Die Edelsteine der schwäbischen Krone
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Tjark Wegner
Abstract
The Latin writings of Felix Fabri contain a large amount of information about the monasteries in Swabia. The article presents a comparative study of the ›Evagatorium‹, the ›Descriptio Sueviae‹, the ›Tractatus de civitate Ulmensis‹, and the ›Descriptio monasterii sanctimonialium‹ (Gnadenzell in Offenhausen) - the latter recently rediscovered by Tabea Scheible (Böblingen) - seeking to assess the value of the author’s descriptions of monasteries as historical sources and identify specific characteristic features. Many of Fabri’s longer descriptions, especially in the ›Tractatus‹ and the ›Descriptio monasterii sanctimonialium‹, can be shown to follow a specific underlying scheme. The early history, for example that of a religious foundation in pre-Christian times, is followed by a first high point with the establishment of a church or monastery. Then comes a period of decline, which will precede the monastic reform the author himself has witnessed - the only period Fabri describes in greater detail - bringing a climax in the spiritual life. In this way Fabri paints a historical picture marked by changes that can be better understood on the basis of three factors: First, despite his rejection of them, Fabri was fascinated by pre-Christian cults and ancient mythology - but he uses these primarily as a contrast to highlight what he sees as a better, the Christian era. Second, Fabri’s local (Ulm) and regional (Swabian) patriotism plays a significant role in his evaluation of the monastic spiritual communities, but also far beyond this. Third, for Fabri the monastic reform - after all, he himself was an Observant Dominican - is absolutely fundamental to the world view revealed in these descriptions.
Abstract
The Latin writings of Felix Fabri contain a large amount of information about the monasteries in Swabia. The article presents a comparative study of the ›Evagatorium‹, the ›Descriptio Sueviae‹, the ›Tractatus de civitate Ulmensis‹, and the ›Descriptio monasterii sanctimonialium‹ (Gnadenzell in Offenhausen) - the latter recently rediscovered by Tabea Scheible (Böblingen) - seeking to assess the value of the author’s descriptions of monasteries as historical sources and identify specific characteristic features. Many of Fabri’s longer descriptions, especially in the ›Tractatus‹ and the ›Descriptio monasterii sanctimonialium‹, can be shown to follow a specific underlying scheme. The early history, for example that of a religious foundation in pre-Christian times, is followed by a first high point with the establishment of a church or monastery. Then comes a period of decline, which will precede the monastic reform the author himself has witnessed - the only period Fabri describes in greater detail - bringing a climax in the spiritual life. In this way Fabri paints a historical picture marked by changes that can be better understood on the basis of three factors: First, despite his rejection of them, Fabri was fascinated by pre-Christian cults and ancient mythology - but he uses these primarily as a contrast to highlight what he sees as a better, the Christian era. Second, Fabri’s local (Ulm) and regional (Swabian) patriotism plays a significant role in his evaluation of the monastic spiritual communities, but also far beyond this. Third, for Fabri the monastic reform - after all, he himself was an Observant Dominican - is absolutely fundamental to the world view revealed in these descriptions.
Kapitel in diesem Buch
- Frontmatter I
- Inhalt VII
- Vorwort IX
- Zur Einleitung 1
- Württemberg als Kulturlandschaft im späteren Mittelalter 11
- Wissen für den Hof 37
- The Orient in Württemberg 47
- Zur Buchkultur am spätmittelalterlichen württembergischen Hof 67
- Der Schwanenritter in Württemberg 111
- The literary culture of Dominican women in late medieval Germany 157
- Liturgical manuals – liturgical norms 283
- Die Edelsteine der schwäbischen Krone 313
- Gräfin Katharina von Württemberg und die oberschwäbischen Doppelklöster der Prämonstratenser im Mittelalter 345
- Konstruktionen monastischer Identitäten 385
- The ›Alexiuslegende‹ in Esslingen 457
- Württembergisches in Donaueschinger Handschriften? 487
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Anhang
- Stammtafel 524
- Abkürzungsverzeichnis 526
- Abbildungsnachweis 527
- Handschriftenregister 528
- Register der Personen, Werke und Orte 539
Kapitel in diesem Buch
- Frontmatter I
- Inhalt VII
- Vorwort IX
- Zur Einleitung 1
- Württemberg als Kulturlandschaft im späteren Mittelalter 11
- Wissen für den Hof 37
- The Orient in Württemberg 47
- Zur Buchkultur am spätmittelalterlichen württembergischen Hof 67
- Der Schwanenritter in Württemberg 111
- The literary culture of Dominican women in late medieval Germany 157
- Liturgical manuals – liturgical norms 283
- Die Edelsteine der schwäbischen Krone 313
- Gräfin Katharina von Württemberg und die oberschwäbischen Doppelklöster der Prämonstratenser im Mittelalter 345
- Konstruktionen monastischer Identitäten 385
- The ›Alexiuslegende‹ in Esslingen 457
- Württembergisches in Donaueschinger Handschriften? 487
-
Anhang
- Stammtafel 524
- Abkürzungsverzeichnis 526
- Abbildungsnachweis 527
- Handschriftenregister 528
- Register der Personen, Werke und Orte 539
