scholarly journals „Þæt is mid Estum þeaw þæt þærsceal ælces geðeodes man beon forbærned”. What exactly Wulfstan said about the burning of the dead by Ester in the fragment of his report on the trip to Truso? .

2015 ◽  
Vol 290 (4) ◽  
pp. 557-578
Author(s):  
Rafał Panfil
Keyword(s):  
Central Europe ◽  
Old English ◽  
English Translation ◽  
Ninth Century ◽  
English Text ◽  
Dead Body ◽  
Funeral Rites ◽  
Grammatical Analysis ◽  
The Subject ◽  
The Dead

In 1961 a part of Old English Orosius, the description of northernmost and central Europe, was translated into Polish and edited by Gerard Labuda. The source contains two short travel accounts by Othere and Wulfstan in the end of ninth century. The Polish editor did not avoid a number of linguistic mistakes made during the translation. Moreover, this was issued without any syntactic and grammatical analysis of the original Old English text. The Labuda’s edition only provides the Polish translation of the modern English translation by the mid-nineteenth century English scholar Joseph Bosworth. This resulted in the wrong inter�pretation of some important information contained in it. The subject of this paper is a one of the sentences included in the final fragment of the description of the funeral rites among the Ests/the Old Prussians – „Þæt is mid Estum þeaw þæt þær sceal ælces geðeodes man beon forbærned”. My aim is to understand this passage of the OE text correctly by providing it’s linguistic and grammati�cal examination to see how it corresponds with the known or presumed historical circumstances of the time and place. The interpretation of the old written source cannot be separated from its context, it this particular case especially from the local archaeological context. This will be arguing in my paper. At last,the above mentioned passage should be translated as:„And that is a custom among the Ests that people of every nationality must be cremated there”. According to this custom, the dead body of every man, that has passed away in the Witland, must be burned on the funeral pile. This Wulfstan’s description seems to be strongly supported by the number of rich equipped graves of the foreigners discovered and archaeologi�cally investigated at the number of early medieval cemeteries located in modern day city of Elbląg area and dated to the VIII/IX/X/XI century.

scholarly journals The Mind in the Old English Prose Psalms

2019 ◽  
Vol 70 (296) ◽  
pp. 597-617
Author(s):  
Amy Faulkner
Keyword(s):  
Pastoral Care ◽  
Old English ◽  
English Translation ◽  
The Other ◽  
English Text ◽  
The West ◽  
Alfred The Great ◽  
English Translations ◽  
Consolation Of Philosophy ◽  
The Mind

Abstract The Prose Psalms, an Old English translation of the first 50 psalms into prose, have often been overshadowed by the other translations attributed to Alfred the Great: the Old English Pastoral Care, with its famous preface, and the intellectually daring Old English translations of Boethius’s Consolation of Philosophy and Augustine’s Soliloquies. However, this article proposes that, regardless of who wrote them, the Prose Psalms should be read alongside the Old English Consolation and the Soliloquies: like the two more well-studied translations, the Prose Psalms are concerned with the mind and its search for true understanding. This psychological interest is indicated by the prevalence of the word mod (‘mind’) in the Old English text, which far exceeds references to the faculty of the intellect in the Romanum source. Through comparison with the Consolation and the Soliloquies, this article demonstrates that all three texts participate in a shared tradition of psychological imagery. The three translations may well, therefore, be the result of a single scholarly environment, perhaps enduring for several decades, in which multiple scholars read the same Latin, patristic writings on psychology, discussed these ideas among themselves, and thereby developed the vernacular discourse observable in these three translations. Whether this environment was identical with the scholarly circle which Alfred gathered at the West Saxon court remains a matter for debate.

Vases from Odos Pandrosou

1945 ◽  
Vol 65 ◽  
pp. 38-44 ◽  
Author(s):  
Semni Papaspyridi Karouzou
Keyword(s):  
National Museum ◽  
Dead Body ◽  
Ministry Of Education ◽  
Below The Knee ◽  
The People ◽  
The Subject ◽  
The Dead ◽  
The Many ◽  
Antique Dealer ◽  
Grey Colour

The showcases of the antique-dealers in Odos Pandrosou are full of little lekythoi which were painted for the tombs of humble men of the people, and which to-day are destined for modest purchasers or for the Inspectors of the Archaeological Section of the Ministry of Education, while for more important purchasers there are hidden away somewhere else works of much greater value. It is seldom that we are stopped by the art or the subject of one of these lekythoi.In 1943 when I was making an inventory of the stock of one antique-dealer—that which was on show—I picked out one lekythos which the owner gladly presented to the National Museum (Plate IVa, Figs, 1 and 2). From the funeral pyre the surface of the vase has taken a brown-grey colour, and the many joins show that it had been thrown to be broken and burnt with the dead body.A curious male figure wrapped in a himation up to the top of the head, so that only the -eye and the upper part of the head remain free, walks rapidly to the left, raising one leg vigorously. He lifts his himation with his hand to help him move. High boots cover his legs to a point just below the knee. The hanging wreath does not appear to be related to the interpretation of the picture, but is taken from the commonplaces of funeral lekythoi, especially white ones.

scholarly journals Death and the city

2019 ◽  
Vol 9 (2) ◽  
pp. 7-37
Author(s):  
Hrvoje Cvijanović
Keyword(s):  
The State ◽  
The Political ◽  
Dead Body ◽  
Ontological Status ◽  
Funeral Rites ◽  
Personal Loss ◽  
Political Exclusion ◽  
The Dead ◽  
The One ◽  
The City

The author argues that the politicization of life discussed by many modern and contemporary political thinkers cannot be treated differently, and hence without the similar curiosity and importance, from the politicization of death. The dead body represents a powerful symbol and as such it is often politicized. The paper deals with the problem of postmortem violence and juridico-political mechanisms aimed at excluding from the political body those not being alive but whose dead presence threats the living. For that purposes the author reconstructs Sophocles’ Antigone as a paradigmatic text whose reinterpretation and contextualization serve for rethinking the Greek conceptualization of the dead, and the ways in which the state penetrates into the realm of private attachments and funeral rites, especially when dealing with dead traitors/terrorists. Assuming an equal ontological status of every dead body, the author, on the one hand, defends mortalist humanism as an equal ability to grieve someone’s personal loss against the state-sanctioned politics of mourning, and on the other hand, argues that subjecting the dead to bare death, i.e. by turning them to political corpses as legally constituted dead human entities disposed to postmortem political exclusion, degradation, violence, or to other dehumanizing or depersonalizing practices, accounts for the illegitimate expansion of political power, and thus for the rule of terror, as well as for the ultimate human evil.

The text of Aldhelm's Enigma no. c in Oxford, Bodleian Library, Rawlinson C. 697 and Exeter Riddle 40

1985 ◽  
Vol 14 ◽  
pp. 61-73 ◽  
Author(s):  
Katherine O'Brien O'Keeffe
Keyword(s):  
Present Article ◽  
Old English ◽  
English Translation ◽  
Ninth Century ◽  
Tenth Century ◽  
Eighth Century ◽  
Bodleian Library ◽  
Latin Text

Exeter Riddle 40 presents two related problems as a translation of one of Aldhelm's Enigmata (no. c: ‘Creatura’): its dislocation, in an otherwise accurate translation, of six lines from their position in the Latin text; and its connection with the so-called ‘Lorica’ of Leiden, Bibliotheek der Rijksuniversiteit, Voss. lat. Q. 106, the only other surviving Old English translation of an Aldhelmian enigma. In his edition of the Exeter Riddles, Tupper addressed these problems by postulating that both Old English riddles were the work of one translator and that Exeter Riddle 40 was revised from an earlier version of Aldhelm's enigma now lost to us. Although Tupper's view has been widely accepted, it presents a number of difficulties. It is the purpose of the present article to suggest an alternate interpretation of the evidence: that Exeter Riddle 40 – a much later poem than the ‘Leiden Riddle’, a Northumbrian poem perhaps of the eighth century – was translated from a ninth-century continental manuscript with tenth-century English corrections: Oxford, Bodleian Library, Rawlinson C. 697.

Mortuary Customs Of The Meiteis Of Manipur: A Historical Study

2019 ◽  
Vol 5 (5) ◽  
pp. 113-119
Author(s):  
Dr S. Jayalaxmi Devi ◽  
Dr Oinam Ranjit Singh ◽  
Dr Th. Mina Devi
Keyword(s):  
The Body ◽  
Historical Study ◽  
Dead Body ◽  
Funeral Rites ◽  
Secondary Sources ◽  
The Earth ◽  
Local Dialect ◽  
In The Wild ◽  
Ancient Times ◽  
The Dead

The rites of passage are the rites and ceremonies that mark a critical transition in the life cycle of an individual from one status to another in a given society. It covers birth, marriage and death. Death is the last crisis in the lifecycle of an individual. Siba means death in local dialect. It is believed that when the soul leaves the body permanently the man dies. The paper is an attempt to throw light on death and related customs of the Meiteis. There were four kinds of funeral systems such as disposal of dead body in the wild place, in the fire, in the earth (burial) and into the water (river). Disposal of dead in the fire (cremation) in Meitei society commenced from the time of Naophangba. But, the practice of cremation was prevalent among the Chakpas from the very early times. In ancient times, dead body was exposed; the dead body was kept throwing about in the Sumang (the space in front of the house) in the Khangenpham and a bird called Uchek Ningthou Lai-oiba which took away the dead body to a river called Thangmukhong in Heirok. Usually, funeral rites were considered as unclean; therefore, the performers had to wash and cleanse their body. They believe in a future life and in the survival of the soul. The data are based on available primary and secondary sources.

scholarly journals PENINGKATAN KETERAMPILAN TAJHIZ MAYIT MELALUI PENGGUNAAN LABORATORIUM PAI PADA SISWA KELAS XI IPA-1 SMA NEGERI 8 BANDA ACEH

2017 ◽  
Vol 17 (2) ◽  
pp. 210
Author(s):  
Elvita Zamora
Keyword(s):  
Data Analysis ◽  
Action Research ◽  
Learning Process ◽  
Subject Matter ◽  
Active Participation ◽  
Dead Body ◽  
Average Value ◽  
The Subject ◽  
The Dead ◽  
Banda Aceh

This research intended to know teachers’ activities to manage the learning process of tajhiz mayit by using the PAI laboratory; students’ activities in the tajhiz mayit by using the PAI laboratory; and the practical ability of students of class XI IPA-1 SMAN 8 Banda Aceh on tajhiz materials. This research is a Classroom Action Research (CAR) with four cycles, each consists of four stages: planning, implementation, observation, and reflection. The results of data analysis indicated that there wis an increase in the average value of students and their active participation in each subject matter, ranging from bathing, shrouding, doing prayer for, and burying the dead body. For example, teacher activity in managing learning process in the first cycle of first meeting on bathing the dead reached 64.28 in average falling into mild category; and at second meeting increased to 87.71 in average with good category. In the cycle II, on the first meeting on the subject of shrouding the dead body was 64.28 in average falling into mild category; and at the second meeting increased to 89.28 on average falling into a very good category. Likewise, the increase in the score average and students’ participations in other cycles after the use of CAR in the laboratory.

A third Old English translation of part of Gregory's Dialogues, this time embedded in the Rule of Chrodegang

1986 ◽  
Vol 15 ◽  
pp. 197-204
Author(s):  
Brigitte Langefeld
Keyword(s):  
Old English ◽  
English Translation ◽  
Ninth Century ◽  
Latin Text

Gregory's Dialogues are a hitherto unnoticed source of the final chapter of the enlarged version of the Rule of Chrodegang of Metz. The chapter in question, no. 84 or 86 depending on the recension of the Latin text, is preserved in the following manuscripts (the letters in brackets are the sigla used for these manuscripts throughout this article):Paris, Bibliothèque Nationale, lat. 1535 (P), 113V–149V. Second quarter of the ninth century, possibly written at Fécamp. Latin text only, 86 chapters.

An Alfredian Reading Project

2021 ◽  
pp. 89-136
Author(s):  
Francesca Brooks
Keyword(s):  
Pastoral Care ◽  
Old English ◽  
English Translation ◽  
Ninth Century ◽  
English Hegemony ◽  
Cultural Project ◽  
Rhetorical Tropes ◽  
King Alfred ◽  
Christian History

Chapter 2 compares the rhetorical tropes employed in the ‘Preface’ to The Anathemata (often overlooked in the scholarship) with those of the preface to King Alfred’s Old English translation of the Pastoral Care. This comparison establishes the idea of Jones’s artful construction of his ‘Preface’ as a manifesto for the cultural project of The Anathemata. Reflecting on the Alfredian rhetorical ideal of an English nation (and more specifically an English nation of Catholics) as both a medieval and a post-medieval construct, this chapter illuminates the direct challenge of Jones’s ‘Preface’ to Alfredian assertions of English hegemony. Key to this effort to disrupt the hegemony of British Christian history, this chapter argues, is Jones’s use of Latin and how this implicates the work of two other ninth-century writers—Asser and Nennius—in Jones’s dialogue with King Alfred.

Sūrat Maryam (Q. 19): Lexicon, Lexical Echoes, English Translation

2011 ◽  
Vol 13 (1) ◽  
pp. 25-78 ◽  
Author(s):  
Shawkat M. Toorawa
Keyword(s):  
English Translation ◽  
Comparative Religion ◽  
Individual Treatment ◽  
General Consensus ◽  
The Subject ◽  
Interfaith Community ◽  
Scholarly Attention

Q. 19 (Sūrat Maryam) – an end-rhyming, and, by general consensus, middle to late Meccan sura of 98 (or 99) verses – has been the subject of considerable exegetical and scholarly attention. Besides commentary, naturally, in every tafsīr of the Qur'an, Sura 19 has also benefited from separate, individual treatment. It has been the object of special attention by modern Western scholars, in particular those of comparative religion and of Christianity, whose attention has centred largely on the virtue and piety of Mary, on the miraculous nature of the birth of Jesus, on Jesus' ministry, and on how Jesus' time on Earth came to an end. In addition, Sura 19 is a favourite of the interfaith community. Given this sustained and multivectored scrutiny, it is remarkable how little analysis has been devoted to its lexicon. This article is a contribution to the study of the lexicon of this sura, with a particular emphasis on three features: rhyming end words, hapaxes, and repeating words and roots, some of which occur in this sura alone.

“Our Dead are the Ultimate Teachers of Life”. The Corpse as an Inter-mediator of Transcendence

2013 ◽  
Vol 8 (2) ◽  
pp. 223-240
Author(s):  
Antje Kahl
Keyword(s):  
Death And Dying ◽  
Modern Society ◽  
Religious Institutions ◽  
Spiritual Experiences ◽  
Dead Body ◽  
Funeral Directors ◽  
The Public ◽  
Funeral Director ◽  
The Dead ◽  
The Relationship

Today in Germany, religion and the churches forfeit their sovereignty of interpretation and ritual concerning death and dying. The funeral director is the first point of contact when death occurs. Therefore he or she is able to influence the relationship between the living and the dead. In the course of this development, the dead body, often referred to as dirty and dangerous, is being sanitized by funeral directors. Funeral directors credit the dead body with a certain quality; they claim that facing the dead may lead to religious or spiritual experiences, and therefore they encourage the public viewing of the dead – a practice which was, and still is not very common in Germany. The new connotation of the dead body is an example for the dislimitation of religion in modern society. The religious framing of death-related practises no longer exclusively belongs to traditional religious institutions and actors, but can take place in commercial business companies as well.

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