Leonardo F. Lisi
In one of the most moving acts of his reign, when Charlemagne decided to collect a great library to build up the palace school of his court in Aachen, he did so first by bringing over from England a person, Alcuin of York. Alcuin in turn collected a group of scholars about him, to form the palace school and thus to create the palace library. Of course they brought books with them, but mostly they brought their learning, stored away in the treasuries of their memories. In doing so, Charlemagne, wittingly or not, was realizing an antique and early Christian trope (and reality) that one finds articulated in Jerome and in Cassiodorus, among others — that of the learned person as a living library, one who makes for him- or herself a mental chest of memorized texts and materials, which are then always ready as a reference and meditation tool. Two questions at once present themselves. Most intriguing perhaps is how one might go about making oneself into a library (whether of Christ or not). But this question depends on a prior one: why would want to make oneself into a library? The bulk of this article is concerned with the question of how, but it first addresses the question of why. A common explanation of ‘why>’ is that oral societies rely on memory because they lack access to writing and written sources.
The arrival of Christianity in the Americas and its long-term development throughout the colonial era were closely connected to questions of time—whether the human experience and manipulation of time, the crafting of historical memory, or the imagining of potential futures. Exploring classic and recent scholarship on the colonial era, this chapter considers some of the ways that the history of Christianity in early Latin America is also a history of time. This chapter focuses on the viceroyalty of New Spain—Central Mexico in particular—but also makes some references to scholarship from other parts of Spanish America. The centering of attention on time starts a productive dialogue within the historiography on early Latin American Christianity—a conversation that steps beyond a tired debate about the relative “Europeanness” or “indigeneity” of post-conquest cultures, focusing, instead, on unique ways of being that emerged out of the remarkable convergence of intellectual traditions and cultural practices in the colonial world.