Tras la luz del arcoíris: el De arcu caeli de Beda

Emerita, 1996

The analysis of texts and g10ssaries contained in the manuscript ACA Ripoll 59 reveals various compilations of glossaries and «computatioll) texts, besides Priscian's grammar, which is the most important text in the manuscript. The analysis and identification of the fragments in ACA Ripoll 59 the same as those in Vat. Reg. Lat. 123, which also belongs to the manuscripts found in Ripoll, corresponding to various chapters of Beda, allow us to study the different currents that exerted their cultural intluence in the Monastery of Santa Maria de Ripoll. Through the variants stablished for each of the texts that have bean identified, one detects the intluence of various faqlilies of manuscripts in the composition of these fragments.

The demise of Roman rule in Britain seems to have been followed by a quick collapse of large-scale political articulation and the outburst of a number of native polities, of which very little is known. Between the mid and late fifth century, the Anglo-Saxons took over the east of southern Britain, absorbing the native population into a new ethnic, religious and political identity. By the early sixth-century, though, such and expansion had come to a halt, and the Celtic-speaking, Christian inhabitants of south-western Britain remained beyond Anglo-Saxon control, although that did not make their political organization less fragmented. Sometime between the very late fifth century and the mid-sixth century, a British cleric named Gildas wrote down a text (De excidio Britanniae) in which he exhorted the religious and secular rulers of the British polities to take action. Gildas’s argument was that, for all the peace and calm the present generation enjoyed, the troubles of the past were not gone for ever. The enemy was still there and hardship would return. The kings and priests who –like a new Israel– had given up to leisure and forgot about God’s precepts were castigated by Gildas and prompted to return to put down their sinful ways and prepare to face the fights to come with God on their side.In order to reinforce this argument, Gildas inserted in his narration of the Saxon invasion of Britain a quick reference to an omen which predicted that the new settlers would inhabit the island for three hundred years, and for half of this period (i.e.: one hundred and fifty years) they would repeatedly devastate it. This is a most enigmatic passage which has raised all sorts of opinions among historians, from those who consider it mere fabrication or interpolation to those who judge it as a colourful, exotic touch, whether due to Gildas’s imagination and scriptural learning or to his knowledge of a real tradition about a real omen of Saxon provenance. However, given the political relevance of a forecast about the ending of the Saxons in Britain, it is striking that it has left nearly no trace of its existence. Later texts which sometimes replicate Gildas’s passage about the Saxon invasion, systematically wrote out the Saxon omen, which has provided grounds for the views that it was an interpolation which did not originally feature in De excidio. This paper suggests that the reason why Gildas’s Saxon omen was ruled out by later authors was due to two reasons: a) that most preserved texts belong to a period after the three-hundred years deadline has passed, thus rendering the omen pointless; b) that the Venerable Bede, whose Historia ecclesiastica gentis anglorum strongly influenced all history written in Britain thereafter, also disregarded the men in his largely Gildas-based account of the Saxon invasion. However, Bede did write before the end of the three-hundred year period. A detailed analysis of he dealt with the chronology of fifth-century events, and the paramount authority he ascribed to Gildas in so doing, reveals that Bede was well aware of the omen, according to which the ending of Saxons rule should occur within the next generation. Bede tried to relate the first term of the omen to the arrival of the Roman missionaries that started the Christianization of the Anglo-Saxons. His metaphorical interpretation of the one hundred years of plundering as the Anglo-Saxons’ heathen period was probably intended to provide some clue with which to reinterpret the meaning of the omen’s second term. However, Bede’s computations never allowed him to provide a tight chronological frame for the omen. He struggled to precise the chronology of the missionaries’ arrival and the varied steps of the Christianization, but failed to date the arrival of the Saxons with precision. To overcome this limitation, Bede introduced in his reckoning a certain measure of uncertainty —expressed with the Latin word circiter— which is demonstrably related to his estimations of the either the adventus Saxonum or the missionaries arrival. Eventually, he opted for omitting all reference to the omen, although both the layout of his chronology and the passages in which he expressed his concern about the immediate future bear witness to his worries.The realization of Bede’s awareness of the Saxon omen and the ways in which he dealt with it provides new insights about how he constructed the complex rhetoric and discourse of his all-influential narrative of early medieval British history, as well as a more hidden image of the real weight he attached to political and cultural traditions coming from the island’s Celtic-speaking side which features in his texts as the very “axis of evil” in the process of the Christianization of the Anglo-Saxons. A caballo entre el siglo V y el VI, en el occidente de Britania que las poblaciones nativas retenían frente al impulso invasor de los anglosajones, el clérigo Gildas exhortó a los poderes seculares y laicos de su tiempo a despertar de su letargo, unirse y trabajar por la perfección espiritual y militar que les habría de permitir sobreponerse a sus enemigos. En su alocución, Gildas invocó un enigmático augurio sobre el final de la presencia anglosajona en Britania, el cual, pese a su significación política, no parece haber dejado huella en autores posteriores, que no vuelven a aludir a la cuestión. Esto ha hecho pensar a algunos historiadores que el augurio no formaba parte del texto original de Gildas, sino que es una interpolación posterior. Por su parte, Beda el Venerable, trabajando dos siglos después y desde el flanco opuesto (el de los anglosajones ya convertidos al cristianismo), fue el primero en hacer uso intensivo de la obra de Gildas, pero tampoco hizo referencia explícita al pronóstico sobre el fin de los anglosajones. Sin embargo, el propósito de este trabajo es sugerir que Beda no solo conocía el augurio y era consciente de su significado e importancia, sino que, siendo un especialista en cronología y computística, se esforzó por insertarlo tácitamente en su visión de la historia post-romana de Britania, poniéndolo en paralelo con el proceso de cristianización de los anglosajones.

En este texto se reflexiona sobre la naturaleza de lo poético en la crisis moder-na y se muestra cómo la poesía borra la excesiva luminosidad de lo racional me-diante tramas que atenúan el brillo metafísico de los conceptos que ocultan la diversidad de lo sensible y lo concreto. El texto expone la cercanía entre pensar y poetizar, la dialéctica poética y el papel de los lectores ante el texto poético; fren-te a una concepción fundada en el dualismo platónico que afirma que el mundo visible solo es copia de las ideas. De acuerdo con esta perspectiva, el poema desestructura tal dicotomía a través del lenguaje, la metáfora y la escritura. This text reflects on the nature of poetry in the modern crisis, showing how it erases the excessive luminosity of the rational by means of wefts that attenuate the metaphysical sheen of the concepts that have concealed the diversity of concrete, perceivable reality. The text exposes the affinity between thought and poetic creation, the dialectics of poetry, and the role of the readers in relation to the poem. In the face of a conception based on the platonic dualism that affirms that the visible world is merely a copy of the ideas, the poem destructures such a dichotomy through language, metaphor and writing.

Horizontes de Pensamientos , 2024

El siguiente artículo tiene la intención de revisar la propuesta filosófica de Diógenes de Apolonia, pensador presocrático. A partir del análisis de los testimonios doxográficos y de los fragmentos del autor, se ubicarán los antecedentes filosóficos de los que partió el filósofo jónico (Anaxímenes, Heráclito, los eleatas, Anaxágoras) y la manera en la que se apropió de sus nociones para construir su pensamiento que, sin duda, trasciende el mero eclecticismo. El objetivo es comprender la manera en la que Diógenes concibió al aire como único principio material de la realidad, el cual posee en sí mismo una inteligencia ordenadora que se identifica, por sus procesos creativos, estructuradores y vivificantes, con dios.

Ressenya del llibre: "El Euskera Arcaico" de Luís Núñez Astrain

Fortunatae Revista Canaria De Filologia Cultura Y Humanidades Clasicas, 2003

Si realizamos un estudio comparativo de los tratados de métrica de Beda y Cruindmelo, encontramos que presentan, desde su propia disposición formal, significativas semejanzas. En ambos se abordan dos cuestiones poco usuales en este tipo de manuales. Nos referimos al estudio que ofrecen de los géneros poéticos y del ritmo. En este trabajo pretendemos mostrar en qué grado puede considerarse original el tratamiento de estos temas y hasta qué punto estos tratados constituyen un testimonio de la nueva actividad versificadora, así como en qué medida se muestran deudores de la tradición heredada. PALABRAS CLAVE:Tratados de métrica. Géneros poéticos. Ritmo.

Presses universitaires du Midi eBooks, 2008

Historia y Sociedad, 2015

This article focuses on the film “Bajo el cielo antioqueño”, directed by Arturo Acevedo Vallarino and released in 1925. First, the collective efforts of the Medellin privileged sectors are described, which participated as investors and as actors. Then, the movie’s appropriation of what could be called the “vernacular modernism” is analyzed through the cultural matrix of melodrama, which is characterized by intensity and schematization of feelings, by the story’s development from ignorance to recognition, the supremacy of family relationships and essential loyalties, as well as by the expression of emotional excess. Finally, the acceptance of the movie by the audience, which was characterized by the consensus towards the regional representation shown in the movie, will be commented on.

Documentos de trabajo UCM Biblioteca …, 2005

Sincronía (Guadalajara), 2019

Este artículo analiza las similitudes existentes entre la temática de las Rimas de Gustavo Adolfo Bécquer y los Sonetos del amor oscuro de Federico García Lorca. Desde mi punto de vista, Lorca al igual que Bécquer plasma el dolor por no ser correspondido cuyo final es idéntico: la muerte de la voz poética. A través de ejemplos intentaré justificar mi propuesta.