Papers by Pablo Piqueras
Latin Literatures in Medieval and Early Modern Times Inside and Outside Europe: A Millennium Heritage, 2024
This chapter analyzes the figure of Troilus and the motif of the love triangle, consisting of him... more This chapter analyzes the figure of Troilus and the motif of the love triangle, consisting of him, Briseis, and Diomedes from the De excidio Troiae of Dares Phrygius to contemporary literature. We focus specifically on the medieval works that influenced the representation of these three characters and their relationship. We examine their roles in Dares' work, in the Roman de Troie
of Benoit de Sainte-Maure, in Guido delle Colonne's Historia destructionis Troiae, in two epics of the XII and XIII centuries (De bello Troiano ofJoseph of Exeter and Troilus of Albert of Stade) and in three more familiar pieces, namely Boccaccio's Il Filostrato, Chaucer's Troilus and Criseyde, and Shakespeare's Troilus and Cressida, to end with a quick review of the theme from that moment until the present. The representation of the characters and their triangle was formed in the Roman de Troie following Dares, and each author who developed the story used the tradition but added his own special touches.
Medievalia 27/1, 2024
The objective of this article is to study the possible relationships of Pierre Bersuire’s Ovidius... more The objective of this article is to study the possible relationships of Pierre Bersuire’s Ovidius moralizatus with other medieval allegorical and mythographic commentaries on Ovid’s Metamorphoses, starting from the matter of Troy present in Bersuire’s commentary. Through the comparison with these other texts, we can establish that a change of perspective in the allegorical commentary tradition occurs in the Ovidius moralizatus in terms of the content and organization of the matter, and it can related to a close relationship of this work with the Liber de natura deorum, a text for which we add a testimony hitherto unnoticed, the manuscript Bern, Burgerbibliothek, 411, fols. 146r-152v. With this plausible relationship, we can conclude that for the writing of his commentary, Bersuire worked with both the tradition of allegorical comments on the Metamorphoses and a parallel tradition that we can call as mythographic comments.
«Il capitale culturale», Supplementi 15, 2023
The objective of this paper is to study possible relationships of the text of Pierre Bersuire's O... more The objective of this paper is to study possible relationships of the text of Pierre Bersuire's Ovidius moralizatus with other medieval works departing from two illuminated passages in two different manuscripts: Bergamo, Biblioteca Civica Angelo Mai, Cassaforte 3.4, and Treviso, Biblioteca Comunale, 344. Therefore, analyzing the texts on which the two illustrations are based, we try to determine which works can be the source for them, and we also try to understand the figures represented in the illustrations. So, the figure of Vanity from the Treviso manuscript seems to be unique in its representation, but the text, with some distinctive features, seems to be based on the Ymagines Fulgencii. The representation of the story of Bacchus in the Bergamo manuscript is found in other illustrations,
and its accompanied text seems to rely on the mythographical tradition present in an anonymous Liber de natura deorum of the twelfth century.
The allegorical tradition of Ovid’s Metamorphoses reaches its highest
point with Pierre Bersuire... more The allegorical tradition of Ovid’s Metamorphoses reaches its highest
point with Pierre Bersuire’s 'Ovidius moralizatus'. Bersuire wrote this
opuscule, included in his encyclopaedic 'Reductorium morale', in the mid-
14th century, between the years 1340 and 1362. The structure of the
'Ovidius moralizatus' is very clear. It consists of 16 books. The first one
serves as an introduction to the allegorical subject and it is called 'De
formis figurisque deorum' . After this book, Bersuire follows the order
from the Metamorphoses and allegorises the myths as they appear in
Ovid’s masterpiece. What I am going to develop in this paper are
three references whose source Bersuire does not directly mention. There
are references that do not seem elucidated in previous studies of Bersuire’s
work. The first one is a quotation that Bersuire attributes to Aesop. The
discussion about Aesop’s figure is widely known, so I will not elaborate
on it any further. My motivation is to clarify whether the text that Bersuire
quotes as 'Aesopic' is truly included in the fables’ corpus or not.
Next I will analyse a legend included in the allegorical commentary on
Daphne’s story. The employment of legends is not much used by Bersuire
when he moralises a myth, nor is it typical of our author not to mention his
source, so I will try to trace the legend up to the 'Ovidius moralizatus'.
The last object of study in this paper is the description of Mercury that
Bersuire explains in the moralisation of Io’s myth (1.12). We read that Mercury is able to change his sex, according to some poets, but Bersuire does not mention those poets accurately, so my aim is to elucidate where this description of Mercury
appears prior to Bersuire.
This article treats the medieval allegorizations of the Ovidian myth of Actaeon,
focusing on Bers... more This article treats the medieval allegorizations of the Ovidian myth of Actaeon,
focusing on Bersuire's treatment in his Ovidius Moralizatus. This work is important
because it reunites all allegorical readings of Metamorphoses and Bersuire presents them
well organized, following the Ovidian model. It is often not well differenced from the
Ovide Moralisé. This is the reason why it is important to emphasize that they are neither
the same work nor a translation of the same text. I first offer a brief introduction to
the Ovidius moralizatus, followed by a summary of the mythical story of Diana and
Actaeon, based on the text from the Metamorphoses. Then, the passages related to this
story in the Ovide Moralisé and the Ovidius Moralizatus are analyzed. Finally, I put
forward very shortly the conclusions obtained in the study and the comparison between
these two works: Bersuire represents the highest point of the allegorical tradition of the
Metamorphoses and he knew all the interpretations given by previous authors, which he
integrated into his work and renewed.
Book Reviews by Pablo Piqueras
Reseña a La mitología griega en la tradición literaria: de la Antigüedad a la Grecia contemporán... more Reseña a La mitología griega en la tradición literaria: de la Antigüedad a la Grecia contemporánea, Minerva Alganza Roldán, Panagiota Papadopoulou (eds.), Centro de Estudios Bizantinos, Neogriegos y Chipriotas: Granada, 2017.
Books by Pablo Piqueras
Huelva Classical Monographs - [13], 2021
Esta monografía sobre el Ovidius moralizatus de Pierre Bersuire, moralización del siglo XIV de la... more Esta monografía sobre el Ovidius moralizatus de Pierre Bersuire, moralización del siglo XIV de las Metamorfosis de Ovidio, y su editio princeps presenta un estudio sobre las diferentes versiones de la obra y una propuesta de texto basada en tal editio princeps, realizada en 1509 en el taller de Josse Badius en París. El estudio consiste en el análisis de la historia textual de la obra a partir de las evidencias de los manuscritos y en la comparación el texto presente en esos códices con el texto de la editio princeps, pues existen divergencias entre ellos, que se explican a partir de la posible intervención de un reelaborador en el monasterio de Claraval para la copia enviada a la imprenta. Además, a partir de este estudio se ofrece un nuevo texto del Ovidius moralizatus basado principalmente en la editio princeps, pero que trata de señalar las diferencias más importantes entre las versiones manuscritas, originales de Bersuire, y la versión impresa, modificada probablemente por un reelaborador.
Workshops by Pablo Piqueras
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Papers by Pablo Piqueras
of Benoit de Sainte-Maure, in Guido delle Colonne's Historia destructionis Troiae, in two epics of the XII and XIII centuries (De bello Troiano ofJoseph of Exeter and Troilus of Albert of Stade) and in three more familiar pieces, namely Boccaccio's Il Filostrato, Chaucer's Troilus and Criseyde, and Shakespeare's Troilus and Cressida, to end with a quick review of the theme from that moment until the present. The representation of the characters and their triangle was formed in the Roman de Troie following Dares, and each author who developed the story used the tradition but added his own special touches.
and its accompanied text seems to rely on the mythographical tradition present in an anonymous Liber de natura deorum of the twelfth century.
point with Pierre Bersuire’s 'Ovidius moralizatus'. Bersuire wrote this
opuscule, included in his encyclopaedic 'Reductorium morale', in the mid-
14th century, between the years 1340 and 1362. The structure of the
'Ovidius moralizatus' is very clear. It consists of 16 books. The first one
serves as an introduction to the allegorical subject and it is called 'De
formis figurisque deorum' . After this book, Bersuire follows the order
from the Metamorphoses and allegorises the myths as they appear in
Ovid’s masterpiece. What I am going to develop in this paper are
three references whose source Bersuire does not directly mention. There
are references that do not seem elucidated in previous studies of Bersuire’s
work. The first one is a quotation that Bersuire attributes to Aesop. The
discussion about Aesop’s figure is widely known, so I will not elaborate
on it any further. My motivation is to clarify whether the text that Bersuire
quotes as 'Aesopic' is truly included in the fables’ corpus or not.
Next I will analyse a legend included in the allegorical commentary on
Daphne’s story. The employment of legends is not much used by Bersuire
when he moralises a myth, nor is it typical of our author not to mention his
source, so I will try to trace the legend up to the 'Ovidius moralizatus'.
The last object of study in this paper is the description of Mercury that
Bersuire explains in the moralisation of Io’s myth (1.12). We read that Mercury is able to change his sex, according to some poets, but Bersuire does not mention those poets accurately, so my aim is to elucidate where this description of Mercury
appears prior to Bersuire.
focusing on Bersuire's treatment in his Ovidius Moralizatus. This work is important
because it reunites all allegorical readings of Metamorphoses and Bersuire presents them
well organized, following the Ovidian model. It is often not well differenced from the
Ovide Moralisé. This is the reason why it is important to emphasize that they are neither
the same work nor a translation of the same text. I first offer a brief introduction to
the Ovidius moralizatus, followed by a summary of the mythical story of Diana and
Actaeon, based on the text from the Metamorphoses. Then, the passages related to this
story in the Ovide Moralisé and the Ovidius Moralizatus are analyzed. Finally, I put
forward very shortly the conclusions obtained in the study and the comparison between
these two works: Bersuire represents the highest point of the allegorical tradition of the
Metamorphoses and he knew all the interpretations given by previous authors, which he
integrated into his work and renewed.
Book Reviews by Pablo Piqueras
Books by Pablo Piqueras
Workshops by Pablo Piqueras
of Benoit de Sainte-Maure, in Guido delle Colonne's Historia destructionis Troiae, in two epics of the XII and XIII centuries (De bello Troiano ofJoseph of Exeter and Troilus of Albert of Stade) and in three more familiar pieces, namely Boccaccio's Il Filostrato, Chaucer's Troilus and Criseyde, and Shakespeare's Troilus and Cressida, to end with a quick review of the theme from that moment until the present. The representation of the characters and their triangle was formed in the Roman de Troie following Dares, and each author who developed the story used the tradition but added his own special touches.
and its accompanied text seems to rely on the mythographical tradition present in an anonymous Liber de natura deorum of the twelfth century.
point with Pierre Bersuire’s 'Ovidius moralizatus'. Bersuire wrote this
opuscule, included in his encyclopaedic 'Reductorium morale', in the mid-
14th century, between the years 1340 and 1362. The structure of the
'Ovidius moralizatus' is very clear. It consists of 16 books. The first one
serves as an introduction to the allegorical subject and it is called 'De
formis figurisque deorum' . After this book, Bersuire follows the order
from the Metamorphoses and allegorises the myths as they appear in
Ovid’s masterpiece. What I am going to develop in this paper are
three references whose source Bersuire does not directly mention. There
are references that do not seem elucidated in previous studies of Bersuire’s
work. The first one is a quotation that Bersuire attributes to Aesop. The
discussion about Aesop’s figure is widely known, so I will not elaborate
on it any further. My motivation is to clarify whether the text that Bersuire
quotes as 'Aesopic' is truly included in the fables’ corpus or not.
Next I will analyse a legend included in the allegorical commentary on
Daphne’s story. The employment of legends is not much used by Bersuire
when he moralises a myth, nor is it typical of our author not to mention his
source, so I will try to trace the legend up to the 'Ovidius moralizatus'.
The last object of study in this paper is the description of Mercury that
Bersuire explains in the moralisation of Io’s myth (1.12). We read that Mercury is able to change his sex, according to some poets, but Bersuire does not mention those poets accurately, so my aim is to elucidate where this description of Mercury
appears prior to Bersuire.
focusing on Bersuire's treatment in his Ovidius Moralizatus. This work is important
because it reunites all allegorical readings of Metamorphoses and Bersuire presents them
well organized, following the Ovidian model. It is often not well differenced from the
Ovide Moralisé. This is the reason why it is important to emphasize that they are neither
the same work nor a translation of the same text. I first offer a brief introduction to
the Ovidius moralizatus, followed by a summary of the mythical story of Diana and
Actaeon, based on the text from the Metamorphoses. Then, the passages related to this
story in the Ovide Moralisé and the Ovidius Moralizatus are analyzed. Finally, I put
forward very shortly the conclusions obtained in the study and the comparison between
these two works: Bersuire represents the highest point of the allegorical tradition of the
Metamorphoses and he knew all the interpretations given by previous authors, which he
integrated into his work and renewed.