Forum du petit sténographe

mttiro · Inscrit le: 27 Sep 2011 Messages: 969

Erik Kwikken explique comment l’étudiant médiéval pouvait prendre des bribes de notes non seulement dans les marges, mais pouvait apporter en cours des petits bouts de parchemin pour prendre des notes.

https://medievalbooks.nl/2014/12/12/medieval-notepads/

https://medievalbooks.nl/2012/06/01/new-evidence-of-note-taking-in-the-medieval-classroom/

mttiro · Inscrit le: 27 Sep 2011 Messages: 969

Sur la « reportatio » médiévale :

« La seconde question est celle de la fidélité de la reportation à la parole du prédicateur. La technique de la reportation des sermons naît vers la fin du XIIe siècle dans le milieu scolaire parisien. Au XIIIe siècle, ces reportations sont avant tout "l’apanage des étudiants en théologie, qui se préparaient à prêcher en écoutant leurs maîtres et leurs pairs." Selon le P. Bataillon,

‘Une reportation comporte trois éléments principaux l’un, le plus important probablement, est l’enregistrement du sermon dans la mémoire de l’auditeur-reportateur ; un autre les notes prises au cours du sermon, enfin la mise par écrit." ’

Il existe donc un écart entre la parole du prédicateur et le texte qui en témoigne :

‘"Ces témoignages sur la parole d’autrui ne peuvent en aucun cas la restituer dans un enregistrement de haute fidélité. Au moment de la prise de note, les étudiants, privés des ressources de la sténographie, qu’ils ne maîtrisaient plus, faisaient de leurs tablettes, ou des bouts de parchemin sur lesquels ils écrivaient, des aide-mémoire très sélectifs. Puis, leur reportation rédigée creusait un peu plus l’écart entre ce qu’ils avaient entendu et ce qu’ils mettaient par écrit en recourant à la fois à leurs notes et à leur mémoire.

En outre, chaque étudiant devait avoir ses habitudes, une technique propre de reportation, plus ou moins efficace, et des exigences variables quand il mettait son texte au net. Rien n’interdisait à celui qui le souhaitait d’aménager le texte qu’il rédigeait, en fonction de l’usage qu’il songeait à en faire plus tard. Selon les circonstances, la qualité de l’attention de chacun aux propos du prédicateur pouvait aussi varier. Et la personnalité du reportateur, ou ses goûts, pouvait le conduire à modifier assez sensiblement le style du prédicateur dont il retransmettait les discours. (...) Toute reportation est donc un document singulier dont on ne peut jamais préjuger de la fidélité aux paroles qu’elle prétend rapporter ».

Thèse de Bernard Hodel sur Jourdain de Saxe, Lyon, 2002.

http://theses.univ-lyon2.fr/documents/getpart.php?id=lyon2.2002.hodel_b&part=59444

mttiro · Inscrit le: 27 Sep 2011 Messages: 969

Ann Blair sur la reportatio :

« Reportators did not try to record the full text of a sermon; they identified the gist of the argument and its divisions, leaving quotations, exempla and explanations to be filled in later. They also typically recorded in Latin sermons delivered in the vernacular. Different reportationes of the same sermon therefore often highlight different aspects of the sermon, some of which (e.g. an exemplum, or statements about current affairs) might not be included in the written version circulated by the sermon-writer himself ».

https://dash.harvard.edu/bitstream/handle/1/29674920/blair%202008%20student%20manuscripts%20and%20textbook%20for%20DASH.pdf?sequence=1

mttiro · Inscrit le: 27 Sep 2011 Messages: 969

Louis-Jacques Bataillon :

« Again, our text may consist of notes taken by some hearer, which we call reportatio, or the reworking of such notes; or it may be a model written to be used by less gifted or more lazy preachers; and we can also find mixtures
of these different types.

If Servasanto of Faenza explains clearly that, being too old to preach himself he writes models for his younger confreres, these models are so personal that it is highly probable that they are in great part sermons that he actually preached when younger. 16 The collection De sanctis of Evrard de Valle Scolarium is also a model collection, but some of its elements are sermons which were in fact preached, as we also have reported versions of them. 17 In these cases the text we have corresponds to a sermon preached at least once, and perhaps many times.

Reported versions raise more intricate questions. We have to ask how they were made, if we can trust them and how we are to edit them. There were probably different ways of taking notes during a sermon. A case of what seems to be a reportatio in its primitive, rougher state was recently found by Nicole Bériou. It is more a series of key-words than a continuous text and is very difficult to understand, but we can compare it with a text which was made after- wards with the help of these notes and which is easily readable.

In this case we see the role of memory in the making of a reportatio, and though We must remember that medieval people had a much better training in memory than we have, even the best memory may have defects and there is a chance that the reportator has in some places used his own vocabulary instead of the preacher's ».

http://ifilosofia.up.pt/gfm/docs/Bataillon_1980.pdf

mttiro · Inscrit le: 27 Sep 2011 Messages: 969

« Yet, as a closer study of reportationes shows, the nature of this kind of texts is rather complex. They are not neutral transcriptions of what was preached (and it remains questionable to what extent this was possible). Instead, even when the reportator claims to have faithfully taken notes, and to reproduce the sermon word by word, the resulting reportatio structurally embodies the subjective point of view of a single person in the audience, with his or her specific understanding (or misunderstanding), and with his or her choice on what was important enough to be noted and what could be left out or only summarized.

An aspect that enriches this historical sources even more are the paratextual remarks of the reportator, who sometimes not only took note of the preacher’s words, but also of his tone of voice, his pausing, his gestures, his showing of objects or images to the audience (crosses, relics, skulls, paintings, banners). Moreover, a reportator could register some reactions in the audience (crying, weeping, miraculous heeling) or describe in detail, as a chronicler, those processions or bonfires of vanities that were associated with preaching.

To be more precise, these rituals were part of late medieval preaching as a dynamic socio-religious event that presupposed - in different forms - an active participation of the audience, which was a real co-protagonist.37 It is not necessary to further insist on the precious nature (and the limits) of the reportationes as historical documents on late medieval religious culture. This type of texts has been rightly defined «in some way a collective work», i.e. the result of a collaboration between preacher and listener ».

Pietro Delcorno

https://www.hse.ru/data/2014/08/20/1314485054/Research%20project%20overview%20(Delcorno).pdf

mttiro · Inscrit le: 27 Sep 2011 Messages: 969

Nicole Bériou, qui a étudié les sermons médiévaux, fait observer que, même quand le sermon est prononcé en français, le reportator peut prendre ses notes en latin.

On constate le même phénomène pour les sermons en italien.

Cette facilité à passer du vernaculaire au latin est banale au Moyen Âge.

mttiro · Inscrit le: 27 Sep 2011 Messages: 969

La terminologie est celle-ci pour les cours universitaires du Moyen Âge.

Notes de l’auditeur : reportatio.

Ces notes revues et complétées par le professeur : reportatio examinata.

Le cours préparé par le professeur pour diffusion par copies : ordinatio. Il est typiquement dicté à un ou des secrétaires.