Honorius Augustodunensis

Honorius Augustodunensis, also Honorius of Autun, ( * ca 1080, † 1150 or 1151 ) was a Benedictine monk and later Amber inclusion, it probably originated in Ireland. He wrote theological, philosophical and encyclopedic writings, pamphlets for Church reform and biblical commentaries.

• 2.2.1 Reception of the work
• 2.2.2 forerunner of the " Imago Mundi "
• 2.2.3 The structure of the " Imago Mundi " and the fact mediated world view 2.2.3.1 De forma mundi ( The shape of the world)
• 2.2.3.2 De forma terra ( The shape of the earth )
• 2.2.3.3 De quinque Zonis ( five zones)
• 2.2.3.4 De III. partibus ( The three parts / trisection )

Life

Today, it is unclear whether Honorius has given the sobriquet Augustodunensis itself or whether this has been attributed to him afterwards. Some little information about his life can be found its about 30 and partly unfinished works in the introductions. The current research assumes that Honorius was a native Irishman who trained in England, trained in France and was ordained in the French town of Autun.

Honorius in the 12th century came to Germany, where he participated in the battle for the Gregorian reform. To this end, he wrote pamphlets, which should draw attention to the existing grievances. His goal was to convey a theological and philosophical knowledge in particular, the reform-minded clergy. These included topics such as science, history, exegesis, liturgy, dogma and ethics.

His last phase of life spent Honorius probably as Amber inclusion from the monastery of St. Peter Christmas in Regensburg. He died there in 1150 or 1151st

Honorius used the writings of famous authors such as Augustine, Jerome, Gregory the Great, Amalarius of Metz, Isidore, John Scotus and Anselm of Canterbury for his work. Today can be more than 500 medieval manuscripts found in his works. This demonstrates the enormous importance had his textbooks in Europe.

The most important works

• " Elucidarium " ( = Illuminator ): theological writing, which was written around 1100 in Canterbury and in almost all European languages ​​, first in the Anglo-Saxon translated.

• " Sigillum " came a little later than the " Elucidarium " and represents an important work for exegesis

• " Clavis physicae " represents a simplified excerpt from the book " De Divisione Naturae " by Michael Scotus dar. Man is presented in this work as being between nature and spirit.

• " Gemma animae ": deals with the Church and the liturgy. The work is mainly based on Isidor and Amalar of Metz.

• " Sacramentary " also contains explanations of the liturgy.

• " De luminaribus ecclesiae " was built around 1130 and contains an extract from the Christian literary history. Honorius is based on the work of, inter alia, Jerome, Gennadius, Isidore and Bede.

• " Inevitabile seu de libero arbitrio " ( = About free will ) was written in England, the second version was not before 1109 The work contains some ideas from the " Elucidarium " and refers to the content of Augustine and Anselm. .

• "Summa totius de omnimoda historia ": provides an outline of world history from the creation to the present day Represents the work was created in Germany, and found in abbreviated form input in the third book of the work " Imago Mundi ". Later the work was extended by Bede.

• " Imago Mundi " was born in 1120 or earlier, represents an encyclopedic work and was modeled on the French work " Image du monde " of Walter of Metz.

Note: The works are arranged chronologically according to their origin.

" Elucidarium "

The " Elucidarium " is one of the two most popular encyclopedic - didactic works of Honorius. In it, he believes that man was created from the four elements, earth, fire, water and air. In addition, the man is a microcosm, and when this part of the macrocosm, ie of the actual universe. The head of man is therefore also spherical, because the whole world is spherical. Man and the cosmos are therefore in a context. Under cosmos Honorius understands the universe and not the earth. The Elucidarium consists of three books. In the first book God, the creation of the angels and men, the Fall, the Incarnation and the Redemption will be discussed. The second book treats the people between good and evil and the sacraments of the Church. In the third and last book of eschatology is presented.

Reception of the work

This work had a great wide appeal. It was a popular manual for the low and less educated clergy represents the ideas Honorius in " Elucidarium " thus had a high reputation. The work was also often rezipiert. This would, for example the "Book Sidrach " to call, whose author is unknown. It was modeled on the Latin " Elucidarium " in the 13th century and had a religious- encyclopedic content. In the "Book Sidrach " the earth is compared with an apple. This idea was also found in other medieval texts. Examples of the spread of this idea are also the term " orb " for the regalia of the ruler and the name " Erdapfel " for the first globe of Martin Behaim from the year 1492.

" Imago Mundi "

" Imago Mundi " literally means " world view ". This term stands for the mental image of people on the face of the earth in the narrower and in a wider sense. It may be cosmographic ideas or the " philosophy " in general. " Imago mundi " thus entitle usually written, but also graphic, cartographic, or pictorial representations of the world. The term " Imago Mundi " was not too frequent use in the Middle Ages. One can think at this point the works " Ymaginis Mundi " by Pierre d' Ailly and " Image du Monde" by Walter of Metz.

The " Imago Mundi " of Honorius ' is an encyclopedic chronicle written around 1120. The research suggested that this work could be developed already in 1110, as this scripture Henry of Mainz was the basis for a world map. By the year 1139 the work of Honorius was revised again and again. He has not let it make a card to his work, even used a similar source.

The " Imago Mundi " of Honorius ' is the implementation of a translation of the geographical view of the world from Latin - taught in the non-Latin literature. The work was intended for the Quadriviumsunterricht at the universities, which the subjects arithmetic, geometry, music and astronomy included. In addition, the work is even moderately interspersed with theological statements. The " Imago Mundi " of Honorius broke the dominance of the " etymology " Isidore de Seville as " material treasure trove " and ruled from the 12th and 13th centuries.

Reception of the work

This work of Honorius has been widely rezipiert. So French, Italian and German world descriptions have survived from the 13th century, where the " Imago Mundi " of Honorius ' served as a template. As examples here are of Middle High German " Lucidarius " to name, whose author is unknown and in which some chapters were taken verbatim from Honorius. Furthermore, the works " Chronicle" Rudolf von Ems and Pierre de Beauvais " Mappemonde " at the " Imago Mundi " of Honorius oriented. In addition, this work has been translated into many languages. A copy of the " Imago Mundi " was even dedicated to the Salian Henry V and his English wife Mathilde occasion of her wedding.

Forerunner of the " Imago Mundi "

Even before the work of Honorius there was already teaching materials with a similar content. Some clergymen of the early Middle Ages were concerned the lessons of the ancient sciences to transfer into the Christian world. Here are just some examples are listed. Cassiodorus, a monastery and founder - organizer has, for example, wrote the required elementary education for monks. Also Isidore of Seville was with his works " Etymologiae " and " De natura rerum " an important knowledge transfer at. Similarly, important works were written by Bede and Rabanus Maurus. Since Orosius connect history with geography is common, which is to be found in Honorius.

The structure of the " Imago Mundi " and the fact mediated world view

Honorius, in his treatise the inhabited and uninhabited world into the object. He promises to give the reader a description of the shape of the whole world. This figure provides the reader are thus guided in mind and please him in the deepest depths. Moreover Honorius promises that his work was created for the entire world. The " Imago Mundi " of Honorius is divided into three books, which corresponds to the set of fields from the Quadrivium. " Imago Mundi " swept the world in the sense of the cosmos for Honorius. Also part of the world for him not ecumenism but also the sky, the weather patterns, Astronomy, Komputus, chronology and history.

Distribution of Imago Mundi

I. cosmography, geography, meteorology and astronomy

• In this book, the geography and meteorology, according to Augustine, Isidore, Bede, Orosius and Solin are described and astrology by Isidor and Hyginus.

II Chronology and Komputistik ( calculation of the annual calendar to determine the feasts of the Church )

• This book deals with the period after Bede.

III. world History

• This book contains a passage from the book "Summa totius "

As examples, some chapters are presented from the first book here.

De forma mundi ( The shape of the world)

In this chapter, Honorius describes the shape of the world. The world and the cosmos were in constant motion. In addition, the world is round like a ball and on the type of egg composed of different components. This egg - comparison is not based on the spherical worldview of Ptolemy, but on the medieval theory of the elements. The four sections of the universe are thus assigned to the four elements, and this is then compared with the structure of an egg. Honorius compares the sky ( " coelum " = water) with the shell ( " testa " ), the ether ( " purus äter " = fire) with the protein ( "album" ), the air (" aer = air ") with the yolk ( " vitellum " ) and the earth ( "terra " = earth) with the fat droplets ( " gutta pinguedinis ").

This egg - comparison can be found also by other authors of the Middle Ages, in part, but in a modified form. However, this parable of the earth and the cosmos with the yolk in the egg is not a medieval invention. It's more back to the Greek cosmology. The notion of " Eiförmigkeit " the vault of heaven was already since Aristotle ( 4th century BC) known.

De forma terra ( The shape of the earth )

Honorius is included in this chapter on the face of the earth. The earth is round and as " orbis ", ie marked as " globe ". The appearance of the earth describes Honorius so that it would look from the air like a hand holding a ball. The fingers of the hand would, therefore, represent the great mountains and the deep valleys. The circumference of the Earth is Honorius at 180,000 stadia. The earth is surrounded by an ocean and be as everywhere moisturized. The center of the universe ' was also at the same time the center of the earth, which will not be held upright by a support, but by the power of God.

De quinque Zonis ( five zones)

Honorius divides the globe in this chapter into five zones or air conditioning belt. It indicates here that the outer regions at the poles due to extreme cold and the middle were uninhabitable due to extreme heat. But in between befänden still two colonizable belt.

De III. partibus ( The three parts / trisection )

Honorius divided in this chapter ecumenism into three parts, which are organized by the Mediterranean Sea. These three parts correspond to the three well-known in the Middle Ages continents of Asia, Europe and Africa. Asia ranges from North to East south, Europe from west to north Africa from south to west. Honorius describes thus the characteristics of the so-called " TO- card". This card type is the " O " frame the ocean, since the world is surrounded by water and the "T" the waters ( Don, Mediterranean and Nile) that separate the continents from each other. So Asia is bounded by the Don and the Nile, Europe and Africa are separated by the Mediterranean Sea.