William Henry Hulme

Name: Disciplina Clericalis — Introduction
Author: William Henry Hulme

Disciplina Clericalis — Introduction (1919)

Summary

“Disciplina Clericalis — Introduction”, published in 1919, is a work by William Henry Hulme. It explores elements such as the Disciplina Clericalis, Söderhjelm and Hilka.

Quotes from Disciplina Clericalis — Introduction (William Henry Hulme)

William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ But the moral, didactic features of the collection seem to be, either with or without the consciousness of the author, already of less consequence—certainly of less interest—to the reader than the tales themselves in their purely literary and artistic aspects. As compared with the early sermons, therefore, illustrated by isolated exempla, in which the moral and religious purpose is the all important thing, the Disciplina Clericalis has inverted the order of human interests and taken a remarkable step in the direction of the inauguration of a wholly new species of prose literature. ”

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William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ Nevertheless, there is a decided thread of moral purpose running through the Disciplina Clericalis, which shows itself clearly, if not in the individual tales themselves, at least in the dialogues of varying length which, in the original Latin, always serve as connecting links between the successive exempla. ”

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William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ One might even say without exaggeration, that the Disciplina Clericalis of Peter Alphonse not only made known for the first time a considerable number of those tales which were soon to become the most popular of western literatures, but that it inaugurated in all probability that later universally popular kind of prose fiction called the Novella. ”

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Source: Wikisource

William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ Recent studies of the Disciplina, in its original Latin form, have demonstrated one fact very clearly which earlier efforts had already made probable: that this work was one of the most popular and widely distributed treatises in the literatures of the Middle Ages [8] Hilka and Söderhjelm have described and classified sixty-three different manuscripts of the Latin versions of Peter Alphonse's collection, dating from the 12th century to the 16th, which they found in various libraries of England and the continent. ”

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William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ Suggestions regarding the similarity between the Disciplina Clericalis and earlier Hebrew treatises will be found in 'The Path of Good Men; a collection of parental instructions to children by authors distinguished in Israel for wisdom and learning, viz. : Rabbi Judah ben Saul Aben Tibbon, for his son, Rabbi Samuel Aben Tibben. The illustrious Rabbi Moses Maimonides, for his son, Rabbi Abraham; being their Last Will for the Instruction of Mankind, etc. Edited from Manuscripts in the Bodleian Library, Oxford, accompanied by en English Translation.' By Hirsch Edelmau. ”

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William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ That is to say, the Disciplina Clericalis was written (or compiled) not long after the beginning of the 12th century. It is accordingly the earliest complete collection of oriental tales made known to the western world, and one which enjoyed great popularity and very wide distribution in the literatures of western nations during the twelfth, thirteenth, fourteen, and fifteen centuries. ”

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William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ One might, to be sure, discover that many of these peculiarities have their basis in the Cambr. Univ. Libr. Ms. (li, vi, ii, ff. 95-116) of the Latin version, which, as we have already seen, is the source of the final three tales of our collection. Hilka and Söderhjelm, however, have not recorded many notable textual differences between this and the other complete manuscript versions—except the three spurious tales—either in their introductory discussions [22] or their foot notes. ”

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William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ Caxton designates this tale as follows: 'The xii fable is of a blynd man and of his wyf.' In Steinhöwel's compilation [17] the Latin title is, 'De ceco et eius uxore ac rivali;' the German, 'Von dem blinden und synem wyb.' Machault has, according to the Black Letter edition (without date) which belongs in the British Museum, 'La xii fable dun aueugle et de sa femme.' Now since Hilka and Söderhjelm do not mention this tale as being in any one of the 63 Mss. ”

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Source: Wikisource

William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ This book of Caxton is almost a literal translation of Jules de Machault's Livre des subtilles Hystoires et Fables de Esope, translatees de Latin en François, etc., in the year 1483 [14] . Machault in turn made a comparatively free translation of Steinhöwels Aesop, and apparently from the Latin compilation arranged by Steinhowel himself [15] , rather than from his German version. Caxton follows Machault in omitting the last two of Steinhöwel's fifteen [16] tales of 'Adelfonso' from his translation. They all three also include one tale—No. ”

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Source: Wikisource

William Henry Hulme, Disciplina Clericalis — Introduction (1919)

“ And (Jacobs repeats 'and') as the blynd man herd thus hard shake the pere tree and the noyse whiche they made, he sayd to them : "Ha! a euylle woman, how be it that I see hit not, neuertheles I fele and vnderstande hit well. ”

William Henry Hulme

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