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The L libre d ' amoretes and some Old French refrains

1982; Liverpool University Press; Volume: 59; Issue: 2 Linguagem: Inglês

10.1080/1475382822000359143

1469-3550

Ronald E. Surtz,

Medieval European Literature and History

Click to increase image sizeClick to decrease image sizeBSS Subject Index: FRANCE — HISTORY, LITERATURE, CULTURE & INFLUENCELLIBRE D’AMORETESRELIGION [AS LITERARY, CULTURAL & IDEOLOGICAL THEME]VERSIFICATION Notes 1. Modern edition: ‘Llibre d'amoretes’ atribuït a un ermità de Montserrat del segle XIV è , ed. Dom Anselm M. Albareda (Monestir de Montserrat 1930). Albareda bases his edition on a manuscript in the Archivo de Palacio. The text can also be found in Biblioteca Nacional MS 6291. Quotations from the Albareda edition will be indicated by the page-number in parentheses. 2. A note at the end of the text in the Madrid manuscript says that the treatise is intended ‘per lunyar alguns dels frares de vans pensaments e de ociositat, e per metre ells en diuinals pensaments ab paraules amoroses e per escrit amigable en frances, per aquells qui no entenyen lati…’. See J. Domínguez Bordona, Catálogo de los manuscritos catalanes de la Biblioteca Nacional (Madrid 1931), 59. 3. See, for example, the sensitive appreciation in Joan Ruiz i Calonja, Història de la literatura catalana (Barcelona 1954), 110–11. 4. Albareda observes: ‘No hi manquen alguns versos—llurs imperfeccions materials creuríem imputables als copistes—precedits del nom de cançó. Hom podria pensar en la citació de cançons preexistents. El dubte és possible una o dues vegades; per la resta, és evident que aquests curts versos són originals’ (20). 5. In a sermon for the tenth Sunday after Trinity Sunday, Saint Vincent Ferrer states: ‘Lo sant evangeli de la dominica de huy nos mostre 3 coses, e són aquestes: la primera, criminal perversitat; la 2a, humanal timiditat; la 3a, mundanal sagacitat.’ See his Sermons, III, ed. Gret Schib (Barcelona 1975), 129. 6. R. Aramon i Serra, ‘Un sermonari amb fragments rimats’, Estudis Universitaris Catalans, XII (1927), 241–69. 7. Peter C. Erb, ‘Vernacular material for preaching in MS Cambridge University Library Ii.III.8’, Mediaeval Studies, XXXIII (1971), 63–84. For other examples see G. R. Owst, Preaching in Medieval England (Cambridge 1926), 271–73, and Homer G. Pfander, The Popular Sermon of the Medieval Friar in England (New York 1937), 45–51. 8. Max Förster, ‘Kleinere mittelenglische Texte’, Anglia, XLII (1918), 152–54. Likewise, there is a French sermon based on the secular song ‘Bele Aliz matin leva’ (see A. Lecoy de la Marche, La Chaire française au Moyen Age, 2nd edn [Paris 1886], 91–94). See also Pfander, 52–53. 9. See Jordi Rubió Balaguer, ‘Sobre la prosa rimada en Ramón Llull’, in Estudios dedicados a Menéndez Pidal, V (Madrid 1954), 307–18. According to Manuel de Montoliu, the original intention of Felip de Malla was to write his treatise in verse; see ‘Un nou poeta català medieval’, in Estudis Romànics (Llengua i Literatura), I (Barcelona 1916), 29–41. 10. Mechthild of Magdeburg often breaks into rhymed prose in her mystical writings; see The Revelations of Mechthild of Magdeburg (1210–1297), trans. Lucy Menzies (London-New York 1953), xxv. Jan of Ruysbroeck ( 1293–1381 ) wrote the first part of The Twelve Béguines in verse and introduced a devotional poem into the thirteenth chapter of his Book of Supreme Truth, (see John of Ruysbroeck, The Adornment of the Spiritual Marriage. The Sparkling Stone. The Book of Supreme Truth, trans. C. A. Wynschenk Dom, ed. Evelyn Underhill [London 1916], xix and 247). The English mystic Richard Rolle (c.l300–1349) often inserts short poems in prose or verse into his prose treatises; for his lyric poetry, see Hope Emily Allen, Writings Ascribed to Richard Rolle, Hermit ofHampole, and Materials for his Biography (New York and London 1927), 287–306. The Anglo-Norman Manuel des Pechiez (c. 1260) contains a poem to the Virgin and another to Christ (see Hope Emily Allen, ‘The mystical lyrics of the Manuel des Pechiez,’ RR, IX (1918), 154–93. With the exception of a few places where Rolle and Mechthild of Magdeburg seem to make use of the language of profane love, none of the above examples utilizes traditional secular lyrics. 11. Karl Bartsch, Altfranzösiche Romanzen und Pastourellen (Leipzig 1870), 269. 12. Nico H. J. van den Boogaard, Rondeaux et refrains du XII e siècle au début du XIV e (Paris 1969), 256. 13. Bartsch, 316. 14. The standard treatment of the phenomenon of contrafacta is, of course, Bruce Wardropper, Historia de la poesía lírica a lo divino en la Cristiandad occidental (Madrid 1958).