Toto je starší verze dokumentu!
Mnoho výzkumných projektů začíná silnou osobní posedlostí, která má racionální základ asi takový, jako láska na první pohled. Jiné hned začínají oklikou, pak po mnoha hodinách, dnech, týdnech a desítkách odboček badatel dochází k nesmírně zajímavému zjištění, které nemá nic společného s původním tématem. Nechal jsem se inspirovat Lewisovou Alenkou a přiřadil jsem si k nim termín „rabbit hole research“. Ke svému nesmírnému pobavení jsem následně zjistil, že jde o již etablovaný pojem :) [1] Takový je i příběh níže uvedeného článku.
Jednoho dne v březnu 2023 se mi ozval známý [2] s dotazem, jestli nemám k nahlédnutí francouzskou středověkou knihu „Livre de la chase“ ze 14. století. Nebo jinou veškerou středověkou literaturu o lovu. Samozřejmě dotazovaná kniha je absolutní bible středověkých loveckých knih. Gaston Fébus ji nechal sepsat kolem roku 1389 [3,4]. Už roku 1413 se dočkala anglického překladu [5,6].
Pak jsem zadumal o ranějších pramenech a vytáhl jsem na světlo svou oblíbenou knihu o lovu s ptáky od Fridricha II. Hohenstaufen „De arte venandi cum avibus“. [7] Tu nechal Fridrich sepsat na Sicílii po diskuzích s arabskými specialisty z Egypta, Sýrie a Maroka a jako císař si ji hechal bohatě ilustrovat. Arabští specialisté na lov s ptáky si nové knihy také velice cenili a jedna kopie knihy zmizela neznámo kam. Kniha o lovu s ptáky se dále kopírovala a dědila ve štaufské rodině, jeho potomci Manfréd i Konrád IV měli vlastní kopie. Google mi k tomu přidal zajímavý rozcestník loveckých knih. [8], [9]
Tazatel následně upřesnil dotaz, jestli by nebylo něco blíže českým zemím.
Předal jsem tedy informaci, že Štaufova kniha je sice ze Sicílie, ale Fridrich II. byl římský císař, pod kterého spadaly i německé a české země. Náš král Přemysl Otakar I. se s Fridrichem II. několikrát osobně setkal. Spolu s moravským markrabětem Vladislavem Jindřichem patřili k mocným podporovatelům Fridricha II. v boji o korunu říše. Přemysl Otakar II. zase žádal Konráda IV o vojenskou pomoc. Po vyvraždění Štaufů, které na papežovu výzvu provedl bratr francouzského krále, se štaufský dvůr a úředníci rozprchli po celé Evropě. Například Henricus Isernicus, česky Jindřich Vlach, původně působil ve štaufské kanceláří na Sicílii. Nakonec zakotvil v Praze a stal se notářem a protonotářem české královské kanceláře Přemysla Otakara II. a sepsal zde mj. formulářové sbírky a knihu diktamin.
Ke Štaufově knize se mi povedlo dohledat moderní latinskou edici z r. 1942, se kterou zvládnou pracovat moderní digitální překladače. [10] Pak se mi povedlo zjistit, že Aragonský král nechal také sepsat pojednání o lovu ve svych zákonících. [11] Kastilské Siete partidas (1265) zmiňují lov v rámci výchovy královských synů. [12] Také že církevní preláti by neměli lovit pro zábavu. [13] Pak jsem zabředl do wikipedie, která toto téma mohutně dokumentuje [14]. Vyhrabal jsem krásně ilustrovanou „Libro de la montería“ od Alfonse XI, 1320-1350 [15]. A jako bonbónek našel volně dostupný anglický překlad Štaufovy knihy. [16] Tím to na chvíli zhaslo, ubohý tazatel byl zavalen informacemi.
Posledních několik let jsem strávil brejlením do iluminací španělských Cantigas de Santa Maria. Vyzobávám z nich data do svého projektu otevřené databáze hmotné kultury středověkého španělska [17].
Druhý den jsem si začal listovat a kochat se iluminacemi z „De arte venandi cum avibus“. Najednou mě udeřilo do očí, že sicilské pojednání o lovu s ptáky používá postupy, kompozice, figurky, oděvy, obličeje velice podobné, jako jsou v Cantigas. Téměř identické. Prohrabal jsem za posledních 8 let stovky francouzských, aragonských, portugalských, anglických manuskriptů. Iluminace z „De arte venandi cum avibus“ prostě vypadají, jako by je kreslila stejná škola, jako Cantigas. Hm. Divné. Vzpomněl jsem si na Jindřicha Vlacha. Jindřich opustil Sicílii, aby docestoval do Prahy. Podobně po roce 1284 po pádu Alfonse X jeho dvorní astrolog a překladatel Alvaro de Oviedo opustil španělské země a také strávil zbytek života v Praze. [18] Zpátky k Sicilii - Anjouovci vyhnali dvořany a šlechtice, Roger de Flor, Hugh de Lauria a další šli do Aragonu. Slavný admirál Roger de Lauria pak v Aragonských službách Francouzům zatápěl v námořních i pozemních bitvách. [19] Co když někteří dvořané ze sicilské kanceláře doputovali na kastilský dvůr Alfonse X.? ….
Stačila hodina a půl hledání a je to. Internet a digitalizace! Fridrich II byl bratranec matky Alfonse X. Alfons X byl zase bratranec Přemysla Otakara II.
Toledský žid Jehuda ben Solomon Cohen, slavný učenec, překladatel a dvořan Alfonse X, strávil na dvoře Fridricha II přes 15 let. Fridrich vedl čilou korespondenci o matematických problémech se španělskými židovskými učenci. Na dvoře měl mj. astrologa Arnauda z Katalánska a Michaela Skota ze Skotska, který předtím, než se přesunul na Sicílii, studoval přes pět let v Toledu.
Jestli se mi povede vyhrabat jména notářů, písařů, iluminátorů a dvořanů a potvrdit přesun více než jednoho dvořana ze Sicílie k Alfonsovi, bude to pecka!
V iluminacích knih z Alfonsových dílen je vidět velký posun po roce 1265. Právě když Hohenštaufové na Sicílii padli. Třeba iluminace v Libro de astromagia jsou ještě relativně schematické. I překlad indických bajek. Lapidario vypadá jako přelomové dílo. Siete Partidas vydané v r. 1265 už mají ten správný punc a vzhled. Cantigas k 1270-84 sedí stoprocentně a posouvají se v realističnosti dále.
Ulovil jsem si Hernándezovu knihu „Los hombres del rey y la transición de Alfonso X el Sabio y Sancho IV (1276-1286)“ a Mendolův překlad Jamsilla Chronicle o posledních letech vlády Fridricha, Konráda a Manfréda na Sicílii [XXXXX] a začínám si zapisovat jména dvořanů.
Pokračování příště…
1. Hezky je popisuje Richard Feynman ve své kníze "To nemyslíte vážně, pane Feymanne".
2. Martin Hanus
3. https://www.medievalists.net/2020/04/medieval-manuscripts-the-book-of-the-hunt-by-gaston-febus/
4. https://en.wikipedia.org/wiki/Livre_de_chasse
5. https://en.wikipedia.org/wiki/The_Master_of_Game
6. https://www.gutenberg.org/files/43452/43452-h/43452-h.htm
7. https://digi.vatlib.it/view/MSS_Pal.lat.1071
8. https://knyghterrant.com/index.php/recommendations/books/medieval-hunting-books/
9. https://www.medievalists.net/2020/06/hunting-middle-ages-articles/
10.
- https://www.uni-giessen.de/de/fbz/fb05/germanistik/absprache/sprachverwendung/gloning/at/de-arte-venandi-cum-avibus-1.pdf
- https://www.uni-giessen.de/de/fbz/fb05/germanistik/absprache/sprachverwendung/gloning/at/de-arte-venandi-cum-avibus-2.pdf
11. María Luz Rodrigo-Estevan: "Hunting and Hunters in Medieval Aragonese Legislation" [2006],
https://www.academia.edu/2976198/Hunting_and_Hunters_in_Medieval_Aragonese_Legislation
12. Just as it is reasonable to increase the size of the clothing of children when they are growing up, so they should be
compelled to learn things suitable to the age upon which they are entering. And, for this reason, we declare that, in
addition to those matters stated in the preceding law which the king and queen should teach their sons when they are boys,
there are still others which they should cause them to learn. These are to read and write, for this is of great benefit to
those who understand it, in order to learn more easily what they desire to know, and to be the better able to keep their
secrets. They should also instruct them that they should not covet those things which they cannot, or should not, have:
because when they establish a practice of coveting them, and do not possess them, they devote all their thoughts and attention
to that which they desire, and for this reason impair their intellect, and neglect other things which they should do, but
they should teach them to desire what is good and suitable: and they should also give them these in moderation, and when it is
proper. They should accustom them to be merry without going to extremes, and protect them from sadness, as much as they call,
for this is something which interferes with the growth of boys, and with their health. And after they have attained the age
of young men, they should place them in charge of some one who may teach them, and show them how to learn to know men,
what they are, and from what origin they are derived, and how they should receive them and talk with them, each one
according to his station. They should also show them how to ride, and hunt, and play all kinds of games, and be
familiar with every description of arms, as is fitting for the sons of a king. And, as we have already stated, they
should not solicit them to make use of those things which Nature herself requires, as to eat or drink, or have women,
but they should rather dissuade them from doing so, that they may not act in an unbecoming manner, or be injured
thereby. And when the sons of kings are cared for and educated in this way, they themselves will be good and
polite, and will not treat others in an improper manner; and their tutors will have complied with what they were
bound to do while in charge of them. And, if they do not care for them in this manner in addition to the injury
which they will receive from their parents as well as from themselves when they understand it, they will incur the
disapproval of other men, who will endeavor to pursue them, on account of the injury inflicted by their pupils through
the evil habits which they learned from them.
13. Ecclesiastics should not be hunters or pursuers of game, no matter what order they belong to, nor should they keep hawks,
falcons, or dogs to hunt with. For it is highly improper to waste upon things of this kind what they are bound to bestow
upon the poor. They are, however, authorized to fish and hunt by means of nets, and to lay snares; for hunting ·Iike this is
not forbidden them, because they can do it without birds, or dogs, and without noise. Nevertheless, they should practice it
in such a way that neither their prayers nor the service which they are required to conduct and repeat may be interfered with.
Moreover, they ought not to chase game, or fight with wild beasts, or risk themselves with them for the sake of any reward
which may be given them, for anyone who does this will be of evil report. Where, however, wild beasts cause injury to men,
or growing grain, or vineyards, or flocks, ecclesiastics can pursue them under such circumstances, and kill them if they
encounter them. The Holy Church also ordained that when an ecclesiastic made a practice of hunting in any of the ways
aforesaid, which he was forbidden to do, and, after his prelate had warned him not to do so, still persisted in it; if he were
a priest who said mass, he must forbid him to conduct the service for the space of two months; and if he were a deacon or
subdeacon, he should be deprived of his office, or his benefice, until his prelate granted him a dispensation.
Just as it is reasonable to increase the size of the clothing of children when they are growing up, so they should be
compelled to learn things suitable to the age upon which they are entering. And, for this reason, we declare that, in
addition to those matters stated in the preceding law which the king and queen should teach their sons when they are boys,
there are still others which they should cause them to learn. These are to read and write, for this is of great benefit to
those who understand it, in order to learn more easily what they desire to know, and to be the better able to keep their
secrets. They should also instruct them that they should not covet those things which they cannot, or should not, have:
because when they establish a practice of coveting them, and do not possess them, they devote all their thoughts and attention
to that which they desire, and for this reason impair their intellect, and neglect other things which they should do, but
they should teach them to desire what is good and suitable: and they should also give them these in moderation, and when it is
proper. They should accustom them to be merry without going to extremes, and protect them from sadness, as much as they call,
for this is something which interferes with the growth of boys, and with their health. And after they have attained the age
of young men, they should place them in charge of some one who may teach them, and show them how to learn to know men,
what they are, and from what origin they are derived, and how they should receive them and talk with them, each one
according to his station. They should also show them how to ride, and hunt, and play all kinds of games, and be
familiar with every description of arms, as is fitting for the sons of a king. And, as we have already stated, they
should not solicit them to make use of those things which Nature herself requires, as to eat or drink, or have women,
but they should rather dissuade them from doing so, that they may not act in an unbecoming manner, or be injured
thereby. And when the sons of kings are cared for and educated in this way, they themselves will be good and
polite, and will not treat others in an improper manner; and their tutors will have complied with what they were
bound to do while in charge of them. And, if they do not care for them in this manner in addition to the injury
which they will receive from their parents as well as from themselves when they understand it, they will incur the
disapproval of other men, who will endeavor to pursue them, on account of the injury inflicted by their pupils through
the evil habits which they learned from them.
Ecclesiastics should not be hunters or pursuers of game, no matter what order they belong to, nor should they keep hawks,
falcons, or dogs to hunt with. For it is highly improper to waste upon things of this kind what they are bound to bestow
upon the poor. They are, however, authorized to fish and hunt by means of nets, and to lay snares; for hunting ·Iike this is
not forbidden them, because they can do it without birds, or dogs, and without noise. Nevertheless, they should practice it
in such a way that neither their prayers nor the service which they are required to conduct and repeat may be interfered with.
Moreover, they ought not to chase game, or fight with wild beasts, or risk themselves with them for the sake of any reward
which may be given them, for anyone who does this will be of evil report. Where, however, wild beasts cause injury to men,
or growing grain, or vineyards, or flocks, ecclesiastics can pursue them under such circumstances, and kill them if they
encounter them. The Holy Church also ordained that when an ecclesiastic made a practice of hunting in any of the ways
aforesaid, which he was forbidden to do, and, after his prelate had warned him not to do so, still persisted in it; if he were
a priest who said mass, he must forbid him to conduct the service for the space of two months; and if he were a deacon or
subdeacon, he should be deprived of his office, or his benefice, until his prelate granted him a dispensation.
14. https://en.wikipedia.org/wiki/Medieval_hunting
15.
- https://es.wikipedia.org/wiki/Libro_de_la_monter%C3%ADa
- https://bibliotecadigital.jcyl.es/es/consulta/registro.cmd?id=16478
- https://rbdigital.realbiblioteca.es/s/realbiblioteca/item/11448#?c=&m=&s=&cv=&xywh=-1073%2C0%2C3644%2C2050
16. https://archive.org/details/McGillLibrary-rbsc_art-falconry_casey-wood_SK321F87-18001
17. http://cantigas.cz
18. https://dbe.rah.es/biografias/58608/alvaro-de-oviedo
19. https://en.wikipedia.org/wiki/Roger_of_Lauria