H (Historia Septem Sapientum): Difference between revisions
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|Has Description=The ''Historia Septem Sapientum'' (or, the Story of the Seven Sages) is usually referred to by its Latin title because of the early and broad proliferation of Latin textual transmission of this version. The Latin ''Historia'' was translated into many languages, including Armenian, Danish, Dutch, English, French, Hungarian, Icelandic, Polish, Russian, Swedish, and Czech, and with particular popularity into German, and Latin texts continued to circulate well into the late Middle Ages. | |Has Description=The ''Historia Septem Sapientum'' (or, the Story of the Seven Sages) is usually referred to by its Latin title because of the early and broad proliferation of Latin textual transmission of this version. The Latin ''Historia'' was translated into many languages, including Armenian, Danish, Dutch, English, French, Hungarian, Icelandic, Polish, Russian, Swedish, and Czech, and with particular popularity into German, and Latin texts continued to circulate well into the late Middle Ages. | ||
The ''Historia'', | The ''Historia'', known in scholarship as Version H, likely developed out of the narrative tradition of the [[A (Seven Sages)|Version A]] redaction of the ''Seven Sages'', and shares most of its stories with the Version A texts. However, the ''Historia'' introduces a new story, [[Amatores]], and often combines two otherwise separate narratives ([[Senescalcus]] and [[Roma]]) which makes space for the new addition. Another variation is found in the prince's story; after relating the narrative [[Vaticinium]] with its focus on interpreting animal speech and prophecy, the prince then segues into a continuation of the story that follows the popular medieval narrative of the faithful friend, often called ''Amicus and Amelius'', ''Ami et Amile,'' or ''Amis and Amiloun'' in Middle English. The resulting story, [[Vaticinium and Amici]], is a long and wide ranging conclusion to the ''Historia'''s embedded narrative tradition. | ||
The ''Historia'' tradition is set apart from other ''Seven Sages'' narratives by its 'unique fullness of detail' (Campbell 1907), and by the extensive, elaborate moralisations apended to the tales in many Version H texts. These moralisations are, in some versions, developed into religious allegories, referred to as ''reductiones''. These ''reductiones'' are found primarily in the versions of the ''Historia'' that are included within the frame text of the ''Gesta Romanorum'' (notably the Latin and German Version H texts); according to Gerdes, as many as four fifths of all manuscript versions of the ''Historia'' narrative may be embedded within the ''Gesta'' (Gerdes 1992). Gaston Paris suggests that the inclusion of the ''Historia'' within the larger ''Gesta'' tale collection might account for the emperor's name in Version H: the emperor is called 'Poncianus' rather than 'Diocletianus', perhaps because the ''Gesta Romanorum'' already includes the story of an Emperor Diocletian. | The ''Historia'' tradition is set apart from other ''Seven Sages'' narratives by its 'unique fullness of detail' (Campbell 1907), and by the extensive, elaborate moralisations apended to the tales in many Version H texts. These moralisations are, in some versions, developed into religious allegories, referred to as ''reductiones''. These ''reductiones'' are found primarily in the versions of the ''Historia'' that are included within the frame text of the ''Gesta Romanorum'' (notably the Latin and German Version H texts); according to Gerdes, as many as four fifths of all manuscript versions of the ''Historia'' narrative may be embedded within the ''Gesta'' (Gerdes 1992). Gaston Paris suggests that the inclusion of the ''Historia'' within the larger ''Gesta'' tale collection might account for the emperor's name in Version H: the emperor is called 'Poncianus' rather than 'Diocletianus', perhaps because the ''Gesta Romanorum'' already includes the story of an Emperor Diocletian. | ||
It is also worth noting that unlike many of the Version A texts, the ''Historia'' usually concludes with further relevations that are intended to prove the empress's villainy. One of the empress's maidens is called forward by the prince, and publicly stripped, revealing male (not female) genitalia. The outing of | It is also worth noting that unlike many of the Version A texts, the ''Historia'' usually concludes with further relevations that are intended to prove the empress's villainy. One of the empress's maidens is called forward by the prince, and publicly stripped, revealing male (not female) genitalia. The outing of the lover-character's biological sex is universally read as proof of the empress's adultery, with the assumption being that this 'maid' is really a man cross-dressing in order to conduct an affair with the empress. The supposed-lover is then executed alongside the empress. | ||
|Has Motif=Empress has a lover; Empress's lover disguised as a woman; Lover's sex is revealed | |||
|Has Title=Historia Septem Sapientum | |Has Title=Historia Septem Sapientum | ||
|Has Branch Of Tradition=Seven Sages of Rome | |Has Branch Of Tradition=Seven Sages of Rome | ||
| Line 15: | Line 16: | ||
|Has Start Date Of Composition=1300 | |Has Start Date Of Composition=1300 | ||
|Has End Date Of Composition=1342 | |Has End Date Of Composition=1342 | ||
|Is Date Uncertain=No | |||
|Has Source For Date Of Text Composition=Campbell (1907); Roth (2004) | |Has Source For Date Of Text Composition=Campbell (1907); Roth (2004) | ||
|Has Modern Research Literature=Gerdes (1992); Gerdes (2004); Roth (2003); Roth (2008); Schmitz (1904); Campbell (1907); Runte, Wikeley, Farrell (1984); Runte, Society of the Seven Sages Portal (2014); Roth (2004); Paris (1876) | |Has Modern Research Literature=Gerdes (1992); Gerdes (2004); Roth (2003); Roth (2008); Schmitz (1904); Campbell (1907); Runte, Wikeley, Farrell (1984); Runte, Society of the Seven Sages Portal (2014); Roth (2004); Paris (1876) | ||
Latest revision as of 11:16, 26 February 2026
Empress has a loverEmpress's lover disguised as a womanLover's sex is revealed
The Historia, known in scholarship as Version H, likely developed out of the narrative tradition of the Version A redaction of the Seven Sages, and shares most of its stories with the Version A texts. However, the Historia introduces a new story, Amatores, and often combines two otherwise separate narratives (Senescalcus and Roma) which makes space for the new addition. Another variation is found in the prince's story; after relating the narrative Vaticinium with its focus on interpreting animal speech and prophecy, the prince then segues into a continuation of the story that follows the popular medieval narrative of the faithful friend, often called Amicus and Amelius, Ami et Amile, or Amis and Amiloun in Middle English. The resulting story, Vaticinium and Amici, is a long and wide ranging conclusion to the Historia's embedded narrative tradition.
The Historia tradition is set apart from other Seven Sages narratives by its 'unique fullness of detail' (Campbell 1907), and by the extensive, elaborate moralisations apended to the tales in many Version H texts. These moralisations are, in some versions, developed into religious allegories, referred to as reductiones. These reductiones are found primarily in the versions of the Historia that are included within the frame text of the Gesta Romanorum (notably the Latin and German Version H texts); according to Gerdes, as many as four fifths of all manuscript versions of the Historia narrative may be embedded within the Gesta (Gerdes 1992). Gaston Paris suggests that the inclusion of the Historia within the larger Gesta tale collection might account for the emperor's name in Version H: the emperor is called 'Poncianus' rather than 'Diocletianus', perhaps because the Gesta Romanorum already includes the story of an Emperor Diocletian.
It is also worth noting that unlike many of the Version A texts, the Historia usually concludes with further relevations that are intended to prove the empress's villainy. One of the empress's maidens is called forward by the prince, and publicly stripped, revealing male (not female) genitalia. The outing of the lover-character's biological sex is universally read as proof of the empress's adultery, with the assumption being that this 'maid' is really a man cross-dressing in order to conduct an affair with the empress. The supposed-lover is then executed alongside the empress.
Identification & General Information
Tradition & Lineage
Recorded Secondary Versions
- H (Historia Septem Sapientum)
- Czech Version H: Kronika sedmi mudrců
- Danish Version H
- Dutch Version H
- English Version H
- French Version H
- German Version H
- Hungarian Version H: Pontianus tsaszar historiaia
- Icelandic Version H
- Latin Version H
- Lithuanian Version H
- Polish Version H
- Scots Version H: Rolland, Seuin Seages
- Spanish Version H: Los Siete Sabios de Roma
- Swedish Version H: Sju vise mästare
- Yiddish Version H
Connected Manuscripts
Language & Composition
Modern Scholarship & Editions
Pattern of Embedded Stories in This Version
Connected Prints