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Reading Bede as Bede would read.

机译：读比德会读的比德。

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摘要

Early medieval readers read texts differently than their modern scholarly counterparts. Their expectations were different, but so, too, were their perceptions of the purpose and function of the text. Early medieval historians have long thought that because they were reading the same words as their early medieval subjects they were sharing in the same knowledge. But it is the contention of my thesis that until historians learn to read as early medieval people read, the meanings texts held for their original readers will remain unknown.;Early medieval readers maintained that important texts functioned on many levels, with deeper levels possessing more layers of meaning for the reader equipped to grasp them. A good text was able, with the use of a phrase or an image, to trigger the recall of other seemingly distant, yet related, knowledge which would elucidate the final spiritual message of the story. For an early medieval reader, the ultimate example of the multi-layered text was the Bible. But less exalted texts also aspired to this ideal, and the source of the trigger phrases and images most often used to achieve this was the Bible itself, a text that became both the early medieval writer's model and reserve of references. For an early medieval reader, who would have been a monk or a nun, the Bible was more than a document of faith. In the closed and often isolated world of an early medieval monastery, the words of the Bible would have constantly been in the minds of monastic readers, and also would have been the entryway into the world of eternal truth, with each phrase or image in itself a key to the meaning of sacred history.;In the intellectual climate of this world, a monk named Bede, living in a remote monastery in northern England, wrote what is arguably the most important text of the early Middle Ages. This text, the Historia Ecclesiastica Gentis Anglorum (The Ecclesiastical History of the English People) (hereafter HE), traces English history from the period of the Roman invasion through the creation of a handful of united, Christian, English kingdoms. Yet this text is in no way a chronicle. Instead it is the story of kings and saints; of the pious and their rewards and the impious and their punishment. For Bede this was a deeply Christian story in which a pagan land was given the gift of faith and of good missionaries ready to establish what became a thriving, living Church.;For many historians, Bede's HE first and foremost is studied as an early text of history: a description of "what happened" and little else. Medieval exegetes, though, like Bede and his contemporaries, thought this first layer of literal meaning was followed by three others: the moral, allegorical, and anagogical levels. To access these levels we must read as Bede did, with the Bible in mind and with an awareness of the presence of many levels of meaning at almost every point in the text. When read this way, the HE is a minefield of biblical allusions that conflate Bede's story of kings and saints with the story of Creation and Judgment. When we view the HE through the filter of Bede's biblical allusions, we can see the English become the new Chosen People of God, and England emerge as the new Holy Land. It is in this reading that I have discovered Bede's Apocalypticism and his explanations for the way events of his own world were connected to the world to come. Bede wrote the HE, so I argue, to make such a reading possible, and yet modern scholars, despite their knowledge of the power and prevalence of early medieval reading culture, have failed to read it in this way--a way that recasts the early medieval intellectual world as a highly mature and literate culture. It is reading Bede as an exegete would, as Bede himself would, that allows us to reconstruct the rarified and sophisticated religious, cultural, and intellectual worlds of early medieval monasteries.
机译：中世纪早期的读者阅读文本的方式与现代学者不同。他们的期望是不同的，但是他们对文本的目的和功能的理解也不同。中世纪早期的历史学家长期以来一直认为，因为他们读的字与中世纪早期的主题相同，所以他们共享相同的知识。但这是我论文的论点，直到历史学家学会了为中世纪早期的人们阅读时，为原始读者所拥有的意义文本仍将是未知的;早期的中世纪读者认为重要的文本在许多层面上都起作用，而更深层次的则具有更多的意义。读者可以掌握这些含义。一部好的文字能够使用短语或图像来触发对其他看似遥远却又相关的知识的回忆，这些知识将阐明故事的最终精神信息。对于早期的中世纪读者而言，多层文本的最终示例是圣经。但是，崇高的文字也渴望实现这一理想，最常用的触发短语和图像的来源是圣经本身，该文字成为中世纪早期作家的榜样和参考文献的储备。对于可能是修士或修女的中世纪早期读者来说，圣经不仅仅是信仰的文件。在早期中世纪修道院的封闭且常常是孤立的世界中，圣经的文字将一直存在于修道院读者的脑海中，并且也将成为永恒真理世界的入口，每个词组或图像本身在这个世界的知识分子气候中，住在英格兰北部偏僻修道院中的名叫Bede的和尚写下了可以说是中世纪初期最重要的文字。这段文字是《英国人的传教史》（以下简称“ HE”），追溯了罗马入侵时期至建立了几个团结的基督教英国王国后的英国历史。但这绝不是编年史。相反，这是国王和圣人的故事。虔诚的人和他们的报酬，以及虔诚的人和他们的惩罚。对于贝德来说，这是一个深深的基督教故事，其中异教徒的土地被赋予了信仰和优秀传教士的礼物，他们准备建立一个蓬勃发展的，活泼的教会。;对于许多历史学家来说，贝德的HE最早是作为早期文本进行研究的。历史：描述“发生了什么”，仅此而已。然而，像贝德和他的同时代人一样，中世纪的人们认为这第一层的字面意思是紧随其后的三个层面：道德，寓言和叙事层面。要访问这些级别，我们必须像Bede一样阅读，要牢记圣经，并且要意识到文本中几乎每一个点都存在多种含义。当以这种方式阅读时，HE是圣经典故的雷区，它将贝德的国王和圣人的故事与创造与审判的故事混为一谈。当我们通过Bede圣经典故的过滤器来观察HE时，我们可以看到英国成为新的上帝选民，而英格兰则成为新的圣地。正是在这段阅读中，我发现了贝德的世界末日主义及其对自己世界事件与未来世界联系方式的解释。我认为，贝德（Bede）撰写了《高等教育》，使这种阅读成为可能，然而，尽管现代学者了解了中世纪早期阅读文化的力量和盛行，却未能以这种方式阅读它-这种方式重铸了早期的中世纪知识界是一种高度成熟和文化素养的文化。就像贝德本人一样，它是作为一种训ege者来阅读贝德，这使我们能够重建早期中世纪修道院的稀有和复杂的宗教，文化和知识世界。

著录项

  • 作者

    Shockro, Sally.;

  • 作者单位

    Boston College.;

  • 授予单位 Boston College.;
  • 学科 History Church.;History Medieval.
  • 学位 Ph.D.
  • 年度 2008
  • 页码 252 p.
  • 总页数 252
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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