- Medieval Church History, Early Christianity, History of Christianity, Jewish - Christian Relations, New Testament and Christian Origins, Papacy (Medieval Church History), and 209 moreMedieval Studies, Medieval History, Medieval Art, Early Medieval History, Medieval Theology, Medieval urban history, Medieval Latin Literature, Papacy (Early Modern and Modern Church History), Paganism and Christianism, Origins of Christianity, Eastern Christianity, Christian Iconography, Early Christian Art, Second Temple Judaism, Hellenistic Judaism, Messianic Judaism, Talmud Midrash Genizah Judaism Rabbinic-Literature Conversion Gender Haggadah, Christianity and Rome, Carolingian Studies, Carolingian Art, Merovingian and Carolingian, Carolingian spirituality and pre-Carolingian monastic studies, Gregory the Great, Hagiography, Late Antique Hagiography, Latin Medieval Hagiography, Saints' Cults, Mediaeval Cult of Relics and Saints, Art and architecture associated with the medieval cult of saints, Liturgy, Byzantine Liturgy, Medieval Liturgy, Symbolism (Religion), Symbolism (Art History), Cultural History, History Relations Europe/non European World, History of the Papacy, Global History, Comparative History, Monasticism (Beginning, Early and Byzantine), Pachomius, Hagiography (Greek, Arabic, Coptic, Syriac, Barlaam and Ioasaph, Christian Sinai, Pilgrimage, Art History, Art Byzantine, Medieval, Late antiquty, Roman Art, Renaissance, History, Iconography, Cult of Relics, Saints, Triumph, Byzantine art, Theology, Theosis, History of Judaism In Antiquity, Bible, Greco-Roman World, Qumran, Rabbinic Literature, History of Religions, Patristic Exegesis, Latin Patristics, Latin Church Fathers, Cultural Studies, Early Modern History, Church History, Byzantine History, Sancta Maria Antiqua, Edmondo Lupieri, Sacred Space, Christine de Pizan, Dragon, Cultural Memory, Uses of the past, Holy Land Studies, Translatio Imperii, Translatio Imperii Et Studii, Irrigation water Management, Medieval Italy, Theory of History, Cross-Cultural Studies, Economic History Thought, Medieval Islamic History, Renaissance Studies, Medieval Italian Literature, Empire, Ummayads, Medieval Historiography, Abbasid History, History of Science In the Middle Ages. Translations From Arabic Into Latin., Sasanian History, Volgarizzamenti, Histoire du monde arabo-islamique, Benedetto Croce, Storia medievale, Histoire économique Moyen Age, Medioevo Italiano, Geschichtsschreibung, Medieval vernacular translations (volgarizzamenti), Filosofie van de geschiedenis, Middeleeuwse Geschiedenis, Geschiedenis, Muslim-Christian Relation, Manuscript Studies, Medieval Arabic geography, Medieval Geography, Universal Chronicles, History and Memory, Manuscripts and Early Printed Books, Storia Italia Contemporanea, Political History, History of Political Thought, Melusine, Call for Papers, History of Religion, Politics of mythmaking, Ancient myth and religion, Anthropology of Shamanism, Roman Religion, Comparative Religion, Ancient Religion, Law and Religion, Religion and Politics, Religion, Lafitau, Identity (Culture), Divination, Religious Persecution, Religion and State, Apostasy, History of Religions (History), Religious Apostasy, Aius Locutius, Christianity and Roman Empire, didactics of History of Religions, Religious Studies, Religious Studies (Theory And Methodology), Storia delle Religioni, Religious Minorities, Dress and identity, Magic, History of clothing and fashion, Hebrew Bible, Apocalypticism, Eschatology and Apocalypticism, Chaos Theory, Apocalypticism In Literature, Hittite, Ancient Near East, Book of Genesis, Apocrypha/Pseudepigrapha, Eschatology, Hurrian, Monsters and Monster Theory, Hebrew Bible and Ancient Near East, Ancient Near East (Archaeology), Ancient Near Eastern Art, Genesis 1-11, Ugaritic Studies, Ancient Near Eastern History, Biblical Greek, Ebla, Ancient Near Eastern Religions, Ancient Near Eastern Studies, Ugarit, Prophets of the Hebrew Bible/"Old Testament", Interpretations of Genesis 1-3, Combat Myth, Ugaritic Literature, Chaoskampf, Serpent Symbolism, Illuyanka myth, the serpent in the Ancient Near East, Jerusalem Temple and Its (High) Priesthood, Royal ideology in the ancient Near East, Hebrew Bible/Old Testament, Septuagint, LXX, Dragons, 1 Enoch, Classical Archaeology, Odyssey, Iliad, Hesiodic Poetry, Homer, Hesiod, Greek Myth, Jan Assmann, Dario Sabbatucci, Carl Gustav Jung, mandala, Dante Studies, Gerione, Pre-Exilic Ancient Israel - Hebrew Bible and Archaeology; Phoenician-Punic language and epigraphy; Levantine Archaeology (espeically Biblical Archaeology), Farfa, Storia Contemporanea, Cristianesimo Primitivo, Didattica museale, Scuola Ed Educazione, Latin Teaching, Digital video analysis in education, Didattica, and Storiaedit
- Leonardo received a BA in Religious History from University of Florence and a MA in Medieval History from the same Un... moreLeonardo received a BA in Religious History from University of Florence and a MA in Medieval History from the same University in 2015. His current research interests include the History of the heterogeneous semantics of dragon lore in the Medieval West. His first book, a cross-cultural and inter-disciplinary study of the earliest eastern evidences about the dragon myth, is titled "Archeologia di un segno. Alle origini del drago cristiano: etica, epica, estetica"edit
The terrifying apocalyptic dragon, the ruby persecutor of the virgo amicta solis and of her son, in the Christian transposition is identified from the earliest testimonies into the sworn enemy of the human race: the one (the dragon) as... more
The terrifying apocalyptic dragon, the ruby persecutor of the virgo amicta solis and of her son, in the Christian transposition is identified from the earliest testimonies into the sworn enemy of the human race: the one (the dragon) as the other (the Devil) are the savage sign of evil in the world’s permanence, besides being a zoologically indefinite visual element, although mainly serpentine, of each 'monster' and every cataclysm. The dragon is a symbol that gets its connoting characteristics from combining the composite greek-Hellenistic-Roman culture with the thinking conducted on specific points in the Hebrew Bible first by the earliest 'Christians' and then by the Fathers. We refer to extracts adapted mainly from the Psalms, Isaiah and Job, in which the Leviathan is mentioned. This protological and eschatological chaotic multi-headed monster, defeated by the warrior God of Israel, is also the powerful numinous creature that the very same God, in his role of Creator, shows with pride to Job. The Leviathan can also represent death – divinized or not - or an alterned combination of all these identities. Surely this aquatic mythical being that the Scriptures assimilate to tannin, another mythological sea creature - possibly reptilian - which in some parts of the Hebrew Bible it is clearly the allegory of enemies faced by YHWH at the beginning of Time as in the end and/or in the middle of the linear flow of it. In other texts, as in the book of Genesis (1.21), the tannin is created by YHWH on the fifth day. The monotheistic poetic in which we find Gen 1.21, took possession of the identity of the ugaritic tunnanu, an aquatic being with a snake tail which was defeated by Ba’al - the storm god of Ugarit - and by his sister, Anat. Tunnanu is a water polycephalous and hypostasis sea serpent, shaped in the Levant Semitic Northwest through the joint, the match and the merger of syrian, Sumerian-Akkadian and possibly Egyptian mythologems, converged in the great mythmaking close-oriental Chaoskampf, also present in the Hebrew Bible. The divine and political conflict between disorder agents on the one hand and divine representatives of the order on the other, namely sea deified and monstered, against Storm-God (most recently the same YHWH) which victorious on the sea legitimates his own authority over the reality.
Research Interests: Hebrew Language, Hebrew Bible, Apocalypticism, Eschatology and Apocalypticism, Uganda, and 37 moreChaos Theory, Septuagint, Hittite, Ancient Near East, Ancient Near Eastern Languages, Book of Genesis, Eschatology, Bible, Hurrian, Monsters and Monster Theory, Hebrew Bible and Ancient Near East, Ancient Near East (Archaeology), Biblical Hebrew (Languages And Linguistics), Genesis 1-11, Ugaritic Studies, Ancient Near Eastern History, Biblical Greek, Ebla, Ancient Near Eastern Religions, Prophets of the Hebrew Bible/"Old Testament", Monsters, Interpretations of Genesis 1-3, Combat Myth, Ugaritic Literature, 1 Enoch, Dragons, Septuagint, LXX, Monsters and the Monstrous, Genesis 1 History of Interpretation, Hebrew Bible/Old Testament, Royal ideology in the ancient Near East, Jerusalem Temple and Its (High) Priesthood, the serpent in the Ancient Near East, Illuyanka myth, Serpent Symbolism, Chaoskampf, and Apocrypha, Pseudoepigrapha, and Qumran writings, Early Judaism
Questo studio si muove tra le pieghe del processo di formazione della 'biblioteca' di libri tradotti in tempi e in modi diversi nota come "Settanta", nel tentativo di individuare le motivazioni che spinsero i traduttori a rendere la... more
Questo studio si muove tra le pieghe del processo di formazione della 'biblioteca' di libri tradotti in tempi e in modi diversi nota come "Settanta", nel tentativo di individuare le motivazioni che spinsero i traduttori a rendere la parola ebraica tannîn con drákôn, stesso lemma che altrove nella Bibbia greca individua Leviathan e Rahab, oltre all’anonimo ‘serpente’ di Gb 26.13 e Am 9.3, tutti trasformati per l’appunto in anonimi drákontes e talvolta in kêtê.
This study winds between the folds of the translation process of a specific kind of library, the Septuagint, composed by books translated in different times and in different ways. The present study will attempt to identify the reasons that led the translators to render the Hebrew word tannîn with drákôn, the same term that elsewhere in the Greek Bible identifies Leviathan and Rahab, in addition to the anonymous 'snake' of Gb 26.13 e Am 9.3, separate beings that have been transformed by the Greek Bible into anonymous drákontes and sometimes in kêtê.
This study winds between the folds of the translation process of a specific kind of library, the Septuagint, composed by books translated in different times and in different ways. The present study will attempt to identify the reasons that led the translators to render the Hebrew word tannîn with drákôn, the same term that elsewhere in the Greek Bible identifies Leviathan and Rahab, in addition to the anonymous 'snake' of Gb 26.13 e Am 9.3, separate beings that have been transformed by the Greek Bible into anonymous drákontes and sometimes in kêtê.
Research Interests:
Nella Cappella Palatina di Aquisgrana si traducono e si esaltano, nella forma più efficace e completa, tutte le linee programmatiche della politica di Carlo Magno. Irreparabilmente modificato nelle epoche successive l’edificio palatino... more
Nella Cappella Palatina di Aquisgrana si traducono e si esaltano, nella forma più efficace e completa, tutte le linee programmatiche della politica di Carlo Magno. Irreparabilmente modificato nelle epoche successive l’edificio palatino testimonia nondimeno la fascinazione gerosolimitana antico e neo testamentaria del mondo franco coronato dalla imperialis dignitas christiana. Un luogo in cui malgrado le superfetazioni, tra pilastri, archi e colonne, sotto la cupola, è ancora possibile leggere il complesso sistema di rappresentazione simbolica del potere e della figura del re elaborate dal sovrano stesso insieme alle personalità che componevano la sua corte in un confronto serrato, quanto problematico, con il mondo latino e bizantino. Cardine del palazzo imperiale di Carlo, la Cappella Palatina doveva rifrarre a specchio da un lato la gloria imperiale della christianitas romana (Ravenna compresa) di matrice costantiniana, dall’altro il fascino lontano della monumentale reggia bizantina della costantinopolitana nova Roma, là dove l’Impero Romano continuava la sua esistenza. Luoghi indiscussi, Roma e Costantinopoli, della Herrschaftssymbolik romano-cristiana, i poli imprescindibili, insieme a Gerusalemme, dell’exemplum costantiniano, di quel vittorioso cristianesimo romano-imperiale così attentamente seguito, studiato, dove possibile imitato, da Carlo e dal suo corteggio nel tentativo di trasferire a proprio vantaggio l’autorità e la legittimità di Costantino, “Christianitas vestra”. Una traslazione di potere, santità e grandezza magnificamente trasfigurata nella sacertà mistico-escatologica della Gerusalemme celeste, la Città inseguita dalle volte dorate della Cappella, la Visio Pacis ritmata e scandita dagli otto pilastri pronti ad evocare con fasto cerimoniale ora Roma, Costantinopoli e Gerusalemme, ora la Gerusalemme celeste, la gloria dell’imperatore cristiano, il fulgore di Dio, le civitates hominum, la Civitas Dei.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Despite the fascinating teratological variety of some bizarre but 'real' inhabitants of the Latin-Western hagiographical corpus, no one else has imposed himself on the sacred Christian imagination with the same tremendous fortune as the... more
Despite the fascinating teratological variety of some bizarre but 'real' inhabitants of the Latin-Western hagiographical corpus, no one else has imposed himself on the sacred Christian imagination with the same tremendous fortune as the polysemantic and elusive 'dragon': an anguish-like and destructive creature associated with heterogeneous features traditionally perceived as monstrous.
A beast which, depending on the case, embodies the unusual figure of apocalyptic diabolos in its declinations of sin, heresy, etc., or an ancestral genius loci, the hypostasis and the prosopopoeia of the earth, or also a feral guide sent from heaven, or, finally, all these things brought together. As everyone knows the Christian dragon slaying topic - one of the most frequent and widespread hagiographical topic between the 3rd and the 13th centuries - remains a research field so far exterminated, stratified and prismatic that the remarkable number of studies produced over a hundred years has not been able to till, if not minimally.
Here I will present the first results of a multi-level reconnaissance of the variegated morphology of Latin-Western medieval stories about saints and dragons confluits in the hagiographical mortar. We are talking about a semiasological study which, following a chronological line between the IV and the XIII century, could provide a valuable tool to rethink the creed of Christian foundations (or overhauls) tracking a map of the signs and ideas migrating through the Mediterranean, the liquid place par excellence. Writing at the same time a cultural, mythical and real history of the dragon in the Western Latin Middle Ages.
A beast which, depending on the case, embodies the unusual figure of apocalyptic diabolos in its declinations of sin, heresy, etc., or an ancestral genius loci, the hypostasis and the prosopopoeia of the earth, or also a feral guide sent from heaven, or, finally, all these things brought together. As everyone knows the Christian dragon slaying topic - one of the most frequent and widespread hagiographical topic between the 3rd and the 13th centuries - remains a research field so far exterminated, stratified and prismatic that the remarkable number of studies produced over a hundred years has not been able to till, if not minimally.
Here I will present the first results of a multi-level reconnaissance of the variegated morphology of Latin-Western medieval stories about saints and dragons confluits in the hagiographical mortar. We are talking about a semiasological study which, following a chronological line between the IV and the XIII century, could provide a valuable tool to rethink the creed of Christian foundations (or overhauls) tracking a map of the signs and ideas migrating through the Mediterranean, the liquid place par excellence. Writing at the same time a cultural, mythical and real history of the dragon in the Western Latin Middle Ages.