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K vyšebrodskému rukopisu Zlaté legendy

100%
Bok V.
Studie o rukopisech (Manuscript Studies)
|
2014
|
vol. 44
389-394
EN
This article focuses on a manuscript of the collection of legends called Legenda aurea coming from the monastery in Vyšší Brod. The manuscript dating from the second half of the 14th century was not fi nished; the record was interrupted in the middle of the legend of St. Vitus. As the contents of the codex is written at the beginning of the codex, the scribe intended evidently to copy the so-called normal corpus of the Legenda aurea, without other legends.
2
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Wilhalm, Alexandr a Jakub: Jeruzalém v bohemikální literatuře na sklonku přemyslovské doby

54%
Turek M.
Česká literatura (Czech Literature)
|
2022
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vol. 70
|
issue 3
263-299
EN
Three vernacular texts from late-13th-century Bohemia, in Middle High German and Old Czech, integrate motifs associated with the Holy Land, pilgrimage and the crusades. The romance Wilhalm von Wenden manifests the late Přemyslids’ royal ideology by portraying an independent, pious ruler who derives authority from Jerusalem. The Alexandreis explores the psychology of a military expedition to provide ground for moral reflection and draws on cartography to exploit the symbolism of Jerusalem’s geographic centrality. The crusade-related details in the Legend of Saint James the Less attest to an informed use of intertextual practices.
3
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Klementovo kázání Který boháč bude spasen? jako pramen Zlaté legendy

51%
Plátová J.
Studia theologica
|
2019
|
issue 3
45-68
EN
It is well known that the Medieval collection of hagiographies Legenda aurea contains (as part of the hagiography De sancto Iohanne apostolo et evangelista) the story about the apostle John and the second repentance of a young robber which was originally part of Clement‘s homily Quis dives salvetur?. The article reflects possible transmitting of texts between the QDS and Legenda aurea (above all Historia ecclesiastica by Eusebius and ps.‑Abdias' text Virtutes Iohannis), looking for additional shared motifs between these two works, and concludes that the author of Legenda aurea was inspired by Clement in the case of at least two other stories. From Clement‘s homily, he assumes not only the stories, but also his theological argumentation related to richness and its uses. Finally, the article reflects the reasons why Clement’s less well-known (marginal) work found its "second life" in the Middle Ages. Part of the article is the Appendix – a synopsis of relevant texts (QDS, Le‑ genda aurea and Virtutes Iohannis).
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