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Journal articles on the topic 'Aemilia Ars'

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Published: 4 June 2021
Last updated: 15 February 2022

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1

Loughlin, Marie H. "“Fast ti'd unto them in a golden Chaine”: Typology, Apocalypse, and Woman's Genealogy in Aemilia Lanyer's Salve Deus Rex Judaeorum." Renaissance Quarterly 53, no. 1 (2000): 133–79. http://dx.doi.org/10.2307/2901535.

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Aemilia Lanyer uses the genealogical model of promise, fulfillment, and supersedure implied by biblical typology and the vindication of the godly implied in scriptural apocalypse to accomplish several related aims: to represent her dedicatees as biblical types; to fashion Margaret, Countess of Cumberland, as the apotheosized Christian woman; to write women's literary history. Her fluid metaphors and biblical allusions, which require reading equally for their material and spiritual significance, acknowledge Margaret and her daughter's desire for the spiritual inheritance of the Kingdom and the worldly aristocratic inheritance willed away from their female line in favor of a male heir.
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2

Syndikus, Candida. "Zu Leon Battista Albertis Studium der Basilica Aemilia auf dem Forum Romanum." Zeitschrift für Kunstgeschichte 57, no. 3 (1994): 319. http://dx.doi.org/10.2307/1482760.

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3

Healy, Margaret. "Paracelsian Medicine and Female Creativity: Aemilia Lanyer's Salve Deus Rex Judaeorum." Renaissance and Reformation 36, no. 2 (October 26, 2013): 75–103. http://dx.doi.org/10.33137/rr.v36i2.20168.

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Par l’entremise du paradigme de la médecine alchimique introduit par Paracelse et sa transmission dans la culture anglaise du début du dix-septième siècle, cet article montre comment le recueil de poésie de Aemilia Lanyer, Salve Deus Rex Judaeorum (1611), exalte sa mécène, Lady Margaret Clifford, en tant que guérisseuse ayant regénéré son âme par l’alchimie spirituelle. On y montre comment Lanyer exploite adroitement les représentations positives de la médecine paracelsienne de la nature féminine par rapport à l’art masculin. Elle défend ainsi sérieusement la cause du potentiel féminin de créativité et construit sa propre persona de créatrice douée, mais socialement compromise, d’une poésie guérisseuse par la grâce spéciale de la nature et les puissances célestes de Dieu.
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4

Coch, Christine. "An arbor of one's own? Aemilia Lanyer and the early modern garden." Renaissance and Reformation 40, no. 2 (January 1, 2004): 97–118. http://dx.doi.org/10.33137/rr.v40i2.9016.

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Le jardin d'agrément de la Renaissance offrait aux femmes un accès inaccoutumé à un espace produit de l'art et où elles pouvaient exercer une puissance créatrice. Le statut ambigu du jardin, à la fois comme extension de l'espace public de la résidence et comme lieu retiré et plus intime, procure un site tout à fait adapté à l'expression dramatique des difficultés de la femme écrivain, déchirée entre les contraintes sociales et la volonté d'expression personnelle artistique. Pour Aemilia Lanyer, le jardin joue ces deux rôles. En tant que sanctuaire pour elle et son mécène, le jardin de Cookham inspire la vision utopique d'un monde acceptant son travail en tant que poète. Or, ce même jardin, par sa perméabilité à l'ordre social extérieur, laisse apercevoir également les limites du jardin comme vision utopique. Ultimement, Lanyer réfute au jardin sa capacité de servir d'analogie à son art comme refus de soumission aux iniquités de l'ordre.
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5

Furey, C. M. "Utopia of Desire: The Real and Ideal in Aemilia Lanyer's Salve Deus Rex Judaeorum." Journal of Medieval and Early Modern Studies 36, no. 3 (October 1, 2006): 561–84. http://dx.doi.org/10.1215/10829636-2006-005.

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6

Klingshirn, William E. "Clavis patrum Latinorum.Eligius Dekkers , Aemilius Gaar." Speculum 74, no. 3 (July 1999): 730–32. http://dx.doi.org/10.2307/2886789.

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7

Trill, Suzanne. "Feminism versus Religion: Towards a Re-Reading of Aemilia Lanyer’s Salve Deus Rex Judaeorum." Renaissance and Reformation 37, no. 4 (January 1, 2001): 67–80. http://dx.doi.org/10.33137/rr.v37i4.8738.

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D’après la manière dominante d’aborder la poésie de Lanyer, ses croyances religieuses ne servaient qu’à lui fournir un discours socialement acceptable pour transmettre ses arguments proto-féministes. La plus grande attention prêtée à sa position sociale et raciale problématiques a mis l’accent sur le désaccord plutôt que sur l’unité dans son texte, mettant en cause à la fois son féminisme imputé, ainsi que son Protestantisme. Cet article souligne le besoin d’intégrer de la théorie féministe dans les études récentes de la religion pré-moderne afin d’apprécier pleinement la complexité de l’œuvre de Lanyer.
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8

White, Micheline. "A Woman with Saint Peter's Keys?: Aemilia Lanyer's Salve Deus Rex Judaeorum (1611) and the Priestly Gifts of Women." Criticism 45, no. 3 (2003): 323–41. http://dx.doi.org/10.1353/crt.2004.0013.

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9

Allély, Annie. "Les Aemilii Lepidi et l'approvisionnement en blé de Rome (IIe-Ie Siècles av. J.-C.)." Revue des Études Anciennes 102, no. 1 (2000): 27–52. http://dx.doi.org/10.3406/rea.2000.4789.

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10

Santangelo, Federico. "Roman Politics in the 70sb.c.: a Story of Realignments?" Journal of Roman Studies 104 (May 23, 2014): 1–27. http://dx.doi.org/10.1017/s0075435814000045.

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AbstractThis paper revisits the political history of the Roman Republic in the third decade of the first centuryb.c.Its central contention is that the dominant feature of the period was neither a reshuffle of alliances within the ‘Sullan’ senatorial nobility nor the swift demise of Sulla's legacy. Attention should be focused instead on some crucial policy issues which attracted debate and controversy in that period: the powers of the tribunes, the corn supply of Rome, the rôle of the Senate, the revival of the census, and the full inclusion of the Allies into the citizen body. The political strategy of M. Aemilius Lepidus (cos. 78b.c.) and its medium-term repercussions also deserve close scrutiny in this connection.
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11

Tucci, Pier Luigi. "Eight fragments of the Marble Plan of Rome shedding new light on the Transtiberim." Papers of the British School at Rome 72 (November 2004): 185–202. http://dx.doi.org/10.1017/s0068246200002713.

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OTTO FRAMMENTI DELLA PIANTA MARMOREA DI ROMA CHE GETTANO NUOVA LUCE SU TRANSTIBERIMViene presentata per la prima volta l'identificazione dell'antica topografia delineata sui frammenti 138a–f e 574a–b della Forma Urbis, la pianta marmorea di Settimio Severo. Vi è rappresentato un lungo tratto — finora del tutto sconosciuto — della sponda destra del Tevere, di fronte all'Aventino. Gli edifici non hanno un carattere monumentale: si tratta di strutture e di aree legate al commercio fluviale. Si afFacciano su una strada larga circa 10 m, che rappresenta la continuazione del tratto della via Campana-Portuensis già identificato su un'altra lastra della Pianta. I frammenti suggeriscono che la via, in età severiana, non si dirigeva verso il pons Aemilius, ma si raccordava con un altro ponte, i cui piloni furono demoliti alla fine del XIX secolo. Si trattava evidentemente del pons Sublicius, la cui ubicazione è stata finora dibattuta.
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12

Leigh, Matthew. "Quintilian on the Emotions (Institutio Oratoria 6 preface and 1–2)." Journal of Roman Studies 94 (November 2004): 122–40. http://dx.doi.org/10.2307/4135012.

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Antiquity records few more cruel twists of fate than that which met the two-time former consul and conqueror of Macedon, L. Aemilius Paullus, on his return to Rome in 167 B.C. The great victory at Pydna the year before had finally removed the major rival to Roman power on the Greek mainland, and the riches generated in the campaign were such as to permit the abolition of direct taxation at Rome. The grant of a triumph should therefore have marked the acme of an already distinguished public career. Amidst this pomp, however, there intervened the worst of private disasters. For, a few days before the triumph, Paullus lost one of the two young sons born to him from his second marriage, and, only a few days after, the second died as well. The general responded with a notably dignified speech in which he recalled his prayer prior to the campaign, that the gods should reserve any intended catastrophe for his house alone and not for the state, and gave thanks for their having granted him his wish.
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13

Garrett, Cynthia E. "Susanne Woods, ed. The Poems of Aemilia Lanyer: Salve Deus Rex Judaeorum. (Women Writers in English 1350-1850.) New York and Oxford: Oxford University Press, 1993. li + 139 pp. $32.50 cloth; $12.95 paper." Renaissance Quarterly 49, no. 3 (1996): 666–67. http://dx.doi.org/10.2307/2863402.

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14

Shami, Jeanne. "Theresa M. DiPasquale. Refiguring the Sacred Feminine: The Poems of John Donne, Aemilia Lanyer, and John Milton. Pittsburgh: Duquesne University Press, 2008. x + 392 pp. index. bibl. $60. ISBN: 978–0–8207–0405–0." Renaissance Quarterly 62, no. 1 (2009): 324–26. http://dx.doi.org/10.1086/598470.

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15

Gros, Pierre. "La publication la plus complète de la Basilica Aemilia dans toutes ses phases - KLAUS STEFAN FREYBERGER und CHRISTINE ERTEL(†), unter Mitarbeit von Arwa H. Darwish, Kathrin Tacke und der Verwendung der Dokumentation von Heinrich Bauer, DIE BASILICA AEMILIA AUF DEM FORUM ROMANUM IN ROM. BAUPHASEN, REKONSTRUKTION, FUNKTION UND BEDEUTUNG (Sonderschriften 17 des DAI Rom; Dr. Ludwig Reichert Verlag Wiesbaden 2016). Pp. 159, figs. 158, pls. 72, col. pls. 8, folding plans in pocket 4. ISBN 978-3-89500-976-1. EUR 88." Journal of Roman Archaeology 32 (2019): 615–18. http://dx.doi.org/10.1017/s1047759419000424.

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16

Levin, Carole. "Marshall Grossman, ed. Aemilia Lanyer: Gender, Genre and the Canon. Lexington: University of Kentucky Press, 1998. viii + 264 pp. $36.95. ISBN: 0-8131-2049-7. - Frances Teague. Bathsua Makin, Woman of Learning. Lewisburg: Bucknell University of Press, 1998. 196 pp. $36. ISBN: 0-8387-5341-8." Renaissance Quarterly 52, no. 4 (1999): 1193–95. http://dx.doi.org/10.2307/2901865.

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17

Harl, Kenneth W. "RPC IX: the provincial coinage of Trajan Decius, Trebonianus Gallus, Aemilian and Uranius - ANTONY HOSTEIN, JEROME MAIRAT, commenced by E. LEVANTE, ROMAN PROVINCIAL COINAGE vol. 9. FROM TRAJAN DECIUS TO URANIUS ANTONINUS (AD 249-254) (The British Museum, London / Bibliothèque national de France, Paris 2016). Part 1: Introduction and catalogue, pp. xv + 410; Part 2: Indexes, maps and plates, pp. 411-437. Tables 8, pls. 155. ISBN 978-2-7177-2710-4/978-0-7141-1829-1. £160." Journal of Roman Archaeology 32 (2019): 867–70. http://dx.doi.org/10.1017/s1047759419000916.

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