Un poème passé inaperçu : contribution au dossier hagiographique de saint Maieul, quatrième abbé de Cluny

Catherine Magne a découvert en 1994 un poème rythmique sur la mort de Maieul de Cluny jusqu’alors inconnu ; malheureusement, un défaut d’édition l’avait fait passer inaperçu. Il est ici réédité d’après l’unique témoin conservé (Paris, BnF, lat. 5611). Tout porte à croire qu’il faut l’attribuer à Odilon de Cluny, mais il n’est pas impossible que l’auteur soit Jotsald de Saint-Claude.Catherine Magne brought to light in 1994 a previously unknown rhythmical poem on the death of Maieul of Cluny ; unfortunately, because of an defect in editing, it went unnoticed. It is here newly edited from the unique known manuscript (Paris, BnF, lat. 5611). It is very likely that its author was Odilo of Cluny, even if some elements point to Jotsald of Saint-Claude

The reader and the resurrection in Prudentius

In Prudentius, the bodily resurrection becomes a figure for poetic immortality. Just as the author believes that his God will one day raise him from the dead, he expects and invokes a Christian reader to authenticate and authorise the fragile verbal records of a poetry that is insistently human and fallen. In other words, Prudentius’ metapoetics are perfectly in sync with his theology. After (I) presenting Prudentius’ transformation at the end of his Praefatio and setting out the terms and scope of the argument, this article (II) shows how the author puts himself at the mercy of his readers and patrons in the Peristefanon poems and then (III) considers the body and the resurrection in the Liber Cathemerinon. A short section (IV) on fictionality and belief opens up the argument, and a conclusion (V) advances it through a reading of the end of De opusculis suis. This metapoetic reading of Prudentius reveals that the author's hopes for an afterlife are expressed in and through the creative imagining of poetic and fictional scenes

AMON: a wearable multiparameter medical monitoring and alert system

This paper describes an advanced care and alert portable telemedical monitor (AMON), a wearable medical monitoring and alert system targeting high-risk cardiac/respiratory patients. The system includes continuous collection and evaluation of multiple vital signs, intelligent multiparameter medical emergency detection, and a cellular connection to a medical center. By integrating the whole system in an unobtrusive, wrist-worn enclosure and applying aggressive low-power design techniques, continuous long-term monitoring can be performed without interfering with the patients' everyday activities and without restricting their mobility. In the first two and a half years of this EU IST sponsored project, the AMON consortium has designed, implemented, and tested the described wrist-worn device, a communication link, and a comprehensive medical center software package. The performance of the system has been validated by a medical study with a set of 33 subjects. The paper describes the main concepts behind the AMON system and presents details of the individual subsystems and solutions as well as the results of the medical validation

Un Fleurisien à Cluny : la vie et l'œuvre de Raoul Tortaire

The life of Rodulphus Tortarius, monk at Fleury, known as poet and as the redactor of one of the books of Saint Benedict's miracles, has been a very discussed question. Indeed, the only extant manuscript of his poetic works (Città del Vaticano, Bibl. apost. Vat., Reg. lat. 1357) seems to indicate that he was still living in 1142 (to write an epitaph on Abelard's death) and even in 1143 (to write a metrical praise of saint Bernard's action in making peace between the King of France, Louis VII, and the Count of Champagne, Thibaut IV of Blois), whereas it is known that he was born in 1063/4. But every piece of evidence shows that this manuscript is intended editorially as opera omnia of a single poet and that it is then unlikely that works by other ones should have been copied within. It is also evidenced that the writer of the last book of saint Benedict's miracles, Hugo, monachus Floriacensis, as he names himself, cannot be Hugues of Sainte-Marie : then we have no need to believe that, when this Hugues says that his predecessor, Rodulphus, was dead at the time he was writing, it is in the end of the 1110's or in the beginning of the 1120's. According these main elements, Rodulphus Tortarius actually died, soon after 1143 (for he was not able to proofread the copy of the Panegyric of saint Ber-nard), aged 80 or so. Texts needing a new edition, viz. Rodulphus' Panegyric of saint Bernard and the two epitaphs on his own death, as well as one text from the same manuscript, previously unknown and therefore inedited, a letter to a friend named Gaulterus on the concept of friendship, are here give

L’ultime commerce épistolaire d’Ausone et de Paulin de Nole

Le dernier échange épistolaire entre Ausone (trois lettres) et Paulin de Nole (deux lettres) est ici examiné sous tous ses aspects, principalement la tradition manuscrite. Cette étude, menée entièrement de première main, permet de refaire et d’approfondir la démonstration de certains éléments, principalement le fait qu’il existe deux recensions de la partie ausonienne de l’échange, et d’envisager plus clairement le contexte général de cette correspondance : de manière quasiment certaine, les lettres en vers, que nous conservons, étaient accompagnées de lettres en prose, qui ont été exclues des « éditions » antiques, ce qui explique certaines allusions de Paulin dont on ne trouve pas la source dans les lettres d’Ausone ; avec un degré de probabilité important mais légèrement moindre, la lettre (en vers) perdue d’Ausone est identifiée à l’Epist. 18 Green. Cela conduit d'autre part à redater plus tardivement la mort d'Ausone (probablement pas avant 397). Les éléments rassemblés contredisent globalement la tendance à interpréter ces lettres comme le reflet d'un conflit entre « paganisme » et christianisme : il s’agit, bien plus vraisemblablement, du témoignage de relations rendues difficiles certes pour des raisons religieuses, mais aussi et surtout à cause d’une série d’incompréhensions causées largement par les aléas inhérents à la matérialité de la correspondance antique.The last exchange of letters between Ausonius (three letters) and Paulinus of Nola (two letters) is in this paper examined from every angle, mainly the manuscript tradition. This study, based only on first-hand material, allows to make again and to fathom the demonstration of certain elements, mainly the fact that the Ausonian side of the exchange exists in two distinct recensions. It allows as well to perceive more clearly the general context of this correspondence: it is almost sure that the verse letters, which we do have, came with prose letters, which were excluded for the antic ‘editions’ ; this explains some allusions in Paulinus’ letters whose source we cannot find in Ausonius’ letters. With a high degree of probability, if lightly smaller, the lost (verse) letter of Ausonius is identified with Epist. 18 Green. This leads, on the other hand, to date later the death of Ausonius (probably not before 397). The elements here gathered generally contradict the tendency to interpret these letters as the reflect of a conflict between ‘paganism’ and Christianity: it is much more likely the witness of relations made more strained for reasons admittedly religious, but mostly because of a series of miscomprehensions caused by the material reality of epistolary exchange in Antiquity

Les <i>Orationes</i> « d’Ausone » et « de Paulin » : examen des problèmes liés à leur attribution (<i>à suivre</i>)

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La Sylloge Elnonensis et la connaissance d'Ausone aux premiers siècles du moyen âge

This paper is concerned by a series of four epitaphs known as the Sylloge Elnonensis. It shows that, although they were written at or near Reims in the late 6th century, their author cannot be some local. Actually, there are good grounds to believe that this person was trained at Rome. Since the Sylloge is an exceptional witness to the early reception of Ausonius, this has consequences on what we know of the circulation of the collections of Ausonius’ works before any manuscript known to us