Journal articles: 'Saint-Victor'

1

Hendrix, G. "L'abbaye parisienne de Saint-Victor et André de Saint-Victor, exégète et théologien." Scriptorium 47, no. 2 (1993): 228–32. http://dx.doi.org/10.3406/scrip.1993.1677.

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2

Wyss, Michaël. "Saint-Denis (Seine-Saint-Denis). Place Victor-Hugo." Archéologie médiévale, no. 38 (December 1, 2008): 196. http://dx.doi.org/10.4000/archeomed.22820.

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3

Rocque, Gabriel. "Saint-Victor (Allier). Le Bourg." Archéologie médiévale, no. 47 (December 20, 2017): 265. http://dx.doi.org/10.4000/archeomed.8029.

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4

Varry, Dominique. "Être bibliothécaire à Saint-Victor." Cahiers de recherches médiévales et humanistes, no. 17 (June 15, 2009): 257–70. http://dx.doi.org/10.4000/crm.11527.

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5

Longère, Jean. "L'abbaye Saint-Victor de Paris." Revue d'Histoire de l'Eglise de France 91, no. 1 (January 2005): 113–20. http://dx.doi.org/10.1484/j.rhef.2.304941.

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6

Albiero, Laura. "Reconstructing a Ninth-Century Sacramentary-Lectionary from Saint-Victor." Fragmentology, no. 3 (December 2020): 1–49. http://dx.doi.org/10.24446/sdj1.

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This article presents a partial reconstruction of a ninth-century sacramentary-lectionary whose leaves were used as binding material for manuscripts of the library of Saint-Victor of Paris. While most of these fragments remain in situ, some have been detached; in all twelve Saint-Victor codices that served as host volumes are identified. A presentation of the fragments, including three not reported in Bischoff’s catalogue, presents the current condition of the fragments. An investigation on their content leads to a conjecture about their original order and to a hypothesis linking their origin to the monastery of Saint-Denis, according to the liturgical use and to the comparison with other sacramentaries.

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7

Smith, Richard Langham, Francoise Pollet, Helene Perraguin, Danile Galvez-Vallejo, Didier Henry, Jacques Mercier, French Army Choir, Orchestra of the Ile de France, Orchestre National de Lille, and Jean-Claude Casadesus. "Saint-Saens: Settings of Victor Hugo." Musical Times 135, no. 1821 (November 1994): 720. http://dx.doi.org/10.2307/1003208.

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8

Curuţ, Ioana. "Didascalicon by Hugues de Saint‑Victor." Chôra 12 (2014): 299–301. http://dx.doi.org/10.5840/chora20141215.

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9

Schumacher, Lydia. "Book Review: Hugh of Saint Victor." Expository Times 121, no. 8 (April 15, 2010): 424. http://dx.doi.org/10.1177/00145246101210080824.

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10

Cousineau, Pierre A., and Pierre St-Julien. "Stratigraphie et paléogéographie d'un bassin d'avant-arc ordovicien, Estrie-Beauce, Appalaches du Québec." Canadian Journal of Earth Sciences 31, no. 2 (February 1, 1994): 435–46. http://dx.doi.org/10.1139/e94-040.

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Two new formations, the Frontière and Etchemin formations, have been found to lie below the Beauceville and Saint-Victor formations, the two known formations of the Magog Group. The Frontière Formation, at the base of the group, is made up of centimeter-thick beds of medium- to coarse-grained litharenite and of greyish green mudstone; the sandstone, greyish green, contains abundant felsic volcanic rock fragments and chromite grains. The Etchemin Formation is composed mostly of centimeter-thick dusky yellow green siliceous mudstone; at the base, there is also a purple mudstone, and meter-thick beds of dusky green volcaniclastic rocks rich in intermediate to felsic volcanic rock fragments and crystals of feldspar and quartz occur near its top. The Beauceville Formation consists of interbedded centimeter-thick beds of black clayslate and centimeter- to meter-thick beds of black volcaniclastic rocks. The Saint-Victor Formation consists of classic turbidite beds with few meter-thick yellowish volcaniclastic rock beds similar to those of the Beauceville Formation; the sandstone is a litharenite rich in quartz grains and sedimentary rock fragments. Most rocks of the Frontière and Etchemin formations as well as the volcaniclastic rocks of the Beauceville and Saint-Victor formations were derived from a magmatic arc located to the southeast. However, the shale of the Beauceville Formation and the turbidites of the Saint-Victor Formation were derived from an orogenic source located to the northwest. The Magog Group is located between the Saint-Daniel Mélange and the Ascot Complex interpreted as remnants of an accretionary prism and a magmatic arc, respectively. The sediments of this group were thus deposited in a fore-arc basin active during the Taconian orogeny of the Middle to Late Ordovician.

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11

Oliveira, Terezinha, and Ana Paula Dos Santos Viana. "Um estudo sobre intelecto, livre arbítrio e virtudes no campo da História da Educação Medieval." História & Ensino 25, no. 1 (July 29, 2019): 391. http://dx.doi.org/10.5433/2238-3018.2019v25n1p391.

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Apresentamos um estudo, no âmbito da História da Educação no medievo, sobre intelecto, livre arbítrio e virtudes, tendo como fonte a obra De sacramentis christianae fidei, de Hugo de Saint-Victor (1096-1141), um mestre medieval da Escola da Abadia de Saint-Victor, em Paris, no século XII. O objetivo é refletir sobre a importância desses aspectos para a formação humana, na perspectiva vitorina, em consonância com os acontecimentos históricos do período em tela. Essa relação é pertinente por compreendermos que os processos educativos estão vinculados à sua época. E que podem permitir, na perspectiva de Bloch (2001), que reflitamos, temporalmente, como educadores e pesquisadores sobre nossas ações e responsabilidades.

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12

Coxall, David. "Saint-Denis (Seine-Saint-Denis). Place Jean-Jaurès – Place Victor-Hugo." Archéologie médiévale, no. 37 (December 1, 2007): 198–99. http://dx.doi.org/10.4000/archeomed.45780.

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13

Vasquez, Todd D. "Richard of Saint Victor, On the Trinity." Augustinian Studies 44, no. 2 (2013): 293–96. http://dx.doi.org/10.5840/augstudies201344231.

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14

Courtenay, W. J. "Gerard of Saint-Victor and Amiens 234." Bulletin de Philosophie Médiévale 51 (January 2009): 55–62. http://dx.doi.org/10.1484/j.bpm.3.606.

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15

Arinello, James. "Hugh of Saint Victor - By Paul Rorem." Religious Studies Review 36, no. 1 (March 2010): 84. http://dx.doi.org/10.1111/j.1748-0922.2010.01406_17.x.

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16

Dalché, Patrick Gautier. "L’École de saint-victor au moyen âge." Revue de synthèse 114, no. 2 (April 1993): 289–95. http://dx.doi.org/10.1007/bf03181179.

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17

Toby Burrows. "Hugh of Saint Victor (review)." Parergon 27, no. 1 (2010): 241–43. http://dx.doi.org/10.1353/pgn.0.0195.

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18

Zerner, Monique. "Le nouveau servage en Provence aux XIe-XIIIe siècles, absence ou rareté?" Mélanges de l École française de Rome Moyen Âge 112, no. 2 (2000): 991–1007. http://dx.doi.org/10.3406/mefr.2000.9077.

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Les dernières mentions de serfs en Provence datent du milieu du Xe siècle. Jusqu’au milieu du XIIe siècle, le statut paysan et le contenu de la seigneurie nous échappent (cf. le grand cartulaire de Saint-Victor de Marseille). Les sources montrent ensuite des populations en pleine croissance (rares exemples de possibilité de transfert des hommes qui pourraient impliquer la non-liberté), dont certains membres se dégagent du payement des coutumes (cf. le petit cartulaire de Saint-Victor, ex. de Saint-Tropez), ce que confirme l’enquête comtale de 1252 (éd. É. Baratier) et ses nombreuses listes nominatives indiquant parfois des paysans libres de certaines taxes. Les poches de servage (malservi) repérées au XIVe siècle par R. Aubenas dans des zones montagneuses ne seraient pas des survivances, mais traduiraient un renouvellement du servage, et les quelques hommages de paysans embrassant les pouces du seigneur ne sont pas forcément serviles (cf. ex. du Comtat Venaissin).

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19

Fischer, Jan. "Indexieren, parodieren, potenzieren.: Der Bibliothekskatalog von Saint-Victor bei Claude de Grandrue, François Rabelais und Johann Fischart." Zeitschrift für Germanistik 32, no. 1 (January 1, 2022): 41–60. http://dx.doi.org/10.3726/92171_41.

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Der vorliegende Beitrag untersucht drei Bibliothekskataloge: Den durch Claude de Grandrue kompilierten Katalog des Klosters Saint-Victor de Paris (1513/14), den fiktionalen Katalog derselben Bibliothek im siebten Kapitel von François Rabelais’ Pantagruel (1532–1542) sowie Johann Fischarts Catalogus catalogorum perpetuo durabilis (1590). Er fragt nach den epistemologischen, institutionellen und sozialen Kontexten der jeweiligen Kataloge und in welchem Verhältnis zueinander die Texte stehen. The present contribution examines three library catalogues: the catalogue of the Abbey of Saint Victor compiled by Claude de Grandrue (1513/14), the fictional catalogue of that same library in the seventh chapter of François Rabelais’s Pantagruel (1532–1542) and Johann Fischart’s Catalogus catalogorum perpetuo durabilis (1590). It investigates the epistemological, institutional, and social contexts of each catalogue and the relationship between the texts.

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20

van Liere, Frans. "Andrew of Saint Victor’s Isaiah Commentary and the Bible at Saint Victor." Sacris Erudiri 61 (January 2023): 409–24. http://dx.doi.org/10.1484/j.se.5.133573.

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21

Moreau, François. "La bibliothèque de Saint-Victor (Pantagruel, chapitre VII)." Littératures 19, no. 1 (1988): 37–42. http://dx.doi.org/10.3406/litts.1988.1443.

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22

Artigas-Menant, Geneviève. "La bibliothèque de Saint-Victor et les Lumières." Cahiers de recherches médiévales et humanistes, no. 17 (June 15, 2009): 271–81. http://dx.doi.org/10.4000/crm.11529.

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23

Sassier, Yves. "Hugues de Saint-Victor et la puissance terrestre." Revue Française d'Histoire des Idées Politiques 23, no. 1 (2006): 21. http://dx.doi.org/10.3917/rfhip.023.0021.

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24

Moliner, Manuel. "Marseille (Bouches-du-Rhône). Saint-Victor, église haute." Archéologie médiévale, no. 42 (December 1, 2012): 240. http://dx.doi.org/10.4000/archeomed.10965.

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25

Bodemer, Brett. "Rabelais and the Abbey of Saint-Victor Revisited." Information & Culture: A Journal of History 47, no. 1 (2012): 4–17. http://dx.doi.org/10.1353/lac.2012.0004.

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26

Monda, Salvator. "Dulia et latria chez Hugues de Saint-Victor." Archivum Latinitatis Medii Aevi 65, no. 1 (2007): 257–60. http://dx.doi.org/10.3406/alma.2007.986.

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27

Wilk, Ks Piotr. "Przymioty świętego. „Sermones VI–VIII” Ryszarda ze św. Wiktora – wstęp, przekład, komentarz." Łódzkie Studia Teologiczne 31, no. 4 (December 30, 2022): 133–44. http://dx.doi.org/10.52097/lst.2022.4.133-144.

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This article presents the reader with the first Polish translation of the three sermons (Sermon VI–VIII) from the first part of Liber exceptionum by Richard of Saint Victor, one of the main representatives of the Victorine school operating in the 12th century in Saint Victor’s Abbey in Paris, which deals with presentation saint, and especially Apostols. The text is undoubtedly an example of medieval Christian hagiography. It is preceded by a preface, in which Richard is briefly introduced and in which the sermons are generally characterized as well as the corresponding imagine of saint itself. Translation has been provided with notes for more efficient reading.

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28

Baron, Françoise. "Une statue du XIVe siècle, le saint patron de l'abbaye de Saint-Victor." Bulletin de la Société Nationale des Antiquaires de France 1999, no. 1 (2002): 98–101. http://dx.doi.org/10.3406/bsnaf.2002.10341.

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29

Cuénin, Micheline. "L'affaire du curé de Saint-Victor d'Orléans : une lettre inédite de Saint-Simon." Cahiers Saint Simon 33, no. 1 (2005): 77–78. http://dx.doi.org/10.3406/simon.2005.1397.

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30

Gibbons, Katy. "Saints in Exile: The Cult of Saint Thomas of Canterbury and Elizabethan Catholics in France." Recusant History 29, no. 3 (May 2009): 315–40. http://dx.doi.org/10.1017/s0034193200012176.

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In late December 1585, the abbey of Saint-Victor, on the south-eastern-edge of Paris, played host to a group of English Catholics. The journal of Guillaume Cotin, the community’s librarian, tells us that the English arrived in the run-up to the feast of the martyrdom of Saint Thomas of Canterbury. The feast itself, on 29 December, was marked by a high mass sung in honour of the saint, with a sermon [service] in English. Several supplementary masses were also celebrated by English priests. Apparently, in order to attend these celebrations, ‘English Catholics came in very great multitude’.

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31

Willesme, Jean-Pierre. "La bibliothèque de l’abbaye de Saint-Victor de Paris." Cahiers de recherches médiévales et humanistes, no. 17 (June 15, 2009): 241–55. http://dx.doi.org/10.4000/crm.11525.

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32

Poirel, Dominique. "Les statuts de l'image chez Hugues de Saint-Victor." Chôra 3 (2005): 117–37. http://dx.doi.org/10.5840/chora2005/20063/48.

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33

Almes, Guiral. "Lambesc (Bouches-du-Rhône). Saint-Victor, Le Grand Verger." Archéologie médiévale, no. 37 (December 1, 2007): 189–90. http://dx.doi.org/10.4000/archeomed.45580.

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34

Feiss, Hugh. "Trois opuscules spirituels de Richard de Saint-Victor: Textes inédits, accompagnés d'études critiques, et de notes. Richard de Saint-Victor , Jean Châtillon." Speculum 63, no. 4 (October 1988): 989–90. http://dx.doi.org/10.2307/2853589.

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35

Coulet, Henri. "Note saint-simonienne : l'édition Coirault des Mémoires, Saint-Simon, Baculard d'Arnaud et Victor Hugo." Cahiers Saint Simon 13, no. 1 (1985): 61–62. http://dx.doi.org/10.3406/simon.1985.1070.

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36

Rion, Rosanna. "T.S. Eliot’s Translation of Religious Mysticism to Literature: Richard of Saint Victor and Saint John of the Cross." International Journal of Arts, Humanities & Social Science 03, no. 12 (December 15, 2022): 25–31. http://dx.doi.org/10.56734/ijahss.v3n12a3.

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T.S Eliot read and quoted the great European mystics, among them Richard of Saint Victor and Saint John of the Cross and was influenced by the Biblical prophets. Their works coincide not only in religious believes, but there is a parallelism between Eliot`s linguistic devices and style and religious concepts like the disappearance of the Ego. The expression of the mystical experience through images implies a theory of imagination which uses visible things to explain the invisible and provides a source for meditation, in the same way as Eliot understands poetry as a means to make humanity aware of its need to turn to God.

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37

Kish, George. "La "Descriptio mappe mundi" de Hugues de Saint-Victor.Hughes de Saint-Victor , Patrick Gautier Dalché." Speculum 65, no. 3 (July 1990): 701–2. http://dx.doi.org/10.2307/2864090.

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38

van Liere, Frans. "Josephus at Saint Victor: A First Edition of Andrew of Saint Victor’s Principatum Israelitice gentis." Journal of Medieval Latin 26 (January 2016): 1–29. http://dx.doi.org/10.1484/j.jml.5.112078.

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39

Martini, Cécile. "Jacques de Saint Victor, BLASPHÈME. Brève histoire d’un « crime imaginaire »." Projet 356, no. 1 (2017): 92. http://dx.doi.org/10.3917/pro.356.0092.

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40

Guyot-Bachy, Isabelle. "Les prologues du Memoriale Historiarum de Jean de Saint-Victor." Journal des savants 2, no. 1 (1993): 235–54. http://dx.doi.org/10.3406/jds.1993.1570.

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41

Poirel, Dominique. "Une bibliothèque médiévale : la librairie « fort magnificque » de Saint-Victor." Littératures classiques N° 66, no. 2 (2008): 27. http://dx.doi.org/10.3917/licla.066.0027.

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42

Bužek, Radomír. "Richard de Saint-Victor : Quomodo Christus ponitur in signum populorum." Archives d'histoire doctrinale et littéraire du Moyen Âge 84, no. 1 (2017): 129. http://dx.doi.org/10.3917/ahdlm.084.0129.

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43

Goetz, Hans-Werner. "Matthias M. Tischler, Die Bibel in Saint-Victor zu Paris." Mitteilungen des Instituts für Österreichische Geschichtsforschung 123, no. 2 (November 2015): 491–92. http://dx.doi.org/10.7767/miog-2015-0235.

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44

Dahan, Gilbert. "Les Interprétations Juives dans les Commentaires du Pentateuque de Pierre le Chantre." Studies in Church History. Subsidia 4 (1985): 131–55. http://dx.doi.org/10.1017/s0143045900003604.

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Parmi les apports majeurs de Beryl Smalley à notre connaissance des études bibliques au moyen âge ne figurent pas seulement la redécouverte d’André de Saint-Victor et la mise au jour de son influence considérable dans la seconde moitié du Xlle siècle et au début du XIIIe; c’est aussi par elle qu’a été révélée l’importance de l’oeuvre exégétique de Pierre le Chantre.

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45

Bouchet, Thomas. "Le cloître Saint-Merry (5-6 juin 1832). Histoire d'un cheminement vers l'oubli, 1832-1862." Revue d’histoire moderne & contemporaine 47-1, no. 1 (February 1, 2000): 113–30. http://dx.doi.org/10.3917/rhmc.g2000.47n1.0113.

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Résumé Les sanglants affrontements du cloître Saint-Merry (Paris, 5 et 6 juin 1832) ont laissé une empreinte incertaine. Ils ont été perçus par la plupart des contemporains puis au fil des années comme obscurs, gênants, absurdes ou inutiles. Notre étude porte sur les expressions, les usages et les traces de cet épisode insurrectionnel : caractéristiques des combats dans les rues de la capitale, premiers récits, bilans et procès, stratégies d'héroïsation ou de dévalorisation, résurgences ponctuelles du souvenir, réactualisation manquée sous la Deuxième République, jusqu'à l'interprétation livrée par Victor Hugo dans <i>Les Misérables</i>. The bloody fights in cloître Saint-Merry (Paris, june 5" 1 and 6th, 1832) left uncertain marks. They hâve generally been perceived, by the contemporaries and afterwards, as obscure, embarrassing, absurd or useless. The paper deals with the expressions, uses and traces of this insurrectional moment : characteristics of the fights in Paris' streets, first relations, évaluations and trials, stratégies of heroes making or discrediting, brief reappearances, missed opportunities under the Second Republic, and finally the interprétation of Victor Hugo's <i>Les Misérables</i>.

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46

Díaz Padrón, Matías. "La Visitación de Saint-Jacques de Amberes: ¿Victor Wolfvoet o Simon de Vos?" Philostrato. Revista de Historia y Arte, no. 1 (June 20, 2017): 43. http://dx.doi.org/10.25293/philostrato.2017.03.

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El artículo trata de esclarecer la autoría propuesta y asumida a Victor Wolfvoet, desde finales del siglo XVII hasta hoy, de La Visitación de la iglesia de Saint-Jacques de Amberes restituyéndola a Simon de Vos. Al relato literario acompaña el documental y el análisis estilístico y técnico de la pintura, con obras análogas de este maestro como prueba comparativa a la atribución hoy propuesta.

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47

RAÑA DAFONTE, César. "Magistrorum lectio. Una lección en el siglo XII / Magistrorum lectio. A Lesson in the 12th Century." Revista Española de Filosofía Medieval 17 (October 1, 2010): 81. http://dx.doi.org/10.21071/refime.v17i.6147.

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This paper presents a lesson given by three master teachers in the first half of the XIIth century: Honorius of Autun, Hugh of Saint Victor, William of Conches. The three of them were magistri and leading writers. The lesson is about the relevance of study and intellectual education. It is divided in three parts, and each part was given by one of the three above mentioned master teachers.

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48

WILLIAMS, BENJAMIN. "GLOSSA ORDINARIAANDGLOSSA HEBRAICAMIDRASH IN RASHI AND THEGLOSS." Traditio 71 (2016): 179–201. http://dx.doi.org/10.1017/tdo.2016.10.

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An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on thesensus literalisand thepeshatof Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Rashi's disciples. The purpose of this study is to examine the midrashic interpretations transmitted in northern France around the beginning of the twelfth century in both theGlossa Ordinariaand Rashi's biblical commentaries. Interpretations are found in both corpora on occasions when their late-antique sources, such as Midrash Genesis Rabba and Jerome'sHebrew Questions on Genesis, themselves transmit similar insights. By analyzing an exposition found in both Rashi and theGloss, the narrative of Abraham in the fiery furnace, this study seeks to clarify the nature and extent of this relationship. It thereby enables a more detailed understanding of the ways that midrash reached twelfth-century Jews and Christians and of how Rashi and theGlossensured the wide dissemination of these interpretations.

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49

Perin, Conceição Solange Bution, and Viviane Paes Santiago. "Hugo de Saint-Victor: considerações de um clássico sobre questões educacionais." Imagens da Educação 6, no. 3 (September 16, 2016): 107. http://dx.doi.org/10.4025/imagenseduc.v6i3.29451.

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Este estudo analisa a importância da escrita e da leitura e suas relações com questões educacionais no contexto da primeira metade do século XII, destacando a influência que exerceram na formação social dos homens. O propósito é refletir sobre o fato de que, nesse período, devido às alterações ocorridas no medievo, relacionadas ao renascimento das cidades e do comércio, o homem buscava um entendimento de mundo não mais se pautado somente nos ensinamentos religiosos, mas, na razão. Dessa forma, objetiva-se entender o pensamento de Hugo de São Vitor (1096-1141), mestre vitorino que discorria sobre a importância do estudo, da leitura e da ética na conduta humana para se alcançar a sabedoria. Para ele, pela prática do ato de ler e refletir, o homem usa a inteligência e, assim, desenvolve o conhecimento necessário para a formação moral e intelectual. Consideramos que o estudo de autores clássicos nos conduz à compreensão do passado, bem como de questões sobre a História da Educação, possibilitando uma reflexão sobre os valores que independem do período histórico para serem considerados essenciais para a formação humana.

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50

Piron, Sylvain. "L'origine des chapitres ultimes du Didascalicon de Hugues de Saint-Victor." Revue d'histoire des textes 23, no. 1993 (1993): 203–9. http://dx.doi.org/10.3406/rht.1993.1395.

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Journal articles on the topic 'Saint-Victor'

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