Histoire Medievale

La croce di Santa Maria Maggiore, di pietra aurisina, restaurata e ricomposta nei suoi frammenti da Giovanni Giannelli, direttore tecnico del Laboratorio di Restauro
Ottorino Nonfarmale S.r.l., e collocata su una colonna di pietra gialla ramata di Vicenza, foggiata dal Laboratorio Morseletto, torna ad essere patrimonio archeologico
visibile della città di Bologna. Dopo essere rimasta a lungo nascosta, è stata rinvenuta durante i recenti lavori di consolidamento del portico della basilica di Via Galliera, dove è attesa per la definitiva collocazione all’interno della chiesa. (Mons. Rino Magnani)
Si tratta di un tassello archeologico importante che reca la data certa del 1143,
ma potrebbe anche trasformarsi in chiave determinante di interpretazione per
rileggere le maestranze di quegli anni.

Parution chez Brepols

Une histoire du Grand Schisme écrit sous l’angle des polémiques et des constructions doctrinales issues des controverses, tel est le but de l’ouvrage. Il s’agit, en reconstituant la trame de l’intertextualité du temps de mesurer le poids des polémiques dans les orientations politiques et ecclésiologiques des acteurs du temps et des institutions, soucieuses de prendre place dans l’espace public en vue d’un contrôle de l’opinion. Les réseaux textuels et discursifs révèlent alors toute une ambiance : celle d’un temps de violences symboliques et de non-dits, de censures et de pressions, selon les rapports de force des partis en présence. La personne du pape avignonnais Benoît XIII divise plus encore que le pape romain du temps. Si l’enjeu reste l’unité de l’Église, le désir d’éviction d’un pape opiniâtre aura permis la mise au point de tactiques canoniques voire d’innovations ecclésiologiques. Temps de crise indéniablement, le Grand Schisme s’avère également un temps de dynamisme et d’audaces ecclésiologiques inédits.
Maître de Conférences HDR de l’Université de Paris Ouest Nanterre, Bénédicte Sère est spécialiste d’histoire culturelle et sociale de la pensée, d’anthropologie scolastique, d’histoire des émotions et d’ecclésiologie.

Almeno dal XIV secolo in Friuli i documenti lasciano trapelare le prime testimonianze di viti disposte in piantate 'a filare' sostenute da alberi e intervallate da superfici più o meno vaste seminate in vario modo, innanzitutto a frumento. Ma è nel Quattrocento che venne meno definitivamente la vecchia separazione netta tra vigne e altre piantagioni, in favore di una maggior promiscuità colturale: diversi scritti parlano infatti di terreni 'piantati' «vitibus et arboribus», o «tam in vineis quam sine vineis», taluni descrivono «li campi de vignis», altri ricordano la necessità di «impiantar e remendar ... de arbori e de vidy» e così via...

In medieval Italy the practice of revenge as criminal justice was still popular amongst members of all social classes, yet crime was also increasingly perceived as a public matter that needed to be dealt with by the government rather than private citizens. Confession and Criminal Justice in Late Medieval Italy sheds light on this contradiction through an in-depth comparison of lay and religious sources produced in Siena between 1260 and 1330 on criminal justice, conflict, and violence.

Confession and Criminal Justice in Late Medieval Italy argues that religious people were an effective pressure group with regards to criminal justice, thanks both to the literary works they produced and their direct intervention in political affairs, and that their contributions have not received the attention they deserve. It shows that the dichotomy between theories and practices of 'private' and of 'public' justice should be substituted by a framework in which three models, or discourses, of criminal justice are recognized as present in medieval Italian communes, with the addition of a specifically religious discourse based on penitential spirituality. Although the models of criminal justice were competing, they also influenced each other.

Cet ouvrage raconte l’incroyable histoire du citoyen romain le plus célèbre du Moyen Âge, Cola di Rienzo (1313-1354). Homme instruit et brillant, il subjugue les foules par de beaux discours, rêve de rendre Rome à son antique gloire et prend le pouvoir en 1347. Il a alors trente-quatre ans. Visionnaire politique, humaniste ou encore homme de foi attiré par des idéaux de réforme révolutionnaires, il est considéré à l'époque romantique comme un précurseur de l’Unité italienne. Personnalité complexe, ambitieux et plein de contradictions, il n’hésite pas à se mettre en scène dans de superbes cérémonies, s’imaginant déjà empereur. Il connaîtra toutefois une fin tragique.
Cette nouvelle biographie illumine ce personnage hors du commun qui possédait l’art inné d’utiliser les mots pour séduire et convaincre. L'Auteur décrypte les ressorts d’une propagande qui permit à cet homme du peuple d’accéder au pouvoir. Il nous amène ainsi à réfléchir sur le thème toujours d’actualité de la dangereuse puissance de la propagande et des rhétoriques populistes.

Il s’agit de l'édition critique d’une « cédule », ou quittance, rédigée au milieu du XIVe siècle par l’un des consuls de la ville d’Herment en Auvergne.
Le texte, consigné sur un morceau de papier de petite dimension (210 mm x 87 mm), concerne des événements survenus à l’été 1356 dans le contexte de la guerre de Cent Ans.

En 1081, l’Empire byzantin, l’héritier de l’Empire romain d’Orient, est sur le point de sombrer dans le chaos
: à l’intérieur une série de rébellions a fragilisé le pouvoir ; à l’extérieur des ennemis menacent les
frontières. C’est alors qu’un jeune général, issu d’une famille aristocratique, prend le pouvoir par un coup
d’État.
Alexis Ier Comnène (1081-1118) connaît l’un des plus longs règnes de l’histoire byzantine : il réussit à
écarter le danger extérieur, réorganise les finances et l’administration, se fait le champion de l’orthodoxie
religieuse et ouvre l’Empire byzantin aux relations avec l’Occident. Son oeuvre a permis aux Comnène de
rester sur le trône tout un siècle.

Une première partie porte sur les activités de l'IRER, puis sur l'actualité scientifique dans le domaine de l'histoire des religions (colloques et journées d'étude passés et à venir, soutenances de thèse), depuis mai 2017. Un bulletin bibliographique international constitue la deuxième partie.

Jacques Duèse, originaire de Cahors, évêque de Fréjus puis d’Avignon avant d’accéder au trône de Pierre sous le nom de Jean XXII, installa durablement la papauté dans la cité des bords du Rhône. Le midi de la France tient une place importante dans l’histoire mouvementée de son long pontificat (1316-1334). Les vingt articles de ce volume des Cahiers de Fanjeaux contribuent au renouvellement actuel des études sur ce personnage controversé et sur son époque. Ils abordent, entre autres, la place prise par les Méridionaux (notamment les Quercynois) à la Curie et dans le personnel du gouvernement pontifical, les procès criminels intentés par le pape contre les évêques de Cahors et d’Aix-en-Provence, le regain d’activité inquisitoriale en Languedoc ou encore le statut des juifs. Une place particulière est faite à la question de la pauvreté franciscaine et des « Spirituels » (souvent originaires du Midi) qui furent rejetés dans l’hérésie à la suite des décisions du pape. Deux modèles de sainteté mis en avant par Jean XXII sont examinés – l’un bien connu, celui de l'évêque de Toulouse Louis d’Anjou, l’autre presque entièrement ignoré jusqu’ici, celui du frère Prêcheur Martin Donadieu de Carcassonne.

En ce début d'année 2016 nous disposons de trois ouvrages, issus des meilleurs spécialistes du sujet, dans l'inscription de trois écoles historiques sur l'histoire des émotions au Moyen Âge : l'école française (Damien Boquet et Piroska Nagy), l'école italienne (Carla Casagrande et Silvana Vecchio), l'école anglo-saxonne (Barbara H. Rosenwein). Sans s'être concertés les uns les autres mais en ayant été nourris de leurs travaux réciproques, les trois courants historiques produisent leur synthèse, signe d'une maturité historiographique, scientifique et méthodologique pour une histoire des émotions désormais consacrée et reconnue dans le champ de la recherche historique actuelle. The History of Emotions: The Hour of Synthesis. Critical Notes. Currently, at the start of 2016, there are three works available to us from the best specialists in the subject regarding the orientations of three schools of research on the history of emotions in the Middle Ages : the French school (Damien Boquet and Piroska Nagy), the Italian school (Carla Casagrande and Silvana Vecchio), and the Anglo-Saxon school (Barbara H. Rosenwein). Without having consulted one another but having mutually influenced each other through their writings, each of these three schools has now produced a synthesis of itself, which is a sign of the historiographical, scholarly and methodological maturity of the field of the history of emotions.

Introduzione, testo latino con traduzione italiana a fronte a cura di Elena Necchi.
Due celebri leggende, quella di Attila ‘flagello di Dio’ e quella delle origini della città di Venezia, si intrecciano in questo romanzo cavalleresco, in una «summa» dei temi narrativi più popolari nella letteratura del basso medioevo, in cui abissi di abiezione si mescolano a vertici di santità: dalla nascita mostruosa del sovrano unno alla conversione dell’imperatore Costantino, dalle stragi della guerra alla potenza dei santi, dalla brutalità del tradimento all’eroismo del guerriero. Non mancano gli accenni al Graal, i riferimenti alla storia mitica delle città venete e romagnole, e – come in qualsiasi buon romanzo – il colpo di scena con lieto finale, in cui i conti si pareggiano e buoni e malvagi si vedono compensare con ciò che è loro dovuto. Il testo, scritto in francese alla fine del Duecento, ma più diffuso nella sua traduzione latina, eseguita qualche decennio più tardi, è reso qui per la prima volta accessibile al pubblico con il corredo di una traduzione italiana.

Jewish presence in Bitonto during the 15th century: knowledge from registers of notary Angelo Benedetto di Bitritto (1458-1486)

The existence of a Jewish settlement in Bitonto dates to the last twenty years of the 13th century; during the second half of the 15th century Jews had the period of greater splendor as in the whole Italian Mezzogiorno. Registers of notary deeds are a helpful source to retrace the history of the Jewish community; in past decades some scholars (Carabellese at the beginning of the 20th century, Colafemmina, Maiorano recently) published several deeds or their summaries concerning some notaries operating in Bitonto in late Middle Ages. In this paper we wish to supply more information about Jews in Aragonese age using registers of the notary Angelo Benedetto di Bitritto the most of them are still unpublished (Colafemmina published only about 10 deeds in his contributes). There are 256 deeds affecting Jews living in Bitonto from 1458 to 1486, even if they do not cover continuously the whole span; knowledge from these deeds has been completed with other published sources.  Deeds regards especially business, so the main subject we deal in this contribute is the analysis of Jews’ economic activities: they were involved often in trade (clothes, olive oil, cattle, spice and soap), but also in lending money, some of them were craftsmen; they used to employ financial resources in real estate business buying or selling houses. We focus on two influential Jewish dynasties, Russellus and Mayr, whose members had in several times important roles in the political and administrative life of the Giudecca. We try to reconstruct kinship connections in lineage and describing events regarding the members of the two families involved in social and economic life.

The relation between music, musicians and the prince in the Savoy
court at the end of the Middle Ages encompasses significant aspects of ceremonial
representation of power within a territorial principality with a composite culture, which developed along the western Alps, between today’s France, Switzerland and
Italy.
Original accountancy sources provide evidence that since the 14th century the
Savoy and Savoy-Achaea courts carefully recruited musicians and minstrels for ceremonial
as well as recreational roles, their social status and duties – particularly for the
trombetti – very similar to those of heralds. The first duke, Ame´de´e VIII (1391-1440),
an important figure in the consolidation of the Savoy state, elaborated an ‘image policy’
inspired by the court of Burgundy, which involved an artistic and musical patronage
comparable with that of other European courts: Ame´de´e himself appointed in
1434, as director of a first cappella, Guillaume Dufay. Under Louis, son of Ame´de´e
VIII, the dukedom’s prestige decreased, as the court’s magnificence grew and the
fortunate musical policy continued, with the increment of the cappella and the
reappointment of Dufay (from whom celebrative compositions were commissioned).
The same apparent paradox reappeared under the princedom of Ame´de´ e IX, son
of Louis, and under the regency of his wife, Yolande of France: while the State underwent
dramatic moments, compressed under the pressure of France, Milan and other
members of the dynasty, between 1465 and 1469 the cappella was radically reorganized
and increased its fame and prestige among European and Italian courts, a Colle`
ge des Innocents was founded, along with frequent and magnificent celebrations.
This was not an irresponsible escape from reality, but a political choice, an attempt
to outwardly affirm the control of power and the possession of economic resources.
The strong symbolic value of the upkeep of singers and musicians at court,
regarded as an attribute of ducal sovereignty and dignity, was contined by Charles
II, the last ‘medieval’ duke of Savoy, who was to be overcome by the Italian wars.
Charles was able to emulate Ame´de´e VIII in his capacity for representation of power
by means of ceremony and magnificence, and therefore conferred a particular importance
on professional musicians, regardless of the ups and downs of destiny.

https://bit.ly/3zc3W5b

Bollettino bibliografico della cultura europea da Boezio a Erasmo (secoli VI-XV) della «Società Internazionale per lo Studio del Medioevo Latino» della «Fondazione Ezio Franceschini». Direttori: Agostino Paravicini Bagliani e Lucia Pinelli. «Medioevo latino» è una bibliografia che esce con periodicità annuale (a partire dal 1980) e che dà notizia esaustiva della produzione medievistica dell’anno precedente, relativa ai testi prevalentemente scritti in lingua latina tra l’anno 475 e gli inizi del XVI secolo (arco cronologico che si è progressivamente ampliato nel corso degli anni). Lo spoglio bibliografico completo e diretto di libri, riviste, bollettini inerenti la latinità medievale e, in generale, la cultura e la storia medievale, si avvale del lavoro di ricerca di circa 150 collaboratori, riuniti in diverse redazioni italiane (Bologna, Firenze, Foggia,Genova, Lecce, Macerata, Milano, Napoli, Perugia, Roma, Salerno, Sassari, Siena,Torino, Udine, Verona) e straniere (Bern, Bonn, Cambridge, Göttingen, Köln, Paris, Columbus, Santiago de Compostela, Seattle, Valladolid, Zürich) facenti capo a quella centrale di Firenze. La caratteristica che contraddistingue l’informazione bibliografica offerta è la presenza per la maggioranza delle voci di una sintesi orientativa del contenuto dei vari titoli segnalati. Nel corso degli anni si è provveduto a una sempre più articolata struttura interna della pubblicazione, che attualmente comprende sei sezioni generali («Autori e testi» - «Fortleben» - «Argomenti, generi letterari, istituzioni» - «Opere di consultazione» - «Congressi e miscellanee» - «Manoscritti da cataloghi») corredate da quattro indici («Indice dei manoscritti e delle stampe» - «Indice lessicale» - «Indice geografico» - «Indice degli studiosi»), che fanno del bollettino, già apprezzato da tutti gli studiosi in ogni parte del mondo scientifico, uno strumento unico e insostituibile per chiunque si rivolga a questo settore della ricerca. «Medioevo latino» è interamente consultabile on line al sito www.mirabileweb.it. Il Repertorio bibliografico è disponibile anche in CD ROM.

Les conséquences de la réforme grégorienne sont comprises de manière très différente par les historiographies francophone et germanophone. Ce volume renouvelle le dialogue en dressant un bilan interdisciplinaire et comparatif des recherches récentes concernant cette période des deux côtés du Rhin.
Résumés, table des matières, index et informations disponibles : https://classiques-garnier.com/la-reforme-gregorienne-une-revolution-totale.html

L’esclave, tel qu’on se le représente généralement c’est tantôt l’hommebétail
de l’Antiquité, pliant le genou sous les coups de fouet des pharaons,
tantôt l’homme-machine de l’époque contemporaine, chaînes aux pieds
dans les plantations de coton nord-américaines… Quant au Moyen Âge, on
l’a longtemps cru réservé à un autre type de subordination, celle du serf,
attaché à la terre et au seigneur.
Or, à rebours de ces idées reçues, la chute de l’Empire romain est loin
d’avoir marqué la fin de l’esclavage. Bien au contraire, les nombreux conflits
du temps, des intrusions mongoles aux raids vikings, ont assuré la pérennité
de cet asservissement de l’homme par l’homme : du bassin méditerranéen
aux confins septentrionaux en passant par les terres byzantines, l’esclavage
fut un phénomène très largement répandu durant les mille ans que dura
l’époque médiévale.
Slaves transitant vers les contrées méridionales, populations d’Afrique
noire vendues par les commerçants ibériques, chrétiens en terre d’islam,
musulmans en terre chrétienne, les esclaves sont partout, aussi bien en
ville qu’à la campagne, affectés à des tâches domestiques, artisanales,
industrielles, dans une diversité de situations et de statuts qui a longtemps
dissuadé les historiens de considérer le phénomène dans son ensemble
– c’est précisément le défi que relève aujourd’hui cet ouvrage pionnier.

Roman Law: An Introduction offers a clear and accessible introduction to Roman law for students of any legal tradition. In the thousand years between the Law of the Twelve Tables and Justinian’s massive Codification, the Romans developed the most sophisticated and comprehensive secular legal system of Antiquity. Roman law remains at the heart of the civil law tradition of Europe and much of the Americas, Asia, and Africa. Roman lawyers created new legal concepts, ideas, rules, and mechanisms that most Western legal systems still apply. The study of Roman law thus facilitates understanding among people of different cultures by inspiring a kind of legal common sense and breadth of knowledge.

This study presents a precious illuminated Bible, dating to the late 13th century, actually in the Cleveland Museum of Art: the
contribution shows that this significant manuscript is stylistically close to a group of illuminated Bibles from Catalonia and French
Midi. On the basis of its stylistic and palaeographic analysis, the Bible is attributable to southern France. This Bible must be considered
therefore as a concrete example of an original creative process based on geographical mobility of manuscripts, exchanges of
models and interactions between clients, owners and illuminators (often from different backgrounds) in the geographical context
of the Mediterranean arc, between southern France and Catalonia.

In these essays Peter Dronke looks at some of the relations between sacred and profane ideas and images, and Christian and pagan motifs, particularly in the early Middle Ages. The first two parts of the book dwell on aspects of (in the widest sense) Christian Platonism, the one part focussing on themes, the other on some of the greatest thinkers in the Latin world, from Boethius in the sixth century to Thierry of Chartres in the twelfth. The emphasis throughout is on transformations and syncretisms far more than disjunctions. The final group of essays is concerned with poetic texts, Latin and vernacular, in which non-sacred elements make their way into the sacred, the biblical and the saintly realms. A brief Epilogue glances at early medieval profane poetry outside as well as within Europe.

Cet essay est une traduction abrégée d'une publication bilingue Russe/Anglais sous le titre "Holy water, Reformation and Protestant Hierotopy" / Святая вода, Реформация и протестантская иеротопия (короткая версия: "Святая вода и Реформация""

The essay go back over the events of the medieval wooden crucifix now housed in the cathedral of Cividale del Friuli (Udine). It was recently restored by the Superintendence for the historical, artistic and ethno-anthropological of Friuli Venezia Giulia and it was the "fulcrum" of the exhibition held at the National Museum of Palazzo de Nordis in Cividale del Friuli, from 12 July to 12 October 2014. This paper was posted in the exhibition catalog, edited by Luca Mor. It provides a concise but enough complete and updated overview of the historical events of that gigantic Romanesque statue through photographic, literary, devotional and archival documents (the last ones dates back to 1276).

Il saggio ripercorre a ritroso le vicende del Crocifisso ligneo medievale oggi conservato nel duomo di Cividale del Friuli (Udine), recentemente restaurato dalla Soprintendenza per i Beni storici, artistici ed etnoantropologici del Friuli Venezia Giulia e “perno” della mostra tenutasi al Museo Nazionale di Palazzo de Nordis, in Cividale del Friuli, dal 12 luglio al 12 ottobre 2014. Inserito nel catalogo della mostra, a cura di Luca Mor, il saggio offre una panoramica sintetica ma sufficientemente completa e aggiornata delle vicende storiche del monumentale simulacro romanico attraverso la documentazione fotografica, letteraria, devozionale e archivistica, quest’ultima risalente fino al 1276.

En 1081, l’Empire byzantin, l’héritier de l’Empire romain d’Orient, est sur le point de sombrer dans le chaos : à l’intérieur une série de rébellions a fragilisé le pouvoir ; à l’extérieur des ennemis menacent les frontières : au nord les Petchénègues, à l’est les Turcs, à l’ouest les Normands. C’est alors qu’un jeune général, issu d’une famille aristocratique, prend le pouvoir par un coup d’État.
Alexis Ier Comnène (1081-1118) connaît l’un des plus longs règnes de l’histoire byzantine : il réussit à écarter le danger extérieur, réorganise les finances et l’administration, se fait le champion de l’orthodoxie religieuse et ouvre l’Empire byzantin aux relations avec l’Occident. Son œuvre a permis aux Comnènes de rester sur le trône tout un siècle.