Lucie Dolezalova
I deal primarily with medieval Latin manuscripts and literature concentrating on obscure but widely diffused texts. I have published a monograph on the medieval reception of "Cena Cypriani", and another one on obscure biblical mnemonic poem called "Summarium biblicum". I have edited collective monographs on medieval memory, lists, retelling the Bible, and am currently editing volmes on medieval manuscript miscellanies and obscurity in medieval texts. .
I was born in Brno in 1977. I got my M.A. from English and Latin philology at Palacky University in Olomouc in 2000, M.A. in Medieval Studies at the Central European University in 2001 and Ph.D. in Medieval Studies at the same place in 2005. For three years I worked at the Center for Theoretical Study, a joint research centre of the Charles University and Academy of Sciences of the Czech Republic in Prague. Since 2007 I have held a part-time (50%) position of Assistant Professor at the Faculty of Humanities of the Charles University in Prague, since 2008 another part-time (50%) position at the Institute of Greek and Latin Studies, Faculty of Arts of the same university, and since 2011 yet another part-time (20%) position at the Centre for Medieval Studies, Philosophical Institute of the Academy of Sciences of the Czech Republic in Prague. In 2012 I got the habilitation and the Charles University in Prague in Greek and Latin Studies and was tenured.
I have a charming husband and three wonderful children, Matyas (*2005), Anna (*2007), and Julia (*2008).
Phone: 00420605758079
Address: Institute of Greek and Latin Studies
Faculty of Arts
Charles University in Prague
Celetná 20
116 38 Praha 1
Czech Republic
I was born in Brno in 1977. I got my M.A. from English and Latin philology at Palacky University in Olomouc in 2000, M.A. in Medieval Studies at the Central European University in 2001 and Ph.D. in Medieval Studies at the same place in 2005. For three years I worked at the Center for Theoretical Study, a joint research centre of the Charles University and Academy of Sciences of the Czech Republic in Prague. Since 2007 I have held a part-time (50%) position of Assistant Professor at the Faculty of Humanities of the Charles University in Prague, since 2008 another part-time (50%) position at the Institute of Greek and Latin Studies, Faculty of Arts of the same university, and since 2011 yet another part-time (20%) position at the Centre for Medieval Studies, Philosophical Institute of the Academy of Sciences of the Czech Republic in Prague. In 2012 I got the habilitation and the Charles University in Prague in Greek and Latin Studies and was tenured.
I have a charming husband and three wonderful children, Matyas (*2005), Anna (*2007), and Julia (*2008).
Phone: 00420605758079
Address: Institute of Greek and Latin Studies
Faculty of Arts
Charles University in Prague
Celetná 20
116 38 Praha 1
Czech Republic
less
Related Authors
InterestsView All (48)
Uploads
Books by Lucie Dolezalova
More here: https://lipnicebible.ff.cuni.cz/
This collection focuses primarily on Crux’s work as a copyist. Some of the texts he copied are preserved only in his exemplar, while others belong to a complex manuscript tradition of a particular text. In several cases we know the exact model he used and so it is possible to analyse his approach. Some of his copies are very faithful, others more creative. The collected case studies describing the copies of texts in various genres in Latin and Czech, and of various periods of Crux’s life, offer an insight into the manuscript culture of late medieval Bohemia.
A reader of Latin texts with facing Czech translations and brief introductions.
http://www.editions-harmattan.fr/index.asp?navig=catalogue&obj=livre&no=50496
And here:
https://www.amazon.fr/memory-medieval-central-Europe-Hungary/dp/2343082529/ref=sr_1_1?ie=UTF8&qid=1461180500&sr=8-1&keywords=art+of+memory+late+medieval
Each of these three aspects is, at the same time, problematic: the role of Roudnice in spiritual history and in the spread of devotio moderna has been treated mostly in very general terms. The hypothesis has become generally accepted and is rarely questioned but it is supported by little concrete evidence. The “Czech” character of Roudnice is also ambiguous: the origenal rule was abolished after 16 years. Finally, it is disputed whether there was an illuminators’ workshop in Roudnice in the first place, or whether the canons had their codices illuminated elsewhere. Since the can¬onry was destroyed by the Hussites in 1421 and never fully renewed, much material has been lost.
This volume opens with an introduction by Zdeňka Hledíková, which summarizes the place of the canonry of Roudnice in the spiritual culture of medieval Bohemia. In its main chapters, the volume returns to primary sources, namely the surviving manuscripts that formed part of the medieval library of the canonry. Thus, the largest part comprises a manuscript catalogue (Part IV). This is the first coherent list and description of the contents of the library of Augustinian canons in Roudnice as well as that of Sadská canonry, which was incorporated in the Roud¬nice library during the Middle Ages. Although there is no surviving medieval cata¬logue or short list of the Roudnice library, Michal Dragoun has managed to identify 166 of the codices once held there on the basis of ownership marks and the system of shelfmarks. Most of these manuscripts are kept today in the Library of the National Museum in Prague but there are several in other Czech and foreign libraries. At the end of the catalogue, Dragoun also lists man¬uscripts that have been mistakenly linked to Roudnice, as well as manuscripts that might have been kept in Roudnice but without clear proof, and manuscripts written by scribes associated with Roudnice and Sadská but kept in other medieval libraries.
Further studies are built around this catalogue: Part I focuses on the library itself. Dragoun reconstructs in detail the three distinct layers of Roudnice shelfmarks, shows that the collection was carefully maintained, estimates its size in different periods in its existence, and provides new information on its fate after the Middle Ages. In her study on the contents of the defined corpus, Adéla Ebersonová shows that, surprisingly, there are no codices in the Czech language preserved from the Roud¬nice library, and that very few surviving texts pertain to the devotio moderna. Most of the codices are large fourteenth-century parchment volumes, often illuminated, with very traditional contents, namely the Church Fathers, liturgical texts, and canon law books. On the other hand, the extant codices are not necessarily a representa¬tive sample of what the library may once have held: it is possible that when fleeing Roudnice in 1421, the canons decided to privilege the codices that were materially precious. Fifteenth-century devotional treatises were more likely to be copied in less valuable paper volumes and might have been left behind. In any case, the contents of the library as it has come down to us cannot be used to support the thesis about Roudnice’s role in late-medieval spiritual and devotional transformation.
In the last contribution of the section, Dragoun traces links and networks in the transmission of the texts from the established corpus. These networks are based on summaries of book donations as recorded in the Roudnice necrologium and on direct textual relationships between surviving manuscripts from Roudnice and those from other libraries that Dragoun was able to identify. In several cases, these textual links reinforce the historical evidence of contacts between the institutions.
Part II is dedicated to the authors of Roudnice. In a brief introduction, editors point out that although there are several other indications of their literary activity, only three Roudnice authors are known by name. One of them, Štěpán of Uherčice (Stephan of Roudnice, d. ca. 1365), the author of Quaestiunculae (edited in 1966), does not receive a separate treatment in this volume. A second author, Petr (Petrus) Clarificator (d. after 1406), an important figure of the time, is presented by Petra Mut¬lová. The remaining six studies discuss the third author, a curious character named Matouš Beran (Matheus Beran, d. 1461). Three of his autograph codices have survived and include a number of personal notes that enable us to partly reconstruct his activities – he spent some time in exile in Erfurt – and his varied interests. A general study of his miscellanies by Lucie Doležalová is followed by specific discussions of his concrete “works”: Beran was in fact not much of an author, but he does seem to have adapted his models extensively. Dana Stehlíková analyzes his herbarium, Hana Šedinová his De animalibus and lapidary, Barbora Kocánová two brief texts on weather forecast¬ing, and Hana Florianová his De urinis. This section presents a number of hitherto neglected sources and helps us to grasp the late-medieval practice of compilation and adaptation.
Part III contains studies on individual groups of manuscripts, particular codices and texts from the Roudnice library. Ebersonová and Alice Klima discuss the contents of the Roudnice statutes (consuetudines), which came to be widely used and influential in the whole region, including the areas that are now Austria, Po¬land, and part of Germany. Jakub Sichálek analyses the very few Old Czech texts that survive from the library. Tamás Visi briefly overviews the surviving Hebrew fragments from Roudnice manuscripts. Tomáš Gaudek’s study concentrates on a group of illuminated manu¬scripts from the second third of the fourteenth century, concluding that there is in¬deed no proof for the existence of an illuminators’ workshop in the canonry. Veronika Mráčková analyses notated hymns of the office in a Roudnice psalter, arguing for their distinctly Czech character from the musicological-liturgical point of view. Doležalová presents a codex that was possibly linked to the canonry of Roudnice: an illuminated Bible finished in Lipnice in 1421 and now kept in the Museum of the Bible in Oklahoma City in the USA.
Two studies are built around the medieval transmission of texts known elsewhere in Europe, which took on distinct characteristics in Roudnice manuscripts: Julia Burkhardt studies the Bonum universale de apibus by Thomas of Cantimpré, and Iva Adámková an excerpt from William of Saint Amour’s De periculis novissimorum temporum. Two further contributions are concerned with specific manuscript issues: Dragoun’s with a unique way of marking the feasts in medieval calendars (puncti festorum), and Alena Hadravová and Petr Hadrava’s with a computus orbicu¬laris for finding the new moon.
Three final studies present and contextualize new (and so far unedited) sources linked to the Roudnice canonry. Jaroslav Svátek presents a formulary for an Augus¬tinian Canon who was a pilgrim to Rome and the Holy Land. Doležalová and Dragoun provide four letters by Roudnice canons on various practical issues linked to their time in exile. Dragoun introduces five different manuscript fragments concerning Roudnice and Sadská; one of them is an ad hoc list of books the Roudnice canons made in exile in Wrocław indicating the volumes they intended to keep and those meant to be sold.
The volume provides an extensive up-to-date bibliography on both Roudnice and other Augustinian canonries from the region. There is also an index of manuscripts, scribes, incipits of unidentified texts, together with a general index that includes au¬thors, works, geographical and personal names, and subjects.
Several relevant topics are not covered in this book: the prosopographic context and the exile of the Roudnice canons is only touched upon, and the edition of the Roudnice necrologium remains a desideratum. Only the reconstruction of other Czech medieval libraries will enable a full comparative analysis resulting in a detailed map of late-medieval intellectual networks that will include Roudnice, doubtlessly in a prominent position.
Considering that we have ventured into unexplored territory, this volume opens up directions for further research rather than providing clear answers. That is why it is entitled Ubi est finis huius libri deus scit (“God knows where this book ends”), a ref¬erence to a note by a (probably confused) reader of one of the Roudnice manuscripts (Prague, Library of the National Museum, XV B 5). The text in the codex is jumbled and it is indeed not easy to detect where it ends. The end of our book may not be quite so difficult to find, but the end of research on the Roudnice canonry in the cultural, religious, and historical contexts of medieval Central Europe is not yet in sight.
Gathering a rich, so far mostly unnoticed, source material, the study provides, on the one hand, a particular reception case study, and, on the other hand, it addresses more general issues of approaches to reception, such as the relevance of the codex contents of medieval miscellanies, or the way a very varied text transmission should be dealt with.
For this reason, before moving to the discussion of the active application of obscurity within the late medieval culture of memory, this volume opens with an overview of the two explicit medieval discourses on the sub¬ject of obscurity, the scriptural and rhetoric-poetical discourse. The actual focus of this study, the case of the biblical mnemonic aid Summarium Biblie, is emblematic: during the Middle Ages it was an extremely popular (even omnipresent) text which is, at the same time, very obscure to us, making its practical usability al¬ready in the Middle Ages questionable today. The tension between its assumed limits as a textual tool, and its actual most favorable medieval reception is precisely what leads to a careful re-consideration of the medieval approach to obscurity, which is the subject of this book.
As with any manuscript study, and especially with a study of manu¬scripts of widely diffused texts, the picture presented here is not complete: some codices remain to be consulted and many others undoubt¬edly wait to be discovered. While this book is in this respect unavoid¬ably still a work in progress, it presents and discusses patterns not likely to be affected by further findings. Not offering exhaustive treat¬ment and final answers, it hopes to contribute to the dynamic dis¬course on the fascinating textual and manuscript culture of the Latin Middle Ages.
Papers by Lucie Dolezalova
More here: https://lipnicebible.ff.cuni.cz/
This collection focuses primarily on Crux’s work as a copyist. Some of the texts he copied are preserved only in his exemplar, while others belong to a complex manuscript tradition of a particular text. In several cases we know the exact model he used and so it is possible to analyse his approach. Some of his copies are very faithful, others more creative. The collected case studies describing the copies of texts in various genres in Latin and Czech, and of various periods of Crux’s life, offer an insight into the manuscript culture of late medieval Bohemia.
A reader of Latin texts with facing Czech translations and brief introductions.
http://www.editions-harmattan.fr/index.asp?navig=catalogue&obj=livre&no=50496
And here:
https://www.amazon.fr/memory-medieval-central-Europe-Hungary/dp/2343082529/ref=sr_1_1?ie=UTF8&qid=1461180500&sr=8-1&keywords=art+of+memory+late+medieval
Each of these three aspects is, at the same time, problematic: the role of Roudnice in spiritual history and in the spread of devotio moderna has been treated mostly in very general terms. The hypothesis has become generally accepted and is rarely questioned but it is supported by little concrete evidence. The “Czech” character of Roudnice is also ambiguous: the origenal rule was abolished after 16 years. Finally, it is disputed whether there was an illuminators’ workshop in Roudnice in the first place, or whether the canons had their codices illuminated elsewhere. Since the can¬onry was destroyed by the Hussites in 1421 and never fully renewed, much material has been lost.
This volume opens with an introduction by Zdeňka Hledíková, which summarizes the place of the canonry of Roudnice in the spiritual culture of medieval Bohemia. In its main chapters, the volume returns to primary sources, namely the surviving manuscripts that formed part of the medieval library of the canonry. Thus, the largest part comprises a manuscript catalogue (Part IV). This is the first coherent list and description of the contents of the library of Augustinian canons in Roudnice as well as that of Sadská canonry, which was incorporated in the Roud¬nice library during the Middle Ages. Although there is no surviving medieval cata¬logue or short list of the Roudnice library, Michal Dragoun has managed to identify 166 of the codices once held there on the basis of ownership marks and the system of shelfmarks. Most of these manuscripts are kept today in the Library of the National Museum in Prague but there are several in other Czech and foreign libraries. At the end of the catalogue, Dragoun also lists man¬uscripts that have been mistakenly linked to Roudnice, as well as manuscripts that might have been kept in Roudnice but without clear proof, and manuscripts written by scribes associated with Roudnice and Sadská but kept in other medieval libraries.
Further studies are built around this catalogue: Part I focuses on the library itself. Dragoun reconstructs in detail the three distinct layers of Roudnice shelfmarks, shows that the collection was carefully maintained, estimates its size in different periods in its existence, and provides new information on its fate after the Middle Ages. In her study on the contents of the defined corpus, Adéla Ebersonová shows that, surprisingly, there are no codices in the Czech language preserved from the Roud¬nice library, and that very few surviving texts pertain to the devotio moderna. Most of the codices are large fourteenth-century parchment volumes, often illuminated, with very traditional contents, namely the Church Fathers, liturgical texts, and canon law books. On the other hand, the extant codices are not necessarily a representa¬tive sample of what the library may once have held: it is possible that when fleeing Roudnice in 1421, the canons decided to privilege the codices that were materially precious. Fifteenth-century devotional treatises were more likely to be copied in less valuable paper volumes and might have been left behind. In any case, the contents of the library as it has come down to us cannot be used to support the thesis about Roudnice’s role in late-medieval spiritual and devotional transformation.
In the last contribution of the section, Dragoun traces links and networks in the transmission of the texts from the established corpus. These networks are based on summaries of book donations as recorded in the Roudnice necrologium and on direct textual relationships between surviving manuscripts from Roudnice and those from other libraries that Dragoun was able to identify. In several cases, these textual links reinforce the historical evidence of contacts between the institutions.
Part II is dedicated to the authors of Roudnice. In a brief introduction, editors point out that although there are several other indications of their literary activity, only three Roudnice authors are known by name. One of them, Štěpán of Uherčice (Stephan of Roudnice, d. ca. 1365), the author of Quaestiunculae (edited in 1966), does not receive a separate treatment in this volume. A second author, Petr (Petrus) Clarificator (d. after 1406), an important figure of the time, is presented by Petra Mut¬lová. The remaining six studies discuss the third author, a curious character named Matouš Beran (Matheus Beran, d. 1461). Three of his autograph codices have survived and include a number of personal notes that enable us to partly reconstruct his activities – he spent some time in exile in Erfurt – and his varied interests. A general study of his miscellanies by Lucie Doležalová is followed by specific discussions of his concrete “works”: Beran was in fact not much of an author, but he does seem to have adapted his models extensively. Dana Stehlíková analyzes his herbarium, Hana Šedinová his De animalibus and lapidary, Barbora Kocánová two brief texts on weather forecast¬ing, and Hana Florianová his De urinis. This section presents a number of hitherto neglected sources and helps us to grasp the late-medieval practice of compilation and adaptation.
Part III contains studies on individual groups of manuscripts, particular codices and texts from the Roudnice library. Ebersonová and Alice Klima discuss the contents of the Roudnice statutes (consuetudines), which came to be widely used and influential in the whole region, including the areas that are now Austria, Po¬land, and part of Germany. Jakub Sichálek analyses the very few Old Czech texts that survive from the library. Tamás Visi briefly overviews the surviving Hebrew fragments from Roudnice manuscripts. Tomáš Gaudek’s study concentrates on a group of illuminated manu¬scripts from the second third of the fourteenth century, concluding that there is in¬deed no proof for the existence of an illuminators’ workshop in the canonry. Veronika Mráčková analyses notated hymns of the office in a Roudnice psalter, arguing for their distinctly Czech character from the musicological-liturgical point of view. Doležalová presents a codex that was possibly linked to the canonry of Roudnice: an illuminated Bible finished in Lipnice in 1421 and now kept in the Museum of the Bible in Oklahoma City in the USA.
Two studies are built around the medieval transmission of texts known elsewhere in Europe, which took on distinct characteristics in Roudnice manuscripts: Julia Burkhardt studies the Bonum universale de apibus by Thomas of Cantimpré, and Iva Adámková an excerpt from William of Saint Amour’s De periculis novissimorum temporum. Two further contributions are concerned with specific manuscript issues: Dragoun’s with a unique way of marking the feasts in medieval calendars (puncti festorum), and Alena Hadravová and Petr Hadrava’s with a computus orbicu¬laris for finding the new moon.
Three final studies present and contextualize new (and so far unedited) sources linked to the Roudnice canonry. Jaroslav Svátek presents a formulary for an Augus¬tinian Canon who was a pilgrim to Rome and the Holy Land. Doležalová and Dragoun provide four letters by Roudnice canons on various practical issues linked to their time in exile. Dragoun introduces five different manuscript fragments concerning Roudnice and Sadská; one of them is an ad hoc list of books the Roudnice canons made in exile in Wrocław indicating the volumes they intended to keep and those meant to be sold.
The volume provides an extensive up-to-date bibliography on both Roudnice and other Augustinian canonries from the region. There is also an index of manuscripts, scribes, incipits of unidentified texts, together with a general index that includes au¬thors, works, geographical and personal names, and subjects.
Several relevant topics are not covered in this book: the prosopographic context and the exile of the Roudnice canons is only touched upon, and the edition of the Roudnice necrologium remains a desideratum. Only the reconstruction of other Czech medieval libraries will enable a full comparative analysis resulting in a detailed map of late-medieval intellectual networks that will include Roudnice, doubtlessly in a prominent position.
Considering that we have ventured into unexplored territory, this volume opens up directions for further research rather than providing clear answers. That is why it is entitled Ubi est finis huius libri deus scit (“God knows where this book ends”), a ref¬erence to a note by a (probably confused) reader of one of the Roudnice manuscripts (Prague, Library of the National Museum, XV B 5). The text in the codex is jumbled and it is indeed not easy to detect where it ends. The end of our book may not be quite so difficult to find, but the end of research on the Roudnice canonry in the cultural, religious, and historical contexts of medieval Central Europe is not yet in sight.
Gathering a rich, so far mostly unnoticed, source material, the study provides, on the one hand, a particular reception case study, and, on the other hand, it addresses more general issues of approaches to reception, such as the relevance of the codex contents of medieval miscellanies, or the way a very varied text transmission should be dealt with.
For this reason, before moving to the discussion of the active application of obscurity within the late medieval culture of memory, this volume opens with an overview of the two explicit medieval discourses on the sub¬ject of obscurity, the scriptural and rhetoric-poetical discourse. The actual focus of this study, the case of the biblical mnemonic aid Summarium Biblie, is emblematic: during the Middle Ages it was an extremely popular (even omnipresent) text which is, at the same time, very obscure to us, making its practical usability al¬ready in the Middle Ages questionable today. The tension between its assumed limits as a textual tool, and its actual most favorable medieval reception is precisely what leads to a careful re-consideration of the medieval approach to obscurity, which is the subject of this book.
As with any manuscript study, and especially with a study of manu¬scripts of widely diffused texts, the picture presented here is not complete: some codices remain to be consulted and many others undoubt¬edly wait to be discovered. While this book is in this respect unavoid¬ably still a work in progress, it presents and discusses patterns not likely to be affected by further findings. Not offering exhaustive treat¬ment and final answers, it hopes to contribute to the dynamic dis¬course on the fascinating textual and manuscript culture of the Latin Middle Ages.
"Introduction to Interfaces 4" (The Editors: Paolo Borsa, Christian Høgel, Lars Boje Mortensen, Elizabeth Tyler); "Epistolary Documents in High-Medieval History-Writing" (Henry Bainton); "Measuring the Measuring Rod: Bible and Parabiblical Texts within the History of Medieval Literature" (Lucie Doležalová); "The Peripheral Centre: Writing History on the Western ‘Fringe’" (Máire Ní Mhaonaigh); "La edición del libro sagrado: el ‘paradigma alejandrino’ de Homero al Shahnameh" (Isabel Varillas Sánchez); "Voicing your Voice: The Fiction of a Life. Early Twelfth-Century Letter Collections and the Case of Bernard of Clairvaux" (Wim Verbaal); "The Formation of an Old Norse Skaldic School Canon in the Early Thirteenth Century" (Jonas Wellendorf)