This paper explores the use of legal imagery in 5th century homilies by Christian authors from Asia Minor writing in Greek. I particularly focus on the idea of legally framed 'redemption' of sinners by Christ.
This paper is a brief case study of a fourth-century Greek epigram from Aegina (IG IV, 53), which is discussed as an instance of 'hybrid' diction bringing together classicizing diction and elements of Christian idiom. I frame my argument within the recent research into late antique epigraphic poetry and the dynamics of the traditional Hellenic and Christian styles in it. The case study, forming part of a Companion to languages in Christianity, seeks to highlight the recent developments in the study of the epigraphic discourse in late antiquity, the issues of literary paideia, and Christianization of the elite.
This volume arises from the international conference 'Hymns of the First Christian Millennium — Doctrinal, Devotional, and Musical Patterns' held in June 2014 at the Institute of Classical Studies in conjunction with King's College London. The original scope of the conference has been re-scaled to focus particularly on late antique Christian devotion as it manifests itself in hymns; experts on a variety of topics of early Christian hymnody have been invited to boost both specificity and depth of discussion in the proposed volume. The resulting collection of papers covers a range of aspects of literary, social, doctrinal, musicological, and devotional patterns of Christian hymnic texts, their liturgical and pious use in the period of late antiquity.
Review of T. Arentzen, The Virgin in Song. Mary and the Poetry of Romanos the Melodist (Philadelphia: University of Pennsylvania Press, 2017)
This chapter explores the different uses of hymn-singing, both liturgical and devotional, as elements of devotion to, and cult of, saints in late antique Greek-speaking Christian communities
This article looks at dipinti and graffiti by, and about, singers of psalms at the monastery of Apa Apollo at Bawit.
The chapter offers a critical re-consideration of both late antique accounts, and modern scholarly discussions, of the so-called 'heretical hymns' in use in late antique Christian communities.
This paper discusses a lead seal with an Asomtavruli inscription “St George of the a Nakh” monastery. The seal reveals Byzantine influence and must be associated with the 11th century Georgian monastery in Abkhazia, in a village called Anukhva, 3 kilometres north of Anakopia. The inscription on the seal clearly demonstrates that the liturgical and administrative language of the monastery was Georgian.
The article explores discourses and ideas related to the human body as expressed in Latin literature of the Higher Middle Ages, with a special attention payed to an anonymous poem in hundred elegiac distichs, probably composed shortly after 1200: De ventre. The poem is compared to other examples of the specific genre of poetic altercatio, as well as to discussions of the functioning of organism, from the School of Chartres to the "Retorica corporis humani" by Nicolas de Sanctis in 1260. The article is supplied by a complete poetic translation of the De ventre into Russian.
This article explores the memory of two Bohemian kings from the so called 'Jagiellonian dynasty' (Ladislaus II and Louis II) in the historical and literary traditions in the Czech lands in the sixteenth - twenty-first centuries. It argues that the concept of 'dynasty' was not initially used either to remember these particular figures or to structure the national meta-narrative in general. This started to change only in the late sixteenth-century with the invention of 'dynastic' time, while the word 'dynasty' became significant even later in the nineteenth-century. The article also ponders the implications of this case study for the broader field of memory studies, suggesting that it is time to move beyond the dichotomy of remembrance and forgetting.
Der Name Magnús war ein universales und besonders in Norwegen vom 11. bis 13. Jahrhundert weit verbreitetes Instrument, um genealogische Mängel zu kompensieren. Die verschiedenen Manipulationen der Namen schufen ein ganzes Arsenal an Mitteln zur dynastischen Steuerung. Magnús gehörte offenbar zu den Namen, die im Zuge der Christianisierung ins Königsgeschlecht eingingen. Er schuf recht schnell seine eigene Mikrotradition und stellte alle anderen christlichen Namen in den Schatten, wenn es um dynastische Ziele ging. Am Beispiel Magnús ist zu sehen, wie jedes neue Element alsbald von Traditionen umrankt wird. Überhaupt setzen sich Entlehnungen und Neuerungen in einer Kultur häufig unter Einfluss der Familie des Monarchen durch, wobei auch gerade die Herrscherfamilie Präzedenzfälle, Kontinuität und Vorbilder braucht.
The chapter is summing up accounts of all currently available primary sources concerning the funerals of Emperor Frederic III in 1493, his reburial in 1513 and the final works on the funerary monument in 1517. This reconstruction allows also to clarify the chronology how the gilded metal plates with inscriptions glorifying Frederick III as well as Maximilian I appeared inside the sarcophagus.
This chapter is devoted to theological ideas of the astrologer Michael Scot, active at the court of Frederick II, ca. 1230.
This is the first commented critical edition of two Latin treatises by Michael Scot, astrologer and translator at the court of Frederick II, first third of XIIIth century. It is provided by an extensive historical and philological introduction.
Academic perspectives on the dynamics between early Christianity and the classical culture have been going through a dramatic change in the last decades. The major development in how scholars conceive of early Christians vis-à-vis vis a vis the ‘Hellenic’, or ‘pagan ’, cultural heritage has been the constantly growing realization that the watershed between the two was at least not as neat as pictured before. In what follows, I will discuss three strands in the complex interaction of early Christian theologians with Plutarch’s writings. Proceeding from the instances of polemical attacks on ‘pagan’ religious thinking in Plutarch on to patterns of positive engagement with his legacy, I will emphasize how much Plutarch was an essential part of the literary and philosophical culture which Christians shared with non-Christians in late antiquity. My focus will be mainly on the third and fourth century AD and on the instances of sustained and demonstrably deliberate use of Plutarch’s writings by Christian theologians rather than on more general parallels and echoes of his works in early Christian discourse
The present paper focuses on the obscure evidence of the Tale of Bygone Years: according to the Chronicle in 1024 a Varangian prince, named Yakun, lost (lit. ‘fled from’) his gold-woven robe at the end of the Listven’ battle. In order to clarify this fragment parallels from the Old Norse King sagas are drawn, allowing not only to identify this historical character, but also to explain the meaning of his action. Apparently, we have here another valuable testimony of Scandinavian-East Slavonic cultural contacts from the 11th century.