Cistercians

SEGUIMOS LA HUELLA DE DON TURPÍN ACOMPAÑADO DE DON DALIMÁN EN UN SEGUNDO DOCUMENTO DEL CARTULARIO DE FITERO DATADO EN 1158 DONDE RAIMUNDO ABAD DE CASTELLÓN HACE PERMUTA DE SUS PROPIEDADES EN CASCANTE POR LAS HEREDADES QUE TIENE PEDRO ARAGONÉS EN TUDEJÉN. UNA MERA TRANSACCIÓN ECONÓMICA QUE RETRATA A SUS ACTORES Y SU ESTATUS SOCIAL Y QUE INCLUYE LA CLAÚSULA REGNANTE ANODINA: “Regnante S[ancio] rege, filio Imperatoris. in Castella, R[aimundo] in Aragone et in Barchinona, Turpinus in Cascant.” INSTITUYENDO UNA SUERTE DE PRINCIPADO ECLESIÁSTICO PARA NUESTRO DON TURPÍN LOCALIZADO EN CASCANTE: "TURPINUS IN CASCANT".

This essay examines how Greco-Arabic medicine is used in the writings of William of Saint-Thierry (1080?-1148) and Richard of Saint-Victor (d. 1173) to complement Cistercian and Victorine understandings of affectivity, that is, how the emotional faculty of the soul (affectus) ordered human affections and actions toward God. In William’s De natura corporis et animae (On the Nature of the Body and the Soul), composed around 1140, and Richard’s De statu interioris hominis (On the State of the Inner Man), written in the early 1160s, the medical terms eucrasia (‘good complexion’) and sanitas (‘health’), I argue, have been underexplored. These terms are used not only in their natural philosophical context to denote the proportionate mixtures of the elements, humours and spirits, but are also employed in these psychological treatises to complement Cistercian and Victorine explanations of healthy affective and rational dispositions of the soul. This was no empty symbolism. For both writers, a healthy body makes a healthy mind. Closer inspection reveals that these terms are present not just in treatises De anima but that speculation on the soul complemented William and Richard’s pedagogy and mysticism, as is clear in the Speculum fidei (The Mirror of Faith) and De duodecim patriarchis (On the Twelve Patriarchs).

Medicine, I contend, thus had a practical use in Cistercian and Victorine life to train monks and canons as spiritual doctors, capable of diagnosing imbalances of the body and mind that stymied deeper affective and contemplative relationships with God. This ‘medical affectivity’ also had an extensive afterlife: being systematised by the canon Hugh of Fouilloy, and then communicated to the Franciscan theologians of the early thirteenth century by the Cistercian monk Alcher of Clairvaux.

This paper argues that Cistercian and Victorine psychological treatises utilised mnemotechnical symbols and strategies to convey "affectivity": emotional states and practices directed at God. By exploring how the same biblical symbol – that of Jacob, his wives and family – is utilised mnemotechnically both in Isaac of Stella’s Sermo IV in festo Omnium Sanctorum (Sermon Four for the Feast of All Saints) and Richard of Saint-Victor’s De duodecim patriarchis (The Twelve Patriarchs) as a framework for emotional training, I argue that twelfth-century attitudes towards gender roles, the household, and the family were drawn on to communicate affectivity in an effective way to monastic audiences.

In doing so, I suggest that medieval affectivity must be sub-divided further into two dimensions – the horizontal and the vertical – to understand the dual role of the emotional faculty of the soul, the affectus, in first cleansing the soul’s thoughts and affections and, secondly, facilitating the practice of contemplation.

This article offers a study about how local societies are presented in the charters from the former archive of the monastery of Oseira produced before and after its foundation (1025-1199). Starting from the analysis of Oseira’s diplomatic and graphic traditions alongside the historical interpretation of its written sources, this study confirms the existence of a monastic filter that pervades those charters in which the monastic community is seen intervening directly. Moreover, it is highlighted how this filter operates even in the various aspects that conform the process of documentary production (from the materiality of the charters to the composition of their contents and their diplomatic structure). Likewise, various case studies are provided to highlight how the information about local societies is relegated once the interests of the monastic institution are established. The corpus selected for this study, which includes both pre- and post-foundation documents, confirms that the aforementioned filter is found mainly, though by no means exclusively, in the charters produced after Oseira’s foundation.

Движението на кръстоносните походи се нуждаеше от жени: техните пари, тяхната молитвена подкрепа, тяхното активно участие и тяхното вдъхновение…

Тази книга разглежда участието на жените в средновековните кръстоносни походи между втората половина на единадесети век, когато папа Григорий VII за първи път предлага покаятелна военна експедиция в помощ на християните от Изтока и 1570 г., когато последната държава на кръстоносците, Кипър, е превзета от османските турци. Хелън Дж. Никълсън разглежда действията на жените не само на бойните полета на кръстоносните походи, но и при набирането на кръстоносци, подкрепяйки кръстоносните походи чрез патронаж, пропаганда и молитва, както и като защитници, така и като агресори. В книгата се твърди, че средновековните жени са били дълбоко въвлечени в кръстоносните походи, но ролите, които са можели да играят и как техните съвременници са записвали делата им, са били продиктувани от социалните конвенции и културните очаквания. Въпреки че основният му фокус са жените от латинския християнски свят, той също така разглежда въздействието на кръстоносните походи и кръстоносците върху евреите от Западна Европа и мюсюлманите от Близкия изток, като сравнява отношенията между латински християни и мюсюлмани с отношенията между мюсюлмани и други християнски групи.
How could women play any role in crusading? If the crusades were
a  military undertaking and only men could fight, then obviously
women could play no practical part in them. Furthermore, clergy and
canon lawyers condemned their involvement and commentators
blamed women for leading crusaders into sin and bringing God’s
wrath down on them.
Yet evidence from medieval Europe and the Middle East during
the period of the crusades (broadly the second half of the eleventh
century to 1570 when Cyprus, the last crusader state, was lost to
the Ottoman Turks) reveals that women played a large part in these
wars, from propaganda for crusades through supplying resources and
personnel, taking on some combat roles (although their menfolk
generally tried to keep them out of the front line), giving support on
the battlefield, raising money, and commemorating crusaders. They
suffered or enjoyed the results of crusading. It can be difficult to establish
exactly what they did, however, because their contemporaries and
writers since tend to fit them into certain categories: women could be
perfect wives, pious martyrs, and evil jezebels, but it was difficult for
them to be simply people. In the period of the crusades, as now, those
writing about the crusades always wanted to make a good story from
events, with an appropriate happy or moral ending. Women’s involvement was usually depicted as exceptional rather than routine, romantic
rather than mundane.

Este congreso se enmarca dentro de las actividades de los proyectos: PID2020-113794GB-I00: Pacto, negociación y conflicto en la cultura política castellana (1230-1516). PID2020-114722GB-I00: Castilla y Portugal en la Baja Edad Media: contactos sociales, culturales y espirituales entre dos monarquías rivales.

Estudio de las "dominae" o "señoras" de San Salvador de Ferreira de Pantón desde la segunda mitad del siglo XII hasta comienzos del siglo XIII: la condesa doña Fronilde Fernández, doña Guiomar, doña Marina Fernández, doña Milia (I), doña Mencía y doña Milia (II) Fernández. Se rompe con la idea de una sucesión lineal entre descendientes de doña Fronilde para perfilar dos líneas femeninas correspondientes a dos grupos aristocráticos diferentes.

Realizacje artystyczne powstałe w ramach mecenatu cystersów w Krzeszowie zaliczane są do najważniejszych osiągnięć architektury i plastyki barokowej na Śląsku. Niniejszy artykuł stanowi próbę gruntownej weryfikacji dotychczasowej wiedzy na temat modernizacji wyposażenia i wystroju średniowiecznej świątyni opackiej w Krzeszowie, przeprowadzonej w 2. połowie XVII i na początku XVIII w., oraz namysłu nad praktykami cechowymi rzeźbiarzy i stolarzy pracujących w tym czasie dla cystersów. Na podstawie źródeł archiwalnych i starodruków autor artykułu stwierdził, wbrew dotychczasowym ustaleniom, że rzemieślnicy czynni w Krzeszowie nie pracowali w jednej pracowni kierowanej przez rzeźbiarza Georga Schröttera, ale w osobnych współpracujących ze sobą warsztatach, co może mieć wpływ na kwestie atrybucji oraz datowania aktywności poszczególnych grup artystów. Schrötter był jedynie wykonawcą rzeźby figuralnej, natomiast ołtarze i inne sprzęty wraz z ornamentyką projektowali i realizowali stolarze: Stephan Kose oraz Christoph Hoffmann, który nie rozpoczął współpracy z opactwem krzeszowskim po śmierci Kosego w 1698 r., jak dotychczas sądzono, lecz już w połowie lat 70. XVII w. SŁOWA-KLUCZE Krzeszów, Georg Schrötter, rzeźba barokowa, rzeźba barokowa na Śląsku, stolarka artystyczna, sztuka śląska, sztuka monarchii habsburskiej ABSTRACT Sculptors and Woodcarvers Working for the Cistercian Abbey in Krzeszów in the Second Half of the 17th and the early 18th Century. The Myth of Georg Schrötter's Monastery Workshop. Artistic projects created within the framework of the Cistercian patronage in Krzeszów are among the most important achievements in Baroque architecture and sculpture in Silesia. The current article attempts to thoroughly verify the existing knowledge regarding the modernisation of the furnishings and decoration of the medieval abbey church in Krzeszów, carried out in the second half of the 17th and the early 18th century, and to consider the guild practices of the sculptors and carpenters working for the Cistercians at that time. On the basis of archival sources and early printed materials, the author concluded, contrary to previous findings, that the craftsmen working in Krzeszów were not employed in one workshop under the management of the sculptor Georg Schrötter, but in separate workshops cooperating with each other-a fact that may have an impact on the issues of attribution and dating of the activity of individual groups of artists. Schrötter produced only the figural sculptures, while the altars and other furnishings together with their ornamentation were designed and made by the woodcarvers Stephan Kose and Christoph Hoffmann. In addition, Hoffmann did not start working for the Krzeszów abbey after Kose's death in 1698, as hitherto thought, but had been employed there since the mid-1670s.

O seu ramo feminino teve como primeira casa, em território português, o Mosteiro de S. Bento de Cástris na região de Évora. O objetivo deste trabalho é o estudo de três mosteiros: S. Bento de Cástris (Évora, 1274), S. Bernardo (Portalegre,1518) e Nossa Senhora da Nazareth do Mocambo (Lisboa, 1653).

Ever since the Medieval era, Cistercian monasteries have been the centres of architecture, horticulture, art and craft. Their abbeys were also distinguished by a rich theological program. Within the larger monastic complexes, the abbot occupied a representative building, surrounded by an ornamental garden. In the 15th century, the Abbot’s Palace was erected at the Abbey in Oliwa, which had been founded in 1178. The abbot’s seat was repeatedly expanded by successive abbots, including Kasper Geschkau, Dawid Konarski, Jan Grabiński, Aleksander Kęsowski, and Franciszek Zaleski. Józef Jacek Rybiński in particular made some notable achievements, including building a new Rococo palace surrounded by a Baroque garden, which was characterised by a rich program referring to Christian symbolism. After 1772, Cistercian goods and properties were confiscated by Prussia. In 1782, Prince Karl von Hohenzollern-Hechingen, and then his nephew Prince Joseph, became the new abbots. With the help of the g...

The paper presents the main donors of the Saint Benedict Monastery of Rio de Janeiro and analyzes the relations between the members of this elite and the institution. Founded at the end of the 16th century, the monastery became one of the biggest owners of real estate and slaves of the city. A significant part of these goods came to the monastery from donations made by the called so-called “benefactors”. The paper demonstrates that the assembling of the monastery’s assets went beyond a simple exchange, involving the guarantee of a “good death” for the donors. Cases such as Esmeria Pereyra de Lemos, who donated to the monastery “lands in Sao Goncalo with houses, boats, blacks and improvements” in 1746, are examples of that. The main documents analyzed are the registers of donations, which contain well defined conditions related to the benefactors’ burials. Key words: Saint Benedict Monastery, Rio de Janeiro, elites.

A nossa comunicação analisa os sistemas de cultivo em Trás-os-Montes, relacionando a problemática dos usos do solo com a intensificação agrícola entre 1750 e 1890. Sendo um período em que se operaram várias mudanças no quadro da agricultura nacional e se criaram as condições económicas e sociais para um aumento da produção alimentar, focamo-nos sobretudo na evolução da fertilidade do solo e nas condições da sua reprodução segundo uma perspetiva local. Discutem-se por isso as práticas de fertilização orgânica para produção de bens alimentares na longa duração. Atendendo ao aumento da população e à consequente necessidade de produzir alimentos nos séculos XVIII e XIX, qual foi o impacto na articulação agro-silvo-pastoril em Trás-os-Montes, uma vez que a mesma sustentava a fertilidade do solo nos sistemas de agricultura orgânica? Na leitura de Floras, “diários de campo” dos cientistas, relatórios, artigos científicos e memórias, empreende-se uma metodologia de cruzamento destas fontes com informações sobre a relação entre pastagens e solo cultivado. O objetivo visa compreender a transferência de nutrientes nestas utilizações do solo, bem como os efeitos provocados pelo desenvolvimento da produção de batata e o alargamento da área agrícola sobre territórios de pastoreio e de matos.

An experimental population containing 149 genotypes of the ‘Bravo’ apple randomly sampled all over it growing regions, as submitted to mass genotypic selection through the methods previously developed or other species such as grapevine. This study led to determining the coefficient of genotypic variation of some characteristics, as a quantifier of intra-varietal genetic diversity. The global values reveal the existence of a considerable diversity, but the comparative analysis is, at presente, affected by the lack of reference values for other ancient varieties. On the other hand, the values per sub regions are in general higher in “Beira Interior”, but the differences are moderate, which can suggest a frequent exchange of materials among the three regions and the consequent homogenization of the diversity. As a result of this work, it was also possible to select nineteen superior genotypes, with a predicted genetic gain of 25 % in the yield, which can be used immediately for new pla...

The present investigation seeks to condense the fundamental contribution that the Religious Orders, due to their dominant land position in the Minho region (Portugal), had in the affirmation and valorisation of the rich gastronomic and wine heritage that we have today. For this, a crossover of primary, and secondary sources is carried out, between prescriptions, artistic works, and historiography linked to the central theme, to
systematize the richness of the monastic and conventual heritage in defining some of the characteristics of the gastronomy and wines of the Minho region, considering also that, after the extinction of many of these institutions, their prescriptions were reinterpreted in private houses and gave rise—for example in sweets—to curious recreations that today
are presented as referents of a conventual nature when, in reality, are only of conventual inspiration. The investigation mainly highlights the cases of the Benedictine Order and Saint Augustin Canons Order

RETOMAMOS LA PRESENCIA DE ROBERT DE TORIGNY EN ESPAÑA A TRAVÉS DE TRES DOCUMENTOS DATADOS EN TUDELA EN 1134, 1152 Y 1172. EN LOS DOS PRIMEROS TORIGNY ESTÁ PRESENTE COMO TESTIGO Y COMO FIADOR EN ESCRITURAS CON NOTABLES DE LA REGIÓN. EN 1172 SE RECUERDA RETROSPECTIVAMENTE: "que sunt in Tutela, iuxta illas casas que fuerunt de Robert de Torignec”. ES DECIR TENEMOS EL GERMEN DE UN PEQUEÑO MONASTERIO URBANO EN EL CENTRO DE TUDELA DEPENDIENTE DE LA CASA MADRE DE LE BEC.

Brendan Collins (formerly Fr. Bernard) was editor of the journal Monastic
Studies during the period 1962-67, first as a Trappist monk of Holy Cross
Abbey in Berryville, Virginia (1957-1964), and by 1965, a Benedictine of
Mount Saviour Monastery in Elmira, New York. His correspondence with
Thomas Merton includes 44 letters from Merton and totals over 90 pages,
including numerous calligraphic drawings that Merton sent to Collins.
Although their exchange centers primarily around issues related to Monastic
Studies, it covers and includes topics as wide-ranging as monastic
renewal, community life, ecumenism and monastic spirituality in general.
Monastic Studies ran until 1991, continuing the spirit of monastic renewal
that fueled its inception at Berryville in 1962. Here, Collins reflects on his
relationship with Merton, monastic renewal in the 1960s, and his role in
the formation and development of the Monastic Studies journal.

The baroque architect J.B. Santini-Aichel is quite rightly mentioned and highlighted as a personality whose importance definitely transcends the borders of Central Europe. Its original architectural expression is primarily shaped by dramatic modeling and refined work with light. So it might seem that for him, color was rather a marginal matter. Nevertheless, gradual investigations, especially of interior colors, show that the opposite is true, and colors clearly played a very important role in Santini's work.

The contribution is based on the knowledge gathered as part of the preparation of the article "Problems of restoration of baroque interior color on the example of the convent church in Želiv", published in the magazine Zprávy pamtkové péče in issue 4/2017.

Este artigo busca expor as críticas de Bernardo de Claraval às superfluidades humanas no texto da Apologia, especialmente aquelas referentes à arte arquitetural. Em segundo lugar, procura analisar as implicações estéticas do ascetismo cisterciense e bernardiano. As críticas de Bernardo exercem uma influência decisiva na ornamentação e fazem nascer uma nova arquitetura.

El presente texto ofrece una aproximación a la topografía de los altares y sus advocaciones de la iglesia del monasterio cisterciense de Santa María de Veruela desde 1250 hasta 1675 a partir de diversas fuentes. Asimismo, recoge y analiza vestigios materiales pertenecientes a dichos altares y un apéndice con documentos inéditos.

Tablature with History: About a Little-known Seventeenth-century Music Manuscript from the University Library in Poznań Research on French lute music is currently a rather rarely discussed topic among Polish musicologists. The reason for this is probably the fact that most manuscripts with lute tablatures have already been described and the repertoire is quite wellknown. However, it turns out that Polish libraries still store little-known manuscripts, which are interesting not only because of the music, but also because of the non-musical material they contain. The copy of 17th-century French lute music stored by the University Library in Poznań, where apart from music, there are also non-musical elements showing its fascinating history, is an example of this. The article presents the preliminary results of the research into the structure, content, provenance and dating of this manuscript. In the first part, the author focuses on the physical features of the tablature source, and th...

A brief chronology of local baron who became a famous crusader in the fourth crusade, a prisonner in Bulgaria to a preacher.
Published on medievalists.net 11/09/23

https://www.medievalists.net/2023/09/on-the-paths-of-hugues-de-berze-a-repentant-crusader-knight/

En 1909 nueve personas murieron por disparos de la Guardia civil en la aldea de Oseira (Ourense), cuando una multitud se opuso a la retirada de un baldaquino de la iglesia local. Este episodio y la polémica posterior son analizados en profundidad para comprender mejor la dinámica del poder local bajo el régimen de la Restauración. La reacción de la oposición tiene una semejanza sorprendente, a menor escala por supuesto, con la campaña contra el gobierno Maura posterior a la Semana Trágica sólo tres meses después.