Writing westwards: medieval English literature and its early modern Irish audiences

Quite a few texts from England were translated into Irish in the fifteenth and early-sixteenth centuries. The number of these texts was significant enough to suggest that foreign material of this sort enjoyed something of a vogue in late-medieval Ireland. Translated texts include Mandeville’s Travels, Guy of Warwick, Bevis of Hampton, Fierabras and a selection of saints’ lives. Scholars have paid little attention to the origins and initial readerships of these texts, but still less research has been conducted into their afterlife in early modern Ireland. However, a strikingly high number of these works continued to be read and copied well into the seventeenth century and some, such as the Irish translations of Octavian and William of Palerne, only survive in manuscripts from this later period. This paper takes these translations as a test case to explore the ways in which a cross-period approach to such writing is applicable in Ireland, a country where the renaissance is generally considered to have taken little hold. It considers the extent to which Irish reception of this translated material shifts and evolves in the course of this turbulent period and whether the same factors that contributed to the continued demand for a range of similar texts in England into the seventeenth century are also discernible in the Irish context.

Descriptive and classified missionary centenary catalogue of current Christian literature : 1907 continuing that of 1901 (Wen-li and Mandarin) /

"A continuation of the labors of Mr. Alexander Kenmure ... and of the still earlier work of Dr. Alexander Wylie."--Pref.

Persia: Eastern mission, a narrative of the founding and fortunes of the Eastern Persia mission, with a sketch of the versions of the Bible and Christian literature in the Persian and Persian-Turkish languages ...

Mode of access: Internet.

Report of Commission III: education in relation to the Christianisation of national life; with supplement: Presentation and discussion of the report in the Conference on 17th June 1910, together with the discussion on Christian literature.

Lettered: vol. III.

Idleness and passion: Hamlet's tragic character in the light of stoicism and medieval Christian philosophy

This thesis explores the character of Hamlet in Shakespeare's same-titled work in the light of certain aspects of stoicism and medieval Christian philosophy. Throughout the course of the play we see Hamlet struggling with his thoughts. At first he deliberates without taking action as a consequence of his reasoning, but in the later stages of the play he gives in to passion, which ultimately leads to his own demise. The thesis gives an account of certain aspects of both philosophies that are displayed in the play and shows how those ideas influence the character of Hamlet and contextualize his personal tragedy. Hamlet fails to follow the philosophies that he praises and to grow as a character by overcoming his passions over the course of the play.

Commentaria minora in Apocalypsin Johannis /

Includes bibliographical references and indexes.

Medieval Irish vision literature: a genre study

This dissertation examines medieval literary accounts of visions of the afterlife with an origin or provenance in Ireland from the perspective of genre, analysing their structural and literary characteristics both synchronically and diachronically. To this end, I have developed a new typology of medieval vision literature. I address the question in what manner the internationally attested genre of vision literature is adapted and developed in an Irish literary milieu. I explore this central research question through an interrogation of the typological unity of the key texts, both in formal arrangement and in the eschatological themes they express. My analysis of the structure and rhetoric of these narratives reveals the primary role of identity strategies, question-and-answer patterns and exhortation for their narrative cohesion and didactic function. In addition, I was able to make a formal distinction at text-level between the adaptation of the genre as an autonomous unit and the adaptation of thematic motifs as topoi. This further enabled me to nuance the distribution of characteristic features in the genre. My analysis of the spatial and temporal aspects of the eschatological journey confirms a preoccupation with personal eschatology. It reveals a close connection between the development of the aspects of graded access and trial in the genre and a growing awareness of an interim state of the soul after death. Finally, my dissertation provides new editions, translations and analyses of primary sources. My research breaks new ground in the hitherto underexplored area of genre adaptation in Ireland. In addition, it contributes significantly to our understanding of the nature of vision literature both in an Irish and a European context, and to our knowledge of the transmission of eschatological thought in the Latin West. Discusses the visions of: Laisrén, Fursa, Adomnán, Lóchán, Tnugdal, Owein and Visio Sancti Pauli Redactions VI and XI.

Translated Literature in the Bulgarian Middle Ages as a Social and Cultural Phenomenon

The study reviews the Medieval Bulgarian translations from Greek as a multi-centennial process, preconditioned by the constant contacts between Byzantium and its Slavonic neighbor and dependant on the historical and cultural circumstances in Medieval Bulgaria. The facts are discussed from the prospective of two basic determining factors: social and cultural environment (spiritual needs of the age, political and cultural ideology, translationsʼ initiator, centers of translation activities, degree of education/literacy). The chronological and typological analysis of the thematic and genre range of the translated literature enables the outlining of five main stages: (1) Cyrillo-Methodian period (the middle of the 9th centuty – 885) – reception of the corpus needed for missionary purposes; (2) The First Bulgarian Tsardom period (885–1018) – intensive translation activities, founding the Christian literature in Bulgaria; (3) The period of The Byzantine rule (1018–1185) – a standstill in the translation activities and single translations of low-level literature texts; (4) The Second Bulgarian Tsardom – the period of Asenevtsi dynasty (the late 12th and the 13th centuries) – a partial revision of the liturgical and paraliturgical books; (5) The Second Bulgarian Tsardom – the Athonite-Tarnovo period (the 14th – early 15th century) – extensive relations with Byzantium and alignment to the then-current Byzantine models, intensifications of the translations flow and a broad range of the translation stream. (taken from: http://www.ceeol.com/aspx/issuedetails.aspx?issueid=fb876e89-ce0b-48a8-9373-a3d1e4d579a6&articleId=3056800e-cac7-4138-959e-8813abc311d9, 10.12.2013)

El proceso de deshumanización del morir en la literatura hispánica medieval

354 p.

Towards enhanced divine-human-earth relations: a Christian-Buddhist contribution

The central claim of the dissertation is that lesser known and somewhat neglected, yet influential thinkers, within classical religious traditions have something worthwhile to contribute to the kind of ethos we should adopt in the face of the world’s various environmental crises. Moreover an exploration of such perspectives is best done in dialogue, particularly between Eastern and Western thought. I examine this claim primarily through a dialogue between the Christian philosopher John Scottus Eriugena and the Japanese Buddhist philosopher Kūkai (Kōbō Daishi). This dialogue, framed by the triad of divine-human-earth relations, primarily emphasises the oneness of all reality, and it finds expression in Eriugena’s concept of natura or phusis and Kūkai’s central teaching that the phenomenal world is the cosmic Buddha Dainichi. By highlighting this focus, I contribute to the existing academic field of ecology and religion on the subject of holism. However, I go beyond the materialist focus that generally marks such ecological holism within that field, offering instead a more metaphysical approach. This is indicated through my use of the concept of ‘immanental transcendence’ to describe Eriugena’s and Kūkai’s dynamic, numinous and mysterious notion of reality, as well as my exploration of Eriugena’s concept of theophany and Kūkai’s notion of kaji. I further explore how both philosophers highlight the human role in the process of reaching enlightenment—understood as attaining union with the whole. In that regard, I note significant differences in their positions: in particular, I note that Kūkai’s emphasis on bodily practices contrasts with Eriugena’s more conceptual approach. Finally to bolster my claim, I examine some ecologically oriented understandings of contemporary phenomenological approaches found particularly in the work of Jean-Luc Marion and to a lesser extent Merleau-Ponty, arguing that these reflect notions of reality and of the human role similar to those of the medieval philosophers.

The Vida of Queen Fredegund in Tote Listoire de France: vernacular translation and genre in thirteenth-century French and Occitan literature

This article examines the role that translation may have played in the development of medieval vernacular literature. It analyses an extract of an early 13th-c. translation into a hybrid French-Occitan vernacular of an 8th-c. historical text, the 'Liber Historiae Francorum'. The translation coincides with the adoption of narrative prose both in Old French and in Occitan literature, which reflects a growing interest in historical writings. The second half of the article compares the anecdote with the narrative structures and content of one of the troubadour 'vidas' and 'razos' - biographical texts in prose that emerged in the same period and regions as this translation. The article concludes by suggesting that the new vernacular genre shares narrative features with the early medieval Latin text that are preserved in its translation.

Earth: A Wandering

Earth is the name of our planet and of an element from which we emerge. Pre-modern and non-modern traditions show us how to live at this conjunction better than many modern simulacra. This reflection examines in particular early medieval Christian tradition, set in dialogue with the emerging twenty-first-century field of ecosemiotics, while wandering from the Susquehanna Valley to Middle-earth.

Imagery of Early Christian Rituals in the Greek Physiologus

The paper focuses on the imagery of early Christian rituals (esp. of the eucharist and baptism) as they are found in allegorical interpretations of beasts in the Greek Physiologus and trace the way of selected motifs from the New Testament to this first Christian interpretation of nature in context of early Christian literature and theology. A special attention is given to the pelican, which is one of the most famous symbols of the eucharist, and to impressive baptismal imageries in the chapter on the eagle, on the snake and in some other chapters. The aim of the analysis is to explore the theological roots of the ritual imagery of Physiologus and to show that this work of early Egyptian Christianity is anything but 'unsakramental' as argued by E. Peterson (1959).

La restitución de valor inteligible al conocimiento sensible en el realismo medieval

Este artículo intenta mostrar cómo la introducción del corpus aristotélico en el mundo cristiano medieval durante los siglos XII y XIII contribuyó notablemente a reivindicar el valor de los datos sensibles para conducir al conocimiento inteligible. En efecto, el platonismo con el que los primeros pensadores cristianos estuvieron bien familiarizados, negaba que lo sensible pudiera dar lugar a un verdadero conocimiento. Sin embargo, esto significaba, al mismo tiempo, que las cosas sensibles no tenían suficiente consistencia ontológica. Y puesto que el cristianismo enseñaba la dignidad de todo lo creado, la filosofía aristotélica vino a proveerle de una concepción de lo sensible mucho más afín con sus propios principios. Esta confianza en la realidad concreta como objeto de conocimiento incluso inteligible acabó, no obstante, hacia fines de la Edad Media, y con ella, el realismo gnoseológico característico del pensamiento cristiano medieval.