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Papers by Rozalia Sasor
The paper consists of two parts: a translation of selected fragments from Dotzè llibre del Crestià (The Twelve Book of the Christian) and an introductory section, which discusses the style and sources of the text, as well as Eiximenis’ original concept of soldier training and its significance for the art of war. To facilitate analysis, the war-related portion of Dotzè (chapters 213 to 337) is herein separated and described as the Treaty on Military Affairs. This approach also highlights its strong reliance on ancient authors such as Vegetius (Epitoma rei militaris), Aristotle, and Ptolemy.
The translation presented in the second part of the article is the first Polish version of the Treaty on Military Affairs’ fragments related to soldier training. The text consists of chapters 213, 217, and 222–227, accompanied by commentary notes that compare them to source fragments from Vegetius’ work, and explain passages that may pose challenges for contemporary readers. As there is no modern critical edition of this part of Dotzè, the basis for the translation is the incunabulum printed in 1484 by Lambert Palmart in Valencia.
Alfonso X of Castile, also known as Alfonso the Wise was one of the most eminent Medieval rulers of the Kingdom of Castile and León. This paper presents selected facts from his life, especially highlighting his achievements as a patron of science and literature, as well as propagator of the vernacular language, i.e. Castilian. A special focus herein will be on the code Siete Partidas. Written under Alfonso's auspices, this text describes knightly customs and combines the features of fiction and legal documents. The paper consists of two parts: a commentary and a translation of Title XXI of Partida II. The commentary presents the essential information on Alfonso X, including his legislative activities connected to Siete Partidas, and also the significance of the code for Spanish legislation, the contents of the seven books (partidas), as well as its authorship. In order to provide some background of the knightly culture on the Iberian Peninsula in the 13th century, knighthood rights are also presented on the basis of other contemporary texts on related subjects, such as Ramon Llull's The Book of the Order of Chivalry or the French anonymous treatise L' ordene de chevalerie. The translation presented in the second part of the article is the first and the only Polish version of a fragment of Siete Partidas dealing with duties, privileges and also customs. Prepared on the basis of the critical edition by Jerry R. Craddock and Jesús Rodríguez Velasco, the translation attempts to grasp the nature of the original language and content, providing notes, which facilitate comprehension of particularly challenging problems.
The translation of the chapters of Estoria de Espanna containing the story of seven infants is based on a variant of the chronicle called Versión amplificada de 1289 (Extended Version from 1289), which belongs to the so-called post-Alfonsian chronicles and was written after the death of Alfonso X, during the reign of his son, Sancho IV the Brave. It is the oldest preserved version of the Legend of the Seven Infants of Lara, which is the basis for the later variants. The source for the translation is manuscript E2 (MS X-I-4, Biblioteca del Monasterio de San Lorenzo, El Escorial, Madrid) known in its two modern editions: Primera Crónica General de España, edited by Ramón Menédez Pidal, and Estoria de Espanna Digital, an online edition.
Nevertheless, there is indirect evidence of the existence of old Castilian epic, including the prose versions of epic legends in medieval Latin and Castilian chronicles, as well as the occurrence of typical epic motifs in late medieval and renaissance romances, which are believed to have been created by cutting longer poems into shorter texts. The two 13th-century Latin chronicles, Chronicon mundi by Lucas de Tuy and De rebus Hispaniae by Rodrigo Jiménez de Rada, contain the richest epic material, while among the Castilian chronicles Estoria de España, commonly known under the title Primera Crónica General given by Menéndez Pidal, and Crónica de 1344, stand out in this respect.
The main body of the paper is a discussion of the lost poems based on the Castilian chronicles mentioned above. The list includes only those songs whose existence is recognized by the majority of medievalists, i.e.: Bernardo del Carpio, Mainete, La condesa traidora (Treacherous Countess), Cantar de los siete infantes de Lara (Song of the Seven Lara Princes), Romanz del Infant García (A Romance about Infanta García) andCantar de Sancho II y el cerco de Zamora (Song of Sancho II and the siege of Zamora). For each text, a summary is provided along with the sources in which variants of the poems have survived, sometimes directly indicating the existence of today lost epic songs.
in relation to the neighbours, came only in the 12th century. The foundational legend of Otger appeared in the 15th century in a political context, as a response of the Catalan nobility to an attempt to offset it from power, which was made by the first ruler of the Castilian dynasty of Trastámara on the throne of Aragon. The first version of the legend, written in 1418, has etymological character and places the mythical origins of Catalonia in the year 732. Another version, founded in 1431, is a genealogical one and highlights, likewise its later variants, the importance of the Catalan aristocracy. In the 19th century, during the Catalan national revival, the Otger Cataló legend was used for the awakening of national consciousness. Similarly today, being one of the many elements of national mythology, strengthens the idea of the Catalan autonomy and, in consequence, of the state-building aspirations.
The influence of the chivalrous reality in the fifteenth century can be clearly seen at the level of language in a great novel written by Joanot Martorell in which it is present, on different aspects, in the structure of speech and style. One of the most interesting examples of this influence is the use of notarial language filtered by everyday practice of chivalrous writings. The article analyses the letters of battle, or challenge, dispersed in the text of Tirant lo Blanc, and compares their form and
content with the original writings. This comparison discloses strong similarities between the real and the fictional epistolary disputes in the way the text is divided as well as in using the formalities that create the feel of authenticity and reflect the superficiality of the noble customs when the chivalry was in decline.
an analysis of the way how the Catalan identity is marked by historical memory of such episodes as the Catalan revolt (1640-52) and the fall of Barcelona (11 IX 1714), the proclamation of the Catalan Republic (1931) and the Catalan State within the Iberian Federation (1934).
Books by Rozalia Sasor
Pierwszy polski przekład XIII-wiecznego kodeksu rycerskiego wraz z obszernym komentarzem wprowadzającym w kulturę dawnych czasów. Tło stanowi pogranicze chrześcijańskiej Europy z muzułmańskim Wschodem.
The second chapter, by a philologist and interpreter Rozalia Sasor, entitled Słodycze w późnośredniowiecznej literaturze katalońskiej (Confectionery in the late medieval Catalan literature), characterises issues of nutrition including confectionery consumption in various kinds of late medieval Catalan literature, such as the didactic literature by Ramon Llull, anonymous scientific prose (Speculum al foder) or chivalry novel by Joanot Martorell.
The second part, entitled Słodycze w wybranych średniowiecznych tekstach katalońskich (Confectionery in selected medieval Catalan texts) consists of text editions both in Old Catalan and in the Polish translation. This part gathers texts that are fragments of Catalan medieval monuments of the written culture. Their common element is the subject of production and consumption of sweets. The dominant position among them belongs to non-literary texts, i.e. medieval confectionery recipes written in Catalan. This collection contains 58 recipes for various sweets derived from numerous sources, a part of which (10 recipes) were not published before. A separate position has been devoted to: a fragment of a narrative source of a chronicle character, taken from the book Llibre de les solemnitats de Barcelona (Barcelona celebrations book), excerpts from a medieval scientific work, i.e. an encyclopaedic summa by Francesc Eiximenis Lo Crestià (The Christian) and a relic of the 15th-century homiletics — a sermon by Vincent Ferrer designated as “The Fast sermon on March 19, 1413”.
The variety of texts related to confectionery aims at providing the reader
with new source materials allowing to research the subject of medieval Catalan confectionery as if first-hand.
And so, the data included in the dozens of recipes allows the reader to
learn about the principles of sweets production taking place within the Catalan culture circle and consumed both in the region of the Crown of Aragon and abroad. On the other hand, fragments of works by late medieval luminaries of the Catalan culture — Eiximenis and Ferrer — reflect the attitude of the Church towards excessive consumption of sweets (Eiximenis) and their consumption during mortification period, i.e. the Fast (Ferrer). The relation derived from the Barcelona chronicle presents the setting for the confectionery consumption in the power circles, such as town notables and aristocracy.
In this perspective, the book sheds light upon the subject of production
and consumption of confectionery in the past centuries, in this case in the Late Medieval Period, a subject which still little available for a wider public.
The paper consists of two parts: a translation of selected fragments from Dotzè llibre del Crestià (The Twelve Book of the Christian) and an introductory section, which discusses the style and sources of the text, as well as Eiximenis’ original concept of soldier training and its significance for the art of war. To facilitate analysis, the war-related portion of Dotzè (chapters 213 to 337) is herein separated and described as the Treaty on Military Affairs. This approach also highlights its strong reliance on ancient authors such as Vegetius (Epitoma rei militaris), Aristotle, and Ptolemy.
The translation presented in the second part of the article is the first Polish version of the Treaty on Military Affairs’ fragments related to soldier training. The text consists of chapters 213, 217, and 222–227, accompanied by commentary notes that compare them to source fragments from Vegetius’ work, and explain passages that may pose challenges for contemporary readers. As there is no modern critical edition of this part of Dotzè, the basis for the translation is the incunabulum printed in 1484 by Lambert Palmart in Valencia.
Alfonso X of Castile, also known as Alfonso the Wise was one of the most eminent Medieval rulers of the Kingdom of Castile and León. This paper presents selected facts from his life, especially highlighting his achievements as a patron of science and literature, as well as propagator of the vernacular language, i.e. Castilian. A special focus herein will be on the code Siete Partidas. Written under Alfonso's auspices, this text describes knightly customs and combines the features of fiction and legal documents. The paper consists of two parts: a commentary and a translation of Title XXI of Partida II. The commentary presents the essential information on Alfonso X, including his legislative activities connected to Siete Partidas, and also the significance of the code for Spanish legislation, the contents of the seven books (partidas), as well as its authorship. In order to provide some background of the knightly culture on the Iberian Peninsula in the 13th century, knighthood rights are also presented on the basis of other contemporary texts on related subjects, such as Ramon Llull's The Book of the Order of Chivalry or the French anonymous treatise L' ordene de chevalerie. The translation presented in the second part of the article is the first and the only Polish version of a fragment of Siete Partidas dealing with duties, privileges and also customs. Prepared on the basis of the critical edition by Jerry R. Craddock and Jesús Rodríguez Velasco, the translation attempts to grasp the nature of the original language and content, providing notes, which facilitate comprehension of particularly challenging problems.
The translation of the chapters of Estoria de Espanna containing the story of seven infants is based on a variant of the chronicle called Versión amplificada de 1289 (Extended Version from 1289), which belongs to the so-called post-Alfonsian chronicles and was written after the death of Alfonso X, during the reign of his son, Sancho IV the Brave. It is the oldest preserved version of the Legend of the Seven Infants of Lara, which is the basis for the later variants. The source for the translation is manuscript E2 (MS X-I-4, Biblioteca del Monasterio de San Lorenzo, El Escorial, Madrid) known in its two modern editions: Primera Crónica General de España, edited by Ramón Menédez Pidal, and Estoria de Espanna Digital, an online edition.
Nevertheless, there is indirect evidence of the existence of old Castilian epic, including the prose versions of epic legends in medieval Latin and Castilian chronicles, as well as the occurrence of typical epic motifs in late medieval and renaissance romances, which are believed to have been created by cutting longer poems into shorter texts. The two 13th-century Latin chronicles, Chronicon mundi by Lucas de Tuy and De rebus Hispaniae by Rodrigo Jiménez de Rada, contain the richest epic material, while among the Castilian chronicles Estoria de España, commonly known under the title Primera Crónica General given by Menéndez Pidal, and Crónica de 1344, stand out in this respect.
The main body of the paper is a discussion of the lost poems based on the Castilian chronicles mentioned above. The list includes only those songs whose existence is recognized by the majority of medievalists, i.e.: Bernardo del Carpio, Mainete, La condesa traidora (Treacherous Countess), Cantar de los siete infantes de Lara (Song of the Seven Lara Princes), Romanz del Infant García (A Romance about Infanta García) andCantar de Sancho II y el cerco de Zamora (Song of Sancho II and the siege of Zamora). For each text, a summary is provided along with the sources in which variants of the poems have survived, sometimes directly indicating the existence of today lost epic songs.
in relation to the neighbours, came only in the 12th century. The foundational legend of Otger appeared in the 15th century in a political context, as a response of the Catalan nobility to an attempt to offset it from power, which was made by the first ruler of the Castilian dynasty of Trastámara on the throne of Aragon. The first version of the legend, written in 1418, has etymological character and places the mythical origins of Catalonia in the year 732. Another version, founded in 1431, is a genealogical one and highlights, likewise its later variants, the importance of the Catalan aristocracy. In the 19th century, during the Catalan national revival, the Otger Cataló legend was used for the awakening of national consciousness. Similarly today, being one of the many elements of national mythology, strengthens the idea of the Catalan autonomy and, in consequence, of the state-building aspirations.
The influence of the chivalrous reality in the fifteenth century can be clearly seen at the level of language in a great novel written by Joanot Martorell in which it is present, on different aspects, in the structure of speech and style. One of the most interesting examples of this influence is the use of notarial language filtered by everyday practice of chivalrous writings. The article analyses the letters of battle, or challenge, dispersed in the text of Tirant lo Blanc, and compares their form and
content with the original writings. This comparison discloses strong similarities between the real and the fictional epistolary disputes in the way the text is divided as well as in using the formalities that create the feel of authenticity and reflect the superficiality of the noble customs when the chivalry was in decline.
an analysis of the way how the Catalan identity is marked by historical memory of such episodes as the Catalan revolt (1640-52) and the fall of Barcelona (11 IX 1714), the proclamation of the Catalan Republic (1931) and the Catalan State within the Iberian Federation (1934).
Pierwszy polski przekład XIII-wiecznego kodeksu rycerskiego wraz z obszernym komentarzem wprowadzającym w kulturę dawnych czasów. Tło stanowi pogranicze chrześcijańskiej Europy z muzułmańskim Wschodem.
The second chapter, by a philologist and interpreter Rozalia Sasor, entitled Słodycze w późnośredniowiecznej literaturze katalońskiej (Confectionery in the late medieval Catalan literature), characterises issues of nutrition including confectionery consumption in various kinds of late medieval Catalan literature, such as the didactic literature by Ramon Llull, anonymous scientific prose (Speculum al foder) or chivalry novel by Joanot Martorell.
The second part, entitled Słodycze w wybranych średniowiecznych tekstach katalońskich (Confectionery in selected medieval Catalan texts) consists of text editions both in Old Catalan and in the Polish translation. This part gathers texts that are fragments of Catalan medieval monuments of the written culture. Their common element is the subject of production and consumption of sweets. The dominant position among them belongs to non-literary texts, i.e. medieval confectionery recipes written in Catalan. This collection contains 58 recipes for various sweets derived from numerous sources, a part of which (10 recipes) were not published before. A separate position has been devoted to: a fragment of a narrative source of a chronicle character, taken from the book Llibre de les solemnitats de Barcelona (Barcelona celebrations book), excerpts from a medieval scientific work, i.e. an encyclopaedic summa by Francesc Eiximenis Lo Crestià (The Christian) and a relic of the 15th-century homiletics — a sermon by Vincent Ferrer designated as “The Fast sermon on March 19, 1413”.
The variety of texts related to confectionery aims at providing the reader
with new source materials allowing to research the subject of medieval Catalan confectionery as if first-hand.
And so, the data included in the dozens of recipes allows the reader to
learn about the principles of sweets production taking place within the Catalan culture circle and consumed both in the region of the Crown of Aragon and abroad. On the other hand, fragments of works by late medieval luminaries of the Catalan culture — Eiximenis and Ferrer — reflect the attitude of the Church towards excessive consumption of sweets (Eiximenis) and their consumption during mortification period, i.e. the Fast (Ferrer). The relation derived from the Barcelona chronicle presents the setting for the confectionery consumption in the power circles, such as town notables and aristocracy.
In this perspective, the book sheds light upon the subject of production
and consumption of confectionery in the past centuries, in this case in the Late Medieval Period, a subject which still little available for a wider public.