scholarly journals Sidonio Apollinare, carme 9: un griphus per il lector?

Author(s):  
Stefania Santelia

Carmen 9 is a programmatic composition utterly sui generis. It has numerous points of contact with Ausonius’ Griphus ternarii numeri, and it can be considered as a riddle for the sodales, who are only given those elements which can be useful to understand the meaning of what the author presents as an original and complex ecdotic operation. None of the following carmina is exclusively historical, mythological, nor inspired by a single model. It is the reader who has to find out in what way myth, history and daily life are interwoven in the libellus, as are pagan gods and Christian faith, in a studied mixture of genres, stylistic registers, allusions, and learned reuse of the entire literary tradition, both ancient and more recent. This is in some ways a ‘new’ and complex literary endeavour, which is coherent with the renowned experimentalism of Late Latin poetry.

Articult ◽  
2021 ◽  
pp. 76-82
Author(s):  
Angelika Molnar ◽  

The article is devoted to the comparative analysis of demonic images and plots in the works of Pushkin and Lermontov about the Demon and in the series “Lucifer” by Netflix. Perhaps this topic goes beyond the scope of scientific discourse, but now the series enjoys such popularity that it has become perhaps the most binged show. This explains the decision of the author of the article to draw parallels between literary masterpieces and not their film adaptations, but a product of popular culture. Of course, the creators of the series did not read Russian literature, but typological similarities are obvious and can be revealed. As a result of the analysis, the series “Lucifer” can be understood as a completely human story of “the most dysfunctional family in the universe”. Our interpretation throws light on it in the aspects of rethinking biblical motives, the provisions of the Christian faith and literary tradition.


Author(s):  
Xabier Irujo

This chapter examines the creation of the Emirate of Cordoba under Abd al-Rahman I and King Charles’ call for the Paderborn Diet in 777. The purpose of the 778 campaign launched by the Frankish king was not to fire up a crusade against Islam but to create a march in the Pyrenees, a vassal domain of the Frankish Kingdom bounded by the 600-kilometer (373-mile) old Roman road connecting Pamplona and Girona. Indeed, sources indicate that King Charles negotiated terms with the Muslim rulers of the Ebro valley and there was no offer on the part of the Muslim emissaries to embrace the Christian faith. However, the religious aspect provided a suitable and effective casus belli and the literary tradition presented this military adventure as the first European crusade.


1959 ◽  
Vol 79 ◽  
pp. 80-93 ◽  
Author(s):  
P. G. Mason

Three reasons in particular have suggested the choice of Kassandra as the subject of this paper; though they may well be excuses rather than reasons, for I confess that she intrigues me. Firstly, her story is an interesting example of the development of a ‘character’ of Greek literature whose name has become a by-word in later times. Secondly, she affords an excellent chance of studying two very differently gifted dramatic artists at work on the same material; and thirdly, she illustratesvery prettily the difficulties and dangers, as well as the advantages, of a very useful modern technique of literary criticism, a sort of mythical ‘Formgeschichte’, the study of the developing theme.Few artists indeed are free of indebtedness either to contemporary artistic influences or to their predecessors in the same field, and this is especially true where the ‘classical concept’ is active—that is, where the subject of art tends to be a traditional one endlessly varied and developed by succeeding generations; any theme of renaissance painting will serve as illustration. So it is that the study of the development of the theme of Hamlet, for example, enables the critic to estimate more justly than before the originality of Shakespeare and the true intention of his play. But this kind of criticism is still an art and not a science, if I may use the conventional but really inaccurate distinction to which we are accustomed; for it is inevitably to some extent subjective and even ‘viciously circular’ in method. Too much should not be claimed for it, not only because the artist is subject to many influences which are not likely to be preserved in a literary tradition, however copious, but also because caprice, personal likings or animosities and the chances of daily life, to say nothing of genius itself, disturb the processes of logical analysis and scholarly evaluation of detail. Moreover, in the study of drama, it is fatally easy to argue in a circle and to prove from an author's treatment of his theme that he has in fact been subject to influences which have determined the treatment from which the influences have been deduced; almost as fatally easy as to decide that this or that speech is what the author really believes or wants to say, the poet speaking through the character. Euripides in particular has suffered from this kind of treatment, and it is hard to see how to avoid the pitfall—but all the same, there is something to be learnt from a study of his use of myth, particularly if he is credited with being what he really is—a playwright.


Author(s):  
André Lemaire

Since 1980, epigraphic discoveries and researches have thrown new light on the Levant during the Achaemenid period (533-332 BCE). As an epigrapher who published many new Phoenician, Aramaic and Hebrew inscriptions André Lemaire shows how these inscriptions illuminate the history and daily life of the Persian period Phoenicians, Israelites and Idumeans. Thanks to them, it is now possible to know more precisely the history of the four Phoenician kingdoms (Aradus, Byblos, Sidon and Tyre) and of the Cisjordan provinces (Samaria, Judaea and Idumaea) as well as the way of life of Judean groups in the Diaspora (Babylonia, Egypt, Cyprus); they also provide new light on several aspects of the Biblical literary tradition. Profusely illustrated, the book shows how important these various inscriptions are for Biblical Studies and historical researches on the Levant during a period still too often qualified as ‘obscure’ but more and more illuminated now by contemporary documents


2005 ◽  
Vol 66 (2) ◽  
pp. 304-329 ◽  
Author(s):  
Marcel Broesterhuizen

[Deaf people often have been outsiders in a hearing Church. The message of the Church has not reached Deaf people because the language, symbols, culture of the traditional Church, and the view of Church people on deafness were remote from the culture and daily life experiences of Deaf people. In several countries, new developments are going on. Deaf people are themselves playing the central role, as full participants of all the gifts inherent to baptismal priesthood. Typically hearing views on deafness are left behind, deafness is discovered as a strength, Deaf lay persons build up the Church; Sign Language becomes a sacral language. In this liberating development Deafhood is a locus theologicus, a source of knowledge about God: it is a matter of enculturation and indigenizaiion of Christian faith in Deaf culture. Faith discovers the positive values, the “seeds of the Word” in Deaf culture and thereby enriches the universal Church.]


Vox Patrum ◽  
2008 ◽  
Vol 52 (1) ◽  
pp. 187-198
Author(s):  
Tadeusz Gacia

This paper deals with the topos of locus amoenus in Latin poetry of Christian antiquity. Descriptions of idealized landscape can be found in whole literary tradition from Homer on. In Latin epic poetry Virgil used this device to describe Elysium, which Aeneas enters in the Aeneid. In Virgil’s eclogues locus amoenus is a place of refuge for shepherds from calamities of fate and an alien world. For the farmer in his Georgics it is a reward for honest agricultural work. For Horace it was an escape from the noise of the city. For Christian poets, Prudentius in Cathemerinon, Sedulius in Carmen paschale, Avitus of Vienne, Dracontius, Venantius Fortunatus and other, locus amoenus becomes the biblical paradise in the eschatological sense, or morę generally, salvation. Use of the topos of locus amoenus shows the cultural continuity of antiquity. In Christian poetry this theme is filled with a new content, but the process of thinking and artistic creation remains they share with classical authors.


2021 ◽  
Author(s):  
Asri Melinda

Faith is a gift of God, wrought by the role of the Holy Spirit, which animates and directs all our faculties towards a single goal. Faith is defined as "the foundation of things hoped for and the evidence of things not seen" (Hebrews 11:1). faith is the work of the soul by which we perceive the existence and truth of things that are not in front of us, or invisible to the human senses. Christian faith can be interpreted as the belief of people who adhere to Christian teachings. Christian faith needs to be owned by every follower of Jesus because in Christian faith there is a promise of salvation promised by Jesus Christ for his followers. He died on the cross to fulfill the prophecies written in the scriptures. He became a sacrifice to take away the sins of mankind. On the third day after His death He was resurrected to be raptured into Heaven after completing His earthly work. Everyone who has faith in Jesus must entrust his whole life to Him. Christian youth are teenagers who believe and accept the Lord Jesus as Savior. As a good Christian teenager, you must set an example through concrete actions according to your Christian faith. Everything that is done in daily life must reflect the goodness of God. Be a positive and well-behaved person. Understanding Christian faith is education to develop the personality of Christian youth.


2018 ◽  
Vol 8 (1) ◽  
pp. 31-64
Author(s):  
Giuseppe Pezzini

Who wrote The Lord of the Rings? And The Hobbit? And The Silmarillion? And in general, who is the author of the large corpus of texts, published or unpublished, which give life to Middle Earth's imaginarium? To answer ‘J.R.R. Tolkien’ would not only mean to miss a crucial feature of the literary fabric of these books, which associates them with a long-standing literary tradition, from James’ The Turn of the Screw to Manzoni's The Betrothed. More importantly, such an answer would mean to overlook an important dimension of Tolkien's poetics, grounded in his literary convictions, and ultimately rooted in his deep Christian faith. The aim of this article is to try to give a more precise answer to the above questions, and thereby discuss some of the literary sophistication of Tolkien's works, unjustly obscured by their commercial success, as well as delve into the depths of his Christian poetics.


Author(s):  
Victoria Rimell

This chapter considers the poetics of Roman imperial expansion in three dimensions. It investigates the depth and density of straits and clogged waterways—paradigmatically the Hellespont—in Latin poetry from Catullus to Statius, arguing that such spaces become laboratories for the ways in which poetic and military power is amplified in imperial texts via restriction, contraction, and pressure rather than by expatiation. The aim here is to go beyond recent critical appraisals of straits on either side of the Black Sea as simply representing an ‘overcrowded literary tradition’, in which expectations are confounded, bellicose epic is mitigated or postponed, and Alexandrian principles ironically reconfirmed. By the second half of the first century CE, as Roman poetry gets to grips with and reshapes discourses of empire, the spatial metaphors that underpin its evolution are smashed apart.


2009 ◽  
Vol 19 (2) ◽  
pp. 72-78
Author(s):  
Rebecca L. Nelson Crowell ◽  
Julie Hanenburg ◽  
Amy Gilbertson

Abstract Audiologists have a responsibility to counsel patients with auditory concerns on methods to manage the inherent challenges associated with hearing loss at every point in the process: evaluation, hearing aid fitting, and follow-up visits. Adolescents with hearing loss struggle with the typical developmental challenges along with communicative challenges that can erode one's self-esteem and self-worth. The feeling of “not being connected” to peers can result in feelings of isolation and depression. This article advocates the use of a Narrative Therapy approach to counseling adolescents with hearing loss. Adolescents with hearing loss often have problem-saturated narratives regarding various components of their daily life, friendships, amplification, academics, etc. Audiologists can work with adolescents with hearing loss to deconstruct the problem-saturated narratives and rebuild the narratives into a more empowering message. As the adolescent retells their positive narrative, they are likely to experience increased self-esteem and self-worth.


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