Difference between revisions of "Hrabanus Maurus"

Latest revision as of 09:53, 11 January 2011

Hrabanus Maurus (also known as Rabanus Maurus Magnetius) lived in the late eight till the first half of the ninth century (c. 780 – 856). Born in Mainz he studied first at Fulda where he was ordained deacon in 801. He continued his studies at Tours, where he was one of the illustrious students of Alcuin himself. When he returned to Fulda he was put in charge of the school there. In 822 he was elected abbot of the monastery and in 847 he became also archbischop of Mainz.
De universo
As he wrote in the preface to his encylopaedic work De universo (also referred to as "De universo libri xxii, sive etymologiarum opus or simply De rerum naturis), Hrabanus composed theological treaties and commentaries on different books of the Scriptures. The De universo fitted also his exegetical program as its purpose was to explain the typological, historical and mystical meaning of things (proper names of people, places, objects) mentioned in the Bible. The twentytwo books of the work cover topics often presented in works bearing the title “On the nature of things”. A quick comparison between the De universo and the Etymologies of Isidore of Seville shows that Hrabanus used (and in most instances actually copied word-for-word) Isidore’s work. The novelty in the De universe, however, is Hrabanus’ idea to introduce the reader not only to the so-called historical but also to the mystical and allegorical explanation of the topics discussed. In this way the reader was able to gather information on the physical description of the subject (etymology, appearance, behavior etc.) and the allegorical meaning that was needed for the true understanding of the complex text of the Scriptures. A short section from the preface of the De universo demonstrates Hrabanus' intention:

Sunt enim in eo plura exposita de rerum naturis, et verborum proprietatibus, nec non etiam de mystica rerum significatione. Quod idcirco ita ordinandum æstimavi, ut lector prudens continuatim positam inveniret historicam et mysticam singularum rerum explanationem : et sic satisfacere quodammodo posset suo desiderio, in quo et historiæ et allegoriæ inveniret manifestationem. (PL,LXIII 10B-10C).

For the mystical and allegorical explanation Hrabanus used sometimes works of patristic authors (as for example Gregory the Great’s Moralia in Job for the account of the rhinoceros).ⁱ
Structure
The work has the character of encyclopaedia. It is divided by Hrabanus himself in twentytwo books ordered in a hierarchical way first starting with Trinity, and then continuing with the celestial and terrestrial creatures discussing their nature, influence and mystical significance in relation to humans. Hrabanus explained also the allegorical meaning of names of people and places mentioned in the Bible and elaborated on the true catholic faith in opposition to the pagan superstition and heretical beliefs. The encylopedia includes also section on the human, animals, stones, trees and herbs, the arts and others.
The eight book of the De universo is devoted to animals. It is divided into seven chapters: 1. De bestiis 2. De minutis animantibus 3. De serpentibus 4. De vermibus 5. De piscibus 6. De avibus 7. De minutis avibus

1. De bestiis.
The book starts with a short preface explaining the which animals are considered bestiae and how in short they can be characterized.

Bestiarum vocabulum proprie convenit leonibus, pardis, tigribus, lupis, vulpibus, canibusque, et simiis, et ceteris quæ vel ore vel unguibus sæviunt, exceptis serpentibus. Bestiæ dictæ a vi, qua sæviunt: feræ apellatæ, eo quod naturali utantur libertate et desiderio suo ferantur. Sunt enim liberæ eorum voluntates, et huc atque illuc vagantur, et quo animus duxerit, eo feruntur.ⁱⁱ

The word beasts includes lions, pards, tigers, wolfs, foxes, dogs and the like, and other animals which either with mouth or with claws inflict wounds, with the exception of the reptiles. They are named ‘beasts’ due to the force with which they injure: ‘wild’ they are called because by nature they are accustomed to freedom and are subject to their own will. For their wishes are at liberty, they wander here and there; where their spirit leads them, there they go.ⁱⁱⁱ

Many of the animals described by Hrabanus were clearly unfamiliar to him and he simply took for granted the information in the sources he used.

Hrabanus Maurus on Rhinoceros

Hrabanus Maurus on Elephants

Hrabanus Maurus on Griffins

Hrabanus Maurus on Panther

Hrabanus Maurus on Pardus

Hrabanus Maurus on Chameleon

Hrabanus Maurus on Giraffe

Hrabanus Maurus on Lynx

Footnotes
i On Hrabanus’ use of patristic and ancient pagan autors see Maria Rissel, Rezeption antiker und patristischer Wissenschaft bei Hrabanus Maurus: Studien zur karolingischen Geistesgeschichte (Bern: Herbert Lang, 1976) and Elisabeth Heyse, Hrabanus Maurus Enzyklopädie "De rerum naturis". Untersuchungen zu den Quellen und zur Methode der Kompilation (München: 1969; Series: Münchener Beiträge zur Mediävistik und Renaissance-Forschung 4).
ii The Latin text is copied from Patrologia Latina Cursus Completus, LXIII. A new critical edition is suppose to be published in the series Corpus Christianorum, Continuatio Medievalis,(Turnhout: Brepols).
iii The English translation where provided is mine. It is NOT an exact translation, but a paraphrase of the Latin text. For a translation of the De universo see Priscilla Throop, trans., Hrabanus Maurus: De Universo: The Peculiar Properties of Words and Their Mystical Significance, 2 vols. (Charlotte, VT: MedievalMS, 2009).

Article created and edited by Ivana Dobcheva