{"id":143,"date":"2016-09-20T20:16:26","date_gmt":"2016-09-21T03:16:26","guid":{"rendered":"https:\/\/blogs.ubc.ca\/mdvl301\/?p=143"},"modified":"2018-08-15T23:41:03","modified_gmt":"2018-08-16T06:41:03","slug":"notes-week-7","status":"publish","type":"post","link":"https:\/\/blogs.ubc.ca\/mdvl301a\/2016\/09\/20\/notes-week-7\/","title":{"rendered":"Notes: week 7"},"content":{"rendered":"<p><a href=\"https:\/\/mobile.twitter.com\/DamienKempf\/status\/785148725219983360\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-large wp-image-411\" src=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6755.jpg\" alt=\"img_6755\" width=\"605\" height=\"492\" srcset=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6755.jpg 1236w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6755-300x244.jpg 300w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6755-768x624.jpg 768w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6755-1024x833.jpg 1024w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6755-624x507.jpg 624w\" sizes=\"auto, (max-width: 605px) 100vw, 605px\" \/><\/a><\/p>\n<p><i>Bodleian, <a href=\"http:\/\/bodley30.bodley.ox.ac.uk:8180\/luna\/servlet\/view\/all\/what\/MS.%20Douce%20134?os=50\" target=\"_blank\" rel=\"noopener\">Douce MS 134<\/a>; from <a href=\"https:\/\/mobile.twitter.com\/DamienKempf\/status\/785148725219983360\" target=\"_blank\" rel=\"noopener\">a Twitter thread<\/a> by <a href=\"https:\/\/www.liverpool.ac.uk\/history\/staff\/damien-kempf\/\" target=\"_blank\" rel=\"noopener\">Damien Kempf<\/a><\/i><\/p>\n<p>ARITHMETIC<\/p>\n<ul>\n<li>reading: False Semblance, prophesy, calculations and time (and timelessness and being out of time), apocalypse (<i>Roman de la Rose<\/i>\u00a03-14, 21-26, 168-193, 307-308, 312-318)<\/li>\n<\/ul>\n<p><a href=\"https:\/\/mobile.twitter.com\/medievalpoc\/status\/787051657003663361\" target=\"_blank\" rel=\"noopener\"><img loading=\"lazy\" decoding=\"async\" class=\"wp-image-422 size-large aligncenter\" src=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6761.jpg\" alt=\"img_6761\" width=\"605\" height=\"450\" srcset=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6761.jpg 1533w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6761-300x223.jpg 300w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6761-768x572.jpg 768w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6761-1024x763.jpg 1024w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6761-624x465.jpg 624w\" sizes=\"auto, (max-width: 605px) 100vw, 605px\" \/><\/a><\/p>\n<p><i>Bodleian, <a href=\"8180\/luna\/servlet\/view\/all\/what\/MS.%20Douce%20195?os=150\" target=\"_blank\" rel=\"noopener\">Douce MS 195<\/a> f. 74r, top of second column; a Twitter post by<a href=\"https:\/\/mobile.twitter.com\/medievalpoc\/status\/787051657003663361\" target=\"_blank\" rel=\"noopener\">@medievalpoc<\/a> referring to <a href=\"http:\/\/medievalpoc.tumblr.com\/post\/74526132787\/guillaume-de-lorris-and-jean-de-meung-le-roman\" target=\"_blank\" rel=\"noopener\">MedievalPOC: People of Color in European Art History<\/a><\/i><\/p>\n<p><em>MIDTERM PLOT SUMMARY &amp; RECAP TIME<br \/>\n<a href=\"http:\/\/romandelarose.org\/#read;Douce195.073v\" target=\"_blank\" rel=\"noopener\">Context for image above: this is a two-column manuscript. On this two-page spread (73v-74r)<\/a>, Love quizzes the Lover on his upholding of the Ten Commandments (from l. 10299 onwards), which also allows for some plot revision \/ reminders.<\/em><\/p>\n<p><em><a href=\"http:\/\/romandelarose.org\/#read;Douce195.073v\" target=\"_blank\" rel=\"noopener\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-432 size-large\" src=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/09\/Screen-Shot-2016-10-18-at-4.35.14-PM.png\" alt=\"screen-shot-2016-10-18-at-4-35-14-pm\" width=\"605\" height=\"456\" srcset=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/09\/Screen-Shot-2016-10-18-at-4.35.14-PM.png 1033w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/09\/Screen-Shot-2016-10-18-at-4.35.14-PM-300x226.png 300w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/09\/Screen-Shot-2016-10-18-at-4.35.14-PM-768x579.png 768w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/09\/Screen-Shot-2016-10-18-at-4.35.14-PM-1024x772.png 1024w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/09\/Screen-Shot-2016-10-18-at-4.35.14-PM-624x471.png 624w\" sizes=\"auto, (max-width: 605px) 100vw, 605px\" \/><\/a><br \/>\n<\/em><\/p>\n<ul>\n<li><em>At the end of f. 73v column 2 and the top of 74r column 1, the Lover shows he has retained them, by reciting them in their shortest version, and Love praises him (l. 10373-74, 10375-84). The Lover explains that he has lost one of the &#8220;comforts&#8221; that Love gave him, Fair Welcome, who is imprisoned. Love promises to reward his vassal&#8217;s loyal service by rescuing FW.<\/em><\/li>\n<li><em>74r column 1 ends with Love assembling his barons in parliament (l. 10409-12); the top of column 2 continues (being careful not to split a couplet), then there&#8217;s your rubricated image, and then the rest of column 2 lists Love&#8217;s barons&#8230; including introducing False Semblance (l. 10428-40); with the last four lines of his introductory description, and Love&#8217;s reaction to his presence, over the page.<\/em><\/li>\n<li><em>73v-74r neatly demonstrates how reading across lines of verse, down columns, and page-turning are physically incorporated into the book for that &#8220;and what happened next?&#8221; momentum, pace, and suspense.<br \/>\nNext: Love&#8217;s speech, and the interruption \/ digression in the middle of it by our good FS himself (to explain himself so as to be accepted into the army: l. 10889-11980).<br \/>\nWhich brings us up to date (as it were), and to this week&#8217;s classes!<\/em><\/li>\n<\/ul>\n<p>TUESDAY<\/p>\n<p>1 Discussion of blog questions &amp; comments on week 6 (this ended up taking up more of class than predicted)<\/p>\n<p>2 Image work with <a href=\"http:\/\/romandelarose.org\/#illustrations\" target=\"_blank\" rel=\"noopener\">Romandelarose.org<\/a>:<\/p>\n<ul>\n<li>Medieval &#8220;history,&#8221; &#8220;literature,&#8221; and &#8220;power&#8221;:<br \/>\nLook for signs of feudal imagery &amp; the power-politics, ex. ruler + nobles, signs of promises &amp; swearing fealty:<br \/>\n&#8212;<a href=\"http:\/\/romandelarose.org\/#search;ILLUSTRATION_TITLE;%22Amors%20Explains%20His%20Commandments%22;0\" target=\"_blank\" rel=\"noopener\">#32, Amors explains his commandments<\/a>;<br \/>\n&#8212;<a href=\"http:\/\/romandelarose.org\/#search;ILLUSTRATION_TITLE;%22Amors%20Assembles%20His%20Barons%22;0\" target=\"_blank\" rel=\"noopener\">#113 &amp; 152, Love &amp; his barons<\/a>, <a href=\"http:\/\/romandelarose.org\/#search;ILLUSTRATION_TITLE;%22Barons%20Proclaim%20Their%20Support%20to%20Amors%22;0\" target=\"_blank\" rel=\"noopener\">barons proclaim their support to Love<\/a>;<br \/>\n&#8212;<a href=\"http:\/\/romandelarose.org\/#search;ILLUSTRATION_KEYWORDS;Genius;0\" target=\"_blank\" rel=\"noopener\">Genius<\/a><\/li>\n<\/ul>\n<p>3 TO THINK ABOUT FOR THURSDAY:<br \/>\nGenius &amp; False Semblance speeches: consider who the intended audience\/s is\/are and how they are being appealed to:<br \/>\n&#8212;How far is the <i>Rose<\/i> (or: how far can we still think of it as only\/purely) a &#8220;courtly&#8221; work?<br \/>\nSee for example the illuminations in <a href=\"http:\/\/romandelarose.org\/#read;Francais9345.031v\" target=\"_blank\" rel=\"noopener\">BNF fr 9345<\/a> (+ ms <a href=\"http:\/\/romandelarose.org\/#book;Francais9345\" target=\"_blank\" rel=\"noopener\">description<\/a>): flick through the manuscript and imagine that you are an illiterate noble&#8230;<br \/>\n&#8212;Questioning &#8220;history,&#8221; &#8220;literature,&#8221; &#8220;power&#8221;<br \/>\n&#8212;Questioning &amp; criticism of power-politics, property (inc. trade, money, finance), &#8220;wealth,&#8221; &#8220;values,&#8221; &#8220;nobility,&#8221; &#8220;lineage&#8221;: from within (lower hierarchical ranks, outer edges) and<br \/>\n&#8212;What is the role of clerks in these parts of the text? How are they all used to, referred to, represented, perceived, viewed?<\/p>\n<p>THURSDAY<\/p>\n<p>1 Student presentation &amp; class discussion<\/p>\n<p>2 Timelessness, time out of joint, being outside time or in several times at once, flipped times &amp; realities, and Apocalypse Now<\/p>\n<ul>\n<li>Applied arithmetic &amp; calculations: End Times (the study of which = <a href=\"https:\/\/en.wikipedia.org\/wiki\/Christian_eschatology\" target=\"_blank\" rel=\"noopener\">eschatology<\/a>) and a &#8220;dark age&#8221; in the future<br \/>\n&#8212;Death (future, past, ever-present) and human egalitarian universal; &#8220;the great <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Levellers\" target=\"_blank\" rel=\"noopener\">leveller<\/a>&#8220;; in common to all regardless of rank and privilege (but not truly democratic: subject to external forces); see also, Fortune<br \/>\nHope: for heaven after death<br \/>\n&#8212;Hell (continuing, other-\/underworld, or outside time)<br \/>\n&#8212;Apocalypse (future):<br \/>\nApocalypse, catastrophe, cataclysm; monsters and other hybrids (ex. FS himself)&#8230; or future paradise, a new golden age?<br \/>\nHope: for heaven after <a href=\"https:\/\/en.wikipedia.org\/wiki\/Last_Judgment\" target=\"_blank\" rel=\"noopener\">The Last Judgement <\/a>(of the living and the dead)<br \/>\n&#8212;Apocalypse within a &#8220;universal history and everything&#8221; book: <a href=\"http:\/\/cudl.lib.cam.ac.uk\/view\/MS-GG-00001-00001\/988\" target=\"_blank\" rel=\"noopener\">Cambridge University Library MS Gg.1.1\u00a0 <\/a><\/li>\n<\/ul>\n<ul>\n<li>Apocalypse now: real\/actual\/temporal\/worldly\/earthly flat-footed practical everyday life and that other human universal that is The Real Dark Ages<br \/>\n&#8212;<a href=\"http:\/\/cudl.lib.cam.ac.uk\/view\/MS-GG-00001-00001\/988\" target=\"_blank\" rel=\"noopener\">Cambridge University Library MS Gg.1.1<\/a> includes a <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Edward_I_of_England\" target=\"_blank\" rel=\"noopener\">history of Edward I of England<\/a> (late 13th-early 14th c.)<br \/>\n&#8212;Survival and\/as subversion:<br \/>\nthe philology of\u00a0<i>subversion<\/i>, and <i>verse <\/i>and words associated with it;<br \/>\nploughing and its <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Ard_(plough)\" target=\"_blank\" rel=\"noopener\">earlier<\/a> and <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Plough\" target=\"_blank\" rel=\"noopener\">Medieval<\/a> history, including a technological innovation impossible without arithmetic (and logic and geometry); and a reminder not to lose sight of external reality, the bigger picture, in a social history that is at once larger and that of <em>le &#8220;petit&#8221; peuple<\/em>: food and famine and death<br \/>\nAn image from last week:<br \/>\n.<\/p>\n<div id=\"attachment_460\" style=\"width: 310px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-460\" class=\"wp-image-460 size-medium\" src=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6902.png\" alt=\"img_6902\" width=\"300\" height=\"225\" srcset=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6902.png 2048w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6902-300x225.png 300w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6902-768x576.png 768w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6902-1024x768.png 1024w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6902-624x468.png 624w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><p id=\"caption-attachment-460\" class=\"wp-caption-text\">(via our presenters last week)<\/p><\/div>\n<p>See also: <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Domesday_Book\" target=\"_blank\" rel=\"noopener\">the Domesday book<\/a> (timely: St Martin&#8217;s Day and the collection of taxes, 8 November)<\/p>\n<p>Also: being aware and wary of assumptions about &#8220;history&#8221; being the history of royalty, prestige, and power, as prejudices can be perpetuated even when &#8220;history&#8221; <a href=\"http:\/\/www.lhistoire.fr\/portfolio\/une-nouvelle-afrique-ixe-xve-si\u00e8cle\" target=\"_blank\" rel=\"noopener\">is extended from a Eurocentric focus<\/a> to include other peoples and places&#8230;<img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-large wp-image-430\" src=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6834.png\" alt=\"img_6834\" width=\"605\" height=\"807\" srcset=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6834.png 1536w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6834-225x300.png 225w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6834-768x1024.png 768w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6834-624x832.png 624w\" sizes=\"auto, (max-width: 605px) 100vw, 605px\" \/><br \/>\n&#8230; and even if that restrictive view of history is pretty and good for tourism and thus the economy and (at least in theory) for people overall: here, a Vancouvercentric vision of Old Europe&#8230;<img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-large wp-image-429\" src=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_1094.jpg\" alt=\"img_1094\" width=\"605\" height=\"887\" srcset=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_1094.jpg 2009w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_1094-205x300.jpg 205w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_1094-768x1126.jpg 768w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_1094-698x1024.jpg 698w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_1094-624x915.jpg 624w\" sizes=\"auto, (max-width: 605px) 100vw, 605px\" \/><\/li>\n<\/ul>\n<p>2b SIDE-NOTE: History\/Histories:<\/p>\n<ul>\n<li>look at central reference points<br \/>\n&#8212;nostalgia for a mythified Golden Age past before a Fall \u2192 present \u2192 dark or shiny future<br \/>\n&#8212;mortal dread of non-being, annihilation<br \/>\n&#8212;point of view: ex. &#8220;middle ages,&#8221; &#8220;illuminated\/dark ages&#8221; = for whom?<\/li>\n<li>History (1): this world continues + hope for an afterlife (in another world or a parallel coexisting one)<br \/>\n&#8212;Ancestors and a spirit world<br \/>\n&#8212;Heroism can lead to the reward of immortality as a deity or other higher-order being<br \/>\n&#8212;(as feat. in the <em>Rose<\/em>): the Classical Greco-Roman Golden Age \u2192 Silver \u2192 Bronze \u2192 Iron \u2192 ?<\/li>\n<li>History (2): we are somewhere in the middle, then history ends with End Times + hope for heaven \/ peaceful perfect paradise<br \/>\n&#8212;pre-Christian \u2192 from Christian conversion onwards (= when the Roman Emperor <a href=\"https:\/\/en.wikipedia.org\/wiki\/Constantine_the_Great\" target=\"_blank\" rel=\"noopener\">Constantine I<\/a> (met earlier re. York) converts (312) and Christianity becomes <a href=\"https:\/\/en.wikipedia.org\/wiki\/Edict_of_Thessalonica\" target=\"_blank\" rel=\"noopener\">the official state religion of the Roman Empire<\/a> (380))\u00a0 \u2192 The End Of The World and hope for eternal heaven<br \/>\n&#8212;Age of the Father = events covered by the Old Testament \u2192 of the Son = New Testament \u2192 of the Holy Spirit = from the first Pentecost up to the <a href=\"https:\/\/en.wikipedia.org\/wiki\/Second_Coming_of_Christ\" target=\"_blank\" rel=\"noopener\">Second Coming of Christ<\/a> (and the end of the world and hope for eternal heaven)<br \/>\n&#8212;A universe moving from the Big Bang towards a tendency for entropy to increase (ending in <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Heat_death_of_the_universe\" target=\"_blank\" rel=\"noopener\">heat death<\/a>)<\/li>\n<li>History (3): we are somewhere along a line, moving forwards through defined periods + hope for paradise here on earth<br \/>\n&#8212;moving towards <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Liberalism\" target=\"_blank\" rel=\"noopener\">liberal democracy<\/a> including individual and minority rights, tolerance, freedoms ex. of religion: with as key stages<br \/>\nrenaissance humanism(s) \u2192 The Enlightenment \u2192 the French Revolution \u2192 Modernity = future hope<br \/>\n&#8212;19th-20th century capitalist and imperial\/ist version: ages defined by changes in the means of production, economy, and labour (agrarian \u2192 industrial \u2192 post-industrial), in a grand march of progress punctuated by revolutionary &#8220;leaps&#8221;: Hegelian <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Dialectical_materialism\" target=\"_blank\" rel=\"noopener\">dialectical materialism<\/a>, <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Marxism\" target=\"_blank\" rel=\"noopener\">Marxism<\/a>, <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Historical_materialism\" target=\"_blank\" rel=\"noopener\">historical materialism<\/a>:<br \/>\naristocracy \u2192revolution\u2192 bourgeoisie \u2192revolution\u2192 dictatorship of the proletariat = future hope<br \/>\n&#8212;a history of technological and scientific innovation, again moving forwards, with periods \/ ages \/ epochs \/ eras defined by <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Evolution\" target=\"_blank\" rel=\"noopener\">evolutionary<\/a> (ex. Darwin) or other revolutionary <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Paradigm_shift\" target=\"_blank\" rel=\"noopener\">paradigm shifts<\/a> (ex. Kuhn, Foucault, Haraway):<br \/>\nperiod \u2192paradigm shift\u2192 period \u2192paradigm shift\u2192 etc. \u2192 future hope (ex. post-humanism)<br \/>\n&#8212;a variation in which history ends with a new Golden Age\u00a0 \/ Paradise on earth that lasts for a fixed time, usually 1000 years; includes (social, political, and\/or religious) <a href=\"https:\/\/en.wikipedia.org\/wiki\/Millenarianism\" target=\"_blank\" rel=\"noopener\">millenarianism<\/a> and (a subset) <a href=\"https:\/\/en.wikipedia.org\/wiki\/Millennialism\" target=\"_blank\" rel=\"noopener\">millennialist<\/a> religious groups\/sects\/cults<\/li>\n<li>History (4): cyclical, wavy, spiral, and other shapes and movements (may coincide, overlap, or otherwise flow into one or more of the above&#8230; ex. Latour)<br \/>\n&#8212;repeated reincarnation, moving &#8220;up&#8221; or &#8220;down&#8221; in the next life<br \/>\n&#8212;Ecocriticism, the anthropocene, a Singularity\/~ies<br \/>\n&#8212;a world that has already ended, begun again, continued: Golden Age (and silver, bronze, iron), the Roman Empire and <a href=\"https:\/\/thehistoryofbyzantium.com\" target=\"_blank\" rel=\"noopener\">medieval European history from an eastern Mediterranean point of view<\/a> (= the continuation of the Roman Empire after the fall of Rome)<\/li>\n<li>History (X): Further histories not covered or alluded to above: &#8230;??? (add in comments on week 7)<\/li>\n<\/ul>\n<p>3 In the middle of the weird space-time-(dis-)continuum that is a dream narrative outside time: an interruption by the real world outside and a date, in numbers.<\/p>\n<ul>\n<li>Image work with <a href=\"http:\/\/romandelarose.org\/#illustrations\" target=\"_blank\" rel=\"noopener\">Romandelarose.org<\/a>:<br \/>\n&#8212;Those outside of power, or on its borders: including writers<br \/>\n&#8212;The place of criticism and critics<br \/>\n&#8212;<a href=\"http:\/\/romandelarose.org\/#search;ILLUSTRATION_TITLE;%22Portrait%20of%20Author%20%5C(Jean%20de%20Meun%5C)%22;0\" target=\"_blank\" rel=\"noopener\">#88 &amp; 114, author portraits<\/a>\u00a0\u00a0<a href=\"http:\/\/romandelarose.org\/#search;ILLUSTRATION_TITLE;%22Portrait%20of%20Author%20%5C(Jean%20de%20Meun%5C)%22;0\" target=\"_blank\" rel=\"noopener\"><br \/>\n<\/a>&#8212;<a href=\"http:\/\/romandelarose.org\/#search;ILLUSTRATION_KEYWORDS;Fausemblant;0\" target=\"_blank\" rel=\"noopener\">False Semblance<\/a> &amp; <a href=\"http:\/\/romandelarose.org\/#search;ILLUSTRATION_KEYWORDS;Contreinte;0\" target=\"_blank\" rel=\"noopener\">Constrained Abstinence<\/a> in disguise as members of the clergy (specifically, as a Franciscan or Dominican)<\/li>\n<\/ul>\n<ul>\n<li>Clerks, clerkliness, a clerkly (sub-\/ counter-)culture:<br \/>\n&#8212;Appealed to through references to writing and studying<br \/>\n+ use of puns and punning poetic devices (grammatical rhyme, adnominatio)<br \/>\n&#8212;Who: religious \/ clerics (in training or ordained)<br \/>\n+ some clerks in training = students (inc 13th-c ancestors of geeks, nerds, hipsters, fl\u00e2neurs, free spirits, critics, inventors &amp; innovators, revolutionaries, and other applied thinkers)<br \/>\n&#8212;A reminder that both groups include nobles (and others who have bought their way in) but that clerkliness is also a meritocratic way to education, stable life, social mobility, &#8220;success&#8221; and power; open to all, based on talent-spotting (which is as controversial then as it is now) regardless of birth, wealth, or priviledge<br \/>\n&#8212;Clerk-professional-writers, white-collar literate workers, scribes, secretaries, recorders, note-takers, historians, storytellers; and anyone literate &amp; anyone with a liberal arts education (or equivalent) is a potential future reader&#8230; and writer&#8230;<br \/>\n&#8212;&#8230; and part of a longer historical continuum, intellectual history \/ the history of ideas, resisting (but fearful of) fashion and Fortune&#8217;s wheel<br \/>\n&#8212;Critical topics: the general (e.gg. humanity, hubris, hypocrisy) and the particular (specific to clerks and their culture, and to their immediate external reality)<\/li>\n<\/ul>\n<ul>\n<li>At the <i>Rose<\/i>&#8216;s centre: a <em>real physical <\/em>book, writers, and <em>events in the real world<\/em><br \/>\nA romance trope of the period, <i>mise en abyme<\/i> ekphrastic self-referentiality:<br \/>\n&#8212;Knowingly dreaming, lucid dreaming, visions, prophecy, and seeing your own tomb (ex. Lancelot)<br \/>\n&#8212;The mirror-book that doesn&#8217;t exist yet: except that Genius refers to the <em>Romance of the Rose <\/em>as a book that already exists: p. 306 (19835))<br \/>\n&#8212;Guillaume de Lorris and Jean de Meun don&#8217;t exist yet:\u00a0in his address to his army, Love refers to <em>the future <\/em>G &amp; J and to <em>future <\/em>readers within a section on authors: p. 161 (10465) &#8211; 164 (10651)<br \/>\n&#8212;<a href=\"https:\/\/en.m.wikipedia.org\/wiki\/William_of_Saint-Amour\" target=\"_blank\" rel=\"noopener\">Guillaume de Saint-Amour<\/a> (punning name is actual and accidental;\u00a0<em>De periculis novissimorum temporum<\/em>, 1256): p. 177 (11479), 182 (11757)<br \/>\n&#8212;A date!!! 1255: p. 182 (11757)<\/li>\n<\/ul>\n<ul>\n<li>Rise of the <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Mendicant_orders\" target=\"_blank\" rel=\"noopener\">mendicant orders<\/a> \/ <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Friar\" target=\"_blank\" rel=\"noopener\">friars<\/a> and what that has to do with antifraternalism and references to &#8220;The&#8221; University at the centre of the <em>Rose<\/em>:<br \/>\n&#8212;A date and a place!!! 1255: p. 182 (11757)<br \/>\n&#8212;the model for all humans: <em>imitatio Christi<\/em>: to varying degrees (we are not all expected to attain the level of hermits), and with frequent calls for reform, higher standards, questioning the accumulation of wealth especially when poverty exists<br \/>\n&#8212;ordinal\/regular clergy\/religious (bound by orders or rules)<br \/>\nvs secular clergy\/religious (living &#8220;secularly&#8221; in the world: parish priests, bishops, etc.; own property, may own property individually)<br \/>\n&#8212;mendicants (begging as extreme poverty) = attached to a House, but out in the world and no fixed abode, no property<br \/>\nvs monasticism\u00a0 = contemplative, hermits in cells (or caves, or up pillars, walled up in bridges, up trees in forests, etc) or nuns and monks cloistered in convents \/ monasteries, property held communally<br \/>\n&#8212;<a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Carmelites\" target=\"_blank\" rel=\"noopener\">Carmelites<\/a> (mid-12th c.), <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Franciscans\" target=\"_blank\" rel=\"noopener\">Franciscans<\/a> and <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Dominican_Order\" target=\"_blank\" rel=\"noopener\">Dominicans<\/a> (both early 13th c.); the <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Augustinians\" target=\"_blank\" rel=\"noopener\">Augustinian<\/a> friars (hermits uniting as a group) have just been granted papal formal foundation as an Order (1243)<br \/>\n&#8212;extremists &amp; cross-fertilisations with other heterodox groups \/ heresies: the <em>Fratellini <\/em>in Umberto Eco&#8217;s <em>Name of the Rose<\/em><br \/>\n&#8212;GdSA vs extremist <a href=\"https:\/\/en.wikipedia.org\/wiki\/Millennialism\" target=\"_blank\" rel=\"noopener\">millennialist<\/a> Franciscans:<br \/>\n1200-ish: <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Joachim_of_Fiore\" target=\"_blank\" rel=\"noopener\">Joachim of Fiore<\/a> idea = still in Age of the Son (not Holy Spirit) \u2192 a new revelatory work (replacing and transcending old Christian Scripture &amp; Church) around 1250\/60 would move the world into the Age of the Holy Spirit \u2192 the good (&#8220;the Order of the Just&#8221;) live as free happy equal peaceful monks for 1000 years.<br \/>\nSEE ALSO: side-note 2b higher up\u2191<br \/>\n1250: Gerald de Borgo Santo Donnino <em>Introductorium in Evangelium Aeternum<\/em><br \/>\n1250s: the <em>Evangilium Aeternum <\/em>interpreted by <a href=\"https:\/\/en.wikipedia.org\/wiki\/Joachimites\" target=\"_blank\" rel=\"noopener\">Joachimites<\/a> to be that promised new holy book and the Franciscan Order as that order<br \/>\n&#8212;1254: heresy and Paris University power-politics:<br \/>\nIncreasing number and importance of Franciscans resented by secular masters, revolts, GdSA a ringleader &amp; petitions pope <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Pope_Innocent_IV\" target=\"_blank\" rel=\"noopener\">Innocent IV<\/a>, numbers of Franciscans teaching at Paris U restricted, pope dies, restrictions quashed by new pro-Franciscan pope <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Pope_Alexander_IV\" target=\"_blank\" rel=\"noopener\">Alexander IV<\/a>).<br \/>\nAlso involved: Bonaventure (Franciscan and one of those defending the mendicant orders against detractors like GdSA) stopped temporarily from teaching (1256?), John of Parma<\/li>\n<\/ul>\n<ul>\n<li>CONTEXTUAL BONUS: highlights from some exciting contemporary Church affairs:<br \/>\n&#8212;<a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Fourth_Council_of_the_Lateran\" target=\"_blank\" rel=\"noopener\">Fourth Lateran Council <\/a>(1215): Joachim of Fiore doctrines declared heretical, tightening up on clerical chastity (I Wikiquote: &#8220;Canons 14-17: Against the irregularities of the clergy \u2014 e.g., <a title=\"Incontinence (philosophy)\" href=\"https:\/\/en.m.wikipedia.org\/wiki\/Incontinence_%28philosophy%29\">incontinence<\/a>, <a class=\"mw-redirect\" title=\"Drunkenness\" href=\"https:\/\/en.m.wikipedia.org\/wiki\/Drunkenness\">drunkenness<\/a>, attendance at <a title=\"Farce\" href=\"https:\/\/en.m.wikipedia.org\/wiki\/Farce\">farces<\/a> and <a title=\"Medieval theatre\" href=\"https:\/\/en.m.wikipedia.org\/wiki\/Medieval_theatre\">histrionic exhibitions<\/a>&#8220;), loosening up rules on <a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Consanguinity\" target=\"_blank\" rel=\"noopener\">consanguinity<\/a> in marriage (from 7th <a href=\"http:\/\/www.ewtn.com\/library\/COUNCILS\/LATERAN4.HTM#50\" target=\"_blank\" rel=\"noopener\">to 4th degree, explained numerologically)<\/a>, new religious orders, money<br \/>\n&#8212;<a href=\"https:\/\/en.m.wikipedia.org\/wiki\/First_Council_of_Lyon\" target=\"_blank\" rel=\"noopener\">First Council of Lyon<\/a> (1245): Rome besieged by Holy Roman Emperor, red hats for cardinals, money<br \/>\n&#8212;<a href=\"https:\/\/en.m.wikipedia.org\/wiki\/Second_Council_of_Lyon\" target=\"_blank\" rel=\"noopener\">Second Council of Lyon <\/a>(1272): results in the deaths of Aquinas and Bonaventure, excommunicating pirates, suppressing some mendicant orders, money<\/li>\n<\/ul>\n<div id=\"attachment_412\" style=\"width: 615px\" class=\"wp-caption aligncenter\"><a href=\"https:\/\/www.kcl.ac.uk\/artshums\/ahri\/eventrecords\/2016-2017\/Festival\/Playing-with-Visions.aspx\" target=\"_blank\" rel=\"noopener\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-412\" class=\"wp-image-412 size-large\" src=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6714.jpg\" alt=\"img_6714\" width=\"605\" height=\"625\" srcset=\"https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6714.jpg 1199w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6714-290x300.jpg 290w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6714-768x794.jpg 768w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6714-991x1024.jpg 991w, https:\/\/blogs.ubc.ca\/mdvl301a\/files\/2016\/10\/IMG_6714-624x645.jpg 624w\" sizes=\"auto, (max-width: 605px) 100vw, 605px\" \/><\/a><p id=\"caption-attachment-412\" class=\"wp-caption-text\">Centre for Late Antique and Medieval Studies, King&#8217;s College London; part of a free outreach festival, workshop, and collaborative exhibition (image is from @clamskcl &amp; links to event website)<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"<p>Bodleian, Douce MS 134; from a Twitter thread by Damien Kempf ARITHMETIC reading: False Semblance, prophesy, calculations and time (and timelessness and being out of time), apocalypse (Roman de la Rose\u00a03-14, 21-26, 168-193, 307-308, 312-318) Bodleian, Douce MS 195 f.<span class=\"ellipsis\">&hellip;<\/span><\/p>\n<div class=\"read-more\"><a href=\"https:\/\/blogs.ubc.ca\/mdvl301a\/2016\/09\/20\/notes-week-7\/\">Read more &#8250;<\/a><\/div>\n<p><!-- end of .read-more --><\/p>\n","protected":false},"author":1097,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1573970],"tags":[],"class_list":["post-143","post","type-post","status-publish","format-standard","hentry","category-information-announcements"],"_links":{"self":[{"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/posts\/143","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/users\/1097"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/comments?post=143"}],"version-history":[{"count":2,"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/posts\/143\/revisions"}],"predecessor-version":[{"id":673,"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/posts\/143\/revisions\/673"}],"wp:attachment":[{"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/media?parent=143"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/categories?post=143"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.ubc.ca\/mdvl301a\/wp-json\/wp\/v2\/tags?post=143"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}