This past 27 April, Dr. Frank Coulson of Ohio State University gave a lecture on a manuscript he discovered in the Walsh Library. Coulson believes that Walsh Library MS Item 14, a 15th century manuscript fragment listed by Digital Scriptorium as a copy of Ovid’s Metamorphoses with marginal commentary, is actually a 14th century copy of the Metamorphoses with a marginal translation written by Giovanni de Virgilio. Giovanni de Virgilio was a 14th century Paduan scholar who was educated in Bologna and who was commissioned by the Studium of Bologna to lecture on Lucan, Statius, Ovid, and Virgil (for whom he had a particular love, as one can surmise from his chosen name.) Only his Ovid lectures survive, along with a few of his other translations and commentaries. We’ve some insight into Giovanni’s personal life, including his friendship and extended correspondence with Dante Alighieri. Indeed, Giovanni even wrote an epitaph for Dante’s tomb.
The Walsh Ovid fragment, Coulson believes, is part of a lager Oivid commentary and translation Giovanni produced. Coulson has been hunting down these fragments for the last few years, and has expanded our awareness of them exponentially. Of the total number of fragments we are aware of, this is the 12th. Prior to Coulson’s project, we were only aware of a single fragment of this commentary and translation.
What is so interesting about this particular fragment is how it breaks from the standard translation/commentarial methods of the time. While most translations and commentaries in the 14th and 15th centuries were incorporated into the main text as one continuous block, with alternating segments of text and translation/commentary, this fragment has the translation and comments wrapping around the Latin text. What’s more, this marginal translation does not even correspond to the text it wraps around: the marginal Italian text and the Latin text are from two different books of the Metamorphoses. Also, the script of this fragment of this translation is in a textualis hand, meant to be easily read and understood for its formal, proper style. This would be opposed to a cursive hand, which was more common for documents and university notes and textbook copies. Coulson believes this is indicative of the intended patron of the translation, being someone who likely did not understand Latin well, if at all, and just wanted to be able to engage with Ovid through the vernacular.
The Center would like to thank Dr. Coulson for his sharing his invaluable expertise and insights with students and faculty alike.
This past 21 April, Bernard College hosted the annual Interuniversity Doctoral Consortium Medieval Conference. Each year PhD students come from the various IUDC participant institutions to present some aspect of their research to their peers and professors. This exchange facilitates both a greater sense of community between the IUDC member institutions and gives PhD students on the verge of defending their dissertations a chance to receive valuable feedback from others of a myriad of disciplinary backgrounds. Students came to present from NYU, Columbia, Rutgers, Princeton, CUNY, SUNY Stony Brook, and Fordham. The two Fordham students presenting this year were Nathan Melson and Samantha Sabalis, Medieval Studies alumni and currently of the History and English departments, respectively.
Nathan presented his paper, “Problems of a Portable Saint: Relic Economy and Negotiation in Late Medieval Marseille,” in which he presented the curious instance of the pawning of parts of St Louis’ reliquary held by Franciscans in late 14th century Marseille in order to pay for the defense of the city. Nathan relayed the old truth that, if one needs money, one must take out a loan, and, in order to do that, one must present collateral. It just so happened that the collateral the town government of Marseille presented were pieces of the head reliquary of St Louis, much to the consternation of the Franciscans looking after it. Nathan noted that the central point of contention between the town government and the Franciscans was the notion of ownership. While none denied that the relic of St Louis was in the hands of the Franciscans, the town government of Marseille saw the gold and precious stones of the reliquary as property that was under town protection and, thus, under their authority to present as collateral. During the unstable times of the mid and late 14th century, the relics of the Franciscan monastery outside Marseille were often brought into the city and housed in people’s homes for protection. This gave the town government of Marseille, in their own minds, the right to count the value of the reliquary as part of what they had to draw upon in times of need.
Samantha presented her own paper, “From a Confessor’s Manual to a Text for Lay Religious Instruction: the Transformation of Robert Grosseteste’s Templum Dei in BL Additional MS 32578.” Samantha compared the original Latin version of the Templum Dei, a text meant for clerical instruction, and the vernacular version, directed toward lay use. Looking specifically at the act of confession, Samantha relayed the differences in the presentation of who is authorized to be the receiver of a penitent’s confession. In the Latin original, God is presented as the doctor, capable of curing the illness of sin. The confessor is considered the doctor’s assistant, or the doctor-by-proxy. However, in the vernacular Templum Dei, God retains His position as the doctor, while sin remains the illness that must be cured, but the confessor is overtly absent from the metaphor. If there is no confessor, Samantha presents, then it is upon the penitent to find a person to serve such a function as assistant to God. Under such circumstances, laymen can be such assistants, with the vernacular Templum Dei educating them as to how to serve effectively.
Halfway through the conference, a roundtable was held titled, “Theft: Methods and Theories We Don’t Really Know.” The roundtable consisted of Christopher Baswell (Bernhard College and Columbia University,) Brigitte Bedos-Rezak (NYU), Steven Kruger (CUNY Graduate Center), Sara Poor (Princeton), and Jocelyn Wogan-Browne (Fordham). The discussion largely was in response to a question posed by Baswell prior to the conference. Baswell’s question emerged from his own anxieties regarding the increasing emphasis placed on interdisciplinary approaches in medieval studies. Concerned over how much a medievalist is expected to know and from how many disciplines a medievalist is expected to borrow, Baswell presented whether our interdisciplinarity has perhaps gone too far or if we are holding ourselves to unreal standards as scholars and humans. The general response from the participants and the audience was that interdisciplinarity does not necessarily preclude specialization. It was suggested that at the heart of Baswell’s and others’ concerns may be an anxiety over the appearance of academic rigour. An interdisciplinary approach to medieval studies may appear to be one that lacks a rigourous approach to any one particular discipline. As the saying goes, “A jack-of-all-trades is a master of none.” However, the counter-argument was presented that interdisciplinary scholarship does not actually require one to be any such “jack-of-all-trades.” One cannot engage in scholarship of every kind of discipline and expect to perfectly comprehend all of it. Nor can one expect to find the products of other disciplines always helpful in one’s own approach. The general answer to Basswell’s question was that, while one can take interdisciplinarity too far, individual specialties and areas of specific interest will always drive forward the scholarship of each individual.
The Center would like to thank the organizers of this year’s IUDC Medieval Conference and would like to congratulate Nathan and Samantha for their outstanding contributions to the field.
This past 25 March, the Center held its 37th Annual Conference of the Center for Medieval Studies. This year’s conference, “The Generative Power of Tradition: A Celebration of Traditio, 75 Years,” explored both the power of tradition in producing new ideas and movements and the role and history of Traditio in the humanities.
This year’s conference was divided into two panel sessions and two roundtables, with Father Joseph T. Lienhard, S.J., beginning the conference with a brief history of Traditio’s origin, its current role in facilitating discourse in numerous disciplines in the humanities, and its future under both Fordham and Cambridge University Press.
The first session was dedicated to mysticism, with the current state of the discourse surrounding mystics and their written experiences forming the central focus of the presenters. Barbara Newman (Northwestern) began the panel with her paper, “New Seeds, New Harvest: Thirty Years of Tilling the Mystic Field.” Discussions of medieval mysticism were, prior to the Second Vatican Council, dominated by authors with some kind of tie to religious institutions or orders. These men and, very occasionally, women approached medieval mystic experiences with a particular eye toward their agreement with established orthodoxy. While these earlier discussions thoroughly traced genealogies of influence and, when the reader’s Latin comprehension was not assumed, provided exceptional translations of the source material, the discourse, dominated as it was by the same communities of scholars, fell into certain assumptions that prevented the discussion from expanding. Women mystics, for example, were only discussed if they were considered saints. After Vatican II and the explosion of interest in mystical experiences in the 1960s, the discourse began opening up to a wider body of scholars of more diverse disciplinary backgrounds. Mystics came to be understood through less a spiritualist lens and more through a material, bodily, and terrestrial one. In conclusion, Newman challenged medievalists to now explore mystics in relation to political roles. Saying that mystics strove for an otherworldly ideal while still remaining grounded in this world, Newman expressed her desire for medievalists now to look to mystic vernacular writings not as inferior to the well-worded Latin copies, but as attempts by mystics to reach out to a wider audience in more tangible ways.
Concluding the first session was Sara Poor (Princeton). Her paper, “From Author to Textual Construct: Changing Approaches to Female Mystics in the European Tradition,” explored how female mystics have been discussed in relation to the often contentious notion of authorship for the past few decades. Looking to Mechthild von Magdeburg as her prime example, Poor discussed how the role of author can be, and is often, denied medieval women. By denying the notion of an author, as we often do when considering medieval texts, we allow for reinterpretations of the persona of the author that eliminate the possibility of a female origin of a text. Some interpretations of Mechthild’s The Flowing Light of the Godhead relate that Mechthild was herself a textual construct: an invented author figure meant to facilitate a description of a mystic experience that would have been unwelcome if openly coming from a man. Poor related that, while we willingly contemplate such possibilities concerning the existence of female authors, we rarely seem to apply such critical reinterpretations to supposed male authors, revealing an incongruity that medievalists and scholars of mystic texts need to be made aware of.
After the first panel came a roundtable concerning editing medieval manuscripts in the digital age. The first speaker, William Noel (University of Pennsylvania), addressed rampant problems with the current methods of production and use of digitized manuscripts and source material. Such problems he brought up were the tendency for libraries and museums to make their digitized manuscripts look as nice as they can aesthetically, covering up valuable information in the process. Likewise, while Noel by no means intimated that individuals or institutions engaged in this kind of activity, there is a very real possibility that one could digitally alter an image to provide information it actually does not. Ultimately, Noel presented a general need for institutions to digitize their manuscripts, provide the digitized versions free of charge, and provide with them the metadata that proves their legitimacy and gives scholars the information needed to know what to do with them.
William Stoneman (Harvard) presented the uses and applications of the programs Jeffrey Witt (Loyola Maryland) is developing to make use of the versatile nature of digitized manuscripts and texts. Witt’s programs will allow for the digitizing of a manuscript’s text and the embedding of links within the text which will allow a user to click on a certain word and bring up a list of translations and explanations which could be provided by the user base itself. In effect, this program would allow for the creation of a potentially unlimited number of editions of digitized texts to be produced online while hybridizing the digitized text and edition into a single entity. Stoneman commented on Witt’s project, bringing up questions of sustainability, where the data behind these hundreds of crowd-sourced editions would be kept, and for how long.
The final speaker of the first roundtable was Raymond Clemens (Yale), who presented a program he had been employing for some time that seeks to lower the barrier for entry into paleography and text editing. His program, the Digital Platform of Textual Editing Projects, has graduate students working together in workshops on editing and digitizing manuscripts while being taught by other graduate students who are familiar with the software and methods needed to do so. This provides the teaching students with valuable experience in pedagogy while introducing the students participating in the workshops to digital editing and paleography in a minimal-stress environment.
This past 5th of November, Dr. Hafner brought both her Manuscript Culture class and a collection of brave volunteers to Pergamena, one of the few tanneries left in the United States and one of the precious fewer tanneries in the world that also produces parchment. Officially listed as Richard E. Meyer and Sons, its current name derives from the Latin term for Pergamum, which first produced parchment in large quantities for writing purposes after Alexandria imposed a ban on papyrus exports to the city in response to Pergamum’s own attempt to build a great library to rival Alexandria’s. Down an unassuming rural road in Montgomery leading out into the woods, a van filled with semi-comatose students and faculty who knew exactly what was in store for them pulled up to a gray barn. When the van emptied and all had disembarked, the large front door of the barn opened. The crowd of eager and nervous medievalists approached, caught their first whiff of the scent of dead and dissolving flesh through the cool morning air, and came to understand exactly what the next seven hours entailed. Some practically ran into the barn, ready to see what Jesse Meyer, the owner, had in store for them. Some entered hesitantly, not sure how long it may take for them to acclimatize to this very new and different environment, or, perhaps, not sure if they wanted to acclimatize to it. Still others entered with grim determination, accepting the onslaught on their noses as the price they would have to pay to see just how the parchment we look at and read from actually was made, driven by the need for enlightenment. Dr. Hafner, who has been to Pergamena on multiple occasions and who brought another Fordham group there just last April, looked amused at the reactions of her students.
Once inside the barn, covered with cobwebs that looked as if they had been established there since the tannery’s opening in 1865, the crowd gathered around Jesse Meyer, who delivered an introduction to not only how Pergamena itself was established, but also why they do what they do and to what end. While leather production makes up a good deal of their income, Meyer related that parchment production also retains its demand. Book conservators look to Pergamena for parchment produced in an archival-friendly and historically accurate way, while artists who like to work with parchment also come to Meyer for their own materials. It is toward this latter end that Meyer himself got into parchment production. Before the tannery was made into what we know of as Pergamena, Meyer, a sculptor by training and nature, saw hides and parchment as great materials to work with as mediums for three-dimensional art as they can be shaped in practically any way one wants, as long as the hides are prepared properly.
Adding parchment to the products already produced by the family workshop, Meyer learned of the medievalist academic community and their desire to learn all they can of parchment production and how the physicality of the book impacted readers’ understanding of its contents. Meyer reached out to them, being one of the few in America who could give them exactly what they were looking for. Seeking to come closer to the medieval process, Meyer attempted to learn as much as he could from medieval handbooks on parchment production, but ran into the issue of descriptions of the process being less than clear. In a business such as tanning or parchment making, one is only as valuable as one’s process is secret, thus written details are few and far between, either in medieval sources or modern. Trial and error were Meyer’s tutors, and he’s learned well. Meyer, now actively engaged with medievalists across the country and attending the odd conference, often takes his show on the road, showing students and professors alike the rare sight of parchment actually being made.
Beginning his description of the process with a note of warning that parchment making and tanning can be bad for the skin, hair, nails, and relationships, Meyer presented the students first with a vat in which hides are left to sit in a lime solution, the acidity of which must be constant and monitored. Meant to dissolve remaining fat, flesh, and loosen hair or fur, these vats of lime are generally referred to as “pits” for the fact that they used to be always kept in pits in the ground. In some places in the world, such a Morocco, this is still done in such pits, with the oldest operating pit tannery in the world in Marrakesh. In upstate New York, barrels serve to contain the mixture of lime and liquefying beast.
Meyer brought the crowd deeper into the barn, cluttered with vats, soaking hides, and machinery spanning the last century. It was time for the hands-on portion of the presentation. Meyer reached deep into a nearby vat and drew from it a goat hide and flung it across a round beam, sending a stream of liquid flying across the room. In an admirable display of spontaneous coordination, the group of students parted instantly to avoid every airborne droplet. These skins were meant to be worn around an animal’s body, thus laying them flat in this untreated state would make them difficult to clean. Laying them across a beam gives some semblance of their natural shape. He demonstrated first how to scrape the hair off the skin. With a single movement, Meyer scrapped-off around one-third of the goat hair, showing just how effectively the lime solution works. Then, other students tried their hands at it, donning Meyer’s apron and gloves. Then, after the hair was removed, Meyer demonstrated how to remove the remaining flesh and fat from the underside of the skin. Brandishing now a crescent-shaped metal knife coloured by use and age to an appropriate hue of reddish-brown, Meyer showed how to remove the flesh without actually damaging the hide itself. The skins of deer, sheep, goats, and cows (the most common types he works with), while certainly durable, still can be damaged during this process, with cuts made by the scrapping knife an ever-present concern. For this portion a few volunteers went forth to try their hand at wielding this time-tested blade. With a mound of flesh steadily building up around the beam’s stand and the occasional, oddly satisfying, “plop” echoing through the workshop, Meyer related that it is at this point that one can really see the quality of the hide one is working with. The end product, be it either leather or parchment, is only as high a quality as the source material, and if the animal was butchered improperly or carelessly or killed in an inefficient or amateurish way, then it will result in an inferior hide, requiring that much more work to make serviceable.
From scraping and soaking, the crowd moved on to drying and stretching. After the skins were cleaned and soaked to remove the residual lime, they were air dried. Attached to frames with clasps holding the hide flat from every possible angle, the skin would dry under tension so as to prevent it from reverting to its natural shape. Parchment, as Meyer related and demonstrated, is flat because it is dried in such a tense position, thus, when it gets wet again, that tension is released, and it curls. Attached to these frames, the skin, once dry enough, needs to be shaved down to make the surface sooth enough to write on, but coarse enough to retain ink. Using another crescent-shaped scrapping knife, he showed how he would scrape strips of skin off the hide till it met the desired smoothness. Here, too, students tried their hands at the process, meeting varying levels of success, but everyone contributing a bit to the future usability of that skin for the preservation of a message, either in writing or as art.
By the end of the day, every student was fully engrossed in the details of watching an animal skin turn into a vehicle for the preservation and transmission of human knowledge and experience. Reservations had been replaced with genuine fascination and a newfound appreciation for what it took to produce the books of hours and bibles medievalists admire and, all too often, take for granted.
The Centre would like to thank Jesse Meyer for opening his shop up to us again on an early Saturday morning and giving us the chance to experience a part of human history that we have come all too close to losing.
On October 28th, students of Dr. Hafner’s Manuscript Culture class attended a lecture at the Butler Library in Columbia University in order to hear a private seminar from Consuelo Dutschke, curator of the Medieval and Renaissance rare book collections. The Rare Book Collections seminar room stood behind a secret door which at first glance looked like a wall. The Rare Books Collection has under its control a locus of incunabulum; namely books and documents printed from early Western Europe up until January 1, 1501.
Once we were all ensconced in the lecture room, Consuelo brought to our attention approximately twenty documents and books laid out over a long wooden table. “Keep an open mind,” Consuelo said as we leaned forward to survey the documents, “or you’ll never find what’s out there.” With these words in mind, we began to participate in an interactive lecture that involved answering questions, translating passages, and experiencing the privilege of holding the documents and books themselves.
Since manuscript scholars can’t rely on colophons or script types to give us the place, date, and author necessarily, we must rely on nuances within decoration and textual format to give us some context. Consuelo highlighted and demonstrated the importance of decoration as a way of localizing each book, in some cases identifyingdown to its very city of origin. Before even opening some of the texts, Consuelo described how the original book bindings hinted at a book’s region of origin. For instance, if a book had clasps (do you recall what it was about the clasps that made them specifically Italian? I think it had to do with their being closed toward the back of the book, but I’m not sure), it was likely to have been made in Italy. With Consuelo’s tutelage, we were enlightened on the uses of decoration and the history of the manuscripts and books.
Consuelo shared with us the importance of manuscript culture history. In 1953, French Paleographers created the CIPL (Comité International de PaléographieLatine), an establishment that aspired to solve a fundamental question about manuscript culture: how do we go about studying these manuscripts? Though the CIPLlost momentum, their work was not in vain. Today, the most used book on manuscript identity is Tuscany’s version of the CIPL, which includes a method of dating the documents by means of comparison and contrast. In the United States, Columbia works alongside UC Berkley to produce the Digital Scriptorium. The strengths of a digital database include the use of vibrant color, a vast library, and the ability to correct inaccurate cataloguing and classification information.
As for Columbia’s Plimpton Manuscript collection, Consuelo described why so many manuscripts were broken off in scrappy segments instead of being retained as whole books. George Plimpton, the founder of the Plimpton collection, bought a myriad of cheap little items from 1925 to 1965. One hypothesis as to why these manuscripts were sold folio by folio instead of by book was because of their cheapness. Consuelo offered another imposing hypothesis: that libraries often accept and recognize volumes of one work, having difficulty classifying and describing a book containing multiple works or texts. Due to this, many manuscripts have portions in several localities.
The class was certainly an enlightening one. Not only did we learn about manuscripts and documents by reading and holding them, but we learned about manuscript culture history and how conservationists and curators locate the time and place of the manuscript. In addition, Consuelo’s generosity and warmth culminated in an exciting and welcoming experience that shall not be forgotten. On behalf of the Centre of Medieval Studies, I wish to thank Consuelo Dutschke and Columbia University for hosing such an enlightening class, for it provided indelible inspiration towards our quests to study manuscript culture.
Original post by Professor Nicholas Paul from: http://history.blog.fordham.edu/?m=201608
The next postcard in our series about the summer wanderings and adventures of Fordham historians sees PhD candidate Lucy Barnhouse undertake a medievalist’s version of the Grand Tour, presenting papers at the International Medieval Congress in Leeds, at Canterbury, and in Paris. Lucy reports:
“Leeds felt like something of a marathon on its own, and I was glad of the company of fellow Fordhamites Esther Cuenca and Louisa Foroughi. From our shared apartment we struck out for long but productive days of conferencing. Besides specialized panels galore, we got to enjoy medieval-inspired street food. It made good fortification for a series of panels on the social identities of medieval lepers.
From Leeds, I went directly to Canterbury, where the conference of the Society for the Social History of Medicine was hosted. The conference organizers gave us the chance to tour local sites of interest. Having predictably chosen to visit the pilgrim hospital of Eastbridge, I and some other medievalists proceeded on a self-guided tour of more of Canterbury’s historical architecture. After the conference—at which I presented alongside historians of the antebellum American South and twentieth-century England on the shared theme of hospitals in urban communities—I hiked out to Harbledown to see the twelfth-century leper hospital.
The last stop on the Grand Tour was Paris, where I attended my first meeting of the Society for the History of Authorship, Reading, and Publishing. I got to spend time with Alisa Beer, to meet new scholars, and to hear many interesting papers. Conference delegates also got free admission to the exhibits at the Bibliothèque Nationale, where we were hosted. Paris being Paris, I also consumed a truly alarming quantity of delicious pastries, and the conference wine-and-cheese reception was a gastronomic tour-de-force. Arguably more important was the fact that I got lots of encouragement to develop the paper I presented for a possible postdoc project. Now it’s back to the considerably less glamorous work of editing the dissertation!”
Thanks Lucy! And to all those Fordham historians on their summer adventures: keep those postcards coming!
Andrew O’Sullivan spent this past 23-27 of May at the Folger Institute in Washington, D.C. He attended there the Institute’s Orientation to Research Methods and Agendas with the intention of gaining a better understanding of the textual environment in which early modern readers began to re-learn and engage with Old English and Anglo-Saxon studies and the kinds of books those readers would have read to do so. While there, Andrew met Dr. Owen Williams, the Assistant Director of Scholarly Programs, who served as the groups’ primary guide through the busy week’s program. Extremely knowledgeable of current scholarship concerning the Institute’s library and materials, Dr. Williams engaged the attendee’s interests and provided them with the names of scholars with connections to the library whose work overlapped with those interests.
With this guidance, Andrew and the attendees each chose one or two books or manuscripts from the Institute’s Rare Books collection as the focus of their studies. Andrew picked Richard Verstegan’s 1605 history of Anglo-Saxon England and first printed Old English wordlist, Restitution of Decayed Intelligence; and William Somner’s Dictionarium Saxonico-Latino-Anglicum, a trilingual Old English-Latin-English dictionary printed in 1659. Andrew’s time with the books provoked new questions about their genesis and how their readers used them prompted in large part by the daily workshops and discussions during which the Folger Institute’s staff and other visiting scholars presented aspects of book production and trade. As an example, Dr. Thomas Fulton, a Milton researcher on leave from Rutgers University’s English Department, observed in one presentation that the paratextual elements of the King James Bible, such as the frontispiece and its caption, may have shaped the structure of Paradise Lost. Inspired by this, Andrew spent that day paying extra attention to the paratext of Verstegan’s Restitution, noting a number of dedicatory poems written by, among others, Richard Stanihurst, an Irish historian, and Cornelis Kiliaan, a Dutch lexicographer. This wide array of scholars with an interest in English language history crossed national and confessional lines in ways that Andrew believes “defy easy explanation.” At the end of the week, Andrew and the other attendees presented the highlights of their individual investigations to the group so that they might inspire new methods of analysis or insights.
Andrew came away from the program with a richer understanding of the complex social context from which the books he chose emerged. Additionally, the experience of researching the Anglo-Saxon past at the Folger Library provided an opportunity to reflect on how each age places itself in relation to its past. Books like Verstegan’s were written to commemorate the English past, but they were also meant to demonstrate that England’s origins lay outside itself, much as the Folger Library seeks to remind us of our own nation’s extraterritorial origin. But the monumental aspect of the library and even the city around it work to consolidate history and create a unified image, meant to stand against time and dissolution. As a result, attempts to memorialize the past can have the effect of sealing it off rather than opening it up for engagement. Making the past visible and vital to the present requires constant work from its students; Andrew, and the other participants had the privilege of learning from the Folger Institute’s staff, who were able to show how the books in the library’s collection pointed to complex historical realities. To avoid presenting a rigid and brittle image of the past, institutions need people like those at the Folger Institute who can respond to the questions and interests of the public and present the objects they preserve in a way that invites further investigation.
Every year, students at Fordham University have the unique opportunity to walk the Camino de Santiago through the study abroad course Study Tour: Medieval Spain. This summer, graduate student Alexa Amore (MA Program, Medieval Studies) accompanied Professor David Myers, chaperones Alex Egler, Louisa Foroughi, and Rachel Podd, and a group of 24 undergraduate students (Fordham’s largest Camino group to date!) on the medieval pilgrimage route from León to Santiago de Compostela. The group was also thrilled to be joined in Spain by Katrine Funding Højgaard, a former visiting student from Denmark in Fordham’s graduate program in Medieval Studies.
As a medievalist with interests in pilgrimage studies and art history, Alexa was eager to follow the traditional pilgrimage route through Spain and to adopt the lifestyle of a pilgrim, or peregrina. She opted to travel as light as possible, leaving her laptop at home and bringing only a twelve pound backpack and camera with her for the entire trip. Alexa arrived in Spain several days before the official start of the study tour in order to spend some time in Barcelona and Madrid. Among the highlights from this part of her journey, she visited several famous Gaudí buildings including the Sagrada Familia as well as the National Art Museum of Catalonia, which houses one of the most important collections of romanesque frescoes in the world.
She also visited all three major museums in Madrid–the Prado, the Reina Sofia, and the Thyssen Bornemisza–and took a day trip to Toledo in order to see several former synagogues and mosques, including El Cristo de la Luz. “As an undergraduate I took a class on Spanish art that covered everything from visigothic churches to Picasso’s Guernica,” she explained “so I was so excited to see all of these works of art in person.”
When she arrived in León, Alexa started to feel nervous about the two weeks of hiking that lay ahead of her. “I didn’t do much training ahead of time because I was so busy during the semester… I wasn’t sure how it was going to work out, but I was determined to walk the whole way on my own two feet!”
For Alexa, the best part of the pilgrimage was the journey itself. She especially enjoyed the tiny villages along the Camino “where there was absolutely nothing going on and it was just peaceful and life was incredibly simple for the people living there. It was so nice to arrive, take off my shoes, and just sit and look at the sky and the mountains, listen to the birds and watch the sun set. And after a really long day’s walk, you just feel like you earned every minute of that stillness.”
After the long-awaited arrival in Santiago de Compostela with the Fordham group, Alexa travelled south to spend a few days visiting Córdoba, Granada and Seville. 28 long days on the road later, she was happy to return to the United States. “It didn’t take long for me to realize that all along, I was actually on a pilgrimage to New York City,” she explained. “I really missed home, but I was so glad that I left it all behind in order to gain a fresh perspective on where I am in my life now and where I’m going in the future.”
For more on the Camino de Santiago, visit the Fordham peregrinos’ ongoing digital project, Mapping the Camino: The Student’s Guide to the Camino de Santiago, which Alexa founded along with Professor Myers and the Fordham peregrinos of 2016.
Alexander Profaci delivered his presentation, “Old French and the Tragedy of Norman Historiography,” based on a chapter from his thesis. Comparing the Gesta Normanorum Duco with the earliest version of the Chronique des ducs de Normandie, Alexander presented the 13th century Chronique, in its lack of heroic or religiously inspirational imagery, as the presentation of Norman history as a tragic retrospective of Norman independence. David’s presentation, “Twisted Lines: Genealogical Prophecy and Historiography in Sir Thomas Malory’s Morte Darthur,” put forward that Malory’s famous “Month of May” passage portrays both his hopes for the future return of the chivalric ideal and his resignation that there is no certainty in the future. While royal lineage was often used to present history as stable and predictable enough to provide a more certain view of the future, Malory’s genealogy of Arthur depicts a less certain view, as Arthur left no effective heir, nor did he, himself, legitimate, questioning the supposed stability of royal lineage and its ability to maintain a more stable future. Anna Lukyanova’s “Consecracio Regis: The Making of Kings, Political Liturgy, and Cross Cultural Exchange in the Medieval Latin East” explored possible influences or sources for the development of the ceremony of the coronation of the Latin kings of Jerusalem. Looking at the similarities between the oaths sworn by the king of Jerusalem and those sworn by the Byzantine emperor upon his own crowning and the fact that kings of Jerusalem were anointed, which was a common practice in Western Europe but not done in Constantinople, Anna sees the ceremony in Jerusalem as a hybrid of Byzantine and Western European rituals, displaying a level of cultural interaction between the Kingdom of Jerusalem and its Greek Orthodox neighbour. The final presentation of the first panel was that given by Scotland Long, “Medieval Authorship in 15th Century Castilian Romance,” in which he examined the variances between manuscripts and printed editions of the Cronica Saracina, a Spanish retelling of the 711 Islamic invasion of Iberia. One of the numerous differences between copies of the two versions he compared was a greater emphasis on the aspect of holy war in the printed editions, corresponding with the Reconquista.
The second panel began with Heather Hill presenting, “Exploring Place in the French of Italy: Mid-Range Reading as a Model for Digital Medieval Mapping,” in which she explained the process and methodology employed behind the creation of a digital map for the French of Italy website. She introduced the concept of mid-range reading, which, contrary to close or distant reading, requiring critical analysis and a macrocosmic discussion of text types, respectively, looks at individual works, words, and place descriptions, but also for over-arching trends in source material. This method of research, Heather related, was the ideal method for preparing a digital map based on medieval sources. The second presentation was Alexa Amore’s “Animated by Pious Zeal: The Cult of Carts and the Oxen of Laon Cathedral,” introducing not only what the concept of the cult of carts was to non-art historians, but also the far-ranging impact this practice had on forms of pilgrimage in Laon, Amiens, and Chartres. Inspired by a miraculous bovine having appeared just as it was needed to aid in hauling stone from a quarry to Laon cathedral after it was destroyed in a communal uprising, the cult of carts was a pilgrimage practice that had pilgrims seeking penance by pulling carts loaded with stone. The cathedral of Laon is decorated with a number of statues of oxen, remarkably accurate in their presentation, looking down upon the crowds from the cathedral spires, marking this miraculous event and linking it intrinsically with the continued existence of the cathedral of Laon. The final presentation was delivered by Alexandra Wright titled, “’I feel but hunger and thirst for you,’ Spiritual Food, Eroticism, and Queer Desire in Augustine’s Confessions.” Exploring Augustine’s presentation of his own desire, Alexandra showed how, as Augustine aged, his desires were never truly fulfilled. This tension is carried out through his childhood, in which he desired food even when he did not need it, through his adolescence and early adult life, when he desired sex but was never satisfied by it. These desires are, in his later years, transferred to a love of God, and the absolution he finds replaces the fulfilling of his desire.
Congratulations to the class of 2016 for their excellent contributions to their fields and to the Centre. Well done!
Session I: 11:00 a.m. – 1:00 p.m.
Chair: Nicholas Paul
- Alexander Profaci (MVST MA ’16, moving on to the PhD program in History at Johns Hopkins University):
“Old French and the Tragedy of Norman Historiography”
- David Smigen-Rothkopf (MVST MA ’16, moving on to the PhD program in English at Fordham University):
“Twisted Lines: Genealogical Prophecy and Historiography in Sir Thomas Malory’s Morte Darthur”
- Anna Luykanova (MVST MA ’16, moving on to the PhD program in History, UNC Chapel Hill):
“Consecracio Regis: The Making of Kings, Political Liturgy, and Cross Cultural Exchange in the Medieval Latin East”
- Scotland Long (MVST MA ’16, moving on to the PhD program in Spanish, University of Pennsylvania):
“Medieval Authorship in 15th century Castilian Romance”
Saturday Brunch: 1:00 p.m. – 2:00 p.m.
Session II: 2:00 p.m. – 3:30 p.m.
Chair: Alex Novikoff
- Heather Hill (MVST MA ’16, moving on to the MS program in Library and Information Science at the Pratt Institute):
“Exploring Place in the French of Italy: Mid-Range Reading as a Model for Digital Medieval Mapping”
- Alexa Amore (MVST MA ’16, moving on to the MA program in Art History, Case Western Reserve University):
“Animated by Pious Zeal: The Cult of Carts and the Oxen of Laon Cathedral”
- Alexandra Wright (MVST MA ’16, moving on to the MS program in Library Science at the University of North Texas):
“‘I feel but hunger and thirst for you’: Spiritual Food, Eroticism, and Queer Desire in Augustine’s Confessions”
Cake and Champagne Reception: 3:30 p.m. – 5:00 p.m.
This conference is dedicated to the memory of three wonderful teachers:
Louis Pascoe SJ
The Center for Medieval Studies thanks the Graduate Student Association for their contribution to this conference.