eric Gans / [email protected] Last updated: 11/24/47310 12:58:33 index.htm[5/5/2015 3:09:12 AM] Goldman - Originary Iconoclasm Anthropoetics 20, no. 2 (Spring 2015) Originary Iconoclasm: The Logic of Sparagmos Peter Goldman Department of English Westminster College Salt Lake City, Utah 84105 www.westminstercollege.edu [email protected] The prohibition of "graven images" in the Jewish scriptures seems to have no precedent in the ancient world. Surrounded by polytheistic religions populated with a multitude of religious images, the ancient Hebrews somehow divined that the one true God could not be figured, and that images were antithetical to his worship. It's true, of course, and significant, that every known culture has taboos regarding representations qua representations, often but not exclusively iconic figures.(1) But only the Hebrews derived a prohibition on images from the recognition that God is both singular and essentially spiritual, hence resistant to material representation.(2) In the ancient world, images were connected to the divine, either as the privileged route to god's presence, both dangerous and desirable; or as forbidden temptations to idolatry, the worship of "false gods," however defined. -
Cahiers De Recherches Médiévales Et Humanistes, 12 | 2005 the Epic Tradition of Charlemagne in Italy 2
Cahiers de recherches médiévales et humanistes Journal of medieval and humanistic studies 12 | 2005 La tradition épique, du Moyen Âge au XIXe siècle The epic tradition of Charlemagne in Italy Jane E. Everson Electronic version URL: http://journals.openedition.org/crm/2192 DOI: 10.4000/crm.2192 ISSN: 2273-0893 Publisher Classiques Garnier Printed version Date of publication: 30 December 2005 Number of pages: 45-81 ISSN: 2115-6360 Electronic reference Jane E. Everson, « The epic tradition of Charlemagne in Italy », Cahiers de recherches médiévales [Online], 12 | 2005, Online since 30 December 2008, connection on 13 October 2020. URL : http:// journals.openedition.org/crm/2192 ; DOI : https://doi.org/10.4000/crm.2192 This text was automatically generated on 13 October 2020. © Cahiers de recherches médiévales et humanistes The epic tradition of Charlemagne in Italy 1 The epic tradition of Charlemagne in Italy Jane E. Everson Introduction 1 From the late thirteenth century to the end of the Renaissance, Carolingian narratives centred on the deeds of Charlemagne, Roland and the peers of France enjoyed immense popularity in Italy at all levels of society. Some of the greatest writers of this period were attracted to the genre and produced in it their masterpieces. And if, for the early period, the most important compositions are often anonymous, for the fifteenth and sixteenth centuries the names of Andrea da Barberino, Pulci, Boiardo, Ariosto and Tasso, to name only the best known and most influential, serve to underline the status of Carolingian narrative literature as the pre-eminent literary genre in the vernacular. As I have pointed out elsewhere, the sheer length of time during which the Carolingian narrative tradition flourished in Italy, the large number of writers involved with the genre, the wealth of material both in content and style, the range of developments and modifications, all pose major problems for the scholar aiming to produce a comprehensive historical and thematic survey of the genre.1 2 The magnitude of the task had already taxed E. -
Military Technology in the 12Th Century
Zurich Model United Nations MILITARY TECHNOLOGY IN THE 12TH CENTURY The following list is a compilation of various sources and is meant as a refer- ence guide. It does not need to be read entirely before the conference. The breakdown of centralized states after the fall of the Roman empire led a number of groups in Europe turning to large-scale pillaging as their primary source of income. Most notably the Vikings and Mongols. As these groups were usually small and needed to move fast, building fortifications was the most efficient way to provide refuge and protection. Leading to virtually all large cities having city walls. The fortifications evolved over the course of the middle ages and with it, the battle techniques and technology used to defend or siege heavy forts and castles. Designers of castles focused a lot on defending entrances and protecting gates with drawbridges, portcullises and barbicans as these were the usual week spots. A detailed ref- erence guide of various technologies and strategies is compiled on the following pages. Dur- ing the third crusade and before the invention of gunpowder the advantages and the balance of power and logistics usually favoured the defender. Another major advancement and change since the Roman empire was the invention of the stirrup around 600 A.D. (although wide use is only mentioned around 900 A.D.). The stirrup enabled armoured knights to ride war horses, creating a nearly unstoppable heavy cavalry for peasant draftees and lightly armoured foot soldiers. With the increased usage of heavy cav- alry, pike infantry became essential to the medieval army. -
Post-Chrétien Verse Romance the Manuscript Context
Cahiers de recherches médiévales et humanistes Journal of medieval and humanistic studies 14 | 2007 L’héritage de Chrétien de Troyes Post-Chrétien Verse Romance The Manuscript Context Keith Busby Electronic version URL: http://journals.openedition.org/crm/2646 DOI: 10.4000/crm.2646 ISSN: 2273-0893 Publisher Classiques Garnier Printed version Date of publication: 15 December 2007 Number of pages: 11-24 ISSN: 2115-6360 Electronic reference Keith Busby, « Post-Chrétien Verse Romance », Cahiers de recherches médiévales [Online], 14 | 2007, Online since 15 December 2010, connection on 13 October 2020. URL : http:// journals.openedition.org/crm/2646 ; DOI : https://doi.org/10.4000/crm.2646 © Cahiers de recherches médiévales et humanistes Post-Chrétien Verse Romance : The Manuscript Context1 The manuscripts in which the post-Chrétien (« epigonal ») verse romances are preserved can speak volumes about their transmission and reception. In some cases, these are intimately bound up with the works of the master, although the intertextuality of the whole corpus of verse romance transcends the codicological context. I shall review here selected manuscripts in which some epigonal romances have been transmitted and what they can tell us about ways in which these texts were read in the Middle Ages. The romances in question are : Renaut de Bâgé (Beaujeu), Le bel inconnu Paien de Maisières, La mule sans frein Le chevalier à l’épée Raoul de Houdenc, Meraugis de Portlesguez Raoul (de Houdenc ?), La vengeance Raguidel L’âtre périlleux Guillaume le Clerc, Fergus Hunbaut Yder Floriant et Florete Le chevalier aux deux épées Girard d’Amiens, Escanor Claris et Laris Jehan, Les merveilles de Rigomer Compared with Chrétien’s romances, themselves only preserved in half-a- dozen copies on average (but fifteen plus fragments of Perceval), these works are mainly codicological unica, with only Meraugis de Portlesguez, La vengeance Raguidel, L’âtre périlleux, and Fergus surviving in more than one complete exemplar. -
L'héroisme Chevaleresque Dans Le "Roland Amoureux" De
L'héroïsme chevaleresque dans le Roland Amoureux de Boiardo Couverture : Illustration extraite de la Nouvelle traduction de Roland l'Amou- reux par LESAGE, Paris, 1717 (cliché Bibliothèque Municipale de Lyon) INSTITUT D'ÉTUDES DE LA RENAISSANCE ET DE L'AGE CLASSIQUE Denise ALEXANDRE-GRAS L'héroïsme chevaleresque dans le - Roland Amoureux de Boiardo Publications de l'Université de Saint-Etienne 0 Institut d'études de la Renaissance et de l'Age Classique, 1988 34, rue Francis-Baulier — 42100 Saint-Etienne ISBN 2-86724-032-8 INTRODUCTION Matteo Maria Boiardo est un écrivain dont l'œuvre et la personnalité, complexes et contradictoires, demeurent parmi les plus déroutantes qui soient. Il n'est en effet pas possible de réduire toute son activité à la seule composition du «poème» 1, d'ignorer notamment ses œuvres latines et d'imaginer qu'il ait oublié sa culture humaniste durant les quinze dernières années de sa vie. Or, le contraste est évident entre ses œuvres mineures de goût humaniste (les œuvres latines, les Eglogues en italien , le Timon inspiré de Lucien) et son poème cheva- leresque modelé sur des œuvres populaires que les humanistes méprisaient volontiers. Son Canzoniere, dont le titre classicisant, Amorum libri, est signifi- catif, combine certes diverses sources, mais il apparaît précisément comme une tentative de synthèse raffinée dans laquelle la poésie latine et les thèmes néo- platoniciens viennent enrichir le legs de la poésie lyrique médiévale et du pé- trarquisme, ce qui semble fort éloigné de l'esprit général du poème, si éloigné même que Pier Vincenzo Mengaldo a pu parler d'un tel hiatus entre les deux œuvres, qu'on n'en saurait trouver d'équivalent dans l'histoire italienne toute entière 2. -
The Role of Images in Medieval Depictions of Muslims
Suzanne Akbari IMAGINING ISLAM: The Role of Images in Medieval Depictions of Muslims On the edges of medieval Europe, there was real contact between Chris tians and Muslims. Multicultural, multi-religious societies existed in al-Andalus and Sicily, while cultural contact of a more contentious sort took place in the Near East. In most parts of medieval Europe, how ever, Muslims were seen rarely or not at all, and Islam was known only at second - or third-hand. Western European accounts written during the Middle Ages invariably misrepresent Islam; they vary only to the degree with which they parody the religion and its adherents. One might imagine that such misrepresentation is simply due to the limited information available to the medieval European curious about Islam and the Prophet. If such were the case, one would expect to find a linear progression in medieval accounts of Islam, moving from extremely fanci ful depictions to more straightforward, factual chronicles. Instead, one finds accurate, even rather compassionate accounts of Islamic theology side by side with bizarre, antagonistic, and even hateful depictions of Muslims and their belief. During the twelfth century, the French abbot of Cluny, Peter the Venerable, engaged several translators and went to Muslim Spain to produce a translation of the Qur'an and to learn about Islam in order to effect the conversion of Muslims to Christianity by means of rational persuasion, approaching them, as Peter himself put it, "not in hatred, but in love."1 During the same century, however, the chanson de geste tradition flourished in France and began to be exported into the literatures of England and Germany.2 In these twelfth-century epics glorifying war and chivalric heroism, Muslims are depicted as basically similar to Christians: the structure of their armies, their kings, and their martial techniques are essentially the same.