Medieval Historical, Hagiographical and Biographical Networks (2024)

Medieval Historical, Hagiographical and Biographical Networks (1) https://doi.org/10.1007/978-3-319-39445-9_4

Journal: Maths Meets Myths: Quantitative Approaches to Ancient Narratives Understanding Complex Systems, 2016, p.45-69

Publisher: Springer International Publishing

Authors: Robert Gramsch, Máirín MacCarron, Pádraig MacCarron, Joseph Yose

List of references

  1. Barney, S. A. et al. (Trans.). (2006). The etymologies of Isidore of Seville. Cambridge: Cambridge University Press.
    Medieval Historical, Hagiographical and Biographical Networks (2) https://doi.org/10.1017/CBO9780511482113
  2. Berschin, W. (1989). Opus deliberatum ac perfectum: Why did the Venerable Bede write a second prose Life of St Cuthbert? In G. Bonner, D. Rollason, & C. Stancliffe (Eds.), St Cuthbert, his cult and his community to AD 1200 (pp. 95–102). Woodbridge: Boydell.
  3. Blanton, V. (2007). Signs of devotion: The cult of St Æthelthryth in Medieval England, 695–1615. University Park, PA: Pennsylvania State University Press.
  4. Brown, P. (1981). The cult of the saints: Its rise and function in Latin Christianity. London: University of Chicago Press.
  5. Colgrave, B. (Ed. & Trans.). (1940). Two lives of Saint Cuthbert. Cambridge: Cambridge University Press.
  6. Colgrave, B., & Mynors, R. A. B. (Eds. & Trans.). (1999). Bede’s ecclesiastical history of the English people. Oxford: Oxford University Press (1st edn., 1969).
  7. Deliyannis, D. M. (2003). Historiography in the middle ages. Leiden and Boston: Brill.
    Medieval Historical, Hagiographical and Biographical Networks (3) https://doi.org/10.1163/9789047400578
  8. Derrible, S. (2012). Network centrality of metro systems. PloS One, 7(7), e40575.
    Medieval Historical, Hagiographical and Biographical Networks (4) https://doi.org/10.1371/journal.pone.0040575
  9. Farmer, D. H., & Webb, J. F. (Trans.). (1998). The age of Bede (1st ed., 1965). Harmondsworth: Penguin.
  10. Fischer, F., Kampkaspar, D., & Trilcke, P. (2015). Digitale Netzwerkanalyse dramatischer Texte. Accessed 10 July, 2015, from https://www.academia.edu/11531933/Slides_zum_Vortrag_Digitale_Netzwerkanalyse_dramatischer_Texte_._DHd-Tagung_2015_in_Graz_25._Februar_2015
  11. Fouracre, P. (1990). Merovingian historiography and merovingian hagiography. Past and Present, 127, 3–38.
    Medieval Historical, Hagiographical and Biographical Networks (5) https://doi.org/10.1093/past/127.1.3
  12. Girvan, M., & Newman, M. E. (2002). Community structure in social and biological networks. Proceedings of the National Academy of Sciences, 99(12), 7821–7826.
    Medieval Historical, Hagiographical and Biographical Networks (6) https://doi.org/10.1073/pnas.122653799
  13. Goffart, W. (1988). The narrators of barbarian history (AD 550–800): Jordanes, Gregory of Tours, Bede, and Paul the Deacon. Princeton: Princeton University Press.
  14. Gramsch, R. (2013). Das Reich als Netzwerk der Fürsten. Politische Strukturen unter dem Doppelkönigtum Friedrichs II. und Heinrichs (VII.) 1225–1235 (Mittelalter-Forschungen, 40). Ostfildern: Thorbecke.
  15. Hollis, S. (1992). Anglo-Saxon women and the church: Sharing a common fate. Woodbridge: Boydell.
  16. Holsinger, B. (2007). The parable of Caedmon’s ‘Hymn’: Liturgical invention and literary tradition. The Journal of English and Germanic Philology, 106, 149–175.
    Medieval Historical, Hagiographical and Biographical Networks (7) https://doi.org/10.2307/27712649
  17. Hunter-Blair, P. (1990). The world of Bede (2nd ed.). Cambridge: Cambridge University Press.
    Medieval Historical, Hagiographical and Biographical Networks (8) https://doi.org/10.1017/CBO9780511620355
  18. Jannidis, F., Krug, M., Puppe, F., Reger, I., Töpfer, M., & Weimer, L. (2015). Automatische Erkennung von Figuren in deutschsprachigen Romanen. Accessed 10 July, 2015, from http://gams.uni-graz.at/o:dhd2015.v.011
  19. Johnson, M. (1993). The Saxon monastery at Whitby: Past, present, future. In M. Carver (Ed.), In search of cult: Archaeological investigations in honour of Philip Rahtz (pp. 85–89). Woodbridge: Boydell and Brewer.
  20. Jullien, E. (2011). Netzwerkanalyse in der Mediävistik. Probleme und Perspektiven Wirtschaftsgeschichte, 100, 135–153.
  21. Kasper, C., & Voelkl, B. (2009). A social network analysis of primate groups. Primates, 50(4), 343–356.
    Medieval Historical, Hagiographical and Biographical Networks (9) https://doi.org/10.1007/s10329-009-0153-2
  22. Lapidge, M. (1999). The Blackwell encyclopaedia of Anglo-Saxon England. Oxford: Blackwell.
  23. Lees, C. A., & Overing, G. (2001). Double agents: Women and clerical culture in Anglo-Saxon England. Philadelphia, PA: University of Pennsylvania Press.
  24. Lemercier, C. (2012). Formale Methoden der Netzwerkanalyse in den Geschichtswissenschaften: Warum und Wie? Österreichische Zeitschrift für Geschichtswissenschaften, 23, 16–41.
  25. MacCarron, P., & Kenna, R. (2013). Network analysis of the íslendinga sögur—The Sagas of Icelanders. European Physical Journal B, 86, 407.
    Medieval Historical, Hagiographical and Biographical Networks (10) https://doi.org/10.1140/epjb/e2013-40583-3
  26. Malkin, I. (2011). A small greek world: Networks in the ancient mediterranean (Greeks overseas). Oxford and New York: Oxford University Press.
    Medieval Historical, Hagiographical and Biographical Networks (11) https://doi.org/10.1093/acprof:oso/9780199734818.001.0001
  27. Marcus, S. (1973). Mathematische poetik. Frankfurt a.M.: Athenäum-Verlag.
  28. McClure, J. (1984). Bede and the life of ceolfrid. Peritia, 3, 71–84.
    Medieval Historical, Hagiographical and Biographical Networks (12) https://doi.org/10.1484/J.Peri.3.57
  29. Padgett, J. F., & Ansell, C. K. (1993). Robust action and the rise of the Medici. American Journal of Sociology, 98, 1259–1319.
    Medieval Historical, Hagiographical and Biographical Networks (13) https://doi.org/10.1086/230190
  30. Schimank, U. (2000). Handeln und Strukturen: Einführung in die akteurtheoretische Soziologie (Grundlagentexte Soziologie). Weinheim and München: Juventa-Verlag.
  31. Schneider, W. C. (1988). Ruhm, Heilsgeschehen, Dialektik: Drei kognitive Ordnungen in Geschichtsschreibung und Buchmalerei der Ottonenzeit (Historische Texte und Studien, 9). Hildesheim: Olms.
  32. Schneidmüller, B., & Weinfurter, S. (Eds.). (1997). Otto III.—Heinrich II.: eine Wende? (Mittelalter-Forschungen, 1). Sigmaringen: Thorbecke.
  33. Schütz, M. (1999). Adalbold von Utrecht, Vita Heinrici II imperatoris: Übersetzung und Einleitung. Bericht des Historischen Vereins für die Pflege der Geschichte des ehemaligen Fürstbistums Bamberg, 135, 135–198.
  34. Thacker, A. (1989). Lindisfarne and the origins of the cult of St Cuthbert. In G. Bonner, D. Rollason, & C. Stancliffe (Eds.), St Cuthbert, his cult and his community to AD 1200 (pp. 103–22). Woodbridge: Boydell.
  35. Thacker, A. (1998). Memorialising gregory the great: The origin and transmission of a papal cult in the seventh and early eighth centuries. Early Medieval Europe, 7, 59–84.
    Medieval Historical, Hagiographical and Biographical Networks (14) https://doi.org/10.1111/1468-0254.00018
  36. Thacker, A., & Sharpe, R. (Eds.). (2002). Local saints and local churches in the early medieval west. Oxford: Oxford University Press.
  37. Trilcke, P. (2013). Social network analysis (SNA) als Methode einer textempirischen Literaturwissenschaft. In P. Ajouri, K. Mellmann, & C. Rauen (Eds.), Empirie in der Literaturwissenschaft (pp. 201–247). Münster: Mentis-Verlag.
    Medieval Historical, Hagiographical and Biographical Networks (15) https://doi.org/10.30965/9783957439710_012
  38. Warner, D. A. (Trans.). (2001). Ottonian Germany: The chronicon of Thietmar of Merseburg. Manchester: Manchester University Press.
    Medieval Historical, Hagiographical and Biographical Networks (16) https://doi.org/10.7765/9781526112774
  39. White, C. (Trans.). (1998). Early Christian lives. Harmondsworth: Penguin.
  40. Wood, I., & Groco*ck, C. (Eds. & Trans.). (2013). Abbots of Wearmouth and Jarrow. Oxford: Oxford University Press.
  41. Zachary, W. W. (1977). An information flow model for conflict and fission in small groups. Journal of Anthropological Research, 33(4), 452–473.
    Medieval Historical, Hagiographical and Biographical Networks (17) https://doi.org/10.1086/jar.33.4.3629752

Publications that cite this publication

Von der Metapher zur Methode

Robert Gramsch-Stehfest

Medieval Historical, Hagiographical and Biographical Networks (18) https://doi.org/10.3790/zhf.47.1.1 · Medieval Historical, Hagiographical and Biographical Networks (19)

2020, Zeitschrift für Historische Forschung Zeitschrift für Historische Forschung: Volume 47, Issue 1, №1, p.2-40

Scopus

WoS

Crossref citations:1

Find all citations of the publication

About this publication

Number of citations 1
Number of works in the list of references 41
Journal indexed in Scopus Yes
Journal indexed in Web of Science No
Medieval Historical, Hagiographical and Biographical Networks (2024)

FAQs

Why was hagiography so important during the Middle Ages? ›

The importance of hagiography derives from the vital role that the veneration of the saints played throughout medieval civilization in both eastern and western Christendom.

What is biography hagiography? ›

Originally, a hagiography was a biography of a saint written without skepticism or criticism. A hagiography idealizes the subject and puts them on a pedestal. These days, a hagiography is not necessarily written about a saint, but it still idolizes the subject.

What is an example of hagiography? ›

The life of Anthony of Egypt is usually considered the first example of this new genre of Christian biography. In Western Europe, hagiography was one of the more important vehicles for the study of inspirational history during the Middle Ages.

What is hagiographical tradition? ›

Medieval hagiography comprises narratives that recount the saints' lives (vitae). Typically, these texts include the deeds and miracles associated with the saint, the conditions of their death (passio or passion) and martyrdom.

What is the oldest hagiography? ›

The most ancient hagiographic collection of which mention is made is eusebius of caesarea's lost compilation of the Acts of the Ancient martyrs, containing the passions of martyrs previous to the persecution of diocletian.

What was the most important sacred form in the Middle Ages? ›

Early Medieval Ages

Gregorian chant was a sacred song form within the medieval Catholic church that was typically monophonic, sung in unison even with multiple performers, devoid of harmony, meter, or accompaniment, and without a strict rhythmic structure.

What is the theory of hagiography? ›

As the name indicates, hagiography is writing about holy people. Recently, a distinction has been made between the living holy person who operated within a social framework and the subsequent cult that arose around the memory of that person, securing his or her identity in perpetuity as a saint.

What is the difference between chronicles and hagiographies? ›

While a chronicle is the historical narration of events in chronological order, a biography is the narration of the discourse of a life, and a hagiography, that of the life of a saint (from Gr.

What are the two meanings of hagiography? ›

1. : biography of saints or venerated persons. 2. : idealizing or idolizing biography. an account that smacks of hagiography.

What is a synonym for the word hagiographic? ›

overly or insincerely flattering a hagiographic portrait of one of the pioneers of the automotive age. adulatory. gushy. oily. demonstrative.

What is a hagiographic view? ›

Meaning of hagiographic in English

very admiring of someone and representing the person as perfect or much better than they really are: The biography has been criticized for being too hagiographic. Weinraub takes a hagiographic approach, portraying him as a historical hero first and a human being second.

What is the genre of hagiography? ›

Hagiography, the historical genre which is the subject of this week's seminar, comprises narratives concerned with the saints and their achievements, especially the miracles which God has performed through them and on their behalf.

What is the difference between hagiography and biography? ›

Biography and hagiography are both Greek words, coined at different periods. Biographica was created in the sixth century AD, while hagiographos or hagiographhia was of frequent use in the early Christian literature, although it has nothing to do with the Lives of the Saints. Rather, it denotes theological assessment.

What is hagiographic literature? ›

“Hagiography” is composed of Greek words that mean “to write the holy” and in Western tradition the term has historically been understood to denote a literary genre that describes the lives of revered persons, especially saints.

Why is hagiography important? ›

In the context of premodern discourses, hagiography as an exceptional or limit case can help us understand how history and history writing were conceptualised in the Middle Ages and how they might most usefully be conceptualised in scholarship on the Middle Ages.

What was most important during the Middle Ages? ›

During the Middle Ages, religion and the church were at the center of most people's lives, regardless of their social class, and the cathedrals and other places of worship of the period reflected that.

What was the significance of religious art in the Middle Ages? ›

Different interpretations of various biblical figures and symbols from religious history were critical in medieval art. Many artists used elaborate patterns with Christian iconography to explain their paintings. Christian iconography describes the symbolic representation of God, the holy spirit, saints, etc.

Why was Middle Ages art important? ›

The visual arts prospered during Middles Ages, which created its own aesthetic values. The wealthiest and most influential members of society commissioned cathedrals, churches, sculpture, painting, textiles, manuscripts, jewelry and ritual items from artists.

Why was it important to have illustrated manuscripts of the Bible in the Middle Ages? ›

Such decorations illustrated the text and helped guide people through it. The pictures were especially important because during medieval times, many people, even those who owned manuscripts, could not read.

Top Articles
Latest Posts
Article information

Author: Stevie Stamm

Last Updated:

Views: 6025

Rating: 5 / 5 (80 voted)

Reviews: 95% of readers found this page helpful

Author information

Name: Stevie Stamm

Birthday: 1996-06-22

Address: Apt. 419 4200 Sipes Estate, East Delmerview, WY 05617

Phone: +342332224300

Job: Future Advertising Analyst

Hobby: Leather crafting, Puzzles, Leather crafting, scrapbook, Urban exploration, Cabaret, Skateboarding

Introduction: My name is Stevie Stamm, I am a colorful, sparkling, splendid, vast, open, hilarious, tender person who loves writing and wants to share my knowledge and understanding with you.