六世纪高卢的圣徒、史学和身份:重新思考图尔的格列高利作者:塔玛·罗特曼

IF 0.5 0 HUMANITIES, MULTIDISCIPLINARY
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This book by Tamar Rotman, based on her doctoral dissertation, puts forward three hypotheses: Gregory of Tours' Glory of the Martyrs (GM) as well as his [End Page 565] Glory of the Confessors (GC) covered \"eastern\" saints for whom there were no contemporary cults in Gaul (Chapter 2); the GM, GC, and the Life of the Fathers (VP) were planned as an \"ecclesiastical history\" to serve as a counterpart to the \"secular history\" offered in the Ten Books of Histories (LH) (Chapter 3); and this \"ecclesiastical history\" was intended to establish a sense of \"Gallo-Christian identity\" (Chapter 4). It is easier to pose stimulating questions about Gregory and his works than it is to provide persuasive answers. Gregory is an enigma, and his corpus is sufficiently large and varied as to defy simplistic explanation. Rotman raises—and incidentally inspires—many interesting questions about Gregory of Tours's approach—and about how he should be approached—but the arguments made—and the ways the arguments are made—in this slim volume are unlikely to convince many. The argument proper begins in Chapter 2, following what amounts to two introductions: the \"Introduction,\" which introduces Gregory and begins setting out the aims of the study via intense criticism (running throughout the book) of the perceived limitations of the work of all previous scholars in the field; and Chapter 1, which (re)introduces Gregory, providing an effective tour of elements of his life, as well as a synopsis of some, but not all, of his hagiographical writings. Chapter 2 (\"'When the Saints Go Marching In': Eastern Saints in Merovingian Gaul\") attempts to show that Gregory included accounts of saints, especially from the east and especially in the GM, that were not venerated in Gaul. The method followed is to test an assumption that is said to be the consensus among scholars: that Gregory only wrote about and to promote saints for whom there was a local cult (47). There is no such academic consensus, as far as the present reviewer is aware. Disposing of this straw man, therefore, restricts one to conclusions that are already generally accepted: \"Therefore, one must break free from traditional definitions of hagiography and accept the idea that hagiographical texts such as Gregory's collections may have been written for other reasons than merely commemorating the saints and promoting their cults.\" (104). Does any scholar doubt this? Despite the uncontroversial nature of the chapter's principal finding—that Gregory wrote stories about saints for whom there was no local cult in Gaul—the argument employed is unpersuasive. Rotman's process is to discuss each account of \"eastern\" saints (although she does also consider \"Italian\" but not \"Spanish\" or other non-Gallic saints) in the GM and the GC, and to examine whether there are signs of veneration of that saint in Gaul. There is useful content here, and Rotman helpfully tracks some earlier accounts of these individuals. As a method of argument, however, this approach relies on treating absence of evidence as evidence of absence. In reality—and this should not really need saying, especially to those studying this period—the lack of evidence for veneration of a saint is not evidence that the saint was not venerated, just as it would be fallacious to assert that evidence for veneration proved that the existence of these cults was the reason for Gregory's inclusion of stories about the saints in question. The premise for the analysis in Chapter 2 is the assumption that \"Gregory's choice [to include foreign saints, especially in the GM] … strikes one as peculiar, meriting further discussion\" (47). [End Page 566] She decries prior historians for having \"overlooked\" (47) this issue. One simple explanation for this putative oversight is that much of the answer is surely obvious: East and West remained well connected, even integrated, in the sixth century. 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Rotman raises—and incidentally inspires—many interesting questions about Gregory of Tours's approach—and about how he should be approached—but the arguments made—and the ways the arguments are made—in this slim volume are unlikely to convince many. The argument proper begins in Chapter 2, following what amounts to two introductions: the \\\"Introduction,\\\" which introduces Gregory and begins setting out the aims of the study via intense criticism (running throughout the book) of the perceived limitations of the work of all previous scholars in the field; and Chapter 1, which (re)introduces Gregory, providing an effective tour of elements of his life, as well as a synopsis of some, but not all, of his hagiographical writings. Chapter 2 (\\\"'When the Saints Go Marching In': Eastern Saints in Merovingian Gaul\\\") attempts to show that Gregory included accounts of saints, especially from the east and especially in the GM, that were not venerated in Gaul. The method followed is to test an assumption that is said to be the consensus among scholars: that Gregory only wrote about and to promote saints for whom there was a local cult (47). There is no such academic consensus, as far as the present reviewer is aware. Disposing of this straw man, therefore, restricts one to conclusions that are already generally accepted: \\\"Therefore, one must break free from traditional definitions of hagiography and accept the idea that hagiographical texts such as Gregory's collections may have been written for other reasons than merely commemorating the saints and promoting their cults.\\\" (104). Does any scholar doubt this? Despite the uncontroversial nature of the chapter's principal finding—that Gregory wrote stories about saints for whom there was no local cult in Gaul—the argument employed is unpersuasive. 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引用次数: 0

摘要

《六世纪高卢的圣徒学、史学和身份:重新思考图尔的格列高利》作者:塔玛罗特曼理查德肖《六世纪高卢的圣徒学、史学和身份:重新思考图尔的格列高利》作者:塔玛罗特曼古代晚期和中世纪早期的社会世界。阿姆斯特丹:阿姆斯特丹大学出版社,2022。195页。ISBN: 978 - 9463727730。塔玛罗特曼的这本书基于她的博士论文,提出了三个假设:图尔的格列高利的《殉道者的荣耀》(Glory of the Martyrs, GM)及其《忏悔者的荣耀》(Glory of the Confessors, GC)涵盖了高卢当时没有邪教的“东方”圣徒(第二章);《教父传》、《教父传》和《教父传》被规划为“教会史”,与《十书》(LH)(第三章)中提供的“世俗史”相对应;这本“教会史”旨在建立一种“高卢基督教身份”(第4章)。提出关于格列高利及其作品的刺激性问题,比提供有说服力的答案要容易得多。格列高利是一个谜,他的语料库足够大,种类繁多,以至于无法简单地解释。罗特曼提出了——并且偶然地激发了——许多关于图尔斯的格雷戈里的方法——以及应该如何接近他——的有趣问题,但是在这本薄薄的书中提出的论点——以及这些论点的方式——不太可能说服很多人。适当的争论开始于第2章,接下来是两个介绍:“引言”,介绍了格里高利,并开始通过激烈的批评(贯穿全书),对该领域所有先前学者的工作的局限性,提出了研究的目标;第一章,重新介绍了格列高利,对他的生活元素进行了有效的回顾,并对他的一些,但不是全部的,圣徒传记作了简要介绍。第二章(“当圣徒进军时:墨洛温高卢时期的东方圣徒”)试图表明格列高利收录了一些在高卢不受尊敬的圣徒,尤其是来自东方和罗马的圣徒。接下来的方法是测试一个假设,据说这是学者们的共识:格列高利只写和宣传当地有邪教的圣徒(47)。就目前的审稿人所知,没有这样的学术共识。因此,对这个稻草人的处理,限制了人们得出已经被普遍接受的结论:“因此,人们必须摆脱对圣徒传记的传统定义,接受这样一种观点,即圣徒传记的文本,比如格列高利的文集,可能是出于其他原因而写的,而不仅仅是为了纪念圣人和宣传他们的邪教。”(104)。有学者对此表示怀疑吗?尽管本章的主要发现是无可争议的——格列高利所写的圣徒的故事在高卢没有当地的崇拜——但所采用的论点是没有说服力的。罗特曼的研究过程是讨论《罗马帝国》和《罗马帝国》中关于“东方”圣徒的每一个描述(尽管她也考虑了“意大利”而不是“西班牙”或其他非高卢圣徒),并研究在高卢是否有对这些圣徒的崇拜迹象。这里有一些有用的内容,罗特曼帮助追踪了这些人的一些早期账户。然而,作为一种论证方法,这种方法依赖于将缺乏证据视为缺乏证据。事实上——这其实不需要多说,尤其是对那些研究这一时期的人来说——缺乏对圣人的崇敬并不能证明圣人不受崇敬,就像断言崇敬的证据证明这些邪教的存在是格列高利收录有关圣人故事的原因一样,这是错误的。第2章分析的前提是假设“格列高利的选择[包括外国圣徒,特别是在GM中]……令人感到奇怪,值得进一步讨论”(47)。她谴责以前的历史学家“忽视”了这个问题(47)。对于这种假定的疏忽,一个简单的解释是,大部分的答案无疑是显而易见的:在六世纪,东方和西方保持着良好的联系,甚至是一体化的。人……
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Hagiography, Historiography, and Identity in Sixth-Century Gaul: Rethinking Gregory of Tours by Tamar Rotman (review)
Reviewed by: Hagiography, Historiography, and Identity in Sixth-Century Gaul: Rethinking Gregory of Tours by Tamar Rotman Richard Shaw Hagiography, Historiography, and Identity in Sixth-Century Gaul: Rethinking Gregory of Tours Tamar Rotman Social Worlds of Late Antiquity and the Early Middle Ages. Amsterdam: Amsterdam University Press, 2022. Pp. 195. ISBN: 978-9463727730. This book by Tamar Rotman, based on her doctoral dissertation, puts forward three hypotheses: Gregory of Tours' Glory of the Martyrs (GM) as well as his [End Page 565] Glory of the Confessors (GC) covered "eastern" saints for whom there were no contemporary cults in Gaul (Chapter 2); the GM, GC, and the Life of the Fathers (VP) were planned as an "ecclesiastical history" to serve as a counterpart to the "secular history" offered in the Ten Books of Histories (LH) (Chapter 3); and this "ecclesiastical history" was intended to establish a sense of "Gallo-Christian identity" (Chapter 4). It is easier to pose stimulating questions about Gregory and his works than it is to provide persuasive answers. Gregory is an enigma, and his corpus is sufficiently large and varied as to defy simplistic explanation. Rotman raises—and incidentally inspires—many interesting questions about Gregory of Tours's approach—and about how he should be approached—but the arguments made—and the ways the arguments are made—in this slim volume are unlikely to convince many. The argument proper begins in Chapter 2, following what amounts to two introductions: the "Introduction," which introduces Gregory and begins setting out the aims of the study via intense criticism (running throughout the book) of the perceived limitations of the work of all previous scholars in the field; and Chapter 1, which (re)introduces Gregory, providing an effective tour of elements of his life, as well as a synopsis of some, but not all, of his hagiographical writings. Chapter 2 ("'When the Saints Go Marching In': Eastern Saints in Merovingian Gaul") attempts to show that Gregory included accounts of saints, especially from the east and especially in the GM, that were not venerated in Gaul. The method followed is to test an assumption that is said to be the consensus among scholars: that Gregory only wrote about and to promote saints for whom there was a local cult (47). There is no such academic consensus, as far as the present reviewer is aware. Disposing of this straw man, therefore, restricts one to conclusions that are already generally accepted: "Therefore, one must break free from traditional definitions of hagiography and accept the idea that hagiographical texts such as Gregory's collections may have been written for other reasons than merely commemorating the saints and promoting their cults." (104). Does any scholar doubt this? Despite the uncontroversial nature of the chapter's principal finding—that Gregory wrote stories about saints for whom there was no local cult in Gaul—the argument employed is unpersuasive. Rotman's process is to discuss each account of "eastern" saints (although she does also consider "Italian" but not "Spanish" or other non-Gallic saints) in the GM and the GC, and to examine whether there are signs of veneration of that saint in Gaul. There is useful content here, and Rotman helpfully tracks some earlier accounts of these individuals. As a method of argument, however, this approach relies on treating absence of evidence as evidence of absence. In reality—and this should not really need saying, especially to those studying this period—the lack of evidence for veneration of a saint is not evidence that the saint was not venerated, just as it would be fallacious to assert that evidence for veneration proved that the existence of these cults was the reason for Gregory's inclusion of stories about the saints in question. The premise for the analysis in Chapter 2 is the assumption that "Gregory's choice [to include foreign saints, especially in the GM] … strikes one as peculiar, meriting further discussion" (47). [End Page 566] She decries prior historians for having "overlooked" (47) this issue. One simple explanation for this putative oversight is that much of the answer is surely obvious: East and West remained well connected, even integrated, in the sixth century. People...
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Journal of Late Antiquity
Journal of Late Antiquity HUMANITIES, MULTIDISCIPLINARY-
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