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International audience ; During the end of the Middle Ages, while modern State was growing, kings spread political propaganda to support the increasing of their power and their wars against other countries. For Catalan-Aragonese monarchy, heiress of Frederik II, prophecy was a good mean of fighting against papacy and Angevins for the supremacy in Southern Italy. The religious dissidence of the kings of Aragon induced them to receive many spiritual Franciscans persecuted under John XXII and to create some insular utopias based on poverty in their own kingdoms. These friars were fond of joachite theories announcing that the end of the world was soon arriving. They believed on an emperor who would found universal monarchy with a peaceful millenium, after having annihilated decadent clerics, beaten Muslims and conquered Jerusalem. This kind of Antichrist or exterminator angel was personified in the king of Aragon, who took paradoxically advantage of the apocalyptic metaphors of the winged dragon, the bat, the eagle, the fire or the smoke. These negative images were used in Catalonia to affirm a primitive national identity, fighting behind the royal dynasty.

International audience ; During the end of the Middle Ages, while modern State was growing, kings spread political propaganda to support the increasing of their power and their wars against other countries. For Catalan-Aragonese monarchy, heiress of Frederik II, prophecy was a good mean of fighting against papacy and Angevins for the supremacy in Southern Italy. The religious dissidence of the kings of Aragon induced them to receive many spiritual Franciscans persecuted under John XXII and to create some insular utopias based on poverty in their own kingdoms. These friars were fond of joachite theories announcing that the end of the world was soon arriving. They believed on an emperor who would found universal monarchy with a peaceful millenium, after having annihilated decadent clerics, beaten Muslims and conquered Jerusalem. This kind of Antichrist or exterminator angel was personified in the king of Aragon, who took paradoxically advantage of the apocalyptic metaphors of the winged dragon, the bat, the eagle, the fire or the smoke. These negative images were used in Catalonia to affirm a primitive national identity, fighting behind the royal dynasty.

The essays in this book focus on various social, political, cultural, and aesthetic meanings ascribed to Gothic cathedrals in Europe in the post-medieval period. Central to many medieval ritual traditions both sacred and secular, the Gothic cathedral holds a privileged place within the European cultural imagination and experience. Due to the burgeoning historical interest in the medieval past, in connection with the medieval revival in literature, visual arts, and architecture that began in the late seventeenth century and culminated in the nineteenth, the Gothic cathedral took centre stage in numerous ideological discourses. These discourses imposed contemporary political and aesthetic connotations upon the cathedral that were often far removed from its original meaning and ritual use. This volume presents interdisciplinary perspectives on the resignification of the Gothic cathedral in the post-medieval period. Its contributors, literary scholars and historians of art and architecture, investigate the dynamics of national and cultural movements that turned Gothic cathedrals into symbols of the modern nation-state, highlight the political uses of the edifice in literature and the arts, and underscore the importance of subjectivity in literary and visual representations of Gothic architecture. Contributing to scholarship in historiography, cultural history, intermedial and interdisciplinary studies, as well as traditional disciplines, the volume resonates with wider perspectives, especially relating to the reuse of artefacts to serve particular ideological ends

The book series Beihefte zur Zeitschrift für romanische Philologie is among the most renowned publications in Romance Studies. It covers the entire field of Romance linguistics, including the national languages as well as the lesser studied Romance languages. The series publishes high-quality monographs and collected volumes on all areas of linguistic research, on medieval literature and on textual criticism.

With this thesis, we will study Alfonso X the Wise's Setenario (1281-1284). This encyclopedic text, composed of "laws", consists of a complex though incomplete rewriting of legal, historic and scientific works assigned to the sovereign. It starts with a general propaedeutic and is afterwards based on two main themes. First, it presents a history of ancient beliefs (animism, idolatry and astrology) as a prefiguration of the Christian ritual. Then, thanks to a series of connections and interpretative leaps, it demonstrates how pagan customs and devotions led to the conception of the list of the seven sacraments. This final presentation, inspired by the contents of the Primera Partida and canonical texts, is a true profession of faith that establishes the norms of religious practices. Through a study of the sources and structures of this text, we will show how Alfonso X expresses, for the last time, his political and intellectual ideals. Certainly written at the end of his reign, the Setenario is not only a testament but also a transitional work. It puts an end to a period of intense literary activity led in a hostile context. Diseased, exiled in Seville, the king presents in this treatise a complete vision of his intellectual project that, as a legacy, he passes on to his successors. The text heralds a new way of thinking, born out of an effort to synthetize and structure knowledge. It prepares the rising of a new class of clergymen who, in the late 13th century, will give theological questions a central place in literary production. ; En el marco de la presente investigación doctoral, nos proponemos estudiar el Setenario de Alfonso X el Sabio (1282-1284). Este texto, compuesto por "leyes", constituye una reescritura compleja, aunque inacabada, de las obras jurídicas, históricas y científicas atribuidas al soberano. Tras una propedéutica general, se organiza en torno a dos ejes temáticos. Propone primero una historia de las creencias antiguas (animismo, idolatría y astrología) en tanto que prefiguración del ritual cristiano. Luego, gracias a una serie de correspondencias y giros interpretativos, demuestra cómo las costumbres y devociones paganas llevaron a la elaboración del septenario sacramental. Esta presentación final, copiada al contenido de la Primera Partida y de varios textos de derecho canónico, constituye una verdadera profesión de fe que establece las normas de la práctica religiosa.A través de un examen de las fuentes y estructuras de este texto, mostraremos cómo Alfonso X enuncia, por última vez, sus ideales políticos e intelectuales. Redactado sin duda al final de su reinado, el Setenario constituye a la vez un testamento y una obra de transición. Remata un período de intensa actividad literaria llevada a cabo en un contexto a menudo hostil. Enfermo, exiliado en Sevilla, el rey expone en este tratado una visión total de su proyecto intelectual que dirige, como un legado, a sus sucesores. El texto inaugura el auge de un nuevo pensamiento, debido al esfuerzo de síntesis y organización de los saberes que lo caracteriza. Anticipa el ascenso al poder de una casta de clérigos que, durante los últimos años del siglo XIII, va a reorientar la producción letrada hacia cuestiones teológicas. ; Dans le cadre de cette thèse, nous nous proposons d'étudier le Setenario d'Alphonse X le Savant (1282-1284). Ce texte encyclopédique, composé de « lois », constitue une réécriture complexe quoiqu'inachevée des œuvres juridiques, historiques et scientifiques attribuées au souverain. Après une propédeutique générale, il est articulé autour de deux grands ensembles thématiques. Il propose tout d'abord une histoire des croyances anciennes (animisme, idolâtrie et astrologie) comme préfiguration du rituel chrétien. Puis, grâce à une série de correspondances et de sauts interprétatifs, il démontre comment les coutumes et dévotions païennes ont conduit à l'élaboration du septénaire sacramentel. Cette présentation finale, calquée au contenu de la Primera Partida et aux textes du droit canon, est une véritable profession de foi qui établit les normes de la pratique religieuse. À travers une étude des sources et structures de ce texte, nous montrerons comment Alphonse X formule, pour la dernière fois, ses idéaux politiques et intellectuels. Sans doute écrit à la fin de son règne, le Setenario est à la fois un testament et une œuvre de transition. Il vient clore une période d'intense activité littéraire menée dans un contexte souvent hostile. Malade, exilé à Séville, le roi expose dans le traité une vision totale de son projet intellectuel qu'il destine, comme un legs, à ses successeurs. Le texte marque les prémisses d'une pensée nouvelle, née de l'effort de synthèse et d'organisation des savoirs. Il prépare l'avènement d'une caste de religieux qui, dans les dernières années du XIIIe siècle, va ramener les questions théologiques au cœur de la production lettrée.

With this thesis, we will study Alfonso X the Wise's Setenario (1281-1284). This encyclopedic text, composed of "laws", consists of a complex though incomplete rewriting of legal, historic and scientific works assigned to the sovereign. It starts with a general propaedeutic and is afterwards based on two main themes. First, it presents a history of ancient beliefs (animism, idolatry and astrology) as a prefiguration of the Christian ritual. Then, thanks to a series of connections and interpretative leaps, it demonstrates how pagan customs and devotions led to the conception of the list of the seven sacraments. This final presentation, inspired by the contents of the Primera Partida and canonical texts, is a true profession of faith that establishes the norms of religious practices. Through a study of the sources and structures of this text, we will show how Alfonso X expresses, for the last time, his political and intellectual ideals. Certainly written at the end of his reign, the Setenario is not only a testament but also a transitional work. It puts an end to a period of intense literary activity led in a hostile context. Diseased, exiled in Seville, the king presents in this treatise a complete vision of his intellectual project that, as a legacy, he passes on to his successors. The text heralds a new way of thinking, born out of an effort to synthetize and structure knowledge. It prepares the rising of a new class of clergymen who, in the late 13th century, will give theological questions a central place in literary production. ; En el marco de la presente investigación doctoral, nos proponemos estudiar el Setenario de Alfonso X el Sabio (1282-1284). Este texto, compuesto por "leyes", constituye una reescritura compleja, aunque inacabada, de las obras jurídicas, históricas y científicas atribuidas al soberano. Tras una propedéutica general, se organiza en torno a dos ejes temáticos. Propone primero una historia de las creencias antiguas (animismo, idolatría y astrología) en tanto que prefiguración del ritual ...

Throughout the 16th century, which, maybe more than any other, becomes aware of the relativity and the transience of men's lives and accomplishments, scholars strive for repose. We do not use this word with its everyday acceptations it must be understood in the light of the literary, the philosophical, the political and the theological theories of that time. We did not intend to write the history of the material conditions of repose, and this work is not a sociological or an historical study. We tried to reveal the issues, the values and the representations that define the ideal of repose for Renaissance men of letters, indicating the classical and the medieval, the pagan and the christian sources.Partly received as an inheritance from Roman otium, Greek scholè and medieval vacatio, 16th century ideal repose is a matter of salvation : salvation of the Humanists commited in this world, facing the duties of negotium and public life ; salvation of the philosophers and the poets, who seek in hideaways the peacefulness necessary for contemplation and writing ; salvation of the Christians, who set up here below the eternal rest of their souls. The question of repose lies at the crossroad of ethics, politics, theology and metaphysics.What is the time assigned to repose and leisure ? Where and how can one find repose and happiness, without infringing the laws of nature and those of civilization, since man is a social animal ? How can one preserve leisure and peace of mind in an age characterized by a restless mobility ? How can one prevent repose from deteriorating into an inert idleness ? Those are the questions, among many others, we tried to answer. ; En ce XVIe siècle qui, plus que tout autre peut-être, fait l'expérience de la relativité, du caractère transitoire de l'existence et des réalisations humaines, les lettrés réfléchissent aux moyens de goûter enfin au repos. Ce mot ne doit bien évidemment pas être envisagé dans sa seule acception courante, mais au prisme des théories littéraires, philosophiques, ...

Throughout the 16th century, which, maybe more than any other, becomes aware of the relativity and the transience of men's lives and accomplishments, scholars strive for repose. We do not use this word with its everyday acceptations it must be understood in the light of the literary, the philosophical, the political and the theological theories of that time. We did not intend to write the history of the material conditions of repose, and this work is not a sociological or an historical study. We tried to reveal the issues, the values and the representations that define the ideal of repose for Renaissance men of letters, indicating the classical and the medieval, the pagan and the christian sources.Partly received as an inheritance from Roman otium, Greek scholè and medieval vacatio, 16th century ideal repose is a matter of salvation : salvation of the Humanists commited in this world, facing the duties of negotium and public life ; salvation of the philosophers and the poets, who seek in hideaways the peacefulness necessary for contemplation and writing ; salvation of the Christians, who set up here below the eternal rest of their souls. The question of repose lies at the crossroad of ethics, politics, theology and metaphysics.What is the time assigned to repose and leisure ? Where and how can one find repose and happiness, without infringing the laws of nature and those of civilization, since man is a social animal ? How can one preserve leisure and peace of mind in an age characterized by a restless mobility ? How can one prevent repose from deteriorating into an inert idleness ? Those are the questions, among many others, we tried to answer. ; En ce XVIe siècle qui, plus que tout autre peut-être, fait l'expérience de la relativité, du caractère transitoire de l'existence et des réalisations humaines, les lettrés réfléchissent aux moyens de goûter enfin au repos. Ce mot ne doit bien évidemment pas être envisagé dans sa seule acception courante, mais au prisme des théories littéraires, philosophiques, ...

With this thesis, we will study Alfonso X the Wise's Setenario (1282-1284). This encyclopedic text, composed of "laws", consists of a complex though incomplete rewriting of legal, historic and scientific works assigned to the sovereign. It starts with a general propaedeutic and is afterwards based on two main themes. First, it presents a history of ancient beliefs (animism, idolatry and astrology) as a prefiguration of the Christian ritual. Then, thanks to a series of connections and interpretative leaps, it demonstrates how pagan customs and devotions led to the conception of the list of the seven sacraments. This final presentation, inspired by the contents of the Primera Partida and canonical texts, is a true profession of faith that establishes the norms of religious practices. Through a study of the sources and structures of this text, we will show how Alfonso X expresses, for the last time, his political and intellectual ideals. Certainly written at the end of his reign, the Setenario is not only a testament but also a transitional work. It puts an end to a period of intense literary activity led in a hostile context. Diseased, exiled in Seville, the king presents in this treatise a complete vision of his intellectual project that, as a legacy, he passes on to his successors. The text heralds a new way of thinking, born out of an effort to synthetize and structure knowledge. It prepares the rising of a new class of clergymen who, in the late 13th century, will give theological questions a central place in literary production. ; En el marco de la presente investigación doctoral, nos proponemos estudiar el Setenario de Alfonso X el Sabio (1282-1284). Este texto, compuesto por "leyes", constituye una reescritura compleja, aunque inacabada, de las obras jurídicas, históricas y científicas atribuidas al soberano. Tras una propedéutica general, se organiza en torno a dos ejes temáticos. Propone primero una historia de las creencias antiguas (animismo, idolatría y astrología) en tanto que prefiguración del ritual cristiano. Luego, gracias a una serie de correspondencias y giros interpretativos, demuestra cómo las costumbres y devociones paganas llevaron a la elaboración del septenario sacramental. Esta presentación final, copiada al contenido de la Primera Partida y de varios textos de derecho canónico, constituye una verdadera profesión de fe que establece las normas de la práctica religiosa.A través de un examen de las fuentes y estructuras de este texto, mostraremos cómo Alfonso X enuncia, por última vez, sus ideales políticos e intelectuales. Redactado sin duda al final de su reinado, el Setenario constituye a la vez un testamento y una obra de transición. Remata un período de intensa actividad literaria llevada a cabo en un contexto a menudo hostil. Enfermo, exiliado en Sevilla, el rey expone en este tratado una visión total de su proyecto intelectual que dirige, como un legado, a sus sucesores. El texto inaugura el auge de un nuevo pensamiento, debido al esfuerzo de síntesis y organización de los saberes que lo caracteriza. Anticipa el ascenso al poder de una casta de clérigos que, durante los últimos años del siglo XIII, va a reorientar la producción letrada hacia cuestiones teológicas. ; Dans le cadre de cette thèse, nous nous proposons d'étudier le Setenario d'Alphonse X le Savant (1282-1284). Ce texte encyclopédique, composé de « lois », constitue une réécriture complexe quoiqu'inachevée des œuvres juridiques, historiques et scientifiques attribuées au souverain. Après une propédeutique générale, il est articulé autour de deux grands ensembles thématiques. Il propose tout d'abord une histoire des croyances anciennes (animisme, idolâtrie et astrologie) comme préfiguration du rituel chrétien. Puis, grâce à une série de correspondances et de sauts interprétatifs, il démontre comment les coutumes et dévotions païennes ont conduit à l'élaboration du septénaire sacramentel. Cette présentation finale, calquée au contenu de la Primera Partida et aux textes du droit canon, est une véritable profession de foi qui établit les normes de la pratique religieuse.À travers une étude des sources et structures de ce texte, nous montrerons comment Alphonse X formule, pour la dernière fois, ses idéaux politiques et intellectuels. Sans doute écrit à la fin de son règne, le Setenario est à la fois un testament et une œuvre de transition. Il vient clore une période d'intense activité littéraire menée dans un contexte souvent hostile. Malade, exilé à Séville, le roi expose dans le traité une vision totale de son projet intellectuel qu'il destine, comme un legs, à ses successeurs. Le texte marque les prémisses d'une pensée nouvelle, née de l'effort de synthèse et d'organisation des savoirs. Il prépare l'avènement d'une caste de religieux qui, dans les dernières années du XIIIe siècle, va ramener les questions théologiques au cœur de la production lettrée.

With this thesis, we will study Alfonso X the Wise's Setenario (1282-1284). This encyclopedic text, composed of "laws", consists of a complex though incomplete rewriting of legal, historic and scientific works assigned to the sovereign. It starts with a general propaedeutic and is afterwards based on two main themes. First, it presents a history of ancient beliefs (animism, idolatry and astrology) as a prefiguration of the Christian ritual. Then, thanks to a series of connections and interpretative leaps, it demonstrates how pagan customs and devotions led to the conception of the list of the seven sacraments. This final presentation, inspired by the contents of the Primera Partida and canonical texts, is a true profession of faith that establishes the norms of religious practices. Through a study of the sources and structures of this text, we will show how Alfonso X expresses, for the last time, his political and intellectual ideals. Certainly written at the end of his reign, the Setenario is not only a testament but also a transitional work. It puts an end to a period of intense literary activity led in a hostile context. Diseased, exiled in Seville, the king presents in this treatise a complete vision of his intellectual project that, as a legacy, he passes on to his successors. The text heralds a new way of thinking, born out of an effort to synthetize and structure knowledge. It prepares the rising of a new class of clergymen who, in the late 13th century, will give theological questions a central place in literary production. ; En el marco de la presente investigación doctoral, nos proponemos estudiar el Setenario de Alfonso X el Sabio (1282-1284). Este texto, compuesto por "leyes", constituye una reescritura compleja, aunque inacabada, de las obras jurídicas, históricas y científicas atribuidas al soberano. Tras una propedéutica general, se organiza en torno a dos ejes temáticos. Propone primero una historia de las creencias antiguas (animismo, idolatría y astrología) en tanto que prefiguración del ritual ...

Throughout the 16th century, which, maybe more than any other, becomes aware of the relativity and the transience of men's lives and accomplishments, scholars strive for repose. We do not use this word with its everyday acceptations it must be understood in the light of the literary, the philosophical, the political and the theological theories of that time. We did not intend to write the history of the material conditions of repose, and this work is not a sociological or an historical study. We tried to reveal the issues, the values and the representations that define the ideal of repose for Renaissance men of letters, indicating the classical and the medieval, the pagan and the christian sources.Partly received as an inheritance from Roman otium, Greek scholè and medieval vacatio, 16th century ideal repose is a matter of salvation : salvation of the Humanists commited in this world, facing the duties of negotium and public life ; salvation of the philosophers and the poets, who seek in hideaways the peacefulness necessary for contemplation and writing ; salvation of the Christians, who set up here below the eternal rest of their souls. The question of repose lies at the crossroad of ethics, politics, theology and metaphysics.What is the time assigned to repose and leisure ? Where and how can one find repose and happiness, without infringing the laws of nature and those of civilization, since man is a social animal ? How can one preserve leisure and peace of mind in an age characterized by a restless mobility ? How can one prevent repose from deteriorating into an inert idleness ? Those are the questions, among many others, we tried to answer. ; En ce XVIe siècle qui, plus que tout autre peut-être, fait l'expérience de la relativité, du caractère transitoire de l'existence et des réalisations humaines, les lettrés réfléchissent aux moyens de goûter enfin au repos. Ce mot ne doit bien évidemment pas être envisagé dans sa seule acception courante, mais au prisme des théories littéraires, philosophiques, politiques et théologiques de l'époque. Il ne s'agit pas de retracer l'histoire des conditions matérielles de l'otium, dans le cadre d'une étude sociologique ou historique, mais de dévoiler les enjeux, les valeurs et les représentations qui définissent le repos idéal pour les hommes de la Renaissance, en signalant les influences antiques et médiévales, païennes et chrétiennes.Héritier en partie de l'otium romain, de la scholè grecque et de la vacatio médiévale, le repos auquel le XVIe siècle aspire est affaire de salut : salut de la quies animi de l'humaniste engagé dans le monde et confronté aux obligations du negotium et des affaires publiques ; salut du philosophe et du poète, qui cherchent dans la retraite la paix nécessaire à la contemplation et à l'écriture ; salut du chrétien, qui prépare ici-bas le repos éternel de son âme. La question du repos se situe au carrefour de l'éthique, de la politique, de la théologie et de la métaphysique.Quel est le temps dévolu à l'otium ? Où et comment trouver le repos qui, tout en restant à la mesure de l'homme, puisse assurer son bonheur ? Comment préserver loisir et tranquillité dans un monde marqué par une extrême mobilité ? Comment éviter que le repos ne se dégrade en molle oisiveté ? Telles sont, parmi d'autres, les questions auxquelles nous avons tenté de répondre.