An Analysis of the Structure and Themes of Der Stricker's Pfaffe Amis
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A Companion to Alexander Literature in the Middle Ages
Brill’s Companions to the Christian Tradition A series of handbooks and reference works on the intellectual and religious life of Europe, 500–1800 Editor-in-Chief Christopher M. Bellitto (Kean University) VOLUME 29 The titles published in this series are listed at brill.nl/bcct A Companion to Alexander Literature in the Middle Ages Edited by Z. David Zuwiyya LEIDEN • BOSTON 2011 Cover illustration: The cover illustration shows the image of Alexander the Great feeding the griffins during his celestial flight. It is from the mosaic on the floor of the Otranto Cathedral in Puglia, Italy made in 1163–1165. Credit for the image goes to Roberta Morosini of Wake Forest University. This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data A companion to Alexander literature in the Middle Ages / edited by Z. David Zuwiyya. p. cm. — (Brill’s companions to the Christian tradition, ISSN 1871–6377 ; v. 29) Includes bibliographical references and index. ISBN 978-90-04-18345-2 (hardback : alk. paper) 1. Literature, Medieval—History and criticism. 2. Romances—History and criticism. 3. Alexander, the Great, 356–323 B.C—In literature. 4. Alexander, the Great, 356–323 B.C.—Influence. I. Zuwiyya, Z. David (Zachary David), 1964– PN682.A48C66 2011 809’.93351—dc22 2011012272 ISSN 1871-6377 ISBN 978 90 04 18345 2 Copyright 2011 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. -
Teachings in Medieval European Literature. with a Focus on Barlaam and Josaphat
Humanities and Social Science Research; Vol. 4, No. 2; 2021 ISSN 2576-3024 E-ISSN 2576-3032 https://doi.org/10.30560/hssr.v4n2p10 Global Middle Ages: Eastern Wisdom (Buddhistic) Teachings in Medieval European Literature. With a Focus on Barlaam and Josaphat Albrecht Classen1 1 University of Arizona, United States Correspondence: Albrecht Classen, University of Arizona, United States. Received: April 26, 2020; Accepted: June 25, 2020; Published: June 26, 2020 Abstract In contrast to many recent attempts to establish concepts and platforms to study global literature, and this also in the pre-modern world, this article intends to present much more concrete examples to confirm that a certain degree of globalism existed already in the twelfth and thirteenth centuries. While numerous scholars/editors have simply invited many more voices from all over the world to the same ‘table,’ i.e., literary histories, which has not really provided more substance to the notion of ‘global,’ the study of translated texts, such as those dealing with Barlaam and Josaphat, clearly confirms that some core Indian ideas and values, as originally developed by Buddha, had migrated through many stages of translations, to high medieval literature in Europe. Keywords: Global literature, medieval globalism, Barlaam and Josaphat, Jacobus de Voragine, Rudolf von Ems, the Laubacher Barlaam, literary translations, Buddhism in medieval Europe, Asia and Europe in the Middle Ages 1. Introduction: Connections Between East and West Throughout the Middle Ages, knowledge about the Asian world was rather limited in Europe, although a good number of travelers, most famously, maybe, Marco Polo and Odorico da Pordenone, made their way to the Far East and later, after their return to the West, created detailed reports about their experiences. -
Illuminated Manuscripts
Masterpieces of the J. Paul Getty Museum ILLUMINATED MANUSCRIPTS Masterpieces of the J. Paul Getty Museum ILLUMINATED MANUSCRIPTS Los Angeles THE J. PAUL GETTY MUSEUM Frontispiece: Master of the Dresden Prayer Book, The Temperate and the Intemperate [detail] (See no. 41) At the J. Paul Getty Museum: Christopher Hudson, Publisher Mark Greenberg, Managing Editor Mollie Holtman, Editor Suzanne Watson Petralli, Production Coordinator Charles Passela, Photographer Text prepared by Thomas Kren, Elizabeth C. Teviotdale, Adam S. Cohen, and Kurds Barstow Designed and produced by Thames and Hudson and copublished with the J. Paul Getty Museum © 1997 The J. Paul Getty Museum 1200 Getty Center Drive Suite 1000 Los Angeles, California 90049-1687 Library of Congress Card Number 97-070932 ISBN 0-89236-446-7 Color reproductions by CLG Fotolito, Verona, Italy Printed and bound in Singapore by C.S. Graphics DIRECTOR'S FOREWORD The collection of illuminated manuscripts covered by this book, like so much else about the Getty Museum, is a new creation, having been formed only in the past fifteen years. When J. Paul Getty's will was opened in 1976, it was discovered that he had made a seven hundred million dollar bequest to his museum. A small institution with a narrow, uneven collection was suddenly in a position to expand in any direction its trustees chose. During the six years in which lawsuits prevented them from using the legacy, new possibilities were explored by the Getty Trust for services to scholarship, conservation, and arts education, as well as for building up a much more important museum. When I decided to come to the Getty in 1983, one idea for expanding the Museums collection was already in the works: the acquisition en bloc of the Ludwig Collection of illuminated manuscripts. -
Gallery Text
PREJ UDICE& PERSECUTION IN THE MEDIEVAL WORLD Medieval manuscripts preserve stories of romance, faith, and knowledge, but their luxurious illuminations can reveal hidden prejudices as well. Typically created for the privileged classes, such books nevertheless provide glimpses of the marginalized and powerless, reflecting their tenuous places in society. Attitudes toward Jews and Muslims, the poor, those perceived as sexual or gender deviants, and the peoples beyond European borders can be discerned through caricature and polemical imagery, as well as through marks of erasure and censorship. As repositories of history and memory, museums reveal much about our shared past, but all too often the stories told from luxury art objects focus on the elite. This exhibition examines the “out-groups” living within western Europe through case studies of works drawn from the Getty’s collection. Medieval society was far more diverse than is commonly understood, but diversity did not necessarily engender tolerance. Life presented significant obstacles for those who were not fully-abled, white, wealthy, Christian, heterosexual, cisgender males. For today’s viewer, the vivid images and pervasive subtexts in illuminated manuscripts can serve as stark reminders of the power of rhetoric and the danger of prejudice. We invite you to explore the themes of this exhibition further and to join the conversation online at getty.edu/outcasts #MedievalOutcasts © 2018 J. Paul Getty Trust Non-flash photography and video for personal use are welcome. The first part of the Christian Bible consists of texts from the Hebrew Bible. Since the second century, it has been referred to by Christian writers as the Old Testament ( Vetus Testamentum). -
Rudolf Von Ems, Der Guote Gerhart
1 Rudolf von Ems’s Der guote Gêrhart: Experimentation with Tolerance in an Early Thirteenth-Century Middle High German Romance Rudolf von Ems (ca. 1200–ca. 1254) belongs to one of those thirteenth-century poets who certainly deserve our full attention because of their extensive and varied works, but who have oddly remained in the shadow cast by the poets who flourished around 1200 (Hartmann von Aue, Gottfried von Straßburg, Wolfram von Eschenbach). He is especially known for his early courtly romance Der guote Gêrhart (ca 1215), the religious narrative Barlaam und Josaphat (ca. 1225– 1230), his Alexanderroman (ca. 1240), his courtly romance Willhelm von Orlens (ca. 1245), and his world chronicle, Weltchronik (ca. 1254). In the highly popular Barlaam we are confronted with the account of a young Indian prince who, once he has witnessed sickness, old age, and blindness, converts to Christianity, ultimately turns away from his own aristocratic lifestyle, and becomes a monk, very much in the vein of the ancient accounts of Gautama Buddha, from which Rudolf ultimately gained his inspiration, although he does not reveal that source or any intermediary.1 In his Alexander, Rudolf retold, on the basis of the ancient Historia de preliis and the chronicle by Curtius Rufus, the ancient story of Alexander the Great, whereas the Willhelm represents a traditional courtly love romance involving the protagonist who originates from Brabant and the English princess Amelie. The Weltchronik is what the title says, a world chronicle, which enjoyed enormous -
THE WONDEROUS TALE of BARLAAM and JOSAPHAT Thomas M
Thomas M. Prymak University of Toronto Saint Josaphat of India Announcing his Departure, from a thirteenth century Greek MS. Credit: Wikipedia THE WONDEROUS TALE OF BARLAAM AND JOSAPHAT Thomas M. Prymak University of Toronto n Eastern Europe in the 1620s, in particular, in the eastern part of the old Polish-Lithuanian Commonwealth, then the geographically largest state entirely in Europe, a religious conflict of momentous proportions was playing out. This conflict involved a struggle between Roman ICatholics and Eastern Orthodox Christians, and it engaged most of the peoples of the Commonwealth, today known as Poles, Lithuanians, Ukrainians, and Belarusans. Some years before, the Polish government, concerned about a possible unfriendly Muscovite influence over the Orthodox population of the state, had promoted a church union between the Roman Catholics and the Orthodox, in which the Orthodox would acknowledge the supremacy of Rome, but retain their own rites and traditions, and also be given an increased say in political life. This Union, declared at the town of Brest, near the informal cultural border between the Catholics and the Orthodox, was meant to promote unity and peace between the two major churches. But as such ambitious projects often go, it was not everywhere popular and was rejected, firstly by much of the Orthodox population, and then, in part, by some of the more privileged Roman Catholics, who were reluctant to make to various political concessions to the Orthodox. Consequently, this led to widespread quarrels over the possession of bishoprics, parishes, and church property. These untoward conflicts reached their sorrowful nadir when Josaphat Kuntsevych, the Archbishop of Polotsk, in what is today Belarus, tried to take possession of church property in his “eparchy” or diocese.