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Il De Consuetudinibus sepelientium di Boncompagno da Signa : la tematica funeraria in un testo del Duecento tra esempio morale, interessi antropologici, archeologici e artistici
No full textInternational audienceA rare medieval description of tombs was included in a treatise on ars dictaminis written during the first quarter of the 13th century by Boncompagno da Signa. Why did Boncompagno describe tombs in an epistolary treatise? The paragraph lies at the end of two chapters which depict the traditions of mourning and funerals in different countries and ages. They can be considered as linked with the precedent chapter on letters of condolence. Boncompagno explains in others treatises that it is essential for a dictator to have good understanding of the culture of the recipient of the letter. Those chapters also show the peculiar and impartial curiosity of Boncompagno for alien people, and his fervent interest in Antiquity. It is uncertain that the prototype described by Boncompagno could eventually precisely correspond to real funerary monuments. However we can find in the rare surviving or documented Roman tombs of the 11th and 12th centuries some elements of the Boncompagno’s description. Nevertheless the author rejects the idea expressed by some art historians that the fresco of a commendatio animae discovered in the low church of San Clemente could be part of a tomb. The author refuses as well to define this kind of scene, described by Boncompagno, as a particular judgment
Proclamare l'Osservanza. Girolamo Savonarola apologeta della Congregazione di San Marco
No full textLe ragioni fondative della nascita di una famiglia osservante furono esposte da Savonarola in un breve scritto che egli compose quando la Congregazione di San Marco di Firenze fu messa sotto attacco da papa Alessandro VI. Nel suo Apologeticum (1497), Savonarola spiegò che una famiglia osservante nasce quando i suoi membri avvertono un’esigenza di perfezione che impedisce loro di persistere nella vecchia condizione di vita, che giudicano imperfetta. Dato che la mescolanza fra due diverse categorie di religiosi non porta alcun frutto positivo, la separazione fra tiepidi e fervidi è il primo passo verso il recupero della disciplina come scuola di santità dentro un convento. Lo scopo di questo scritto fu di dimostrare che l’iniziativa presa da Alessandro VI non era ispirata dallo Spirito Santo. Naturalmente una simile presa di posizione ebbe il solo esito di affrettare la condanna di Savonarola in quanto contestatore dell’autorità papale e dunque un eretico.The founding reasons for the birth of an observant family were set out by Savonarola in a short writing he composed when the Congregation of San Marco in Florence was put under attack by pope Alexander VI. In his Apologeticum (1497), Savonarola explained that an observant family comes to life when its members feel a need for perfection that prevents them from keeping on an old lifestyle, that they judge to be imperfect. Since the mixing of two different categories of friars bears no positive fruit, separation between the lukewarm and the fervent is the first step towards the recovery of discipline as a school of holiness within a friary. The purpose of this writing was to demonstrate that the initiative taken by Alexander VI was not inspired by the Holy Spirit. Obviously such a stance produced no result but hastening Savonarola’s condemnation as a protestor of papal authority and therefore a heretic
Il De Consuetudinibus sepelientium di Boncompagno da Signa : la tematica funeraria in un testo del Duecento tra esempio morale, interessi antropologici, archeologici e artistici
No full textInternational audienceA rare medieval description of tombs was included in a treatise on ars dictaminis written during the first quarter of the 13th century by Boncompagno da Signa. Why did Boncompagno describe tombs in an epistolary treatise? The paragraph lies at the end of two chapters which depict the traditions of mourning and funerals in different countries and ages. They can be considered as linked with the precedent chapter on letters of condolence. Boncompagno explains in others treatises that it is essential for a dictator to have good understanding of the culture of the recipient of the letter. Those chapters also show the peculiar and impartial curiosity of Boncompagno for alien people, and his fervent interest in Antiquity. It is uncertain that the prototype described by Boncompagno could eventually precisely correspond to real funerary monuments. However we can find in the rare surviving or documented Roman tombs of the 11th and 12th centuries some elements of the Boncompagno’s description. Nevertheless the author rejects the idea expressed by some art historians that the fresco of a commendatio animae discovered in the low church of San Clemente could be part of a tomb. The author refuses as well to define this kind of scene, described by Boncompagno, as a particular judgment
Il De Consuetudinibus sepelientium di Boncompagno da Signa : la tematica funeraria in un testo del Duecento tra esempio morale, interessi antropologici, archeologici e artistici
Full text linkInternational audienceA rare medieval description of tombs was included in a treatise on ars dictaminis written during the first quarter of the 13th century by Boncompagno da Signa. Why did Boncompagno describe tombs in an epistolary treatise? The paragraph lies at the end of two chapters which depict the traditions of mourning and funerals in different countries and ages. They can be considered as linked with the precedent chapter on letters of condolence. Boncompagno explains in others treatises that it is essential for a dictator to have good understanding of the culture of the recipient of the letter. Those chapters also show the peculiar and impartial curiosity of Boncompagno for alien people, and his fervent interest in Antiquity. It is uncertain that the prototype described by Boncompagno could eventually precisely correspond to real funerary monuments. However we can find in the rare surviving or documented Roman tombs of the 11th and 12th centuries some elements of the Boncompagno’s description. Nevertheless the author rejects the idea expressed by some art historians that the fresco of a commendatio animae discovered in the low church of San Clemente could be part of a tomb. The author refuses as well to define this kind of scene, described by Boncompagno, as a particular judgment
Spaces for friars and nuns
No full textIn the thirteenth century, mendicant orders introduced new ways of religious life that engaged the laity through preaching and conversion. Moreover, they founded new movements for religious women dedicated to prayer and contemplation, such as the Dominican nuns and the Poor Clares. In their churches, both friars and nuns were separated from the laity, either in choir precincts situated behind architectural screens, or in upper galleries raised above ground level. Before the widespread removal of these furnishings, therefore, medieval and early modern mendicant church interiors did not resemble the unified spaces we encounter today. This volume presents a series of European case studies which use textual and material evidence to reconstruct and analyze the internal divisions of churches between the thirteenth and the sixteenth century. Thus, the authors provide a broad understanding of the variety, function, and meaning of the internal divisions that once conditioned the spiritual experience, function and meaning of sacred space for the laity as well as for the religious community
Spaces for friars and nuns
No full textIn the thirteenth century, mendicant orders introduced new ways of religious life that engaged the laity through preaching and conversion. Moreover, they founded new movements for religious women dedicated to prayer and contemplation, such as the Dominican nuns and the Poor Clares. In their churches, both friars and nuns were separated from the laity, either in choir precincts situated behind architectural screens, or in upper galleries raised above ground level. Before the widespread removal of these furnishings, therefore, medieval and early modern mendicant church interiors did not resemble the unified spaces we encounter today. This volume presents a series of European case studies which use textual and material evidence to reconstruct and analyze the internal divisions of churches between the thirteenth and the sixteenth century. Thus, the authors provide a broad understanding of the variety, function, and meaning of the internal divisions that once conditioned the spiritual experience, function and meaning of sacred space for the laity as well as for the religious community
La tombe du cardinal Hugues Aycelin (†1297) à Clermont : le manifeste d’une famille au faîte de son ascension
No full textInternational audienceThis paper is dedicated to the little studied tomb of cardinal Hugues Aycelin, still located in the former Dominican church in Clermont. First, the author suggests a restitution of its original state based on early modern sources not taken into account by former studies. The sumptuousness of materials, the complexity of the iconographical programme (especially the depiction of funerary rituals) and the heraldic programme as well are unusual for the tomb of a prelate. They remind instead of tombs of lay princes of the Capetian sphere, while anticipating some monuments of the Avignon court. The tomb can be dated between 1307 and 1311 by several iconographical elements, and the patron can be identify as the cardinal’s brother, the archbishop Gilles Aycelin. The tomb he imagined for his brother was, first of all, a commemorative monument symbolizing the dazzling rise of their family
The built environment as a mirror of community. Some reflections on architectural norms in Observant settings
No full textInternational audienceThe paper investigates the production of written norms regarding buildings and ornamentation by the Observants in Italy. They regularly warn against superfluous expense, so that buildings give a unified image of virtue. They set up centralized systems of control over building projects, which was not new for the Friars Minor and Preachers, but unusual for the Benedictines. They were attentive to the separation of religious and lay people, and of men and women in churches. Some Observant leaders had also in view to reduce the presence of lay tombs and heraldic ornamentation. However, Observant communities responded differently to ongoing changes that church interiors were experiencing in Italy, in particular the removal of rood screens and the relocation of the choir behind the altar. The congregation of S. Giustina and the Friars Minor were more conservative on this point than the Friars Preachers.L’article s’intéresse à la production de normes écrites sur les bâtiments et l’ornementation par les Observants en Italie. Les règlements mettent régulièrement en garde contre les dépenses superflues, de manière à donner une image unifiée de vertu. Les Observants ont mis en place des systèmes centralisés de contrôle des chantiers, ce qui n’était pas nouveau pour les frères mineurs et les prêcheurs, mais en revanche inhabituel pour les Bénédictins. Ils étaient attentifs à la séparation entre religieux et laïcs et entre hommes et femmes dans les églises. Certains leaders prônaient également une réduction de la présence symbolique des laïcs (tombes et armoiries). Les communautés ont en revanche réagi différemment aux changements en cours dans l’organisation spatiale des églises (suppression des jubés et déplacement du chœur derrière l’autel) : la congrégation de Sainte-Justine et les frères mineurs étaient plus conservateurs que les frères prêcheurs
L’art médiéval dans la construction de l’histoire dominicaine à l’époque moderne
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