Mittellateinisches Jahrbuch

Projekt im Gespräch

2024-09-23T11:03:25+02:00

Anmerkung der Herausgeberin
Netzwerke der Nonnen. Edition und Erschließung der Briefsammlung aus Kloster Lüne (ca. 1460 – 1555)
Julia Frick, Besprechung aus philologischer Perspektive
Claudia Märtl, Besprechung aus historischer Perspektive
Henrike Lähnemann und Eva Schlotheuber, Antwort der Projektleiterinnen

Heinz Antony (1943 – 2023)

2024-09-23T10:31:55+02:00

El leccionario del oficio Sigüenza, BC, ms. 91: estudio descriptivo y edición crítica de las

2024-09-23T10:34:35+02:00

José Carlos Martín-Iglesias, Juan Pablo Rubio Sadia, OSB: The Lectionary of the Office Sigüenza, BC, MS 91: Descriptive Study and Critical Edition of Lectiones sanctae Liberatae (BHL 4905m)

The MS 91 of Sigüenza Cathedral contains a passio of Saint Librada, patron saint of the diocese, in the form of matins readings. The material quality and typological singularity of this lectionary of the office, written in the first third of the 13th century and linked to Bishop Rodrigo of Sigüenza (1192 – 1221), have motivated the present multidisciplinary study which combines the codicological description of the codex, its liturgical interpretation, and the critical edition of the passio of Saint Librada.

Können sich Engel betrinken?

2024-09-23T10:42:29+02:00

The contrast between Quranic and biblical ideas of paradise was a prominent theme in medieval Christian polemics against Islam. The Christian construction of the spiritual paradise of the Bible as communion with God was contrasted with the material paradise of the Quran where, in the literal sense, not only milk and honey but also wine flow in streams. One of the primary sources Christian authors referred to was the so called Doctrina Mahumet, a Latin translation of a lost Arabic text from the 9th century that tells of a conversation between Muhammad and several Jewish scribes. When talking about paradise in Islam, Muhammad is confronted with the question why the consumption of alcohol should be allowed in paradise while it is prohibited on earth. Muhammad answers this question by telling the story of two drunken angels. This paper provides the first source-critical study of the reception history of this story and its use by Christian authors from the 13th to the 15th century who shorten the story at crucial points, take it further and further from its original context until finally it was no longer discussed in the context of paradise at all, but only as a fairy tale of Muhammad.

Eine geistliche Unterweisung aus der Zeit Karls des Großen

2024-09-23T10:47:32+02:00

Otto Eberhardt: A spiritual instruction from the time of Charlemagne: Theological work through the compilation of older texts

The text edited under the title ›Musterpredigt‹ (›model sermon‹) may not be an actual sermon, but the basis of one or more sermons or catechesis. The parallels with the Church Fathers and contemporaries are listed in two columns: main text on the left, correspondences on the right.

Das Bellum gestum apud Fornovium des Jean Faciebat (ca. 1510/ 1515) und die Anfänge der neulateinischen Epik in Frankreich

2024-09-23T10:51:06+02:00

Thomas Haye: The Bellum gestum apud Fornovium by Jean Faciebat (ca. 1510/1515) and the beginnings of Neo-Latin epic poetry in France

The beginnings of Neo-Latin epic poetry in France were significantly influenced by the Italian Fausto Andrelini, who addressed a heroic poem De Neapolitana fornoviensique victoria to King Charles VIII in 1496. The historical background is given by Charles’ Italian campaign, the capture of Naples and the controversial interpretation of the Battle of Fornovo (6 July 1495). Influenced by Andrelini’s successful work, an otherwise unknown Parisian student named Jean Faciebat wrote a Bellum gestum apud Fornovium around or soon after 1510. At this time, the poet served as a teacher to the young Jean de Buz (1503 – 1552; Bishop of Meaux from 1535); his father Abel de Buz, Seigneur de Villemareuil, can be identified as the dedicatee. Faciebat’s work stands out among France’s historical-panegyric poetry in particular due to its extraordinary length (2,698 hexameters).

A Comparison of Biblical and Classical Latin

2024-09-23T10:55:58+02:00

This article examines numerically – and thus empirically – what scholars have long been seeing as typical differences between Classical (Ciceronian) and Biblical Latin. Sebastian Castellio’s Bible translation into Ciceronian Latin (first published in 1551) serves to provide the main data. His translations of Genesis and the gospels are compared to those of the Vulgate Bible. Automatic lemmatisation and parts of speech (PoS) tagging on Corpus Corporum provide the raw data. A group of Ciceronian texts and some by non-Ciceronian early prose authors (Cato, Varro, Caesar) are compared. Changes in PoS distribution, the use of structure words, and the richness of the vocabulary are detected and briefly discussed. Many differences are as expected, but some do come as a surprise: e. g. in the Bibles words with suffixes and prefixes are rarer. Besides, some parameters are found for which the Ciceronian texts differ from both the Bible translations and other classical Latin. They may show innovations of rhetorical Ciceronian Latin.

Inhaltsverzeichnis

2024-09-23T10:28:59+02:00