Cistercians

Come abbiamo visto citando Marx, ciò che è dato per un paese è dato per il mondo intero, è solo una questione di tempi. Va da sé che bisogna tener conto del grado di sviluppo di una società per spiegare analogie e differenze. Essendo l'Italia il più antico paese capitalistico, la sua borghesia era già decrepita quando riuscì finalmente a contrastare le forze internazionali che impedivano l'unificazione nazionale. Quest'ultima non era ancora completata che già si manifestavano in pieno le peculiarità di questa classe dominante trafficona, corrotta, politicantesca e completamente succuba del capitale. Tenendo conto del ripetersi storico da tragedia in farsa, questo retaggio storico è ben rappresentato dal quindicennio del partito berlusconiano con i suoi presunti nemici, in realtà simbiotici rappresentanti di un governo unico del capitale. Specie fuori d'Italia, sembra che sia difficile capire la genesi di questo fenomeno sociale. I commenti sono per lo più improntati a stupore che possa accadere. Eppure non solo accade, ma si generalizza, dato che non si contano i casi di governi che, in modo più o meno sbracato o clownesco, si dimostrano stupidi strumenti del capitale. Devono essere stupidi per svolgere la loro funzione.

„Tu deinen Mund auf und iss, was ich dir geben werde.“ Der Adressat dieser Anweisung ist der alttestamentliche Prophet Ezechiel, der von Gott angehalten wird, eine Schriftrolle zu essen, ihren Inhalt sich einzuverleiben und die sich auf diese Weise angeeigneten Worte Gottes zu verkünden (vgl. Ez 2,8ff.). In jenen Texten des Mittelalters, die unter der literaturhistoriographischen Ordnungskategorie ‚mystische Literatur‘ subsumiert werden, steht das Geschriebene meistens nicht am Beginn des Offenbarungsprozesses, sondern ist sein Produkt. Bemerkenswerterweise stellt die Schriftwerdung des Offenbarten in den Texten ein Thema für sich dar. Anders gesagt: Die Texte reflektieren die Bedingungen ihrer Entstehung; sie legen Wert darauf, den Leser in die Umstände ihrer Genese einzuweihen.
Dies gilt auch für die Helftaer Offenbarungsliteratur, deren textintern präsentierte Buchentstehungsgeschichten die deutliche Signatur von Schwester N, einer namentlich nicht bekannten Konventualin, tragen, von deren schriftstellerisch-kompilierender Hand auch die vor Kurzem entdeckte Sonderedition des Legatus divinae pietatis in der Leipziger Handschrift Ms 827 zeugt. Für gewöhnlich werden die im Helftaer Schrifttum gemachten Aussagen über die Entstehungsumstände der einzelnen Werke als kulturgeschichtlich verwertbare Fakten referiert, die über tatsächliche Schreibprozesse informieren. Doch zeigt der Prolog der Sonderausgabe des Legatus, wie Autorschaft modelliert und Schreibszenarien kreiert werden können, was die Frage nach dem Referenzwert vieler faktisch anmutender Details rund um die Buchgenesen, aber auch in Bezug auf die Figurationen von Autorschaft aufwirft.
Ohne diese Implikationen des Themas aus den Augen zu verlieren, widme ich mich in meinem Vortrag den Produkten der um 1300 tätigen Literaturwerkstatt von Helfta. Einleitend werde ich Spuren literarischer Interessenbildung bei jenen Grafenhäusern nachgehen, aus deren Reihen sich die Gründer des Vorgängerkonvents von Helfta rekrutieren. Der Blick auf die Anfänge von Helfta ist insofern aufschlussreich, als die Akteure, mit deren Namen der Literaturbetrieb um 1300 verbunden ist, Nachfahren der Förderer von Helfta bzw. der Stifter des Vorgängerkonvents waren. Diese Akteure haben in verschiedenen Funktionen zur Entstehung eines Textcorpus beigetragen, das nach einhelliger Meinung der Forschung nicht nur Werke mit Offenbarungscharakter, sondern auch solche umfasst, die aus seelsorgerischem Anliegen heraus verfasst wurden. Welche Werke mit Helfta tatsächlich in Verbindung stehen und welche wohl nicht, möchte ich im Einzelnen erläutern. Dabei gilt es, sowohl den Inhalt der neu aufgefundenen Leipziger Handschrift Ms 827 zu berücksichtigen, als auch die Argumente auf den Prüfstand zu stellen, die die Forschung veranlasst haben, das Fließende Licht und die Exercitia spiritualia dem Helftaer Literaturbetrieb um 1300 zuzuschlagen.

This is a description (longer than an abstract), and the front matter, of my third book: the annotated translation of the Henryków Book, prefaced by a long introduction. This document was sent to me by the publisher in the process of printing, so these pages are not numbered.

Submitted here is my introduction to my annotated translation of the Henryków Book, titled Local Society in Transition, whose reference matter appears in the Books section of this website. This introduction contextualizes the Book and its authors in the genres of historical writing of which it is an example, and in the monastic, political, economic, and seigneurial world of medieval Silesia, and Piast Poland in general. It is designed to offer an entrée into the history of those two polities, as well as of the text and the monastery. (My most recent book, The Text and the World, also represented in the Books section, takes these aims in several further directions.) I am most grateful to Fred Unwalla of the Pontifical Institute for Mediaeval Studies, for permission to place the entire text on this website.

This article presents a manuscript that significantly enriches the textual corpus of ›Helfta Mysticism‹ with a series of hitherto unknown writings. Aside from this, it contains what is by some distance the oldest copy of the ›Legatus divinae pietatis‹, in the form of a ›special edition‹ that consists of excerpts from the known text as well as new material. This is preceded by a prologue and a florilegium which is marked in an epilogue as Gertrude’s own work. We argue that the epilogue of the florilegium, the prologue and the ›special edition‹ itself were probably composed by ›Sister N‹ of Helfta herself. The article provides a full description of the manuscript (Ms 827), a breakdown of the new ›special edition‹ of the ›Legatus‹-text, and an edition, translation, and close reading of the prologue.

Im Folgenden soll eine Handschrift vorgestellt werden, die die Textbasis der Helftaer Mystik mit einer Reihe von bislang unbekannten Schriften bereichert. Außerdem enthält sie die mit Abstand älteste Abschrift des ›Legatus divinae pietatis‹ in Form einer ›Sonderausgabe‹, die aus Exzerpten aus dem bekannten Textcorpus und aus weiterem bislang nicht bekanntem Material besteht. Dieser geht eine Vorrede und ein im Epilog als Gertruds Werk ausgewiesenes Florilegium voraus, Texte, die wie die ›Sonderausgabe‹ selbst von Schwester N von Helfta stammen dürften. Die vorliegende Studie bietet eine Beschreibung von Ms 827, die Aufschlüsselung der ›Sonderausgabe‹ des ›Legatus‹ sowie Abdruck, Übersetzung und inhaltliche Analyse der Vorrede.

So far, studies of Pelplin's manuscripts have focused exclusively on selected, most prominent volumes with signatures 23 (19), 43 (79), L 13. Some scholars have attempted to attribute to Pelplin's Cistercian scriptorium also manuscripts 2 (3), 3 (4), 5 (1), 8 (5), 28 (20), 30 (90), 50 (78), 85 (186), L 21, though their analysis tend to omit calligraphic decorations (M. Nierzwicka being a notable exception). The analysis of penwork, however, is an invaluable tool for identifying the provenance and dating of manuscripts.
The collection of volumes in Pelplin currently includes two manuscripts with confirmed origin and creation date: "Summa Confessorum" 30 (90) and Gradual L 13. The first one has a colophon while the latter was subject of extensive provenance studies. Both were written in Pelplin: "Summa" in 1319 and the Gradual in the 2nd half 14th C. Comparative studies of other codices indicate that they too were most likely made by local monks. Decoration of manuscript 57 (66) and 27 (44) are nearly identical with those adoring pages of manuscript 30 (90). Though executed with less skill, the penwork of a group of writings marked with signature 17 (27) and dating probably to before 1319, are also similar to those in the "Summa". Nicholas of Lyra's "Commentaries" [sygn. 5 (1)] were made later which is indicated by both their content and its decorations which appropriate elements from manuscripts 30 (90) and, at the same time, serve as source of inspiration for Gradual L 13. The latter volume's decorations are also linked with the characteristic motif of swelling bulbs drawn in the manuscript 67 (134). The decoration of the initial incipit from manuscript 67 (134) was copied with almost no alternation in Nicholas of Lyra's  "Commentaries" which, according to their colophon, were written in 1416 and are marked with signature 22 (11). It seems likely, that the distinct form of penwrok from the 'circle' of "Summa Confessorum", developed earlier. This process can be seen in volumes with signature 3 (4), 66 (116) and the Antiphonary L 9. Finally it can also be added that decorations in manuscript 20 (47) are analogous to some of those in L 9. It is very likely that the Antiphonary L 9 is either one of Pelplin's scriptorium earliest work or that it was used by local monks as a model for their works.

The Diocesan library in Pelplin contains several manuscripts which originate from its mother monastery in Doberan. They probably came here with the first monks from Doberan to the newly founded monastery in Pogódki (1258) which moved to Pelplin a few years later (1276). The stock consists of six manuscripts with a definite possession note of Doberan Monastery and seven further handwritings which are classified by research work as originating from Doberan. The article presents the manuscripts and the current state of research.

Parmi les sept péchés capitaux au Moyen Âge, l’acédie est considérée
traditionnellement comme l’ancêtre de la paresse, de la mélancolie ou de la dépression. Elle se signale par un manque de ferveur qui plonge le religieux dans un état spirituel de tristesse et de torpeur. La théologie morale du Moyen Âge a dressé un tableau clinique de l’acédie, sans toujours détailler les moyens concrets de lutter contre cette pathologie spirituelle. Le texte édité et présenté ici – l’Inflammatorium poenitentiæ – constitue à cet égard une notable exception. Cet exercice spirituel enrôle l’imagination pour concevoir un monde parfait, rutilant et plaisant propre à enflammer un désir vacillant de paradis. Comment situer cet usage spirituel de la fiction au sein de traditions théologiques et littéraires qui le rendent plus intelligibles ?

První vydaný český překlad původně německé kroniky "Das ehemalige Cistercienserinen-Stift in Frauental od Dr.P.Mathiase Marii Pfeyfara, která byla původně vydána r.1876 v Mikulově nákladem Clothildy hraběnky Clam-Gallasové.

Náklad publikace je pouze 200ks a distribuci zajišťuje farnost při bohoslužbách v místním kostele. V případě zájmu mne kontaktujte pomocí zprávy.

Full title: Inwentarze pośmiertne i działy spadkowe ludności wiejskiej klucza pelplińskiego. Z dziejów kultury materialnej i praktyki prawnej w Prusach Królewskich w XVIII wieku [Posthumous inventories and inheritance registers of the rural population of the Pelplin fiefdom. From the history of material culture and legal practice in Royal Prussia in the 18th century], [in;] Zapiski Historyczne, vol. LXXVII, 2012, nr 1,p. 79-101

Posthumous inventories and inheritance sections constitute one of the most important sources in the research on social-economic history. The richness and variety of information included there allows their use in the analysis of a wide spectrum of problems; from the questions of production and consumption, down to the problem of wealth, the increase in prices, ways to spend money or the practical dimension of the legal rules. Its advantage is mass availability and a relatively objective full record of wealth heritage presented in an official clerical form.
The aim of this article is to join the research on inheritance among the rural population in the Pelplin fiefdom [NORTHERN POLAND], to show the practical enforcement of inheritance law [CULM LAW, ius culmense, MAGDEBURG LAW] and to outline the material conditions of life of its inhabitants. The following were analyzed: the circumstances od drawing inventories in the monastery (legal significance, participants, appraisers), the layout of documents, elements of contents, the manner the inventory was conducted and the final share of inheritance. The research comprises the questions concerning ownership, inmovables and movables, as well as the problem of debts.

Статья посвящена различным аспектам чтения и его роли в монастырской жизни. Самым важным аспектом является техника чтения (вслух и про себя). Долгое время существовало мнение, что техника чтения про себя появилась сравнительно поздно, а потому античность и средневековье знали преимущественно чтение вслух. Однако, как показывается в статье, сейчас в науке подобное противопоставление признано неуместным. Чтение священных текстов как важная часть монастырской повседневности фигурирует уже в таких ранних памятниках монашеской жизни как сочинения Иоанна Кассиана, Устав св. Бенедикта, Устав св. Пахомия и т.д. Чтение как часть монастырской повседневности получило свое отражение в цистерцианской нормативной (Liber Usuum) и визионерской литературе. В данной статье рассматриваются топосы, связанные с чтением, из «Книги видений» Рихальма из Шенталя, цистерцианского памятника XII века.

Demonstrated the role of monastic orders in the formation of architecture of Romanesque style, identified stylistic types of Catholic temples of the Romanesque, depending on the monastic order, who built the temple. The article contains a table where demonstrated of major catholic monastic orders according to Romanesque styles, Gothic, Renaissance, Baroque. The author defined the features of architecture of Church of Benedictine, Klunі, cistercians (bernardints) and military orders of Roman style

Висвітлено роль чернечих орденів в формуванні архітектури романського стилю, визначені стилістичні типи католицьких храмів романіки залежно монашеського ордену, який будував храм. Подано таблицю основних католицьких монашеських орденів відповідно стилям романіки, готики, ренесансу, бароко. Автор визначив характерні риси архітектури храмів бенедиктинців, клюні, цистерціанців (бернардинців) та військових орденів романського стилю.

Reprise revue, corrigée et augmentée sous forme d'ouvrage de« Exemplum et histoire. Césaire de Heisterbach (v. 1180-v. 1240) et la croisade albigeoise », dans Bibliothèque de l'École des chartes, 147, 1989, p. 49-86. A été ajouté un long chapitre sur un nouveau témoignage extrait des Otia imperialia de Gervais de Tilbury, composés vers 1215. Les propos d'un revenant, à Beaucaire, font en effet écho aux propos du légat. Ce qui abonde encore dans le sens de la plausibilité des paroles d'Arnaud Amaury. L'ouvrage, destiné à un public cultivé, est illustré de photographies inédites, de cartes, et d'un index des noms propres.

Resumen El estudio del fondo bibliográfico de manuscritos que hubo en la biblioteca del Monasterio de Piedra es un asunto complejo. Tradicionalmente se ha afirmado que todo se perdió en la desamortización, pero esta afirmación es un tópico. Sería más exacto afirmar que hoy están en paradero desconocido o no es posible su identificación, reconociendo que una buena parte del fondo se perdió irremediablemente. El presente artículo ha permitido identificar, en el arco cronológico que va de 1195 a 1531, con seguridad total, nueve libros, de los cuales, ocho eran manuscritos y uno era impreso. Pese a que es un espectro de información limitado, se abre con él un nuevo campo de análisis y se pone en conocimiento de la comunidad científica la existencia de un centro productor y consumidor de libros durante la Baja Edad Media.

Under 2017 genomförde Arkeologerna en arkeologisk undersökning i Vreta kloster inför ombyggnation och iordningsställande av
ett besökscentrum i det så kallade Klosterhuset, en magasinsbyggnad från 1200-talets andra hälft. Undersökningen omfattade ledningsschakt
i och intill byggnaden, samt en förundersökning inför uppförande
av en ny magasinsbyggnad söder om Klosterhuset.
Inne i Klosterhuset påträffades äldre golvnivåer, och utanför byggnaden
framkom byggnationslager. I området öster om Klosterhuset påträffades ett äldre odlingslager med fynd som tyder på datering till äldre medeltid. I området påträffades även grunder till hittills okända byggnader, som hör till den äldre prästgårdens byggnader, men med möjligen äldre datering.

The present book is devoted to a cultural phenomenon in the form of a collection of musical manuscripts written with a specific instrument in mind in a monastic milieu, but one which contains no liturgical compositions. The collection in question comprises handwritten lute tablatures from the Cistercian Abbey of Krzeszów (German: Grüssau). The author presents the Baroque lute in a humanistic perspective, a perspective of selected social phenomena in European culture of the
second half of the seventeenth century and the first half of the eighteenth century, as well as selected questions relating to performance practice. This concerns the functioning of the lute particularly in the musical culture of Silesia, the context of musical life in the Cistercian Abbey of Krzeszów and questions relating to musical source studies, questions like concordance based on European sources.
The book draws on a doctoral dissertation, written under the guidance of Professor Remigiusz Pośpiech at the Institute of Musicology, University of Wrocław, which in 2017 brought Dr G. Joachimiak the first prize in the Professor H. Feicht Competition, awarded by the Musicological Section of the Polish Composers’ Union.
The manuscripts of lute tablatures from the Krzeszów Abbey have never before been the subject of holistic research, which has required a number of detailed studies over many years. The author has used both the method of a music historian and a perspective based on experiences in music performance. Readers will find here the results of the author’s research, with details of the research process to be found in the doctoral dissertation. Given the limited publication possibilities, the material presented in the book has had to be reduced, which has affected largely ensemble music.
The analysed collection comprises fifteen manuscripts, which are currently dispersed. It contains over 2000 individual works, which makes the collection one of the largest of this kind in the world. The surviving sources contain only pieces for the lute in a popular eighteenth-century tuning. These are solo and ensemble pieces in which missing instrument parts are sometimes filled by concordances. The results of the research into the reconstruction of selected compositions make it possible to prepare the material for performance and to explore selected elements of monastic life in the eighteenth century, especially the music performed by the monks. This concerns, for example, the Tafelmusik
practice as well as limitations relating to the performance of this kind of music at the monastery or the way in which the Cistercians used the lute and secular compositions to develop monastic piety.
The book also contains information originating in the correspondence of monks from the Krzeszów abbey, including lute-playing monks like Father Hermann Kniebandl. In the last stage of his life he was associated with the Cistercian provostship in Cieplice Śląskie (German: Bad Warmbrunn), where his duties included, in addition to pastoral work, the running of the thermal springs which the monastery had received from the Schaffgotsch family. However, the relations between the family and the Krzeszów Cistercians are limited here to the context of musical patronage and support of musical activities associated with the analysed lute collection.
The lute tablature manuscripts also contain information which is significant from the perspective of the history of music theory — information in the form lute playing instructions, strictly practical
elements like marking of fingering for both hands in the various pieces, examples of playing exercises or explanation of the notation and embellishments in lute playing. This makes the whole material
twice as valuable, because every such “didactic source” is the best source in modern historically informed performance, providing scholars with an insight into reception of the repertoire and styles of playing. On the other hand it sheds light on the Krzeszów Cistercians’ actual participation in the cultivation and development of secular Baroque lute repertoire, popular at royal courts and among townsmen, irrespective of their confessional affiliation.
Compositions from the analysed collection include pieces which show that the Krzeszów Cistercians were stylistically well-versed in the solo or ensemble repertoire as well as pieces which are unique in Europe. This is undoubtedly linked to the great popularity of the lute in the first half of
the eighteenth century in Central Europe, where Silesia served as one of the most important European centres of lute music. This was the place from which came and where were educated the most sought-after lutenists in royal and courtly ensembles, lutenists like Esaias Reusner the Younger, Silvius Leopold Weiss, Ernst Gottlieb Baron and many others. This situation undoubtedly had a huge impact on the interest in the lute among the Krzeszów Cistercians. That is why the author of the book takes into account compositions not only by well-known composers and patrons of their music, but also pieces by local composers, including those from among the Krzeszów Cistercians. In the last chapter the author devotes some attention to the use of the lute in work associated with Cistercian spirituality, taking into account the specificity of the Krzeszów Cistercians — to be more precise, in spiritual exercises. The Krzeszów Cistercians took over the Exercitia spiritualis from the Silesian Jesuits and carried them out in accordance with St. Ignatius Loyola’s method.
All these elements provoke questions of why the Cistercian Abbey of Krzeszów became a friendly place for the making of lute tablature manuscripts and interest in the lute, an instrument used mostly
in court circles. How to describe the phenomenon of the Baroque lute in the monastery in the context of the musical culture of Silesia in the seventeenth and eighteenth centuries? Is the Cistercian Abbey in Krzeszów the only such example of musical activity in the history of music? Answers to these and other questions can be found in the four chapters of the present book supported by an extensive introduction and three appendices.

Książka poświęcona jest kolekcji 15 rękopisów muzycznych z pierwszej połowy XVIII w., zapisanych specyficzną notacją muzyczną tabulatury lutniowej w odmianie francuskiej (literowej). Jest to jeden z największych zbiorów tego typu. Dlaczego zatem powstał na Śląsku i w środowisku opactwa cystersów w Krzeszowie? To pytanie towarzyszyło autorowi tej książki przez cały okres jej przygotowania. Odpowiedź jest złożona, dlatego w książce pojawiają się informacje wskazujące na specyfikę kultury muzycznej Śląska XVII i XVIII wieku, potwierdzające wyjątkowość tego regionu dla kultywowania muzyki lutniowej. W omawianych źródłach nie ma przykładów muzyki liturgicznej. Większość tego repertuaru wykonywano na dworach królewskich niemalże całej ówczesnej Europy, ale są też przykłady utworów kompozytorów działających wyłącznie lokalnie, w tym również z grona cystersów. W książce znaleźć można informacje o muzyce lutniowej przedstawione w perspektywie humanistycznej, z uwzględnieniem metodyki gry, wybranego repertuaru i zagadnień źródłoznawczych. Jak zatem scharakteryzować określenie zjawiska „fenomenu lutni barokowej w klasztorze”? Odpowiedzi na te i inne pytania znajdują się w czterech rozdziałach niniejszej książki, wspartych rozbudowanym wstępem i trzema aneksami.

New evidence concerning a well-known knight in the 13th-century Duchy of Brabant shows that at the end of his life he became a conversus or lay-brother in the important cistercian abbey of Villers, altough he was married to a noble woman, Oda, who also choosed to be buried in Villers.

Aelred of Rievaulx's treatise "A Certain Wonderful Miracle" ends with 2 statements originally addressed to Saint Peter, crediting God with two kinds of action to an imprisoned young nun. Scholars have largely overlooked the first of the two, about God's cleansing the young woman. This article explores the way the treatise shows that cleansing taking place, and the presence of the same theme in his other hagiographical works.

In the Middle Ages, several different types of finger rings were used that could have different functions and
meanings for different types of people. Exclusive finger rings with motifs depicting the Virgin and child has
been found as loose finds in different locations in Scandinavia. What might have been the function of these
rings? Who wore these types of rings and what was their position in medieval society? What iconographic
meanings did the Virgin with child - motif had? This paper will feature comparative analyzes of these types of
rings and their contexts and work with iconographic studies of the Virgin with child - motif to understand these
rings possible function and to whom they belonged. These types of rings are said to have been worn by people
of the extreme elite based on their exclusive appearance. The rings may have been used by elites in church
organizations and the motif may possibly have a connection to the cult of the Virgin Mary. The result shows
that the rings have probably been multifunctional - both practical and symbolic, that show the persons espousal
to the church, prestige, and wisdom. They also may have had an affective value for the wearer as a protection
of the ghost of Virgin Mary.

Rafał Kubicki (University of Gdańsk)
Water mills and rural settlement in the Dominion of the Teutonic Order in Prussia
The study is devoted to the closer discussion of the issue of location, economic function and the legal status of water mills in the Dominion of the Teutonic Order in Prussia. The aim of it was also to indicate factors having the largest impact on the shape of the water mills network existing here in the Medieval period. The situation in Prussia was determined by the policy of the Teutonic Order. The Order not only did it control the right for building water mills in knight’s estates but also, except in several cases, constituted the sole owner of water mills situated in towns. It was indeed possible only due to the fact that the Teutonic Order, as the biggest land owner in the state, had water regale at its own disposal. It would give it the opportunity to plan a network of mills relevant to the needs of the settlement network in foundation.
The location of a watermill resulted above all from the real occurring economic needs and adequate water conditions. Authorities tried to keep the largest possible influence on the decisions on locating new buildings. Owing to that, on one hand, in the content of documents detailed provisions banning constructions of new mills in a given distance from the already existing ones would be included, and on the other, a system of incentives was applied in the form of milling coercion enforcing specific settlements to use only the designated mill. Town and villages location laws are abundant with references to the existence of mills or, even more often, just the plans of building them. The Order, bishops and chapters, while issuing the documents, often reserved for themselves the right to construct such a machinery, excluding parts of the terrain needed for that purpose from general location laws. Issuing a permit to build and utilise water mills in exchange for rent and the system of reservation, had a considerable impact on the way mill networks were created and the rules of their functioning. Planning the economy of rural area in terms of water mills allocation was also manifested by establishing separate mill hamlets, which enjoyed the status of independent settlement units.
Water mills constituted an important element of the economic infrastructure of rural areas, and that their functions were closely related to the organisation of villages as well as the farms production profile, thus with the scale of grain cultivation in juxtaposition to animal husbandry. It also meant that millers had to cooperate closely with the village community, sometimes by means of regulations included in mill laws and location documents of individual settlements. Within the framework of colonisation campaign conducted by the Teutonic Order in Prussia, based on locating towns and villages, also a development of a whole economic infrastructure commenced, of which an important part, the water mill was. Attempts to control that process occurred already at the stage of town or village location, which is indicated in the mentioned clauses of reserving the places for anticipated milling facilities. Later, analogical control was exercised over newly built or redeveloped mills. The economic crisis of the state observed in the middle of the 15th century, indicated by the phenomenon of desolation of villages, would also result in water mill network regression.

Mill contracts in the estates of the Cistercian convent in Żarnowiec (Świecino 1406, Wierzchucino 1516)

In the research into history of cloisters monastic orders, both male and female ones, a significant part is taken by studies concerning revenues that particular convents had at their disposal. With regard to reconstruction of agricultural economy run in monastic estates, a significant part is played by attempts of a more detailed reconstruction of existing economic connections. In this context, it seems essential to examine in a more detailed way the significance of flour-milling to agricultural economy of great monastic property.
The documents presented pertaining to the mills in Świecino and Wierzchucino offer insight into their organization and a role they played in agricultural economy of the Cistercian convent in Żarnowiec which was administered by Cistercians of Oliwa. The basis for the edition is a cartulary of privileges of the monastery kept in the Archives in Gdańsk.

Referência: 2. SANTOS, Selene Candian dos. O Apologia ad Guillelmum abbatem de Bernardo de Claraval e a Espiritualidade no Século XII. In: JORNADA DE ESTUDOS ANTIGOS E MEDIEVAIS E CICLO DE ESTUDOS ANTIGOS E MEDIEVAIS DO PARANÁ E SANTA CATARINA, 11. e  9., 2012, Maringá. Anais da Jornada de Estudos Antigos e Medievais. Maringá: [s.n.], 2012. Disponível em: CD-ROM.

Na década de 1120, Bernardo de Claraval escreveu o Apologia ad Guillelmum abbatem, no qual se posiciona contra monges da Ordem Cisterciense que alegadamente eram detratores da Ordem de Cluny e admoesta os cluniacenses no que diz respeito à sua superfluidade e imoderação. A análise dos argumentos agenciados por Bernardo de Claraval nesse documento, levando em consideração seu gênero discursivo, possibilita a identificação de como seu posicionamento se articula com as transformações no campo da espiritualidade na época. Assim, pretende-se com este artigo analisar de que forma Bernardo de Claraval não só é informado pela valorização de novos aspectos da vida cristã, mas também contribui para essa valorização.
Após a análise do documento, verifica-se que existem ao menos três práticas cristãs que Bernardo destaca em sua importância e que parecem ser características da espiritualidade no século XII: a preeminência da humildade como virtude, das atitudes interiores em comparação às exteriores e da personalização da vida religiosa; a identificação da Igreja primitiva, da vida dos apóstolos e, em específico, dos primeiros monges, como a perfeição de vida cristã e de obediência à Regra; e a valorização crescente da pobreza material ascética em contraposição ao luxo e à riqueza.

Edição 1091/21; Depósito Legal: 487067/21; ISBN: 978-989-8991-64-5.
A maioria das boticas monásticas conhecidas na Europa ocidental, encontrava-se no interior dos conventos e mosteiros para inicialmente tratar as comunidades religiosas e, posteriormente prestar apoio às populações que residiam nos arredores e aos peregrinos que ali acorriam em busca de auxílio. Frequentemente, dispunham de um jardim botânico ou horto do boticário onde, de acordo com Santos (1710) eram plantadas árvores provavelmente de frutos (pomares) e hortaliças (hortícolas e medicinais) para o tratamento dos enfermos, como era hábito na época. Na mesma obra estão descritos os elementos necessários para o bom funcionamento da enfermaria e da botica. Pela descrição das despesas nos livros do Mosteiro de Alcobaça, constam entre elas, as obras efetuadas na botica, os provimentos de mezinhas, roupas de cama e mantimentos para os doentes e pobres (Coelho et al, 2012) (Boaventura, 1827) (Cardoso,1747-1751). Assim, poder-se-á ter uma noção aproximada da importância do papel que desempenhava a botica e o respetivo boticário…

The correspondence between King Roger II and Bernard of Clairvaux reveals that in 1140 ca. Cistercians moved to the Norman Kingdom with Elisabeth of Champagne, when she married the Duke Roger. Here, they established their first settlement, whose location is still not widely agreed on by scholars.
Saint George’s Abbey, now a ruin, was erected in Sicily by the Duke at about the same time, and it has been traditionally considered as a Norbertine building.
A new research, conducted through both stylistic analysis of the building and critical reading of the documents, reveals Cistercian features of the abbey and proposes a hypothesis that St. George’s Abbey would actually be the first Cistercian settlement in the Kingdom of Sicily. This sheds new light on the Cistercians in Sicily, and merits further analysis on the subject within the entire Kingdom.

Before the end of the thirteenth century, the two Ligurian female monasteries attested in the extant documentation show, albeit in different ways, the influence that the nuns’ natal families tended to exert on the two monastic communities. This influence was absorbed in a system of apparently peaceful balance between Genoese nuns and nuns of other origins in the Cistercian monastery of Santo Stefano di Millesimo, founded in the 1210s in the hinterland of western Liguria, perhaps supervised by the Cistercian order to which it belonged. In the case of the monastery, which remained staunchly Benedictine (and increasingly intolerant of claustration) of Sant'Andrea della Porta in Genoa – which seems to have had a sound but not particularly prosperous patrimony – an interference on the part of the powerful urban families who settled their daughters in the monastery. Especially in the concluding years of the thirteenth century, one notices internal conflicts perhaps echoing on the one hand the external factional struggles among aristocratic families, and on the other a capacity for recruiting from among the emerging segments of the Popolo.

The study, developed in three parts, starting from the "corridor of Nazareth", is a contribution to try to formulate hypotheses concerning the place that may have hosted, albeit briefly, the Shroud and, subsequently or at the same time, the holy house of Theotokos. This research aims to reconstruct the ancient "Way of Angels", located between the Duchy of Athens, the Thessaly and the Epirus, one of the four itineraries-the third, in chronological order-followed by the transport of the holy house before his arrival in Loreto. It also aims to provide information on the disputed passage of the Shroud to Athens, highlighting the fundamental elements that unite the two relics (the Shroud and the holy house of Loreto). The study provides new evaluation terms in order to encourage the reflection and reconstruction of possible voids of history, to learn about the ancient fortresses of Thessaly, through the analysis and interpretation of the ancient symbols present in the monasteries and byzantine churches of the 12th and 13th centuries, milestones in the epic of the imperial family of the Comnenos and, later, of the Angel Ducas Comneno.

Mill rent in the income of Eastern Pomeranian monasteries until mid-18th century

The article is an attempt to determine the importance of mills in the income structure of selected Eastern Pomeranian monasteries. The author focuses on the Cistercian monasteries in Oliwa and Pelplin, the Cistercian convent in Żarnowiec, and the Carthusian monastery in Kartuzy. The time frame includes the time between the foundation until mid-18th century.
The author has managed to establish that the milling economy of all these monasteries was quite similar. First, they sought to achieve self-sufficiency, and by imposing on their villages the obligation of milling grain only in the mills belonging to the monasteries, they had this part of their economy under strict control. By granting mills to hereditary tenants in exchange for rent in money or grain, the monasteries secured a permanent income for themselves. The costs of repairs, purchasing millstones and regular equipment maintenance were covered by hereditary tenants. Some contracts further stipulated that in the event of major repairs, the abbey would support the miller with wood and labour of its peasants. The millers were also often burdened with the obligation of free milling for the needs of monastery granges, which was offset by the above mentioned milling obligation imposed on the nearby villages. The amount of mill rent changed over time. The monasteries also sought other forms of contracts with the millers. Instead of concluding hereditary contracts, they bought out miller rights and re-granted them only for a specified period, usually for 10 years. This also allowed the monasteries to change the amount of rent on each occasion.
Although income from mills, expressed by the amounts of rent collected in money or in grain, was not impressive in the overall income structure of the monasteries, that income was earned usually without the monasteries’ own contribution, and it was a source of cash or grain. It must be noted that the Cistercian abbey of Oliwa was in a particular situation, because it benefited from the proximity of Gdańsk, whose merchants were interested in the industrial use of watercourses belonging to the Cistercians. In this way the abbey gained many tenants, who provided significant rent payments for the industrial mills they operated in Potok Oliwski and Strzyża. With these payments the mill income alone constituted as much as 10% of the abbey’s revenue. Some of the mills belonging to the other monasteries were also rented by townspeople, but the distance from Gdańsk was not conducive to direct investments. Therefore, in their estates water mills only had the traditional function of milling grain and were never used for industrial purposes on a larger scale. Since the mills were intended to satisfy the local needs of the monasteries’ rural economy, basically shaped in the late Middle Ages, there was a stable network of milling equipment generating a steady income.