By Laurie Postlewate, Wim Hsken, Wim Husken
For the center a long time and Renaissance, that means and tool have been created and propagated via public functionality. Processions, coronations, speeches, trials, and executions are every kind of public functionality that have been either acts and texts: acts that originated within the texts that gave them their ideological grounding; texts that carry to us this present day a hint in their genuine functionality. Literature, to boot, was once for the pre-modern public a kind of functionality: through the medieval and early glossy sessions we see a relentless rigidity and negotiation among the oral/aural supply of the literary paintings and the eventual silent/read reception of its written textual content. the present quantity of essays examines the plurality of kinds and meanings given to functionality within the center a long time and Renaissance via dialogue of the fundamental performance/text courting. The authors of the essays symbolize quite a few scholarly disciplines and material: from the "performed" lifetime of the Dominican preacher, to coronation processions, to booklet shows; from satirical song speeches, to the rendering of widow photographs, to the functionality of romance and pious narrative. different of their gadgets of analysis, the essays during this quantity all research the hyperlinks among the particular occasions of public functionality and the textual origins and next illustration of these performances.
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Extra info for Acts and Texts: Performance and Ritual in the Middle Ages and the Renaissance. (Ludus Medieval and Early Renaissance Theatre and Drama)
129. Jean-Claude Schmitt, ‘Entre le texte et l’image: les gestes de la prière de Saint Dominique’, in: Richard C. ), Persons in Group: Social Behavior as Identity Formation in Medieval and Renaissance Europe, Binghamton, 1985 [Medieval & Renaissance Texts and Studies, 36], pp. 195-220, esp. 209-11, and Van Engen, ‘Dominic and the Brothers’, pp. 19-20. For an entertaining, if perhaps dated, overview of this sort of self-disciplining as both a penitential and devotional activity, see Louis Gougaud, Dévotions et pratiques ascétiques du Moyen Age, Paris, 1925.
18 Relying on the manuscript’s punctuation, I would parse the “presentation dialogue” between the author and Beaumont as follows: Author: Of knyghthode & Bataile my lord / as trete the bookys olde . a werk is made now late 41 Joyce Coleman And if it please you / it may be gete Beaumont: What werk is it Author: Vegetius translate Into Balade . Beaumont: O [pre]ste I pray the late Me se that werk . Author: Therto wil I you wise Lo here it is . Author (as narrator): Anoon he gan therate / To rede thus / Beaumont (quoting the first line of the translation): Sumtyme it was the gise .
400: ‘Aliud est vitae excellentia. , ‘L’instruction des novices’, Archivum Fratrum Praedicatorum 20 (1948), pp. 114-93, esp. 149-52. Part of the anonymous Libellus itself is edited and attached to Creytens’ study (pp. 15393). The entire introduction and prologue (which includes a thorough review of the matters discussed in each chapter of the Libellus) is reprinted 31 Dallas G. Denery II in Creytens’ study itself (pp. 122-30). 28 Both Humbert of Romans’ De officiis ordinis and Jean de Montlhéry’s Tractatus de instructione novitiorum are edited in Humbert of Romans, De vita regulari, vol.