Scripta Mediaevalia最新文献_第8页

Retraction and Re-Collection: Chaucer’s Apocalyptic Self-Examination 收回与重新收集:乔叟启示录式的自我反省

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0003

Deirdre A. Riley

{"title":"Retraction and Re-Collection: Chaucer’s Apocalyptic Self-Examination","authors":"Deirdre A. Riley","doi":"10.1353/MDI.2016.0003","DOIUrl":"https://doi.org/10.1353/MDI.2016.0003","url":null,"abstract":"At the end of the Canterbury Tales stands Chaucer’s “Retraction,” wherein he seems, at first glance, to be taking back and apologizing for the book we have just read. However, this troubling appendage is not what it might seem; not only is Chaucer not “taking back” the Canterbury Tales, he is actually revealing something about the Tales not evident until this moment in the narrative. What we see in the Retraction is Chaucer reconsidering his works, evaluating his role as author, and anticipating future judgment (God’s judgment of Chaucer, and future readers’ judgment of Chaucer’s works). Chaucer is not seeking expiation, as the metaphor of pilgrimage would immediately suggest; instead, he is seeking—and has just attained—self-knowledge. The Tales represent the process of Chaucer-poet’s mapping the terrain of his own consciousness. Aranye Fradenburg states that “Of all medieval narrative poets, Chaucer is by far the most preoccupied with affective and cognitive states—with the state and nature of sentience as such.” Indeed, knowing (konnynge) proves to be the ultimate goal of the Tales as well as the culmination of Chaucer-poet’s journey of introspection. Even though the achievement of self-knowledge may not be the explicit focus of each individual tale, it is nonetheless the unifying trajectory that shapes and drives the Canterbury Tales as a whole. Chaucer-poet’s journey toward self-knowledge is a process that can be seen, retrospectively, as beginning with the Knight’s Tale, and having its climax between the Tale of Sir Thopas and the Tale of Melibee. The idea of Retraction must consequently be extended and applied not only to the section titled “Retraction,” but also to the Canterbury Tales as a whole. The entire collection is Chaucer’s re-handling and re-consideration of his literary legacy, even though we, as readers, do not know until we reach the end of the text that we have","PeriodicalId":36685,"journal":{"name":"Scripta Mediaevalia","volume":"15 1","pages":"263 - 290"},"PeriodicalIF":0.0,"publicationDate":"2016-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/MDI.2016.0003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72513409","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 24

Transnational Feminism and Medieval Futures: The Cartographic Imaginary in Christine de Pizan’s Chemin de long estude 跨国女性主义与中世纪的未来:克里斯汀·德·皮桑《漫漫长路》中的地图想象

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0011

M. Desmond

引用次数: 0

Shaping Our (Medieval) Future through Nomadic Insurgency: A Radical Reading of Ywain and Gawain 通过游牧叛乱塑造我们的(中世纪)未来:对Ywain和Gawain的激进解读

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0007

Christian Beck

{"title":"Shaping Our (Medieval) Future through Nomadic Insurgency: A Radical Reading of Ywain and Gawain","authors":"Christian Beck","doi":"10.1353/MDI.2016.0007","DOIUrl":"https://doi.org/10.1353/MDI.2016.0007","url":null,"abstract":"“Medieval futures” connotes not necessarily the next move for medieval studies but the reshaping of our future with the medieval in mind. Medieval texts can inform and offer novel approaches to direct action, social justice, as well as social libertarian, anticapitalist, anti-Statist movements. To this end, I advocate decontextualizing medieval literary texts so that their radical possibility can inform our own spaces and movement, particularly in terms of social justice, dissent, and protest. By decontextualizing the text, I mean the removal of the literary text from its temporal and regional political context in order to allow the text to reflect the radical possibilities applicable to our current and future political environments. Reading the late medieval English text Ywain and Gawain through a lens of contemporary radical politics demonstrates how a medieval literary artifact can help us better understand—and ultimately transform—our own political realities. The occupation of physical space has been and continues to be a tried and tested means of voicing opposition against oppressive power structures. In many cases, people take to the streets and inhabit a particular place with symbolic value in order to make their dissent visible. Although the general constitution of space appears static and unchanging, redefining space allows for the resistance to the status quo. Theorists such as Gilles Deleuze and Felix Guattari, Henri Lefebvre, Edward Soja, and David Harvey, among others, discuss the ways in which social spaces (i.e., public squares, buildings, rooms, etc.) undergo change through use and social desire. Space is malleable and plastic; it never has a set use or meaning. Lefebvre puts a finer point on this idea: “There is no sense in which space can be treated solely as an a priori condition of these institutions and the","PeriodicalId":36685,"journal":{"name":"Scripta Mediaevalia","volume":"28 1","pages":"325 - 351"},"PeriodicalIF":0.0,"publicationDate":"2016-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72549109","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

The Presence of the Past and the Shadows of Futurity: Petrarch, Vernacular Art Criticism, and the Anticipation of the Connoisseur 过去的存在与未来的阴影:彼特拉克、本土艺术批评与鉴赏家的期待

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0010

K. Gross

{"title":"The Presence of the Past and the Shadows of Futurity: Petrarch, Vernacular Art Criticism, and the Anticipation of the Connoisseur","authors":"K. Gross","doi":"10.1353/MDI.2016.0010","DOIUrl":"https://doi.org/10.1353/MDI.2016.0010","url":null,"abstract":"“On Monday, July 20, at the break of dawn, I was born in the city of Arezzo,” Petrarch recounts in a letter to Boccaccio, “a red-letter day for our people,” as it was that very morning that the White Guelphs stormed Florence’s gates in a failed uprising. Due to this factional strife, Petrarch had been born in exile, although in February the following year he and his mother were permitted to move to the family holding of Incisa, just inside Florentine territory, where he spent his early childhood. Before leaving for that country estate, Petrarch would have been baptized in Arezzo’s Santa Maria della Pieve, just a five-minute walk from his birthplace on Viccolo dell’Orto (Fig. 1). The thirteenth-century façade has stolid Romanesque arches that in turn support three registers of rapidly rhythmic loggias; these arcades confound the eye with their vertiginous sense of upward climb and sequential dance. Adding to this dizzying profusion is the exuberant menagerie of whimsical interlacing and zoomorphic forms. In contrast, the columns of the ground register are more stately, crowned in antique Corinthian capitals, perhaps recycled from the town’s ancient Roman buildings. The portal through which Petrarch most likely entered is still watched over by a carved lunette of the Madonna in orans pose, identified by a nearby inscription as the work of Marchionne, dated 1216 (Fig. 2). Also in the barrel of this entrance are polychromed statues of the labors of the months, cheerfully smiling their welcome to the initiates below. Precocious as he was, even Petrarch as an infant would have been unable to appreciate the elaborate decoration of Santa Maria. But the pieve highlights a key aspect of Duecento and Trecento experience, namely the saturation of one’s environs with","PeriodicalId":36685,"journal":{"name":"Scripta Mediaevalia","volume":"1 1","pages":"147 - 185"},"PeriodicalIF":0.0,"publicationDate":"2016-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79991828","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

Future Perfect: Reading Temporalities at the Royal Women’s Monastery at Chelles, ca. 660–1050 将来完成:阅读谢尔皇家妇女修道院的时间，约660-1050年

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0002

H. Scheck

引用次数: 1

Producing the Route of St. James: The Camino de Santiago in the Nineteenth and Twentieth Centuries 制作圣詹姆斯之路:19和20世纪的圣地亚哥之路

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0004

Barbara Abou-el-Haj

{"title":"Producing the Route of St. James: The Camino de Santiago in the Nineteenth and Twentieth Centuries","authors":"Barbara Abou-el-Haj","doi":"10.1353/MDI.2016.0004","DOIUrl":"https://doi.org/10.1353/MDI.2016.0004","url":null,"abstract":"Situated on the western coast of Galicia, Santiago de Compostela claims to hold the tomb of St. James the Apostle. According to tradition, James was martyred in Palestine in 44 CE; his body was then miraculously transferred by boat to the Galician coast and buried there, as James was reputed to have evangelized the Iberian Peninsula. Veneration of the relics of St. James began in the ninth century, and by the twelfth century, Compostela was the end-point of an elaborate network of pilgrimage routes—the Camino de Santiago— originating all over Western Europe. Since the Middle Ages, the historiography of the city of Santiago de Compostela has been overshadowed by the Camino de Santiago. The modern revival of pilgrimage along the Camino in the nineteenth century constructed a political ideology that in turn acquired considerable cultural capital in the twentieth century. A look at Santiago de Compostela under Diego Gelmírez (1093–1140), the twelfth-century administrator, bishop, and archbishop-count of the cathedral, allows us to consider what is overlooked and who is excluded in the rich historiography of the cult of St. James of Compostela, a historiography that has often obscured the intensive efforts at production of the cult in the first place.","PeriodicalId":36685,"journal":{"name":"Scripta Mediaevalia","volume":"18 1","pages":"51 - 77"},"PeriodicalIF":0.0,"publicationDate":"2016-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87253817","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1

The Leper on the Road to Canterbury: The Summoner, Digital Manuscripts, and Possible Futures 通往坎特伯雷的路上的麻风病人:召唤师、数字手稿和可能的未来

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0001

Bridget Whearty

引用次数: 1

Virgil and Sordello’s Embrace in Dante’s Commedia: Latin Poeta Meets Vernacular Dicitore 但丁喜剧中的维吉尔与索代罗的拥抱:拉丁诗歌与白话词典

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0006

Olivia Holmes

{"title":"Virgil and Sordello’s Embrace in Dante’s Commedia: Latin Poeta Meets Vernacular Dicitore","authors":"Olivia Holmes","doi":"10.1353/MDI.2016.0006","DOIUrl":"https://doi.org/10.1353/MDI.2016.0006","url":null,"abstract":"Close to the foot of the mountain of Purgatory, while still outside the gate of Purgatory proper, Dante stages a scene of wishedfor political and cultural reconciliation. In Purgatorio 6, a troop of souls who repented late and were violently killed surrounds Dante and Virgil, clamoring for Dante’s attention. Just beyond this group, the two travelers encounter a solitary, seated figure who asks them where they hail from. “Mantoa...,” Virgil begins to reply, when the shade leaps up to identify himself as “Sordello / de la tua terra [Sordello from your city]” (74–75), and the two fellow citizens embrace. This imagined embrace between Sordello, a thirteenth-century troubadour born in Mantua, in the Italian region of Lombardy, and Virgil, the ancient author of the Aeneid (also born in Mantua), conveys both the future that Dante foresees for Italian literary production, as well as his political hopes for a pacification of the factional violence besetting northern Italy in his time, violence resulting from the ongoing conflict for hegemony between papal and imperial interests. Dante explicitly contrasts these two characters’ mutual benevolence to contemporary politics. Upon their embrace, Dante-narrator interrupts the narrative with a halfcanto digression in which he denounces contemporary Italy for engaging in internecine wars and civil strife when “quell’anima gentil [that noble soul],” Sordello, was ready to fête Virgil merely upon learning that they were both from the same northern Italian city. Is Dante here suggesting the importance of communal or regional identities even in the afterlife? It seems unlikely. Later, on the Purgatorial terrace of envy, when Dante-pilgrim asks if any of the souls are from Italy, the Sienese Sapia replies, “ciascuna è cittadina / d’una vera città [each of us is citizen of one true city]” (13.94–95), a seeming rebuke to her fellow Tuscan for his continued interest in divisive earthly categories.","PeriodicalId":36685,"journal":{"name":"Scripta Mediaevalia","volume":"19 1","pages":"117 - 79"},"PeriodicalIF":0.0,"publicationDate":"2016-08-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87628932","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 3

Gilding the Lily: John of Rupescissa’s Prophetic System and the Decline of the Angevins of Naples 给百合花镀金:鲁佩西萨的约翰的预言体系和那不勒斯安茹王朝的衰落

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0008

Elizabeth Casteen

引用次数: 0

Medieval Futures: The Center for Medieval and Renaissance Studies, Binghamton University: 1966–2016 中世纪未来:宾厄姆顿大学中世纪与文艺复兴研究中心:1966-2016

Scripta Mediaevalia Pub Date : 2016-08-24 DOI: 10.1353/MDI.2016.0013

M. Desmond

引用次数: 0