Abstract
There is something immediately appealing about a wandering bard such as the sixth-century Latin poet Venantius Fortunatus, who left his native Italy to seek the hospitality and patronage of the kings and bishops of Merovingian Gaul. In the late nineteenth and early twentieth centuries, Fortunatus attracted the attention of a succession of scholars such as Thierry, Caron, Dostal, Meyer, and Koebner, but it is now over fifty years since the last full-scale treatment of the poet was written: that of the Abbé Tardi in 1927. As a consequence of this, a number of rather questionable biographical details, as they are given in these standard accounts of the poet, have come to be somewhat uncritically accepted. Some re-examination of the evidence for Fortunatus' travels and career is long overdue. My aim here is not to provide an exhaustive account of the poet's career, nor indeed a full biographical sketch, but rather to discuss critically some key issues within these accounts of Fortunatus' career, in the light of the elements of autobiography found in Venantius' poems. As we shall see, an outline of the various stages of his career, both before his arrival in Gaul and during the many years of his residence in his adopted homeland, may be pieced together with the aid of the scattered evidence contained in his poems, yet this evidence is often obviously incomplete and is at times frustratingly ambiguous. Still, we can best proceed in the reconstruction of Venantius' career and travels by investigating what may be established, or brought into question, by the evidence of the poems themselves.
Publisher
Cambridge University Press (CUP)
Subject
Literature and Literary Theory,Philosophy,Religious studies,Visual Arts and Performing Arts
Reference112 articles.
1. S. Venance Fortunat, évêque de Poitiers. Les témoignages de son culte
2. We know that Arator's Historia Apostolorum was read before a distinguished audience of clerics and laymen in the Church of St. Peter ad vincula, at Rome in 544; the reading was extended over four sessions, because the work was so popular that the audience called for repeats. See Arator , De Actibus Apostolorum, Prolegomena (PL 68.55).
3. ‘Toulouse romaine et chrétienne, controverses et incertitudes,’;Griffe;Bulletin de Littérature Ecclesiastique,1959
4. Koebner 86–91.
5. Pliny , Panegyric 4.1.
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