Empires of the Dead: How One Man's Vision Led to the Creation of WWI's War Graves

2014 ◽  
Vol 159 (1) ◽  
pp. 116-118
Author(s):  
John Mackinlay
Keyword(s):  
2021 ◽  
Vol 27 (1) ◽  
pp. 106-109
Author(s):  
Marina A. Kozlova

The paper is devoted to the peculiarities of the creation of the personified image of the city in the novel “The Dead [City of] Bruges” by Georges Raymond Constantin Rodenbach, which, according to the author himself, represents not only the protagonist, but also its organising force. The Belgian author draws on an earlier literary tradition, according to which the city appears to the poet's mind in the form of a woman. The image of the city is built on the combination and interaction of different elements, among which those that are considered in the article: the theme of duality, the motif of reflection, which becomes the main constructional principle of the image system of the novel, as well as references to mythological and literary archetypes. The theme of duplicity is directly connected with the category of correspondence or analogy, which is central to Rodenbach's oeuvre and forms a peculiar poetics of reflection and determines the choice of expressive means. Dualism is associated with a hostile, dark and demonic force, contrasted with the "holy" and infallible feminine ideal, embodied in the image of the perished beloved, who is also a prototype of the city. The poeticised image of the city is related to archetypical figures that are typical of European symbolism – first of all, Ophelia, but also Orpheus and Narcissus, all this through an appeal to the symbolism of water and the otherworld, then through the main character's attempt to overcome the border between worlds and create a new myth about love that defeats death.


2019 ◽  
Vol 6 (2) ◽  
pp. 383-411
Author(s):  
Ariel Fox

Abstract This article explores the changing depiction of the merchant and the mercantile in the early Qing. A figure of much anxiety and mistrust in the late imperial imagination, the traveling merchant moves things out of their proper place—through both his movement of goods across space and his own mobility across social strata. In the early Qing play Shiwu guan 十五貫 (Fifteen Strings of Cash), however, the merchant's facilitation of the circulation of money and man does not trouble the social whole as much as constitute it. The merchant-hero breaks through narrative and economic impasses, directing capital away from the dead ends of hoarding and incest and toward the creation of productive marriages. In recuperating the merchant as a moral subject and his circulation of money as a moral act, Shiwu guan offers new possibilities for the construction of selfhood both onstage and off.


1994 ◽  
Vol 40 (2) ◽  
pp. 180-195 ◽  
Author(s):  
John Halverson

In The Oral and Written Gospel, Werner Kelber argues that the first written gospel was an attempt to supersede oral tradition by the creation of a literary ‘counterform’. It aimed to discredit ‘oral authorities’ (identified as the disciples and family of Jesus and Christian prophets). Similarly, the paucity of sayings in Mark indicates a suspicion of the sayings genre, which is taken to be the oral genre par excellence. The sayings represent the living voice of the living Lord. The substitution of a written gospel would silence that voice as an ongoing phenomenon by relegating it to the dead past. The passion narrative is essentially the creation of Mark, and with its emphasis on the death and post-resurrectional silence of Jesus, creates a new Christology in opposition to the ‘oral Christology’ of the sayings, which never refer to the death of Jesus. The net effect of the written gospel was to inaugurate a theology (or ‘hermeneutic’) of death and absence in contradiction to the principle of presence that informed the oral tradition.


2021 ◽  
Vol 3 (S-2) ◽  
pp. 218-221
Author(s):  
Jeyabharathi T

The creation of God is the belief that we will be safe by creating rituals and temples that are sacrificed by men who are afraid of the fury of nature. They also gave their hunting tools to the gods who created it and also established idolatry. Among the gods that were so, there is a dual ity of the small god. At first, the small deities were worshipped on the border of the village as a place where the dead ancestors lived as people. This is called the Guardian Goddess. The great deities are considered to be the deity of every deity shown in Thelly. The difference between the minor gods and the great gods does not appear to have been in the Sangam literature. However, it is a discretion to match the definition of today. In the society where the dead were usually the middle stones, the stones became worship. The study is the only small-sighted cult of the four temples that were built for the king, the deceased, the dead from the north, the life of the goddess, the king and the living.


Author(s):  
Jonathan Ben-Dov

This chapter surveys the reception and development of the Enochic 364-day calendar in later Jewish and Christian traditions, focusing on sources from Ethiopia. It traces the creation of Enochic astronomy and of the 364-day calendar in their Mesopotamian and ancient Jewish setting, and then continues to assess this legacy in the Book of Jubilees, the Dead Sea Scrolls, and, in a rather different way, in 2 Enoch and other Jewish apocalypses. This is done with an eye toward the transmission of other branches of ancient sciences, such as astrology and physiognomy. The chapter then continues to assess the path of the Enochic teaching in Christian Ethiopia, dwelling on the tension between the preservation of the ancient tradition and its acculturation to other, later, branches of Ethiopic astronomy.


Neophilology ◽  
2018 ◽  
pp. 65-72
Author(s):  
Vladimir Viktorovich Kolchanov

The historical and political prototypes are the material for the creation of bright and memorable images in the novel by M.A. Bulgakov “Fatal eggs” are described: A.S. Rokk (chief commander of the Workers' And Peasants' Red Army S.S. Kamenev), Polaitis (Marshal M.N. Tukhachevsky), Shchukin (A.I. Egorov), “red-moustached driver” (a talented scientist-inventor, engineer of III rank P.K. Oshchepkov). We determine theatrical and genre sources that influenced the creation of images: mystery, farce, buffo, pantomime. The text satirical and grotesque nature the is investigated. In the framework of the farce and buffo the First Moscow process where the prototypes are is considered. The composition and genre issues are touched upon, the problem of attribution of the story is raised. To the source base of the work are added: occult novel by A. Crowley “Moonchild”, stories by A. Schnitzler “Rock”, U. Allen “Fatal Experience”, R. Market “Invention of Professor Carter”, R. Presber “Last Feast of the Last of Birkovich”, B. Lavrenev “The Child Gregory”. References to the iconic systems of the Egyptian “Book of the Dead” and the collection of Arab fairy tales “One Thousand and One Nights” are used.


1963 ◽  
Vol 16 (3) ◽  
pp. 286-296
Author(s):  
A. R. C. Leaney

The purpose of this paper is to argue that the Old Testament and its cognate literature teach about human suffering something usually neglected by those who study this great problem: that human suffering is almost always connected with the life of a community, and sometimes with the creation of a community, under the hand of God.


Author(s):  
Marek Pieniążek
Keyword(s):  
The Self ◽  
The Past ◽  

The article presents the forms of repetition in the creation and reception of Tadeusz Kantor’s performances. Krakow cellars, Kantor’s home in Wielopole and school class in Bielkowo near Łazy in Pomerania connect here the topic of affective searching and finding sources of identity and memory. The process may refer to both the artist and the viewer, seeking in the memory, art and landscape the traces of himself, recorded in the past and projected onto the surroundings. The author’s discovery of the interiors of the cellars under the floor of the house in Wielopole, similar to the Krzysztofory cellars in Krakow where Kantor conducted the rehearsals of the famous The Dead Class, leads to the conclusion that the preexisting in Wielopole under the floor of a childhood room the space of Kantor’s play can be the source of director’s affective repetition. With the use of the repetition mechanism, numerous further artistic discoveries and meetings of the artist with the self and visions of his future performances have been made. The facilitation of this process for viewers of exhibitions and to the recipients of art, both in Bielkowo and Wielopole, seems to be the inclusion of another tool in theatrical and artistic education.


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