scholarly journals A reappraised tragedy: Lazzaro, by Francisco Pereira da Silva

2021 ◽  
Vol 3 (42) ◽  
pp. 1-27
Author(s):  
Roseli Bodnar ◽  
Antonio Carlos Hohlfeldt

This article approaches the play Lazzaro (1948), one of the first works by playwright Francisco Pereira da Silva, born in Piaui, Brazil, in which he uses the genre intermezzo interlaid in an essentially tragic work, in order to discuss its dramatic function in it. The play here analyzed presents many connections with the tragedy Electra in the versions of both Sophocles and Euripides. But while in the Greek plays Orestes is not an instrument of blind fate since he acts as his father’s conscious avenger and his sister’s protector, in Pereira da Silva’s work the text is a little more complex because it is mixed with other texts, be it with different Greek myths or other textual inspirations such as the New Testament. It suffices to pay attention to the character’s given name that is also the title of the play. Besides, in the Brazilian playwright’s work we find the transposition of the original myth to the home of a decaying family in Northeastern Brazil.

Moreana ◽  
1998 ◽  
Vol 35 (Number 133) (1) ◽  
pp. 37-48
Author(s):  
Germain Marc’hadour

Erasmus, after the dry philological task of editing the Greek text of the New Testament with annotations and a new translation, turned to his paraphrases with a sense of great freedom, bath literary and pastoral. Thomas More’s debt to his friend’s Biblical labors has been demonstrated but never systematically assessed. The faithful translation and annotation provided by Toronto provides an opportunity for examining a number of passages from St. Paul and St. James in the light of bath Erasmus’ exegesis and More’s apologetics.


Moreana ◽  
2008 ◽  
Vol 45 (Number 175) (3) ◽  
pp. 120-146
Author(s):  
Anne M. O’Donnell

This article examines translations for the Greek word “agapē” and its synonyms in versions of the New Testament: Thomas More used Latin versions of NT (Vulgate, Erasmus) and made his own English translations. In Dialogue Concerning Heresies (1529) and Confutation of Tyndale (1532-1533), More criticizes Tyndale’s New Testament (1526) for translating “agapē” as “love” not “charity.” Opposing Luther’s “sola fide,” More argues for faith infused with charity. More quotes Paul’s Hymn of Charity (1 Cor 13) in his polemical works or meditates on the Passion of Christ in his prison writings. This study also notes some translations of “agapē” by the Vulgate, Erasmus, and Tyndale.


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