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Course Topics
This course covers a wide range of medieval Latin writings, over a period
of time stretching over a thousand years. We will be reading fables and
stories, personal letters, biography, encyclopedias, and even a medieval
play. Since we will be studying a different author every week, it is a
good idea to keep in mind the broad outlines of the course, which I will
try to explain briefly here.
The Latin Vulgate. We will begin with Jerome's translation of
the Bible, called the "Vulgate" (Biblia vulgata). First,
we will look at the birth of Moses and his meeting with
God in the midst of a burning bush, and then we will turn to the story
of Samson and Delilah. After reading these two stories
from the Hebrew Bible, we will look at some New Testament material: some
parables of Jesus, and the story of his crucifixion.
From Jerome to Augustine. Jerome and Augustine were
both crucial figures for the history of the Latin Church in the 4th century
C.E., just before the final collapse of the Roman Empire. Both Jerome
and Augustine had a classical Latin education. Jerome, however, chose
to take up the "common" style of writing, the "vulgate"
Latin spoken by the general public. Augustine, on the other hand, wrote
in a style of Latin that matches the complexity and difficulty of any
classical Latin prose author. You will read Augustine's account of his
conversion to Christianity in the Confessiones, and some
sections of his encyclopedic masterpiece, De civitate dei.
The transmission of Roman knowledge. After the fall of the Roman
empire, the intellectual traditions of Greece and Rome broke down almost
completely. The Latin language endured, but the libraries and schools
of the Roman world were gone. In an early "renaissance" of learning,
the emperor Charlemagne encouraged the monks and scholars in his expanding
kingdom to attempt to compile new encyclopedias containing what knowledge
had survived from the ancient world. We will read selections from the
9th century encyclopedia of Hrabanus Maurus along with selections
from the Physiologus, a collection of lore and legend about the
animal kingdom. Both Hrabanus Maurus and the Physiologus use a style of
writing that is called allegory. Allegory is probably the single
most important style of writing in the MIddle Ages. In fact, allegory
is not so much a style of writing but a style of thinking. It is based
on symbols and hidden meanings. Some students today love allegory, and
some find it completely bizarre. Be prepared!
Medieval biography and legends. Just before Spring Break (yeah!)
we will reach the Legenda Aurea, a collection of lives
of the saints, where we will read some selections from the life of Saint
Francis of Assisi. From biography we will move to legend, turning to a
selection from the incredibly popular Gesta Romanorum ("Deeds
of the Romans"), which contains stories about real and imaginary
Roman emperors. The emperor we will read about is an imaginary one: Jovinianus,
a victim of stolen identity (yes, they had legends of stolen identity
even before there were credit cards!)
Popular stories. We are very lucky that many monks and preachers
of the Middle Ages collected popular stories to use in their sermons,
recording all manner of jokes and fables in writing. We will read selections
from several different collections of Aesop's Fables, along with
the adventures of Reynard the Fox (who was basically the Bugs
Bunny of the Middle Ages).
Women's writing. We will end the course by looking at some examples
of women's writing in the Middle Ages. To do this, we will go back to
the 4th century C.E., the age of Augustine and Jerome: this is when the
noble woman Egeria wrote a first-person account of her travels
in Egypt and Israel. We will then move to the 10th century, and read a
medieval Latin play, Dulcitius, which was written by the
German nun Hrotsvitha. The semester will wind up in the early 12th
century, when we will read one of the tortured letters that Heloise
wrote to her one-time lover, the French philosopher Peter Abelard.
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