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1

Glossa do enigm Biskupa Aldhelma (ok. 639–709)

100%

Chudzikowska-Wołoszyn M.

Studia Warmińskie

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2011

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issue 48

275-289

EN

Though the Latin language appeared on British Island in common with Roman Invasion, exactly after 55 AD, yet his real popularization had become until after 597 AD, in which the Romans missionary gets to the Anglo-Saxon Canterbury and started great evangelization on this lands. The British Clergy and Aristocracy were very quickly mastered the arcana of Latin language which in this days was a synonym of a culture and a imperial traditions. Anglo-Saxon like any another nation managed to subordinate to themselves the Church language and not resign at the same time about an old traditions and fondness. Remarkable thing is that the anglo-saxon literature was creating on the spur of the three abnormally valuable inspiration source – the Roman, Irish and nativ influence – settled in Celtic culture. Creativeness of an Adhelm who was writing about VII and VIII AD was perfectly mirrored the colour of medieval culture of British Island. His corpus of a hundred riddles display over the reader unprecedented in early middle ages universal. In Sherborne bishop enigmas we can find an Irish boldness which didn’t want to fight with the Greek and Roman paganism but on the contrary it foster an advancement of Christian latin culture. In riddles we can find an Irish culture as well which cherish the bard tradition, attached attention to art of word and found an likes in that what is mannerism and vivid. And finally the Roman culture along with latin alphabet and monastery scholarship contribute to final combined all of drifts forming the original writing of Adhelm.

2

Anglosasi na tropie symfozjusza. Przyczynek do twórczości Biskupa Aldhelma (ok. 639–709)

86%

Chudzikowska-Wołoszyn M.

Forum Teologiczne

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2012

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vol. 13

187-200

EN

This article presents a closer profile of Aldhelm (639–709), who was a representative of the Anglo-Saxon monastic Christian culture and contributed to polarizing the classic enigma – Symphosius – with a slightly different, “fresh“ character. He popularized the enigma in the British Isles and eventually formed a new genre – the old English Riddle. Aldhelm consciously took the riddle pattern of Symphosius and harmoniously combined folk and sacred elements. In the early middle ages, the riddle was used in religious missionary education. The riddle genre and its periphrasis are ideally connected with Christian symbolic metaphors. The enigma exposed and uncovered a whole wealth of literature and the talents of the author. For rival Anglo-Saxons and Irish, there was fierce competition in the struggle for intellectual primacy. The Bishop of Sherborne – Aldhelm (639–709) – is called “the oldest classicist of England” and the first English man-of-letters as well. This highly-educated monk was a representative of the first Anglo-Saxon culture and his writing re-presents the very beginning of English national literature. The rich heritage of Aldhelm, which is a specific merger of native British culture with Irish, Roman and eastern Greece influences, shows how sublime his rhetoric was. Thanks to Aldhelm, the first Christian perception of the riddle was accomplished and it was so successful that future British generations continued the tradition initiated by the Bishop of Sherborne. His enigma speaks with the voices of Isidore of Seville, Virgil and Ovid and references to the Bible accompanying fragments inspired by Aeneid and Metamorphoses. The generality and timelessness of Aldhelm relies on his characteristic, original and unique humanistic treatment of culture.

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Święta Eulalia z Meridy i rozwój jej kultu w świetle średniowiecznych utworów poetyckich

58%

Małocha J.

Folia Historica Cracoviensia

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2015

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vol. 21

265-287

PL

Artykuł poświęcony został hiszpańskiej męczennicy z okresu prześladowań Dioklecjana – Eulalii z Meridy, a ściślej zachowanym do dnia dzisiejszego średniowiecznym utworom poetyckim, które postać tę przywołują. Ów zbiór pięciu tekstów źródłowych – tworzony przez fragmenty poematów Wenancjusza Fortunatusa, Aldhelma i Bedy Czcigodnego oraz Kantylenę o św. Eulalii – poddany została analizie pod kątem wykazania rozwoju kultu świętej zarówno w wymiarze terytorialnym, jak i czasowym. Zwrócono przy tym uwagę na wspólne wątki hagiograficzne i ogólnoreligijne obecne w rozważanych źródłach. Dla ułatwienia każdy z tekstów opatrzono także polskim tłumaczeniem. Całość analizy poprzedzona została zarysem dostępnych współcześnie informacji na temat dziejów św. Eulalii.

EN

The aim of the article is to present a Spanish martyr during Diocletianic persecution – Eulalia of Merida, and, more specifically, medieval poems devoted to her that are preserved until now. A set of five primary sources – consisting of certain fragments of poems by Venantius Fortunatus, Aldhelm and Bede the Venerable as well as The Sequence of Saint Eulalia – has been analyzed in terms of demonstrating the development of sacred cult both in geographical as well as time dimensions. Special attention has been paid to the common hagiographic and general religious threads present in the discussed sources. In order to facilitate each text, the author also provides their Polish translations. The entire analysis is preceded by an outline of currently available information concerning the life of St. Eulalia.

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2 Chudzikowska-Wołoszyn M.

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Glossa do enigm Biskupa Aldhelma (ok. 639–709)

Anglosasi na tropie symfozjusza. Przyczynek do twórczości Biskupa Aldhelma (ok. 639–709)

Święta Eulalia z Meridy i rozwój jej kultu w świetle średniowiecznych utworów poetyckich