Lay religious cultures in the legend of St Julien, 1220-70

我的博士项目“1220- 1270年圣朱利安传奇中的宗教文化”是对圣朱利安“医院医生”传奇的历史探索，由OOC-AHRC-DTP与克拉伦登基金和牛津大学沃德姆学院的牛津理查兹奖学金合作资助。尽管一些圣于连文本的文学品质已被证明是学术辩论的沃土，但圣于连的传说迄今为止仍未从历史的角度进行探索。通过我的博士研究，我希望第一次弥合这一学术鸿沟。2021年，奥格登呼吁我们的圣徒源材料多样化，以避免对女性和性别侵犯的圣徒保持一种主导的“单一解释立场”（教会的厌女症）。我的博士项目在一定程度上是对这一呼吁的回应，因为通过我的研究，我希望为对13世纪世俗宗教文化感兴趣的历史学家提供一个有组织的案例研究，研究一种神圣的模式，而不是在这一时期占主导地位的隐士和修道院模式。在朱利安的传说中，神圣性是建立在婚姻制度的基础上的，并在世俗的社区背景下表达出来。我认为，1220- 1270年间，这个传说在法国大受欢迎，因此为当代非专业观众的宗教文化关注、兴趣和价值观提供了有价值的途径。我的研究项目将利用一系列与同时代的图像、文本和物品，所有这些都与于连传说有关，并产生于1220-70年之间。这包括白话诗Vie de Saint Julien（保存于MS 3516， fos）。这是我的mst研究项目的主题，以及相关的于连文本，如白话散文《圣于连烈士的生活》和《奥雷亚传说》。我还将借鉴传说中的彩色玻璃序列，例如鲁昂和沙特尔大教堂中展示的那些，并调查其他视觉来源（例如巴黎加朗德街42号的浮雕）和相关的宗教场所（例如圣朱利安教堂）。通过对这些资料的仔细阅读，我希望探索与其他文化规范（如与性别和社会群体有关的文化规范）的互动如何塑造了非修道院环境中虔诚的表达。例如，一个人如何“在这个世界上”过圣洁的生活（当代许多圣徒传记的例子都是以一个人离开这个世界为前提的），圣朱利安的传说就准备为这个问题提供一系列可能富有成效的答案。我还打算揭示于连的妻子克拉丽斯这个人物的意义，她目前的默默无闻是由于她没有被列入这个传说的19世纪文学复兴的结果，因此对13世纪的观众来说，这个传说的意义是错误的。在纠正这种扭曲的过程中，我的研究将进一步探讨这个传说中复杂的性别和性内涵，从而有助于增强我们对这个地区和时期的俗家妇女的宗教角色的理解。虽然我主要感兴趣的是当代与这个传说的互动如何被用来阐明文化历史意义的问题，但我的工作是与文学和翻译研究奖学金以及宗教，艺术，性别和性的历史进行跨学科的对话。它还从微观历史传统中获得了重要的灵感。因此，我的研究方法将包括仔细阅读，“坚持语境”（Ginzburg:1993），关注历史主体的“社会嵌入性”（Gagnier:1991），以及使用交叉和主体间的分析镜头

My DPhil project, 'Lay religious cultures in the legend of St Julien, 1220-70', is a historical exploration of thelegend of St Julien "The Hospitaller" funded by the OOC-AHRC-DTP in collaboration with the ClarendonFund and the Oxford-Richards scholarship at Wadham College, Oxford. Though the literary qualities of someSt Julien texts have proven fertile ground for academic debate, the legend of St Julien has heretofore remainedunexplored from historical perspective. With my DPhil research, I hope to bridge this scholarly gap for thefirst time.In 2021, Ogden called for a diversification of our hagiographical source materials in order to avoidperpetuating one dominant 'single interpretative stance' (ecclesiastical misogyny) on female and gendertransgressive saints. My DPhil project is in part a response to this call, as through my research I hope toprovide historians interested in thirteenth-century lay religious cultures with a textured case study of a modelof sanctity alternative to the eremitic and monastic models otherwise dominant in this period. In the Julienlegend, sanctity is instead grounded in the institution of marriage and expressed within a lay communitycontext. I contend that the legend's explosion in popularity in France through 1220-70 thus provides avaluable way-in to the religio-cultural preoccupations, interests and values of contemporary lay audiences.My research project will draw on a range of closely contemporaneous images, texts and objects, all associatedwith the Julien legend and produced between 1220-70. This includes the vernacular verse Vie de Saint Julien(preserved in MS 3516, fos. 84r-96r of the Bibliothèque de l'Arsenal), which was the subject of my MStresearch project, and related Julien texts such as the vernacular prose La Vie Saint Julien martir, and theLegenda Aurea. I will also draw on stained-glass sequences of the legend, such as those displayed in thecathedrals of Rouen and Chartres, and investigate other visual sources (e.g. the relief at 42 Rue Galande,Paris), and related religious sites (e.g. churches of St Julien).Through close-reading of these sources I hope to explore how interactions with other cultural codes - such asthose pertaining to gender and social grouping - shaped the articulation of piety in non-monastic settings.The question of how one might live a holy life "in the world" (when so many contemporary hagiographicalexamples were predicated on one's removal from it), for instance, is one to which the legend of St Julien ispoised to provide a range of potentially fruitful answers.I also intend to unpack the significance of the figure of Clarisse, Julien's wife, whose present obscurity is aconsequence of her non-inclusion in the legend's nineteenth-century literary revival, and thus misrepresentsthe legend's significance to thirteenth-century audiences. In correcting this distortion, my research will openup further discussion of the legend's complex gendered and sexual connotations, and thereby help to enhanceour understanding of the religious role of laywomen in this region and period.Though I am primarily interested in how contemporary interactions with this legend can be used to illuminatequestions of cultural-historical significance, my work sits in interdisciplinary dialogue with literary andtranslation study scholarship, as well as with histories of religion, art, gender, and sexuality. It also takessignificant inspiration from the microhistorical tradition. My research methodologies will consequentlyinvolve close-reading, an 'insistence on context' (Ginzburg:1993), a concern with the 'social embeddedness'(Gagnier:1991) of historical agents, and the use of intersectional and intersubjective lenses of analysis