AEVUM

The article focuses on a florilegium of Pliny’s Naturalis historia transmitted by the 12th-century manuscript Montpellier, BIUM, H 473 (m), from the Cistercian abbey of Clairvaux; its main features  and role in Pliny’s tradition are analysed on the basis of several witnesses still ignored in critical editions. While normally agreeing with the 11th-century manuscript Berlin, SB-PK, Hamilton 517 (h), m’s text and marginal notes also share innovations with ω, a large Anglo-Norman family descended from h after a thorough revision. This proves that an intermediate copy between h and ω  existed, which can thus be included in an overview of the circulation of Pliny’s work in 12th-century France and England.

The aim of the essay is to give an overall picture of Jesus in the Qur’ān, throughout the Qur’ānic accounts: his prophetic role during the mission God gave him on earth and at the End of Times,  amongst the stories of the other prophets. Specifically, the narrative of Jesus has been “rebuilt”, by starting from brief verses distributed in different Qur’ānic contexts, in order to give an  exhaustive account of him and other characters connected to him. Furthermore, stress has been placed on the philological and linguistic aspects, by focusing the analysis on the Arabic version of  the Qur’ān, with the intention of examining attributes and keywords related to Jesus, so as to attempt to present his personal profile and his involvement as a divine envoy.

The Anonymous Commentary to Ptolemy’s Tetrabiblos (Anon. in Ptol.) does not end on page 180 (πάντων τῶν κέντρων) of the Wolf’s edition (published in Basel in 1559), but on page 176, line 35  (τὰ μερικώτερα ἐσιώπησε κεφάλαια). The final lemma commented by the Anonymous is ὁ μὲν οὖν τύπος (Ptol. Tetr. IV 10, 27), which are precisely the opening words of the last paragraph of  Ptolemy’s Tetrabiblos. The alleged final chapter of Anon. in Ptol., entitled Περὶ χρόνων διαιρέσεως (Wolf, pp. 176, l. 36-180, l. 13), is actually entitled Περὶ χρόνων ζωῆς (L) and has no organic  connection with the last chapter of Book IV of Anon. in Ptol. (properly titled Περὶ χρόνων διαιρέσεως), but with chapter 11 of Book III (Περὶ χρόνων ζωῆς).

This article offers the editio princeps of a series of katanyktic troparia (τροπάρια κατανυκτικά), preserved in the roll Sin. gr. E 26 (Diktyon 60773). This scroll is one of the oldest collections of  Hagiopolitan hymns for the weekday Divine Office. The study of a document like this one allows us to trace the evolution of the hymnological cycle that marked the daily prayer in the Eastern  Church. The present analysis also adds new katanyktic compositions to the panorama of Byzantine hymnography. Firstly, I will introduce the roll and the work in question. The edition itself will be  accompanied by a translation and a concise themati commentary. In particular, the development of katanyktic motifs will be analysed on the basis of biblical models; in fact, this scroll is also an  important testimony for the study of katanyktic poetry and the influence of the Scriptures on it.

During the Early Middle Ages the episcopal complex of Milan consisted in a polyphocal ensemble of places of worship integrated by the nearby official bishops’ residence. This paper aims to show  the main topographic and structural features and the dynamics of transformation between the fourth and the tenth century of the religious center of the city, merging in an organic interpretation  the reasoned synthesis of what has been acquired so far and the analysis of new data, mostly collected by deepening the systematic recognition of written sources, in particular the liturgical ones.

The Alcuinian reform of the Bible did not concern the philological revision of the Sacred Texts, but the formal correctness of Latin. The model produced by the scriptoria of Tours had two  consequences: the affirmation of a book and of a handwriting destined to stay and the inhibition of a fertile vertical communication between hierarchy and believers. The alternatives, precisely  because different, became marginal, although it was Theodulf, Haimo and Heirich, all Visigoths and not Franks, who brought an original view to the Carolingian exegesis, for a long time unable to  move away from the arid repetition of the Italian vein and of the great lesson of the Anglo-Saxon Bede.

The song of Gui de Nanteuil belongs to the group of the chansons de geste of the rebel vassals, in which the central power of the emperor struggles with the rebellions of the paladins. Therefore,  the minor topics change too, among which the geography of the action. The space of Gui de Nanteuil is tightly connected with France during Charles the Great’s kingdom: here the battles take  place and the chansons de geste main cities are settled (e.g. Moret, Paris, Nanteuil). The article aims to closely analyze the geography of the chanson de geste of Gui de Nanteuil. The toponyms  and the geographical references will be used in order to study the chanson from a textual point of view. In doing so, the Author will try to classify the lectiones. In general, the geographical  coordinates will be useful to study the tradition of Gui de Nanteuil, so as to assume a possible chronological relation between the manuscripts.

The damage of the first sheet of codex Marc. gr. 450 (beginning of the X cent.) and its repair with a strip of parchement showing a medical text by an eleventh century hand. A critical edition of  Photius’ epistle to Tarasius (with new supplements for the lacunae in the text) and of his afterword from Marc. gr. 451 (with a textual recovery). The embassy to the “Assyrians” did take place, as  shown by a letter of patriarch Nicholas Mystikos to an Arab chief. Cod. 252 (Vita Gregorii Magni) does not imply a later date. Kind and origin of the manuscripts at Photius’ disposal. His reading  method. The role of Photius’ secretary in editing the “Bibliotheca”. Gaps of lines in both Marciani codices due to identical end or beginning: their typology and the outcome for the stemma codicum.  Photius’ amusement with the polysemous word μνήμη.

Further to the author’s recent book Dante in conclave. La lettera ai cardinali, this article returns to the question of the controversial identity of the “Trasteverino”, who had been attacked by Dante in Epistola XI, and provides new grounds why he should be identified with Cardinal Matteo Rosso Orsini. The article also proposes to identify two references in the Letter, hitherto gone unnoticed,  to two sermons by the Florentine Dominican Remigio dei Girolami. Such potential identification allows formulating further hypotheses and questions regarding the biographical relationship between Dante and Remigio.

The Franciscan dissident Angelo Clareno († 1337) translated into Latin the works of several Greek Fathers, including the Letter to Cyriacus (Letter 125) by Pseudo-Chrysostom. One of the  manuscripts from wich Clareno seems to have established its translation comes from the abbey of Grottaferrata, not far from which he spent some time. Its comparison with the Latin version,  transmitted by 25 manuscript witnesses, is very instructive. It allows a better understanding of Clareno’s translation practices, contributes to the establishment of the Latin text and invites us to  question the existence of a Latin version of the letter 125 different from the one that we currently know.

This contribution presents some key-features of the first commentary of the entire Bible from the Iberian Peninsula: the commentary written by the Catalan Franciscan Pontius Carbonell between  1318 and 1335. The article focuses on the use of Jewish sources, such as Rashi and Maimonides, as well as of contemporary Christian exegesis, represented by authors such as Nicholas of Lyra and Ramon Martí.

Iohannis Berardi Liber Instrumentorum seu Chronicorum Monasterii Casauriensis seu Chronicon Casauriense, edizione critica a cura di A. Pratesi (†) e P. Cher ubini (G. Andenna), p. 519 – Attone di Vercelli, Polipticum quod appellatur Perpendiculum, edizione critica, traduzione e commento a cura di G. Vignodelli, con un saggio di L.G.G. Ricci (A. Bisanti), p. 523 – Rupertus Tuitiensis, Anulus seu dialogus de sacramentis fidei, ed. A. Magoga (A. Scalia), p. 526 – Geoffrey Chaucer, Un trattato sull’Astrolabio, Introduzione di G. Colombi, Introduzione di P. Rossi, Traduzione con appendice e bibliografia di E.A. Olivari (P. Tornaghi), p. 528 – Late Medieval Devotional Compilation in England, edited by M. Cré, D. Denissen, and D. Reneve y (D. Pezzini), p. 530 – Catalogazione, storia della scrittura, storia del libro. I manoscritti datati d’Italia vent’anni dopo, a cura di T. De Rober tis e N. Giovè Marchioli (S. Gavinelli), p. 533 – Hope Allen’s Writings Ascribed to Richard Rolle. A Corrected List of Copies, by A.I. Doyle, edited and extended by R. Hanna (D. Pezzini), p. 535 – Geografie interiori: mappare l’interiorità nel cristianesimo, nell’ebraismo e nell’Islam medievali, a cura di M. Biffi, I. Gagliardi (A. Cuciniello), p. 537.