In order to contextualize the articles in this volume, the Introduction reviews the 1990s shift in medieval studies that we connect with the New Philology, specifically its stance on manuscript transmission and medieval textuality. While tracing the varied responses to The New Philology in Europe and North America, the Introduction also argues that decisive philological trends in twentieth-century German text editing were overlooked in the initial debate, especially the long-standing interest of German scholars in manuscript transmission. Resume: Afin de contextualiser les articles de ce volume, l’Introduction passe en revue le tournant des annees 1990 en etudes medievales lie a l’apparition de la nouvelle philologie. Une attention particuliere est portee a la position de ce mouvement concernant la transmission manuscrite et la textualite medievale. En retracant les multiples reponses a « The New Philology » en Europe et en Amerique du Nord, l’Introduction demontre que, dans le debat initial, des tendances philologiques decisives en edition de texte en Allemagne du XXe siecle ont ete negligees. Cela est particulierement le cas concernant l’interet de longue date des chercheurs allemands pour la transmission manuscrite.

Introduction: Philological Moves

La diferencia entre los testimonios es uno de los problemas fundamentales de la critica textual. En el siglo XIX la disciplina termino de desarrollar una herramienta disenada para dar cuenta de esta variacion textual en ediciones impresas: el aparato critico a pie de pagina. Esta tecnica permitia almacenar y visualizar la informacion de una manera eficiente dentro del paradigma tipografico, pero dentro del paradigma digital es recomendable aprovechar las caracteristicas de los medios electronicos para crear nuevas maneras de explorar la variacion textual. Este articulo evalua criticamente las dos formas mas comunes de codificar las variantes que han surgido en las ultimas decadas: el modulo critical apparatus de la TEI y los graficos de variantes.

/pdf/la-codificacion-de-la-variacion-textual-del-paradigma-54vihkfinp.pdf

La codificación de la variación textual del paradigma impreso al digital

Łacińskie i czeskie kazania w XIV i XV wieku – przekład, adaptacja, mutacja

The article deals with language issues related to preaching in Bohemia during the later Middle Ages. Z. Uhlíř compares the following sermon collections: Řeči nedělní a sváční by Tomáš Štítný ze Štítného (in Czech), the Quadragesimale and the Sermones post Quadragesimam written by Jan Milíč z Kroměříže (in Latin), and the Postilla of Jan Rokycana (in Czech and Latin). The first two authors used the same writing method: translation and adaptation of texts by other patristic or monastic authors. But the sermons of Tomáš ze Štítného and Jan Milíè z Kroměříže vary in their external appearance. The former imitates the spoken language; his texts were destined for reading aloud to gatherings of the faithful, and were to accompany homilies (collatio). The writings of Jan Milíè z Kroměříže contain chiefly quotations, in particular from Thomas Aquinas, and short comments on them. On the other hand, the sermons of Jan Rokycana demonstrate a combination of both these procedures and are a transcript of homilies actually delivered, with editorial emendations added later. Uhlíř also points to the necessity of producing modern critical editions of medieval sermons, which would enable a deeper analysis of the milieu of their authors and audiences. Moreover, we must not forget that in numerous cases these milieus were multilingual.

Łacińskie I Czeskie Kazania W XIV I XV Wieku – Przekład, Adaptacja, Mutacja

The object of this study is the manuscript history of the courtly epic in the thirteenth century. The methods of dealing with these medieval texts passed down to us in written form have been, up until the present day, characterized by a form of textual criticism, which is based on the work of Karl Lachmann and which derived its methodological foundation by transposing terms and conceptions of texts from classical philology and biblical philology onto vernacular texts. In the last several decades, the legitimacy of such procedures has been called into question for a broad range of medieval literary texts.1 Only the courtly epic (which was, from the very beginning, of central significance in the formulation of this methodology of textual criticism) has, until now, been exempted from this, with the exception of research on the Nibelungenlied, which occupies a special position within the textual historical tradition. The aim of this chapter is to reconsider the premises of textual criticism and the manuscript tradition for the courtly epic as well. I proceed from the premise that there can be no objective method of treating texts that is valid for all periods and all cultures, but rather that texts fixed in writing must be interpreted as cultural artifacts characterized by the historical conditions of their period. For the courtly epic of the thirteenth century, this means that the specific conditions of the manuscript tradition—especially the fact that these texts were intended for a nobility still living to a large extent without writing—must be considered in order to understand the history of textual transmission.

The Fluid Text: Observations on the History of Transmission and Textual Criticism of the Thirteenth-Century Courtly Epic

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The Fluid Text: Observations on the History of Transmission and Textual Criticism of the Thirteenth-Century Courtly Epic