http://animalwiki.imareal.sbg.ac.at/api.php?action=feedcontributions&feedformat=atom&user=WikiSysop 2026-06-10T08:53:24Z User contributions MediaWiki 1.27.1 http://animalwiki.imareal.sbg.ac.at/index.php?title=Mad&diff=3356 2013-02-19T19:50:59Z

<p>WikiSysop: </p> <hr /> <div> &lt;b&gt;The Medieval Animal Data-Network (MAD)&lt;/b&gt;<br /> <br /> * &lt;b&gt;Collaboration&lt;/b&gt; between archaeologists (archaeozoologists), biologists, historians, literary- and arthistorians <br /> <br /> * &lt;b&gt;Participating institutions so far:&lt;/b&gt; CEU and ELTE (Hu), University of Salzburg (A), Reading University (UK), Liverpool University (UK), Institute for Biology, Iasi (Ru), Universidad Complutense de Madrid (Spain).<br /> <br /> * &lt;b&gt;Aims:&lt;/b&gt; to make available and interlink the existing knowledge on animals in the Middle Ages both source information and specialised knowledge - and to facilitate a broad collaborative participation which means that anybody interested should be able to contribute.<br /> <br /> * &lt;b&gt;WikiWeb&lt;/b&gt;<br /> <br /> * URL: http://www.imareal.sbg.ac.at/mad or http://www.imareal.sbg.ac.at/animalwiki<br /> <br /> * contact: ingrid.matschinegg@sbg.ac.at | gerhard.jaritz@sbg.ac.at | Alice Choyke choyke@ceu.hu <br /> <br /> &lt;hr&gt;<br /> <br /> <br /> [[next| back]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Manual&diff=3355 2012-08-21T09:00:49Z

<p>WikiSysop: </p> <hr /> <div>Before you start with the first data entry, please contact ingrid.matschinegg@oeaw.ac.at for the user account. Data input should be done by registered contributors only. <br /> <br /> &lt;br&gt; <br /> <br /> == How to create a single entry for a source document in the animalwiki? ==<br /> <br /> '''Step one:''' Log in with your personal user name and password.&lt;br&gt; <br /> <br /> &lt;br&gt; '''Step two:'''&lt;br&gt; <br /> <br /> Choose a title for your entry or a corpus of your entries (e.g.,&amp;nbsp; &quot;Cats in letters&quot;, &quot;Cattle trade&quot;, &quot;Removing lice from one's hair&quot;) and write it into the search field. &lt;br&gt; <br /> <br /> If this title doesn't yet exist you are asked to create a new page that automatically gets this title. &lt;br&gt; <br /> <br /> If this title already exists you can open the page and continue the entry with new data.&lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> '''Step three:'''&lt;br&gt; <br /> <br /> Enter your text. When doing it the first time please read the general MediaWiki guide http://www.mediawiki.org/wiki/Help:Contents and our recomendations http://www.imareal.oeaw.ac.at/animalwiki2/index.php/Dataform. <br /> <br /> For text formats use the &quot;rich editor&quot; or insert the formatting characters. (Changes&amp;nbsp; between the &quot;rich editor&quot; and the standard editor can be done at the left upper corner of the screen).&lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> '''Step four:'''&lt;br&gt; <br /> <br /> Save your entry (&quot;save page&quot; button at the bottom of the page). <br /> <br /> &lt;br&gt; '''Finally:'''&lt;br&gt; <br /> <br /> &lt;br&gt; Click at the &quot;sources&quot; button on the navigation-bar and navigate to the type of source you have information about. <br /> <br /> Choose the region and period for the piece of information you want to document and click on the field at the table <br /> <br /> &lt;br&gt; <br /> <br /> If it is the first document in this group, a new window will open. Give the source piece a short title and put it in [[]] <br /> <br /> eg. [[Xyz]] and click on the save button. After saving this, the title appears in red letters - which indicates a link to a new document which is empty. <br /> <br /> &lt;br&gt; Click on the title of your new document - an empty editor field opens. <br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> == Embedding images ==<br /> <br /> Allowed image formats are: jpg png gif <br /> <br /> Upload is possible for registered users only. Click on the Upload file button in the toolbox. &lt;br&gt; <br /> <br /> Images which the contributor has personally made or gotten from a colleague or licensed as public domain can be uploaded directly.&lt;br&gt; <br /> <br /> If an image is under copyright, the contributor must ask for permission to have the image used for animalwiki. If required the editors of animalwiki will request copyright permission directly (but the contributor must provide all the relevant owner information).&lt;br&gt; <br /> <br /> &lt;br&gt;&lt;br&gt;</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Manual&diff=3354 2012-08-21T08:59:53Z

<p>WikiSysop: </p> <hr /> <div>Before you start with the first data entry, please contact ingrid.matschinegg@oeaw.ac.at for the user account. Data input should be done by registered contributors only. <br /> <br /> &lt;br&gt; <br /> <br /> == How to create a single entry for a source document in the animalwiki? ==<br /> <br /> '''Step one:''' Log in with your personal user name and password.&lt;br&gt; <br /> <br /> &lt;br&gt; '''Step two:'''&lt;br&gt; <br /> <br /> Choose a title for your entry or a corpus of your entries (e.g.,&amp;nbsp; &quot;Cats in letters&quot;, &quot;Cattle trade&quot;, &quot;Removing lice from one's hair&quot;) and write it into the search field. &lt;br&gt; <br /> <br /> If this title doesn't yet exist you are asked to create a new page that automatically gets this title. &lt;br&gt; <br /> <br /> If this title already exists you can open the page and continue the entry with new data.&lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> '''Step three:'''&lt;br&gt; <br /> <br /> Enter your text. When doing it the first time please read the general MediaWiki guide http://www.mediawiki.org/wiki/Help:Contents and our recomendations http://www.imareal.oeaw.ac.at/animalwiki2/index.php/Dataform. <br /> <br /> For text formats use the &quot;rich editor&quot; or insert the formatting characters. (Changes&amp;nbsp; between the &quot;rich editor&quot; and the standard editor can be done at the left upper corner of the screen).&lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> '''Step four:'''&lt;br&gt; <br /> <br /> Save your entry (&quot;save page&quot; button at the bottom of the page). <br /> <br /> &lt;br&gt; '''Finally:'''&lt;br&gt; <br /> <br /> &lt;br&gt; Click at the &quot;sources&quot; button on the navigation-bar and navigate to the type of source you have information about. <br /> <br /> Choose the region and period for the piece of information you want to document and click on the field at the table <br /> <br /> &lt;br&gt; <br /> <br /> If it is the first document in this group, a new window will open. Give the sourcepiece a short title and put it in [[]] <br /> <br /> eg. [[Xyz]] and click on the save button. After saving this, the title appears in red letters - which indicates a link to a new document which is empty. <br /> <br /> &lt;br&gt; Click on the title of your new document - an empty editor field opens. <br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> == Embedding images ==<br /> <br /> Allowed image formats are: jpg png gif <br /> <br /> Upload is possible for registered users only. Click on the Upload file button in the toolbox. &lt;br&gt;<br /> <br /> Images which the contributor has personally made or gotten from a colleague or licensed as public domain can be uploaded directly.&lt;br&gt; <br /> <br /> If an image is under copyright, the contributor must ask for permission to have the image used for animalwiki. If required the editors of animalwiki will request copyright permission directly (but the contributor must provide all the relevant owner information).&lt;br&gt;<br /> <br /> &lt;br&gt;&lt;br&gt;</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=MediaWiki:Sidebar&diff=3345 2012-06-05T09:09:19Z

<p>WikiSysop: </p> <hr /> <div>* navigation<br /> ** mainpage|mainpage<br /> ** portal-url|portal<br /> ** mad|MAD-Network<br /> ** animals|Animals (in progress)<br /> ** sources|Sources<br /> ** themes|Topics<br /> ** manual|Manual for data entry<br /> ** dataform|Recommended for data entry<br /> ** currentevents-url|currentevents<br /> ** recentchanges-url|recentchanges<br /> ** helppage|help</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Manual&diff=3342 2012-06-01T11:35:35Z

<p>WikiSysop: </p> <hr /> <div>Before you start with the first data entry, please contact ingrid.matschinegg@oeaw.ac.at for the user account. Data input should be done by registered contributors only. <br /> <br /> &lt;br&gt; <br /> <br /> == How to create a single entry for a source document the animalwiki? ==<br /> <br /> '''Step one:''' Log in with your personal user name and password.&lt;br&gt; <br /> <br /> &lt;br&gt; '''Step two:'''&lt;br&gt; <br /> <br /> Choose a title for your entry or a corpus of your entries (e.g.,&amp;nbsp; &quot;Cats in letters&quot;, &quot;Cattle trade&quot;, &quot;Removing lice from one's hair&quot;) and write it into the search field. &lt;br&gt; <br /> <br /> If this title doesn't yet exist you are asked to create a new page that automatically gets this title. &lt;br&gt; <br /> <br /> If this title already exists you can open the page and continue the entry with new data.&lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> '''Step three:'''&lt;br&gt; <br /> <br /> Enter your text. When doing it the first time please read the general MediaWiki guide http://www.mediawiki.org/wiki/Help:Contents and our recomendations http://www.imareal.oeaw.ac.at/animalwiki2/index.php/Dataform.<br /> <br /> For text formats use the &quot;rich editor&quot; or insert the formatting characters. (Changes&amp;nbsp; between the &quot;rich editor&quot; and the standard editor can be done at the left upper corner of the screen).&lt;br&gt;<br /> <br /> <br /> <br /> '''Step four:'''&lt;br&gt; <br /> <br /> Save your entry (&quot;save page&quot; button at the bottom of the page).<br /> <br /> <br /> '''Finally:'''&lt;br&gt; <br /> <br /> <br /> Click at the &quot;sources&quot; button on the navigation-bar and navigate to the type of source you have information about. <br /> <br /> Choose the region and period for the piece of information you want to document and click on the field at the table <br /> <br /> &lt;br&gt; <br /> <br /> If it is the first document in this group, a new window will open. Give the sourcepiece a short title and put it in [[]] <br /> <br /> eg. [[Xyz]] and click on the save button. After saving this, the title appears in red letters - which indicates a link to a new document which is empty. <br /> <br /> &lt;br&gt; Click on the title of your new document - an empty editor field opens. <br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> == Embedding images ==<br /> <br /> Allowed image formats are: jpg png gif <br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; Upload is possible for registered users only. Click on the Upload file button in the toolbox</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Manual&diff=3341 2012-06-01T11:24:47Z

<p>WikiSysop: </p> <hr /> <div>Before you start with the first data entry, please contact ingrid.matschinegg@oeaw.ac.at for the user account. Data input should be done by registered contributors only. <br /> <br /> &lt;br&gt; <br /> <br /> == How to create a single entry for a source document the animalwiki? ==<br /> <br /> '''Step one:''' Log in with your personal user name and password.&lt;br&gt; <br /> <br /> &lt;br&gt; '''Step two:'''&lt;br&gt; <br /> <br /> Choose a title for your entry or a corpus of your entries (e.g.,&amp;nbsp; &quot;Cats in letters&quot;, &quot;Cattle trade&quot;, &quot;Removing lice from one's hair&quot;) and write it into the search field. &lt;br&gt; <br /> <br /> If this title doesn't yet exist you are asked to create a new page that automatically gets this title. &lt;br&gt; <br /> <br /> If this title already exists you can open the page and continue the entry with new data.&lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> '''Step three:'''&lt;br&gt; <br /> <br /> Enter your text. When doing it the first time please read the general wikipedia guide # link # and our recomendations # link #.<br /> <br /> For text formats use the &quot;rich editor&quot; or insert the formatting characters. (Changes&amp;nbsp; between the &quot;rich editor&quot; and the standard editor can be done at the left upper corner of the screen).&lt;br&gt;<br /> <br /> <br /> <br /> '''Step four:'''&lt;br&gt; <br /> <br /> Save your entry (&quot;save page&quot; button at the bottom of the page).<br /> <br /> <br /> '''Finally:'''&lt;br&gt; <br /> <br /> <br /> Click at the &quot;sources&quot; button on the navigation-bar and navigate to the type of source you have information about. <br /> <br /> Choose the region and period for the piece of information you want to document and click on the field at the table <br /> <br /> &lt;br&gt; <br /> <br /> If it is the first document in this group, a new window will open. Give the sourcepiece a short title and put it in [[]] <br /> <br /> eg. [[Xyz]] and click on the save button. After saving this, the title appears in red letters - which indicates a link to a new document which is empty. <br /> <br /> &lt;br&gt; Click on the title of your new document - an empty editor field opens. <br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> == Embedding images ==<br /> <br /> Allowed image formats are: jpg png gif <br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; Upload is possible for registered users only. Click on the Upload file button in the toolbox</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Manual&diff=3340 2012-06-01T11:23:35Z

<p>WikiSysop: </p> <hr /> <div>Before you start with the first data entry, please contact ingrid.matschinegg@oeaw.ac.at for the user account. Data input should be done by registered contributors only. <br /> <br /> &lt;br&gt; <br /> <br /> == How to create a single entry for a source document the animalwiki? ==<br /> <br /> '''Step one:''' Log in with your personal user name and password.&lt;br&gt; <br /> <br /> &lt;br&gt; '''Step two:'''&lt;br&gt; <br /> <br /> Choose a title for your entry or a corpus of your entries (e.g.,&amp;nbsp; &quot;Cats in letters&quot;, &quot;Cattle trade&quot;, &quot;Removing lice from one's hair&quot;) and write it into the search field. &lt;br&gt; <br /> <br /> If this title doesn't yet exist you are asked to create a new page that automatically gets this title. &lt;br&gt; <br /> <br /> If this title already exists you can open the page and continue the entry with new data.&lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> '''Step three:'''&lt;br&gt; <br /> <br /> Enter your text. When doing it the first time please read the general wikipedia guide # link # and our recomendations # link #.<br /> <br /> For text formats use the &quot;rich editor&quot; or insert the formatting characters. (Changes&amp;nbsp; between the &quot;rich editor&quot; and the standard editor can be done at the left upper corner of the screen).&lt;br&gt;<br /> <br /> <br /> <br /> '''Step four:'''&lt;br&gt; <br /> <br /> Save your entry (&quot;save page&quot; button at the bottom of the page).<br /> <br /> <br /> <br /> <br /> <br /> Click at the &quot;sources&quot; button on the navigation-bar and navigate to the type of source you have information about. <br /> <br /> Choose the region and period for the piece of information you want to document and click on the field at the table <br /> <br /> &lt;br&gt; <br /> <br /> '''Additional:''' If it is the first document in this group, a new window will open. Give the sourcepiece a short title and put it in [[]] <br /> <br /> eg. [[Xyz]] and click on the save button. After saving this, the title appears in red letters - which indicates a link to a new document which is empty. <br /> <br /> &lt;br&gt; Click on the title of your new document - an empty editor field opens. <br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> == Embedding images ==<br /> <br /> Allowed image formats are: jpg png gif <br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; Upload is possible for registered users only. Click on the Upload file button in the toolbox</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Animalwiki:img_il_t1_r5p2&diff=3328 2012-06-01T08:24:21Z

<p>WikiSysop: Created page with &quot;testseite&quot;</p> <hr /> <div>[[testseite]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=MediaWiki:Sidebar&diff=3319 2012-05-23T13:43:28Z

<p>WikiSysop: </p> <hr /> <div>* navigation<br /> ** mainpage|mainpage<br /> ** portal-url|portal<br /> ** mad|MAD-Network<br /> ** animals|Animals (in progress)<br /> ** sources|Sources<br /> ** themes|Topics<br /> ** manual|Manual for data entry<br /> ** dataform|Recommended for data entry<br /> ** currentevents-url|currentevents<br /> ** recentchanges-url|recentchanges<br /> ** randompage-url|randompage<br /> ** helppage|help</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=I_have_a_gentil_cok&diff=3300 2012-05-22T18:08:09Z

<p>WikiSysop: </p> <hr /> <div>Lyric from MS. London BL Sloane 2593 <br /> <br /> I have a gentil cok, <br /> <br /> crowëth me the day;<br /> <br /> He doth me risen erly, my matins for to say. <br /> <br /> I have a gentil cok, comen he is of gret; His comb is of red corel, his tayil is of jet. <br /> <br /> I have a gentil cok, comen he is of kinde; His comb is red corel, his tayil is of inde. <br /> <br /> His leggës ben of asur, so gentil and so smale; His spurës arn of sylver white into the wortëwale. <br /> <br /> His eyen arn of cristal, loken al in aumber; And every night he perchëth him in myn ladies chaumber. <br /> <br /> ''Medieval English Lyrics 1200-1400'', ed. Thomas G. Duncan (Harmonsdworth: Penguin Books, 1995), 168-169.</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Pig_in_San_Isidoro_de_Le%C3%B3n,_Spain&diff=3283 2012-05-16T21:25:44Z

<p>WikiSysop: </p> <hr /> <div>== Pig ==<br /> <br /> Pig. &lt;br&gt; The Slaughter of the Pig (representation of the month of november in a romanesque calendar).&lt;br&gt; Panteón Real (Royal Collegiate Church of San Isidoro, León, Spain). In situ.&lt;br&gt; ca. 1100. &lt;br&gt; Wall painting (fresco). &lt;br&gt; <br /> <br /> == Description ==<br /> <br /> In a largely agricultural and cattle raising society like the one in the Early Middle Ages, the system most commonly used to show the calculation (passing) of time was through the use of images depicting the labors of the month. In the case of the Royal Pantheon at San Isidoro, these appear in twelve independent medallions which form the intrados decoration in one of the main arches of the enclosure.&lt;br&gt; [[Image:SAN ISIDORO Panteon Calendario (noviembre).JPG|thumb|left]] In those times, pork was the main source of protein for the peasants therefore the social significance of the act of slaughtering the animal, an event usually carried out between November and December, depending on the weather. In León, the animal is slaughtered in November.&lt;br&gt; The body is worked in shades of ocher, to which brushstrokes of white have been added to give sheens to the image and insinuate muscle detail, as happens with a row of short black strokes on the back, referring to the bristles of the animal, trying to provide same realism to the work. &lt;br&gt; For the same reason, the painter took the trouble of indicating that the pig had cloven hooves, flat snout and small triangular ears that serve the farmer to hold it tightly, while immobilizing the animal with one leg just before hitting the mortal blow with the ax. &lt;br&gt; To ensure that the animal had gained enough weight, in the previous medallion, corresponding to the month of October, same farmer appears feeding it with acorns that fall from a tree placed in front of them.&lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> == Bibliography ==<br /> <br /> *Viñayo, A., Pintura románica. Panteón Real de San Isidoro-León. León, 1971. <br /> *Wettstein. J., La fresque romane: Italie-France-Espagne. Études comparatives. Ginebra, 1971. <br /> *Viñayo, A., San Isidoro de León. Panteón de Reyes. Albores románicos: arquitectura, escultura, pintura. León, 1995. <br /> *Grau Lobo, L. A., La pintura románica en Castilla y León. Valladolid, 1996. <br /> *Walker, R., “The Wall Paintings in the Panteón de los Reyes at León: A Cycle of Intercession”, The Art Bulletin, LXXXII/2 (2000), pp. 200-225. <br /> *Viñayo González, A., “Real Colegiata de San Isidoro”, Enciclopedia del Románico en Castilla y León. León. Aguilar de Campoo, 2002, pp. 533-566.<br /> <br /> &lt;br&gt; <br /> <br /> Author&lt;br&gt; <br /> <br /> Marta Poza Yagüe</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Pig_in_San_Isidoro_de_Le%C3%B3n,_Spain&diff=3282 2012-05-16T21:20:28Z

<p>WikiSysop: Created page with &quot;== Pig == Pig. &lt;br&gt; The Slaughter of the Pig (representation of the month of november in a romanesque calendar).&lt;br&gt; Panteón Real (Royal Collegiate Church of San Isidoro, Leó...&quot;</p> <hr /> <div>== Pig ==<br /> <br /> Pig. &lt;br&gt; The Slaughter of the Pig (representation of the month of november in a romanesque calendar).&lt;br&gt; Panteón Real (Royal Collegiate Church of San Isidoro, León, Spain). In situ.&lt;br&gt; ca. 1100. &lt;br&gt; Wall painting (fresco). &lt;br&gt; <br /> <br /> == Description ==<br /> <br /> In a largely agricultural and cattle raising society like the one in the Early Middle Ages, the system most commonly used to show the calculation (passing) of time was through the use of images depicting the labors of the month. In the case of the Royal Pantheon at San Isidoro, these appear in twelve independent medallions which form the intrados decoration in one of the main arches of the enclosure.&lt;br&gt; [[Image:SAN ISIDORO Panteón. Calendario (noviembre)1.JPG|thumb|left]] In those times, pork was the main source of protein for the peasants therefore the social significance of the act of slaughtering the animal, an event usually carried out between November and December, depending on the weather. In León, the animal is slaughtered in November.&lt;br&gt; The body is worked in shades of ocher, to which brushstrokes of white have been added to give sheens to the image and insinuate muscle detail, as happens with a row of short black strokes on the back, referring to the bristles of the animal, trying to provide same realism to the work. &lt;br&gt; For the same reason, the painter took the trouble of indicating that the pig had cloven hooves, flat snout and small triangular ears that serve the farmer to hold it tightly, while immobilizing the animal with one leg just before hitting the mortal blow with the ax. &lt;br&gt; To ensure that the animal had gained enough weight, in the previous medallion, corresponding to the month of October, same farmer appears feeding it with acorns that fall from a tree placed in front of them.&lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> == Bibliography ==<br /> <br /> *Viñayo, A., Pintura románica. Panteón Real de San Isidoro-León. León, 1971. <br /> *Wettstein. J., La fresque romane: Italie-France-Espagne. Études comparatives. Ginebra, 1971. <br /> *Viñayo, A., San Isidoro de León. Panteón de Reyes. Albores románicos: arquitectura, escultura, pintura. León, 1995. <br /> *Grau Lobo, L. A., La pintura románica en Castilla y León. Valladolid, 1996. <br /> *Walker, R., “The Wall Paintings in the Panteón de los Reyes at León: A Cycle of Intercession”, The Art Bulletin, LXXXII/2 (2000), pp. 200-225. <br /> *Viñayo González, A., “Real Colegiata de San Isidoro”, Enciclopedia del Románico en Castilla y León. León. Aguilar de Campoo, 2002, pp. 533-566.<br /> <br /> &lt;br&gt; <br /> <br /> Author&lt;br&gt; <br /> <br /> Marta Poza Yagüe</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Topics&diff=3279 2011-12-14T14:11:42Z

<p>WikiSysop: </p> <hr /> <div>[[Bones]]<br /> <br /> [[NumericalData | Faunal material - numerical data]]<br /> <br /> [[Pigs realonline | Pigs@REALonline - A link to images showing pigs]]<br /> <br /> [[Pig labeling | Pig labeling in modern Bosnia and Herzegowina]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Snake&diff=3278 2011-12-14T13:51:21Z

<p>WikiSysop: </p> <hr /> <div>*[[Snake in Nuestra Senora del Rivero, San Esteban de Gormaz, Spain]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Snake_in_Nuestra_Senora_del_Rivero,_San_Esteban_de_Gormaz,_Spain&diff=3276 2011-12-14T13:50:44Z

<p>WikiSysop: moved Snake in Nuestra Señora del Rivero, San Esteban de Gormaz, Spain to Snake in Nuestra Senora del Rivero, San Esteban de Gormaz, Spain</p> <hr /> <div>== Snake ==<br /> <br /> [[Image:Snake San Esteban Rivero.JPG|thumb|400px|Snake in the right capital of the main portal, beginning of the 12th century.]]<br /> <br /> Snake. &lt;br&gt;<br /> Right Capital of the Main Portal,Nuestra Señora del Rivero, San Esteban de Gormaz, Spain. &lt;br&gt;<br /> Beginning of the 12th century.&lt;br&gt;<br /> Carved stone.&lt;br&gt;<br /> Soria (Spain).&lt;br&gt;<br /> <br /> == Description ==<br /> <br /> This snake is located in a capital from the main portal, placed in the south side of the temple. In contrast to the sculpture from the open gallery, which is dated towards the middle of the 12th century, these figures are said to be dated from the beginning of that century.&lt;br&gt;<br /> <br /> The animal is a pearly reptile which is rather well carved; in fact, it even has a great bulkiness. The snake is intertwined around a bird that is being seized on the snake's mouth, in addition there is an eagle located in the opposite capital from the same main portal. &lt;br&gt;<br /> <br /> Here we can interpret the snake, as it occurs in almost every Romanesque artwork, as a symbol of the Devil. This is because traditionally this animal has been considered as its demoniacal incarnation; therefore, a symbol of evil and sin. It is possible that the presence of Evil in the entrance of the temple would be related to a warning message for the worshipers. &lt;br&gt;<br /> <br /> == Bibliography ==<br /> <br /> * ÁLVAREZ TERÁN, Concepción y GONZÁLEZ TEJERINA, Mercedes, “Las iglesias románicas de San Esteban de Gormaz”, Boletín del Seminario de Estudios de Arte y Arqueología, III (1935), 299-330. <br /> *ARTIGAS Y COROMINAS, Pelayo, “Por tierras de Gesta. San Esteban de Gormaz. I. Breve noticia histórica”, Boletín de la Sociedad Española de Excursiones, XXXIX (1931), 139-154. <br /> *________,“Por tierras de Gesta. San Esteban de Gormaz. Iii. Idea de sus monumentos y de sus principales fundaciones”, Boletín de la Sociedad Española de Excursiones, XI (1932), 221-235. <br /> *GAYA NUÑO, Juan Antonio, El románico en la provincia de Soria. Madrid: CSIC, 1946.<br /> *ORTEGO Y FRÍAS, Teógenes, “En torno al románico de San Esteban de Gormaz. Una fecha y dos artífices desconocidos”, Celtiberia, 13 (1957), 79-103. <br /> *HERNANDO GARRIDO, José Luis, “San Esteban de Gormaz” en GARCÍA GUINEA, Miguel Ángel y PÉREZ GONZÁLEZ, José María (dir.), Enciclopedia del Románico en Castilla y León. Soria II. Aguilar de Campoo: Fundación Santa María la Real – Centro de estudios del Románico, 2002. <br /> <br /> Author<br /> <br /> Diana Olivares Martínez</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Snake_in_Nuestra_Se%C3%83%C2%B1ora_del_Rivero,_San_Esteban_de_Gormaz,_Spain&diff=3277 2011-12-14T13:50:44Z

<p>WikiSysop: moved Snake in Nuestra Señora del Rivero, San Esteban de Gormaz, Spain to Snake in Nuestra Senora del Rivero, San Esteban de Gormaz, Spain</p> <hr /> <div>#REDIRECT [[Snake in Nuestra Senora del Rivero, San Esteban de Gormaz, Spain]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Pigs_realonline&diff=3275 2011-12-14T10:20:53Z

<p>WikiSysop: </p> <hr /> <div>by [http://www.imareal.oeaw.ac.at/cgi-imareal/kleioc/0010/exec/meltres/cat2use/%22kat9900%22/execterm/%22schwein%22/doexec/%22yes%22/pocketin/%221%22/pocketout/%229999%22/jvon/jvon/%221%22/jbis/%222000%22/minfo/%22full%22/dinfo/%22yes%22/ainfo/%22yes%22 clicking the link] you will get '''the results of query for &quot;pigs&quot;''' at the digital image server REALonline[[http://www.imareal.oeaw.ac.at/realonline]]:</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Pigs_realonline&diff=3274 2011-12-14T10:20:23Z

<p>WikiSysop: </p> <hr /> <div>by [http://www.imareal.oeaw.ac.at/cgi-imareal/kleioc/0010/exec/meltres/cat2use/%22kat9900%22/execterm/%22schwein%22/doexec/%22yes%22/pocketin/%221%22/pocketout/%229999%22/jvon/jvon/%221%22/jbis/%222000%22/minfo/%22full%22/dinfo/%22yes%22/ainfo/%22yes%22 clicking the link] you will get the results of query for &quot;pigs&quot; at the digital image server REALonline[[http://www.imareal.oeaw.ac.at/realonline]]:</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Pigs_realonline&diff=3273 2011-12-14T10:12:08Z

<p>WikiSysop: </p> <hr /> <div>by [clicking the link[http://www.imareal.oeaw.ac.at/cgi-imareal/kleioc/0010/exec/meltres/cat2use/%22kat9900%22/execterm/%22schwein%22/doexec/%22yes%22/pocketin/%221%22/pocketout/%229999%22/jvon/jvon/%221%22/jbis/%222000%22/minfo/%22full%22/dinfo/%22yes%22/ainfo/%22yes%22] you will get the results of query for &quot;pigs&quot; at the digital image server REALonline[[http://www.imareal.oeaw.ac.at/realonline]]:</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Pigs_realonline&diff=3272 2011-12-14T10:11:28Z

<p>WikiSysop: </p> <hr /> <div>by clicking the link[[http://www.imareal.oeaw.ac.at/cgi-imareal/kleioc/0010/exec/meltres/cat2use/%22kat9900%22/execterm/%22schwein%22/doexec/%22yes%22/pocketin/%221%22/pocketout/%229999%22/jvon/jvon/%221%22/jbis/%222000%22/minfo/%22full%22/dinfo/%22yes%22/ainfo/%22yes%22]] you will get the results of query for &quot;pigs&quot; at the digital image server REALonline[[http://www.imareal.oeaw.ac.at/realonline]]:</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Pigs_realonline&diff=3271 2011-12-14T10:10:30Z

<p>WikiSysop: </p> <hr /> <div>by clicking the link[[http://www.imareal.oeaw.ac.at/cgi-imareal/kleioc/0010/exec/meltres/cat2use/%22kat9900%22/execterm/%22schwein%22/doexec/%22yes%22/pocketin/%221%22/pocketout/%229999%22/jvon/jvon/%221%22/jbis/%222000%22/minfo/%22full%22/dinfo/%22yes%22/ainfo/%22yes%22]] you will get the results of query for &quot;pigs&quot; at the digital image server REALonline:</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Pigs_realonline&diff=3270 2011-12-14T10:10:19Z

<p>WikiSysop: </p> <hr /> <div>by clicking the link[[http://www.imareal.oeaw.ac.at/cgi-imareal/kleioc/0010/exec/meltres/cat2use/%22kat9900%22/execterm/%22schwein%22/doexec/%22yes%22/pocketin/%221%22/pocketout/%229999%22/jvon/jvon/%221%22/jbis/%222000%22/minfo/%22full%22/dinfo/%22yes%22/ainfo/%22yes%22]]<br /> you will get the results of query for &quot;pigs&quot; at the digital image server REALonline:</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Pigs_realonline&diff=3269 2011-12-14T10:08:24Z

<p>WikiSysop: </p> <hr /> <div>by clicking the link you will get the results of query for &quot;pigs&quot; at the digital image server REALonline:<br /> <br /> [[http://www.imareal.oeaw.ac.at/cgi-imareal/kleioc/0010/exec/meltres/cat2use/%22kat9900%22/execterm/%22schwein%22/doexec/%22yes%22/pocketin/%221%22/pocketout/%229999%22/jvon/jvon/%221%22/jbis/%222000%22/minfo/%22full%22/dinfo/%22yes%22/ainfo/%22yes%22]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Main_Page&diff=3268 2011-12-12T15:01:48Z

<p>WikiSysop: </p> <hr /> <div>== Welcome to AnimalWiki, the new info-base on Animals in the Middle Ages ==<br /> <br /> {| width=&quot;60%&quot;<br /> |-<br /> |}<br /> <br /> {|<br /> |-<br /> |}<br /> <br /> {| width=&quot;60%&quot;<br /> |-<br /> | <br /> '''Animals are woven almost unnoticed into the complex web of human existence. Animals permeate every part of our lives, from mundane subsistence questions to our attitudes about the world around us. We prepare dishes from their meat. We use leather for shoes and wool for clothing. Animals can reflect prestige, and hunting them may be a test of manhood. Animals and their attributes appear as symbols in religion and allegory, in the way humans tell their stories. In the medieval world, animals can appear in strange mixed forms that may often be not understandable for today’s observers but which were as real to people of those times as the chickens and cows they were surrounded by in daily life. ''' <br /> <br /> |}<br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> &lt;br&gt; <br /> <br /> &lt;big&gt;'''MediaWiki has been successfully installed.'''&lt;/big&gt; <br /> <br /> Consult the [http://meta.wikipedia.org/wiki/MediaWiki_User%27s_Guide User's Guide] for information on using the wiki software. <br /> <br /> == Getting started ==<br /> <br /> *[http://www.mediawiki.org/wiki/Help:Configuration_settings Configuration settings list] <br /> *[http://www.mediawiki.org/wiki/Help:FAQ MediaWiki FAQ] <br /> *[http://mail.wikipedia.org/mailman/listinfo/mediawiki-announce MediaWiki release mailing list]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Aeldred_of_Rievaulx&diff=3265 2011-10-16T19:59:47Z

<p>WikiSysop: Created page with &quot;In penance for smelling a book before it's owner... Aelred of Rievaulx, De Bello Standardi.&lt;br&gt; &lt;br&gt;When the fragility of their scottish [sic] lances had been mocked by the solid...&quot;</p> <hr /> <div>In penance for smelling a book before it's owner... Aelred of Rievaulx, De Bello Standardi.&lt;br&gt; &lt;br&gt;When the fragility of their scottish [sic] lances had been mocked by the solidity of iron and wood, they tried to content face to face with their swords drawn. But the southern gadflies, boiling up out of the hollow quivers and flying around like heavy rain, violently attacked the breasts, faces, and eyes of every one in their way, greatly hindering their effort. You might see a Galwegian stuck all around by arrows like the spines of a hedgehog, but shaking his sword nonetheless, now rushing forward to slaughter the enemy as if in a blind madness, now beating the empty air with futile blows. At last, completely terrified, they melted away in flight.&lt;br&gt; Then the illustrious youth, the king's son, coming forward with his own line, hurled himself against the wing opposite him with the savagery of a lion, and when he had broken the part of the southern throng like a spider's web, he went ahead of the king's ensign to kill everyone in his way.[1]&lt;br&gt; <br /> <br /> [1] Aelred of Rievaulx: The Historical Works, tr. Jane Patricia Freeland (Kalamazoo: Cistercian Publications, 2005), 266. The Latin appears in PL 195, 710-711. Ubi vero ferri lignique soliditate Scoticarum lancerum est delusa fragilitas, eductis gladiis cominus decertare tentabant. Sed australes muscæ de cavernis pharetrarum ebullientes, et instar denissimæ pluviæ convolantes, et in obstantium pectora, vultum, oculos quoque importunius irruentes, conatum illorum plurimum retardabant. Videres ut hericium spinis ita Galwensem sagittis undique circumseptum, nihilominus vibrare gladium, et cæca quadam amentia proruentem nunc hostem cædere, nunc inanem aerem cassis ictibus verberare. Et jamjam percussi pavore extremi quique dissolvebantur in fugam, cum inclytus adolescens filius regis cum sua superveniens acie in adversum sibi cornu leonina se ferocitate proripuit, ipsaque globi australis parte instar cassis araneæ dissipata, obstantes quosque cædendo ultra regium signum progressus est, ratusque reliquum exercitum secutum iri, et hostibus fugæ præsidium toleret, equorum stationem invasit, dispersit, ac retro usque ad duo stadia redire coegit. <br /> <br /> &lt;br&gt;Aelred of Rievaulx (1110-1167) concerning the Battle of the Standard (1138), in which William of Aumale halted David I of Scotland’s advance into ‘Anglo-Norman’ England. As with the Genealogia regum Anglorum, it was composed around 1153-1154, at the closing of the Anarchy, prior to the death of King Stephen, for his successor Henry of Anjou. Both texts articulate a desire for a peaceful and just ruler (while, in the case of DBS, charting the deeds of Walter Espec, the patron of Rievaulx Abbey).&lt;br&gt; &lt;br&gt;* * *&lt;br&gt; &lt;br&gt;The spider’s web I can think of no comparisons – Bruce’s spider is a Walterscottism. Am curious to see if there are any other motifs. The rest are quite common, albeit not so close to each other in a single text.&lt;br&gt; &lt;br&gt;Regarding the hedgehog/arrows comparison, this appears in Abbo of Fleury’s Vita s. Edmundi: &lt;br&gt; &lt;br&gt;The palace is surrounded, Edmund stands before Inguar as Christ before Pilate. After being mocked and beaten, he is tied to a tree and lashed. Following this he is used as target-practice with arrows until he looks like a hedgehog.[1]&lt;br&gt; &lt;br&gt;There is also this dream of a deacon in one of the lives of Becket, though without arrows; it is an embellishment of Isaiah 34. &lt;br&gt; &lt;br&gt;The king of England was hunting in Wabridge forest with all his archbishops, bishops, barons, nobles, priors and abbots, when a hedgehog sprang out in front of them, roused by the clamour of the hunters. When they saw it they all began to chase it, harrying it with shouts and mockery. But the hedgehog outran the throng and hastened to the sea, not in a straight line but in a more winding path, carrying on his back the book entitled The Acts of the Apostles. None of those who followed was without a bodily flaw, but seemed either blind, one-eyed or lame, or to have mutilated lips or nose. And when eventually the hedgehog came back to the sea, it plunged and it did not emerge again. Seeing this, those who had been in pursuit turned back. And behold a thick dark cloud arose and covered the face of the earth, and a shower of blood fell. The king then turned aside to the royal hall set up in that place, and he sat in it, after he had put on a long white robe of linen, and placed around his head wolves’ tails as a garland. But the blood did not cease from spilling down upon him, because the house, being in a deserted place, did not have a waterproof roof, and through the wolves’ tails hanging down it flowed into his garment. And when it had filled his garment and its winding folds, it began to flow out, and as it overflowed it filled even his mouth.[2]<br /> <br /> But I think in the De bello standardii it’s a purely visual image, rather than any religious connotation, since the audience (Henry) is meant to feel no sympathy for the Galwegians; rather, the Scottish David, whom Aelred was highly sympathetic to (owing to a ten year court service, and apparent in his eulogy Vita Davidis Scotorum regis, which is typically attached to Genealogia regum Anglorum) receives criticism from Aelred for employing soldiers responsible for massacres, murders, rapes, etc etc.&lt;br&gt; &lt;br&gt;The lion is widespread symbol of kingship. There is a very interesting article on a piece of church sculptor including Samson overcoming the lion that was made during the German Investiture contest, which presents itself a symbol of the Church overcoming and controlling the kings.[3]And there is the famous and much discussed scene of the Cid taming an escaped lion, while the useless Infantes cower away.[4]But since DBS is a product of the Normans, a brief look at them is suffice. They were clearly taken by the image. &lt;br&gt; &lt;br&gt;There is of course Henry I’s use of the lion image, and the belief in propagated in Henry II’s court that the Conqueror conquered England under the banner of golden lions.[5]&lt;br&gt; &lt;br&gt;In an earlier case of Norman history writing, in Dudo’s Historia Normannorum (c. 1015-1030), the Viking Hasting is described as such in his frenzied attacks on the Franks in the 9th century, in a comparison that compares his behaviour to a wolf and a lion.[6] &lt;br&gt; &lt;br&gt;In comparison, William of Jumièges Gesta Normannorum Ducum (prior to 1060) uses the wolf/lion comparison more sharply. The pagan Rollo and his son William get baptised: Rollo, who keeps his pagan ways, “emerges from the font “a ravening wolf” [et exit rapacissmus lupis]” and so “attracts lupine allusions” as his “pagan pack steals into the sheepfold of Christ, burning down churches, leading women captive, slaughtering the people” – the “twilight wolves (lupi vespere) of Zephaniah 3.3 – while Rollo’s Christian son William Longsword is introduced as a lion.[7]&lt;br&gt; &lt;br&gt;During the Crusades, there’s a ‘Frankinization’ of the armed pilgrims in the Frank-orientated sources.[8]So there is Godfrey, who in battle becomes like a lion,[9]and similarly, Bohemond.[10]&lt;br&gt; &lt;br&gt; <br /> <br /> [1] Quoted in Marco Mostert, The Political Theology of Abbo of Fleury (Hilversum: Verloren, 1987), 42. I haven’t located the PL 139.<br /> <br /> [2] Michael Staunton, Thomas Becket and his Biographers (Woodbridge: Boydell, 2006) 164. The Latin is in Materials for the History of Thomas Becket, vol. 1, 41-42. The online version has recently been taken down. <br /> <br /> [3] &quot;Finally, there is the representation of Samson rending the lion (fig. 5, upper panel), which is unrelated to the main cycle and yet summarizes its message. The meaning of this scene has been clarified by Tosco, who traced exegetical sources from Isidore of Seville in the seventh century to the Glossa Ordinaria in the twelfth, and showed that the submission of the lion to Samson was often understood symbolically as the submission of the kings of the earth to the Church&quot;. Anat Tcherikover, 'Reflections of the Investiture Controversy at Nonantola and Modena, Zeitschrift fur Kunstgeschichte, 60. 2 (1997), 158<br /> <br /> [4] Paul R. Olson, ‘Symbolic Hierarchy in the Lion Episode of the Cantar de Mio Cid,’ MLN 77. 5 (1962): 499-511. David Hook, ‘Some Observations upon the Episode of the Cid’s Lion,’ MLR 71. 3 (1976): 553-564. E. Michael Gerli, ‘The Ordo Commendationis Animae and the Cid Poet,’ MLN 95. 2 (1980): 436-441.<br /> <br /> [5] For a brief discussion, see David Crouch, The Normans: The History of a Dynasty (London: Hambledon, 2007), 291.<br /> <br /> [6] “Round the walls of strongholds, he roars as the wolf round the folds of the sheep. He scorns the Franks, fearfully withdrawn behind their fortifications. He persecutes all men, as the lion the deer.” Dudo of St. Quentin, History of the Normans, tr. Eric Christiansen (Boydell: Woodbridge, 1998) 17.<br /> <br /> [7] All this is from Emily Albu, The Normans in their Histories: Propaganda, Myth and Subversion (Woodbridge: Boydell, 2001), 63-64.<br /> <br /> [8] C.f. Plumtree’s Budapest MA thesis, featuring lions (briefly).<br /> <br /> [9] “Godfrey was handsome, of lordly bearing, eloquent, of distinguished character, and so lenient with his soldiers as to give the impression of being a monk rather than a soldier. However when he realised that his enemy was at hand and battle imminent, his courage became abundantly evident and like a roaring lion he feared the attack of no man. What breastplate or shield could withstand the thrust of his sword?” Carol Sweetenham, Robert the Monk’s History of the First Crusade: Historia Iherosolimitana (Aldershot: Ashgate, 2006), 84. Godefrido, qui erat Eustachii Boloniensis comitis filius, sed officio dignitatis dux erat Teuthonicus. Hic vultu elegans, statura procerus, dulcis eloquio, moribus egregious, et in tantum militibus lenis, ut magis in se monachum quam militem figuraret. Hic tamen quum hostem sentiebat adesse et imminere prælium, tunc audaci mente concipiebat animum, et, quasi leo frendens, ad nullius pavebat occursum. Et quæ lorica vel clypeus sustinere poterat impetum mucronis illius? Recuil des Historiens des Croisades: Historiens Occidentaux 3 (Paris: Imprimerie Impériale, 1886), 731-732.<br /> <br /> [10] Fuit itaque ille, undique signo crucis munitus, qualiter leo perpessus famem per tres aut quatuor dies, qui exiens a suis cauernis, rugiens ac sitiens sanguinem pecudum sicut improuide ruit inter agmina gregum, dilanians oues fugientes huc et illuc; ita agebat iste inter agmina Turcorum. Rosalind Hill, Gesta Francorum: Deeds of the Franks and Other Pilgrims to Jerusalem (1962; reprint, New York: Oxford University Press, 2002), 36.<br /> <br /> <br /> <br /> <br /> <br /> &lt;br&gt;<br /> <br /> <br /> <br /> Work in Progress<br /> <br /> <br /> <br /> text by James Plumtree</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Dragons_at_the_capitel_in_the_cloister_of_the_Franciscan_monastery_in_Dubrovnik&diff=3264 2011-09-13T18:03:10Z

<p>WikiSysop: </p> <hr /> <div>[[Image:Dragons1.jpg|thumb|300px|Photo by the author]]<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> The depiction of dragons at the capitel of the double column in the cloister of the Franciscan monastery in Dubrovnik. The rich animal, human and plant motives decorating the capitels of columns have been sculpted in the late 14th century by Mihoje Brajkov from the city of Bar (present day Monetengro).</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Calves_at_the_capitel_in_the_cloister_of_the_Franciscan_monastery_in_Dubrovnik&diff=3260 2011-09-13T09:39:32Z

<p>WikiSysop: </p> <hr /> <div>[[Image:Calves1.png|thumb|300px|Photo by the author]]<br /> <br /> <br /> <br /> <br /> <br /> The depiction of the heads of calves at the capitel of the double column in the cloister of the Franciscan monastery in Dubrovnik. The rich animal, human and plant motives decorating the capitels of columns have been sculpted in the late 14th century by Mihoje Brajkov from the city of Bar (present day Monetengro).</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=File:Calves1.png&diff=3259 2011-09-13T09:38:55Z

<p>WikiSysop: </p> <hr /> <div></div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Calves_at_the_capitel_in_the_cloister_of_the_Franciscan_monastery_in_Dubrovnik&diff=3258 2011-09-13T09:36:38Z

<p>WikiSysop: </p> <hr /> <div>[[Image:Calves1.jpg|thumb|300px|Photo by the author]]<br /> <br /> <br /> <br /> <br /> <br /> The depiction of the heads of calves at the capitel of the double column in the cloister of the Franciscan monastery in Dubrovnik. The rich animal, human and plant motives decorating the capitels of columns have been sculpted in the late 14th century by Mihoje Brajkov from the city of Bar (present day Monetengro).</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=File:Tractatus_tiny.png&diff=3257 2011-09-13T09:33:47Z

<p>WikiSysop: </p> <hr /> <div>[image:Tractatus_tiny.png|thumb=200|right]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=File:Tractatus_tiny.png&diff=3256 2011-09-13T09:31:38Z

<p>WikiSysop: </p> <hr /> <div></div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Cows_at_the_capitel_in_the_cloister_of_the_Franciscan_monastery_in_Dubrovnik&diff=3255 2011-09-10T18:43:21Z

<p>WikiSysop: </p> <hr /> <div>[[Image:Cows1.jpg|thumb|300px|Photo by the author]]<br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> <br /> The depiction of cows at the capitel of the double column in the cloister of the Franciscan monastery in Dubrovnik. The rich animal, human and plant motives decorating the capitels of columns have been sculpted in the late 14th century by Mihoje Brajkov from the city of Bar (present day Monetengro).</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Fish_on_the_public_fountain_in_Dubrovnik&diff=3180 2011-09-04T18:40:42Z

<p>WikiSysop: </p> <hr /> <div>[[Image:fishonofrio.jpg|thumb|200px|enter comment]] The fish (dolphins?) on the top of the fountain on a public square in Dubrovnik, erected in 1440s and sculpted by Pietro di Martino from Milan.</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=File:Fishonofrio.jpg&diff=3179 2011-09-04T18:35:25Z

<p>WikiSysop: </p> <hr /> <div></div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Fish_on_the_public_fountain_in_Dubrovnik&diff=3178 2011-09-04T18:34:41Z

<p>WikiSysop: </p> <hr /> <div>[[Image:fishonofrio.jpg]] The fish (dolphins?) on the top of the fountain on a public square in Dubrovnik, erected in 1440s and sculpted by Pietro di Martino from Milan.</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=File:7004884igel.jpg&diff=3177 2011-09-04T18:25:09Z

<p>WikiSysop: igel aus der concordancia caritats</p> <hr /> <div>igel aus der concordancia caritats</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Ursus&diff=3164 2011-03-18T20:35:01Z

<p>WikiSysop: </p> <hr /> <div>==De Animalibus, Capitulum clvii, Ursus==<br /> [[image:detail_bear_large.png|frame|thumbnail=detail_bear_tiny.jpg|left|click to enlarge]]<br /> <br /> <br /> URsus. Ex libro de naturis rerum. Ursus dicitur quasi orsus scilicet <br /> in ventre: sed extra completus. Et hoc ideo: quia permature parturitur. vnde ligendo informatur. Est autem vrsus animal seuum nimis deforme membris. ¶ Aristoteles. Ursus est animal habens dentes superius. et unum ventrem inferius. ac post ventrem incestinus sicut et lupus. Est autem in aliquibus animalibus venter maior. vt in porco et vrso. Manifestum est autem quod vrsus agrestis hyeme latet. sed vtrum hoc faciat propter frigiditatem an propter aliud questio est. Mares autem et femine in tempore illo pingeus sunt valde. ita quod de facili moveri non possunt. ¶ Ysidorus. Ursi caput est invalidum sed vis maxima est in brachiis et lumbis. Unde et interdum erecti insi stunt. ¶ Ambrosius. Ursis angustiora colla data sunt: quia non pascuntur herbis in terra sed carnes animalium comedunt. ¶ Alexander. Ursus quodam murmure utens: pedes fugit tanquam alimenta quedam sumat exeis. ¶ Solinus. Ursi coeunt non sicut quadrupes alii: sed apti amplexibus mutuis velut humanis coniugationibus copulantur. Desiderium veneris hyems suscitat. Secreto honore mares grandas reuertentur. Et in eisdem licet foueis. partitis tamen per scrobes secubationibus diuiduntur. Uterum dies tricesimus liberat. <br /> Operationes<br /> <br /> ¶ Ysaac. Ursina caro viscosissima digestioni / quae inobediens. pessimum dat nutrimentum. Unde plus pertinet medicine quam cibo.<br /> ¶ Phisiologus. Fel vrsi calidum est et siccum. Ualet contra epilentiam et paralisim. Debet autem fel cum follicula suo ab epate separari: et ita suspendi et desiccari : per duos annos servatur. ¶ Esculapius. Si oculos vrsi eradicaueris et supra sinistrum hominis adiutorium ligaueris eius quartanam mitigabunt.<br /> ¶ Auicenna. Adeps ursis confert alopitie.<br /> ¶ Dyascorides. Dicitur adeps vrsi capillorum incrementis prestare et alopitias emendare. vel vrsinum vel electuarium datum epilentcis medetur. ¶ Item lanis adhibitum et in vmbilico positum infantium ventrem soluit. <br /> ¶ Actor. Ut autem dictum est superius iuxta Plinium. Ursi primis diebus quattuordecim grani somno premuntur. Tuncque mirum immodum vterno pinguescunt. Et illi sunt apti medicaminibus. Adipi contraque capilli defluuium tenaces.<br /> <br /> <br /> <br /> <br /> [[category: Bear]]<br /> <br /> [[category: Hortus Sanitatis]]<br /> [[category: Encyclopedia]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Ursus&diff=3163 2011-03-18T20:34:42Z

<p>WikiSysop: </p> <hr /> <div>==De Animalibus, Capitulum clvii, Ursus==<br /> [[image:detail_bear_large.png|frame|thumbnail=detail_bear_tiny.jpg|left|click to enlarge]]<br /> <br /> <br /> URsus. Ex libro de naturis rerum. Ursus dicitur quasi orsus scilicet <br /> in ventre: sed extra completus. Et hoc ideo: quia permature parturitur. vnde ligendo informatur. Est autem vrsus animal seuum nimis deforme membris. ¶ Aristoteles. Ursus est animal habens dentes superius. et unum ventrem inferius. ac post ventrem incestinus sicut et lupus. Est autem in aliquibus animalibus venter maior. vt in porco et vrso. Manifestum est autem quod vrsus agrestis hyeme latet. sed vtrum hoc faciat propter frigiditatem an propter aliud questio est. Mares autem et femine in tempore illo pingeus sunt valde. ita quod de facili moveri non possunt. ¶ Ysidorus. Ursi caput est invalidum sed vis maxima est in brachiis et lumbis. Unde et interdum erecti insi stunt. ¶ Ambrosius. Ursis angustiora colla data sunt: quia non pascuntur herbis in terra sed carnes animalium comedunt. ¶ Alexander. Ursus quodam murmure utens: pedes fugit tanquam alimenta quedam sumat exeis. ¶ Solinus. Ursi coeunt non sicut quadrupes alii: sed apti amplexibus mutuis velut humanis coniugationibus copulantur. Desiderium veneris hyems suscitat. Secreto honore mares grandas reuertentur. Et in eisdem licet foueis. partitis tamen per scrobes secubationibus diuiduntur. Uterum dies tricesimus liberat. &lt;ref&gt; yxz &lt;/ref&gt;<br /> <br /> Operationes<br /> <br /> ¶ Ysaac. Ursina caro viscosissima digestioni / quae inobediens. pessimum dat nutrimentum. Unde plus pertinet medicine quam cibo.<br /> ¶ Phisiologus. Fel vrsi calidum est et siccum. Ualet contra epilentiam et paralisim. Debet autem fel cum follicula suo ab epate separari: et ita suspendi et desiccari : per duos annos servatur. ¶ Esculapius. Si oculos vrsi eradicaueris et supra sinistrum hominis adiutorium ligaueris eius quartanam mitigabunt.<br /> ¶ Auicenna. Adeps ursis confert alopitie.<br /> ¶ Dyascorides. Dicitur adeps vrsi capillorum incrementis prestare et alopitias emendare. vel vrsinum vel electuarium datum epilentcis medetur. ¶ Item lanis adhibitum et in vmbilico positum infantium ventrem soluit. <br /> ¶ Actor. Ut autem dictum est superius iuxta Plinium. Ursi primis diebus quattuordecim grani somno premuntur. Tuncque mirum immodum vterno pinguescunt. Et illi sunt apti medicaminibus. Adipi contraque capilli defluuium tenaces.<br /> <br /> <br /> &lt;references /&gt; <br /> <br /> [[category: Bear]]<br /> <br /> [[category: Hortus Sanitatis]]<br /> [[category: Encyclopedia]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus_on_Rhinoceros&diff=3110 2010-12-19T15:17:49Z

<p>WikiSysop: </p> <hr /> <div>== Hrabanus Maurus on Rhinoceros ==<br /> <br /> <br /> Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait: ''Libera me de ore leonis, et a cornibus unicornium humilitatem meam'' (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi ''Nunquid volet rhinoceros servire tibi'' (Job. XXXIX). Ac si apertius dicatur: Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est: ''Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas: ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem'' (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: ''Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum'' (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : ''Cujus fortitudo similis est rhinocerotis'' (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: ''Nunquid'' #221C# ''volet rhinocerus servire tibi?'' (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: ''Et dilectus sicut filius unicornium'' (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: ''Et a cornibus unicornium humilitatem meam'' (Psal. XXI). <br /> <br /> <br /> == Paraphrase and commentary ==<br /> <br /> Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s ''Moralia in Job'' (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse: <br /> 9Will the unicorn be willing to serve thee, or abide by thy crib?<br /> 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?<br /> 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?<br /> 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?&lt;sup&gt;ii&lt;/sup&gt; <br /> <br /> As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:<br /> &lt;br&gt;<br /> ''The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.''<br /> <br /> &lt;br&gt;<br /> The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick:<br /> &lt;br&gt; <br /> ''It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless.&lt;sup&gt;iii&lt;/sup&gt; ''<br /> &lt;br&gt; <br /> The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.<br /> &lt;br&gt;<br /> It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack. <br /> What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:<br /> &lt;br&gt;<br /> ''So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.''<br /> &lt;br&gt;<br /> Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:<br /> &lt;br&gt;<br /> Ps. 22:21: ''Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.''<br /> &lt;br&gt;<br /> Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law. <br /> Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: Phil. 3:18-19: <br /> &lt;br&gt;<br /> ''For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, <br /> who mind earthly things.''<br /> &lt;br&gt;<br /> Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible ''he hath as it were the strength of an unicorn'' (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.<br /> <br /> [[category: Book of Nature]]<br /> [[category: Rhinoceros]]<br /> [[category: Hrabanus Maurus]]<br /> <br /> ----<br /> Footnotes:<br /> <br /> i The Latin text follows the edition in the Patrologia Latina Cursus Completus LXIII, 220B-221C.<br /> <br /> ii The Biblical quotations follow King James version of the Holy Bible.<br /> <br /> iii An example of illustration of this trick can be seen in [http://prodigi.bl.uk/illcat/ILLUMIN.ASP?Size=mid&amp;IllID=23539 MS London, BL Harley 3244, f. 38] (bestiary from the 13th c., England.)</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus_on_Rhinoceros&diff=3109 2010-12-19T15:11:03Z

<p>WikiSysop: </p> <hr /> <div>== Hrabanus Maurus on Rhinoceros ==<br /> <br /> <br /> Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait: ''Libera me de ore leonis, et a cornibus unicornium humilitatem meam'' (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi ''Nunquid volet rhinoceros servire tibi'' (Job. XXXIX). Ac si apertius dicatur: Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est: ''Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas: ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem'' (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: ''Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum'' (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : ''Cujus fortitudo similis est rhinocerotis'' (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: ''Nunquid'' #221C# ''volet rhinocerus servire tibi?'' (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: ''Et dilectus sicut filius unicornium'' (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: ''Et a cornibus unicornium humilitatem meam'' (Psal. XXI). <br /> <br /> <br /> == Paraphrase and commentary ==<br /> <br /> Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s ''Moralia in Job'' (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse: <br /> 9Will the unicorn be willing to serve thee, or abide by thy crib?<br /> 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?<br /> 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?<br /> 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?&lt;sup&gt;ii&lt;/sup&gt; <br /> <br /> As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:<br /> &lt;p&gt;<br /> ''The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.''<br /> <br /> &lt;p&gt;<br /> The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick:<br /> &lt;p&gt; <br /> ''It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless.&lt;sup&gt;iii&lt;/sup&gt; ''<br /> &lt;p&gt; <br /> The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.<br /> &lt;p&gt;<br /> It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack. <br /> What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:<br /> &lt;p&gt;<br /> ''So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.''<br /> &lt;p&gt;<br /> Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:<br /> &lt;p&gt;<br /> Ps. 22:21: ''Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.''<br /> &lt;p&gt;<br /> Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law. <br /> Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: Phil. 3:18-19: <br /> &lt;p&gt;<br /> ''For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, <br /> who mind earthly things.''<br /> &lt;p&gt;<br /> Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible ''he hath as it were the strength of an unicorn'' (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.<br /> <br /> [[category: Book of Nature]]<br /> [[category: Rhinoceros]]<br /> [[category: Hrabanus Maurus]]<br /> <br /> ----<br /> Footnotes:<br /> <br /> i The Latin text follows the edition in the Patrologia Latina Cursus Completus LXIII, 220B-221C.<br /> <br /> ii The Biblical quotations follow King James version of the Holy Bible.<br /> <br /> iii An example of illustration of this trick can be seen in [http://prodigi.bl.uk/illcat/ILLUMIN.ASP?Size=mid&amp;IllID=23539 MS London, BL Harley 3244, f. 38] (bestiary from the 13th c., England.)</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus&diff=3108 2010-12-19T15:06:19Z

<p>WikiSysop: </p> <hr /> <div>[[Hrabanus Maurus on Rhinoceros]]<br /> <br /> [[Hrabanus Maurus on Elephants]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus_on_Rhinoceros&diff=3107 2010-12-19T14:45:44Z

<p>WikiSysop: </p> <hr /> <div>== Hrabanus Maurus on Rhinoceros ==<br /> <br /> <br /> Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait: ''Libera me de ore leonis, et a cornibus unicornium humilitatem meam'' (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi ''Nunquid volet rhinoceros servire tibi'' (Job. XXXIX). Ac si apertius dicatur: Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est: ''Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas: ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem'' (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: ''Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum'' (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : ''Cujus fortitudo similis est rhinocerotis'' (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: ''Nunquid'' #221C# ''volet rhinocerus servire tibi?'' (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: ''Et dilectus sicut filius unicornium'' (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: ''Et a cornibus unicornium humilitatem meam'' (Psal. XXI). <br /> <br /> <br /> == Paraphrase and commentary ==<br /> <br /> Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s ''Moralia in Job'' (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse: <br /> 9Will the unicorn be willing to serve thee, or abide by thy crib?<br /> 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?<br /> 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?<br /> 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?&lt;sup&gt;ii&lt;/sup&gt; <br /> <br /> As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:<br /> <br /> ''The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.<br /> ''<br /> The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick: <br /> ''It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless.&lt;sup&gt;iii&lt;/sup&gt; '' <br /> The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.<br /> It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack. <br /> What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:<br /> ''So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.''<br /> Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:<br /> Ps. 22:21: ''Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.''<br /> Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law. <br /> Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: <br /> Phil. 3:18-19: ''For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.''<br /> Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible ''he hath as it were the strength of an unicorn'' (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.<br /> <br /> [[category: Book of Nature]]<br /> [[category: Rhinoceros]]<br /> [[category: Hrabanus Maurus]]<br /> <br /> ----<br /> Footnotes:<br /> <br /> i The Latin text follows the edition in the Patrologia Latina Cursus Completus LXIII, 220B-221C.<br /> <br /> ii The Biblical quotations follow King James version of the Holy Bible.<br /> <br /> iii An example of illustration of this trick can be seen in [http://prodigi.bl.uk/illcat/ILLUMIN.ASP?Size=mid&amp;IllID=23539 MS London, BL Harley 3244, f. 38] (bestiary from the 13th c., England.)</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Animal_Wiki:Txt_bn_t1_r4p1&diff=3106 2010-12-19T14:43:16Z

<p>WikiSysop: </p> <hr /> <div>[[Hrabanus Maurus]]</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus_on_Rhinoceros&diff=3105 2010-12-18T16:50:49Z

<p>WikiSysop: </p> <hr /> <div>== Hrabanus Maurus on Rhinoceros ==<br /> <br /> <br /> Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait: ''Libera me de ore leonis, et a cornibus unicornium humilitatem meam'' (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi ''Nunquid volet rhinoceros servire tibi'' (Job. XXXIX). Ac si apertius dicatur: Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est: ''Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas: ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem'' (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: ''Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum'' (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : ''Cujus fortitudo similis est rhinocerotis'' (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: ''Nunquid'' #221C# ''volet rhinocerus servire tibi?'' (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: ''Et dilectus sicut filius unicornium'' (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: ''Et a cornibus unicornium humilitatem meam'' (Psal. XXI). <br /> <br /> <br /> == Paraphrase and commentary ==<br /> <br /> Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s ''Moralia in Job'' (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse: <br /> 9Will the unicorn be willing to serve thee, or abide by thy crib?<br /> 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?<br /> 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?<br /> 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?&lt;sup&gt;ii&lt;/sup&gt; <br /> <br /> As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:<br /> <br /> ''The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.<br /> ''<br /> The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick: <br /> ''It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless.&lt;sup&gt;iii&lt;/sup&gt; '' <br /> The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.<br /> It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack. <br /> What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:<br /> ''So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.''<br /> Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:<br /> Ps. 22:21: ''Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.''<br /> Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law. <br /> Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: <br /> Phil. 3:18-19: ''For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.''<br /> Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible ''he hath as it were the strength of an unicorn'' (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.<br /> <br /> <br /> <br /> ----<br /> Footnotes:<br /> <br /> i The Latin text follows the edition in the Patrologia Latina Cursus Completus LXIII, 220B-221C.<br /> <br /> ii The Biblical quotations follow King James version of the Holy Bible.<br /> <br /> iii An example of illustration of this trick can be seen in [http://prodigi.bl.uk/illcat/ILLUMIN.ASP?Size=mid&amp;IllID=23539 MS London, BL Harley 3244, f. 38] (bestiary from the 13th c., England.)</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus_on_Rhinoceros&diff=3104 2010-12-18T16:48:41Z

<p>WikiSysop: </p> <hr /> <div>== Hrabanus Maurus on Rhinoceros ==<br /> <br /> <br /> Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait: ''Libera me de ore leonis, et a cornibus unicornium humilitatem meam'' (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi ''Nunquid volet rhinoceros servire tibi'' (Job. XXXIX). Ac si apertius dicatur: Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est: ''Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas: ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem'' (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : ''Cujus fortitudo similis est rhinocerotis'' (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: ''Nunquid'' #221C# ''volet rhinocerus servire tibi?'' (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: ''Et dilectus sicut filius unicornium'' (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: ''Et a cornibus unicornium humilitatem meam'' (Psal. XXI). <br /> <br /> <br /> == Paraphrase and commentary ==<br /> <br /> Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s ''Moralia in Job'' (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse: <br /> 9Will the unicorn be willing to serve thee, or abide by thy crib?<br /> 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?<br /> 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?<br /> 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?&lt;sup&gt;ii&lt;/sup&gt; <br /> <br /> As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:<br /> <br /> ''The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.<br /> ''<br /> The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick: <br /> ''It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless.&lt;sup&gt;iii&lt;/sup&gt; '' <br /> The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.<br /> It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack. <br /> What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:<br /> ''So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.''<br /> Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:<br /> Ps. 22:21: ''Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.''<br /> Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law. <br /> Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: <br /> Phil. 3:18-19: ''For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.''<br /> Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible ''he hath as it were the strength of an unicorn'' (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.<br /> <br /> <br /> <br /> ----<br /> Footnotes:<br /> <br /> i The Latin text follows the edition in the Patrologia Latina Cursus Completus LXIII, 220B-221C.<br /> <br /> ii The Biblical quotations follow King James version of the Holy Bible.<br /> <br /> iii An example of illustration of this trick can be seen in [http://prodigi.bl.uk/illcat/ILLUMIN.ASP?Size=mid&amp;IllID=23539 MS London, BL Harley 3244, f. 38] (bestiary from the 13th c., England.)</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus_on_Rhinoceros&diff=3103 2010-12-18T16:45:02Z

<p>WikiSysop: </p> <hr /> <div>== Hrabanus Maurus on Rhinoceros ==<br /> <br /> <br /> Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait: ''Libera me de ore leonis, et a cornibus unicornium humilitatem meam'' (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi ''Nunquid volet rhinoceros servire tibi'' (Job. XXXIX). Ac si apertius dicatur: Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est: ''Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas: ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem'' (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : ''Cujus fortitudo similis est rhinocerotis'' (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: ''Nunquid'' #221C# ''volet rhinocerus servire tibi?'' (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: ''Et dilectus sicut filius unicornium'' (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: ''Et a cornibus unicornium humilitatem meam'' (Psal. XXI). <br /> <br /> <br /> == Paraphrase and commentary ==<br /> <br /> Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s ''Moralia in Job'' (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse: <br /> 9Will the unicorn be willing to serve thee, or abide by thy crib?<br /> 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?<br /> 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?<br /> 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn? <br /> <br /> As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:<br /> <br /> ''The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.<br /> ''<br /> The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick: <br /> ''It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless.'' <br /> The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.<br /> It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack. <br /> What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:<br /> ''So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.''<br /> Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:<br /> Ps. 22:21: ''Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.''<br /> Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law. <br /> Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: <br /> Phil. 3:18-19: ''For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.''<br /> Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible ''he hath as it were the strength of an unicorn'' (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.<br /> <br /> <br /> <br /> ----<br /> Footnotes:<br /> <br /> i The Latin text follows the edition in the Patrologia Latina Cursus Completus LXIII, 220B-221C.<br /> ii The Biblical quotations follow King James version of the Holy Bible.<br /> iii An example of illustration of this trick can be seen in [http://prodigi.bl.uk/illcat/ILLUMIN.ASP?Size=mid&amp;IllID=23539 MS London, BL Harley 3244, f. 38] (bestiary from the 13th c., England.)</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus_on_Rhinoceros&diff=3102 2010-12-18T16:43:28Z

<p>WikiSysop: </p> <hr /> <div>== Hrabanus Maurus on Rhinoceros ==<br /> <br /> <br /> Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait: ''Libera me de ore leonis, et a cornibus unicornium humilitatem meam'' (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi ''Nunquid volet rhinoceros servire tibi'' (Job. XXXIX). Ac si apertius dicatur: Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est: ''Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas : ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem'' (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : ''Cujus fortitudo similis est rhinocerotis'' (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: ''Nunquid'' #221C# ''volet rhinocerus servire tibi?'' (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: ''Et dilectus sicut filius unicornium'' (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: ''Et a cornibus unicornium humilitatem meam'' (Psal. XXI). <br /> <br /> <br /> == Paraphrase and commentary ==<br /> <br /> Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s ''Moralia in Job'' (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse: <br /> 9Will the unicorn be willing to serve thee, or abide by thy crib?<br /> '' 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?<br /> 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?<br /> 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn? <br /> ''As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:<br /> <br /> ''The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.<br /> ''<br /> The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick: <br /> ''It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless.'' <br /> The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.<br /> It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack. <br /> What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:<br /> ''So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.''<br /> Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:<br /> Ps. 22:21: ''Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.''<br /> Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law. <br /> Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: <br /> Phil. 3:18-19: ''For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.''<br /> Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible ''he hath as it were the strength of an unicorn'' (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.<br /> <br /> <br /> <br /> ----<br /> Footnotes:<br /> <br /> i The Latin text follows the edition in the Patrologia Latina Cursus Completus LXIII, 220B-221C.<br /> ii The Biblical quotations follow King James version of the Holy Bible.<br /> iii An example of illustration of this trick can be seen in [http://prodigi.bl.uk/illcat/ILLUMIN.ASP?Size=mid&amp;IllID=23539 MS London, BL Harley 3244, f. 38] (bestiary from the 13th c., England.)</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus_on_Rhinoceros&diff=3101 2010-12-18T16:09:38Z

<p>WikiSysop: </p> <hr /> <div>== Hrabanus Maurus on Rhinoceros ==<br /> <br /> <br /> Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait: ''Libera me de ore leonis, et a cornibus unicornium humilitatem meam'' (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi ''Italic text''(Job. XXXIX). Ac si apertius dicatur : Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est: ''Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas : ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem'' (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : ''Cujus fortitudo similis est rhinocerotis'' (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: ''Nunquid'' #221C# ''volet rhinocerus servire tibi?'' (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: ''Et dilectus sicut filius unicornium'' (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: ''Et a cornibus unicornium humilitatem meam'' (Psal. XXI). <br /> <br /> <br /> == Paraphrase and commentary ==<br /> <br /> Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s ''Moralia in Job'' (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse: <br /> 9Will the unicorn be willing to serve thee, or abide by thy crib?<br /> '' 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?<br /> 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?<br /> 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn? <br /> ''As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:<br /> <br /> ''The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.<br /> ''<br /> The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick: <br /> ''It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless.'' <br /> The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.<br /> It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack. <br /> What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:<br /> ''So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.''<br /> Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:<br /> Ps. 22:21: ''Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.''<br /> Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law. <br /> Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: <br /> Phil. 3:18-19: ''For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.''<br /> Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible he hath as it were the strength of an unicorn (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus_on_Rhinoceros&diff=3100 2010-12-18T15:55:25Z

<p>WikiSysop: </p> <hr /> <div><br /> == Hrabanus Maurus on Rhinoceros ==<br /> <br /> <br /> Rinocerota græce vocatus, latine interpretatur, in nare cornu. Idem et monoceros, id est, unicornis, eo quod unum cornu in media fronte habeat pedum quatuor, ita acutum et validum, ut quidquid impetierit, aut ventilet aut perforet. Nam et cum elephante semper certamen habet, et in ventre #220C# vulneratum prosternit. Tantæ autem fortitudinis esse dicitur, ut nulla venantium virtute capiatur : sed, sicut ut hi asserunt, qui describendis naturis animalium laboriosa investigatione sudaverunt, virgo ei puella proponitur, quo venienti illa sinum aperit, in quo ille, omni ferocitate postposita, caput deponit, sique soporatus, ab eis, a quibus capi quæritur, repente velut inermis invenitur. Buxei quoque coloris esse describitur. Qui etiam cum elephantis quando certamen aggreditur, eo cornu, quod in nare singulariter gestat, ventrem adversantium ferire perhibetut, ut cum ea, quæ molliora sunt vulnerat, impugnantes se facile sternat. Potest ergo per hunc rinocerotem vel monocerotem scilicet unicornem ille populus intellegi, qui dum de accepta lege non opera, #220D# sed solam inter cunctos homines elationem sumpsit, quasi inter cæteras bestias cornu singulare gestavit. Unde passionem suam Dominus, Propheta canente, pronuntians ait : Libera me de ore leonis, et a cornibus unicornium humilitatem meam (Psal. XXI). Tot quippe in illa gente unicornes vel certe rinocerotes exstiterunt, quot contra prædicamenta veritatis de legis operibus singulari et fatua elatione confisi sunt. Beato igitur Job sanctæ Ecclesiæ typum tenenti dicitur: Nunquid volet rhinoceros servire tibi (Job. XXXIX). Ac si apertius dicatur : Nunquid illum populum, quem superbire in nece fidelium stulta sua elatione consideras, sub jure tuæ prædicationis inclinas? subaudis, ut ego, qui et contra me illum singu- #221A# lari cornu extolli conspicio, et tamen mihi, cum voluero, protinus subdo. Rhinocerotem ergo Paulo Apostolo per similitudinem comparare possumus, qui prius persecutor et blasphemus exstitit, sicut de eo scriptum est : Saulus adhuc spirans minarum et cædis in discipulos Domini, accessit ad principem sacerdotum, et petiit ab eo epistolas in Damascum ad sinagogas : ut si quos invenisset hujus viæ viros ac mulieres, vinctos perduceret in Jerusalem (Act. IX). Qui divinæ legis eruditione præditus dum aliorum ingluviem redarguit, cornu elephantis in ventrem ferit. In ventrem quippe elephantos percusserat, cum dicebat: Multi ambulant, quos sæpe dicebam vobis, nunc autem et flens dico, inimicos crucis Christi, quorum finis interitus, quorum deus venter est, et gloria in confusione ipsorum (Phil. III). Et rursum : Hujusmodi, inquit, #221B# Christo Domino non serviunt, sed suo ventri (Ibid.). Cornu suo igitur rhinoceros iste non jam homines sed bestias percutit, quando illo Paulus doctrinæ suæ fortitudine nequaquam perimendos humiles petiti, sed superbos ventris cultores occidit. Quæ ergo in Paulo scripta cognovimus, superest, ut facta et in aliis credamus. Multa quippe ad humilitatis gratiam ex illius populi elatione conversi sunt, quorum sævitiam Dominus dum sub jugo inspirati timoris edomuit, nimirum rhinocerotis sibi fortitudinem subegit. Rhinoceros Christus Dominus potest intellegi propter invictam fortitudinem, ut in Deuteronomio : Cujus fortitudo similis est rhinocerotis (Deut. XXXIII). Rhinoceros, ut supra diximus, fortes quoque sive potestates sæculi hujus in Job: Nunquid #221C# volet rhinocerus servire tibi? (Job. XXXIX) Monoceros, hoc est, unicornis, Christus est, ut in psalmo: Et dilectus sicut filius unicornium (Psal. XXVIII), id est, singularis potentiæ, et unum sanctorum regnum. Unicornis superbi vel unum habentes testamentum, ut in psalmo: Et a cornibus unicornium humilitatem meam (Psal. XXI). <br /> <br /> Paraphrase and commentary<br /> Hrabanus’ usual source, Isidore of Seville, provided much more concise account about the rhinoceros, which corresponds to the first section of Hrabanus’ text giving the etymological explanation of the name and mentioning their proneness for fighting elephants and the difficulty in catching the beast. For the second section which reflects more clearly Hrabanus’ plan of presenting exegetical information about people, animals, things or ideas mentioned in the Bible. For this purpose he turned to and borrowed large sections from Gregory the Great’s Moralia in Job (PL 76, 589D) where the latter offered allegorical and mystical interpretation on a particular section of the Book of Job (39:9), namely the verse: <br /> 9Will the unicorn be willing to serve thee, or abide by thy crib?<br /> 10Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?<br /> 11Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?<br /> 12Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn? <br /> As many (if not even most) other authors before him Hrabanus Maurus also combined the account of the rhinoceros with that of the unicorn. Thus, we find on first place an etymological explanation of the word and the general description of a quadruped beast with a horn on its forehead:<br /> The Greek word for rhinoceros ‘rhinocerota’ literally means in Latin ‘with a horn on the nose’. It is also called ‘monoceros’ meaning ‘unicorn’ one-horned, as it is quadruped beast with one horn on the top of its forehead; a horn that is so sharp and sturdy that it [enables] the rhinoceros to attacks its enemy by either tossing it or piercing it through. It also has constant fights with the elephant which this beast (rhinoceros/unicorn) throws on the ground after wounding it in the belly.<br /> The description follows that of Isidore of Seville in Etymologies, Book 12, 2:12-13 almost verbatim. In contrast, Pliny the Elder’s account adds more details in the phisical description of the beast, saying that it is not only quadruped but has the body of a horse, the head of a stag, the feet of an elephant, the tail of a boar (Natural History, Book 8, 31). The idea that the unicorn (or here rather rhinoceros) fights often with elephants is also widely used. The beast is characterized as the most fearsome of all animals, one that is impossible to be captured unless using a trick: <br /> It is said that it posses such strength that it cannot be captured by any hunting valour. But as those who laboured over the tiresome investigation in describing the nature of animals have stated, if a virgin girl is placed in front of the beast and if she offers to the beast her lap, it places its head there denouncing all ferocity and if it falls asleep, then those who seek to capture it will suddenly find it defenceless. <br /> The account then continues with further information on the fighting tactics of the unicorn/rhinoceros, which when attacking elephants aims at their belly, where the body of the elephant is most soft and thus can be wounded easily.<br /> It is described as being of box colour. When it enters into a battle with the elephant, it strikes with its single horn, located on it nose, the belly of its enemy, so that after it wounds these parts which are softer, it throws it on the ground easier by attack. <br /> What follows is the mystical interpretation of rhinoceros given by Gregory the Great and repeated faithfully by Hrabanus:<br /> So by ‘rhinoceros’ or ‘monoceros’ (that is ‘unicorn’) are meant such people, who took from the accepted Law not the deeds but mere pride among all men, just as in between other animals the unicorn carries a singular horn.<br /> Further the reader is provided with series of examples from the Bible where one encounters ‘rhinoceros’ or ‘unicorn’ as in:<br /> Ps. 22:21: Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.<br /> Symbolized by unicorns or rhinoceros are therefore people who against the preaching of the truth, with singular and foolish pride were assured in the works of the Law. <br /> Another example, this time carrying out a positive connotation, is given in the person of the Apostle Paul who is compared with the rhinoceros. For just as the beast pierces the belly of the elephant so did Paul equipped with the knowledge of the divine Law refute the gluttony of people, as for example in: <br /> Phil. 3:18-19: For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.<br /> Another comparison is drawn between the rhinoceros and Christ for the latter has invincible strength as it is said in the Bible he hath as it were the strength of an unicorn (Numbers 24:8). The monoceros, or unicorn, symbolizes Christ also in Ps. 28/29:6 where the Lord is compared to a young unicorn, which according to Hrabanus referres to His singular power and the one heavenly kingdom.</div>

WikiSysop http://animalwiki.imareal.sbg.ac.at/index.php?title=Hrabanus_Maurus&diff=3099 2010-12-18T15:54:27Z

<p>WikiSysop: </p> <hr /> <div>[[Hrabanus Maurus on Rhinoceros]]</div>

WikiSysop