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Journal articles on the topic 'Epitaphs in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Nosonovsky, Michael. "Connecting Sacred and Mundane: From Bilingualism to Hermeneutics in Hebrew Epitaphs." Studia Humana 6, no. 2 (2017): 96–106. http://dx.doi.org/10.1515/sh-2017-0013.

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Abstract Gravestones with Hebrew inscriptions are the most common class of Jewish monuments still present in such regions as Ukraine or Belarus. Epitaphs are related to various Biblical, Rabbinical, and liturgical texts. Despite that, the genre of Hebrew epitaphs seldom becomes an object of cultural or literary studies. In this paper, I show that a function of Hebrew epitaphs is to connect the ideal world of Hebrew sacred texts to the world of everyday life of a Jewish community. This is achieved at several levels. First, the necessary elements of an epitaph – name, date, and location marker –

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2

Caddell, Jillian Spivey. "Melville's Epitaphs: On Time, Place, and War." New England Quarterly 87, no. 2 (2014): 292–318. http://dx.doi.org/10.1162/tneq_a_00370.

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In poetry and fiction, Herman Melville explored the epitaphic genre's capacity for destabilizing poetic voice and producing a temporality that is recursive but not necessarily recuperative. The epitaphs of Battle-Pieces (1866) invigorate the form while questioning its ability to memorialize the dead of the American Civil War.

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3

Meyer, Elizabeth A. "Epitaphs and citizenship in Classical Athens." Journal of Hellenic Studies 113 (November 1993): 99–121. http://dx.doi.org/10.2307/632400.

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‘Death is bad for those who die, but good for the undertakers and the grave-diggers’. (Dissoi Logoii 3)And for archaeologists and for epigraphers as well, even though epitaphs, and especially simple or formulaic ones, are probably the most understudied and unloved area of ancient epigraphy. Yet the mere fact of an inscribed epitaph indicates deliberate and intentionally enduring commemoration, and therefore embodies a social attitude; epitaphs thus constitute a matter of historical importance that can be studied for the very reason that so many—in Athens over 10,000—survive. Most Athenian epit

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4

Bodel, John. "Epitaphs." Classical Review 55, no. 1 (2005): 324–26. http://dx.doi.org/10.1093/clrevj/bni178.

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Karimnia, Amin, and Fatemeh Mohammad Jafari. "A sociological analysis of moves in the formation of Iranian epitaphs." Semiotica 2019, no. 229 (2019): 25–39. http://dx.doi.org/10.1515/sem-2017-0105.

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AbstractThis study investigated various manifestations of gravestone inscriptions to find different types of moves in the formation of such inscriptions in two Iranian social classes. The sample of the study included forty epitaphs in two shrines in the north and west of Tehran. Each epitaph was then photographed for analysis. Swales’ genre move model was used to analyze the data. The moves involved word choice, content, graphics, socio-cultural values, and written communicative practices. Considering socio-cultural factors characterizing the social classes, the results revealed four moves in

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6

Potnitseva, Tetiana M. "THE VOICES OF THE WAR (“EPITAPHS OF THE WAR” BY R. KIPLING)." Alfred Nobel University Journal of Philology 2, no. 26/1 (2023): 121–33. http://dx.doi.org/10.32342/2523-4463-2023-2-26/1-9.

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The article is examined R. Kipling’s “Epitaphs of the War” (1919) appeared as a summing up of his experience during the First World War. The work reflects the writer’s feeling of tragedy and grandiosity of that historical event. Kipling himself witnessed many episodes of the war and survived his personal tragedy – the death of his son John in 1915. The article aims to analyze the genre originality of the epitaph in the context of R. Kipling’s anti-war theme. Although this part of Kipling’s creative heritage remains less well-known, it is attracting the attention of Ukrainian literary critics a

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7

Day, Joseph W. "Rituals in stone: early Greek grave epigrams and monuments." Journal of Hellenic Studies 109 (November 1989): 16–28. http://dx.doi.org/10.2307/632029.

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The goal of this paper is to increase our understanding of what archaic verse epitaphs meant to contemporary readers. Section I suggests their fundamental message was praise of the deceased, expressed in forms characteristic of poetic encomium in its broad, rhetorical sense, i.e., praise poetry. In section II, the conventions of encomium in the epitaphs are compared to the iconographic conventions of funerary art. I conclude that verse inscriptions and grave markers, not only communicate the same message of praise, but do so in a formally parallel manner. Section III, drawing on Pindar as a pr

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8

Nosonovsky, M. "НАДГРОБНЫЕ НАДПИСИ НА ДРЕВНЕЕВРЕЙСКОМ ЯЗЫКЕ ИЗ РЕГИОНA РАЙСН (БЕЛАРУСЬ И УКРАИНА)". Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, № 13 (15 лютого 2022): 954–70. http://dx.doi.org/10.53737/2713-2021.2021.25.38.036.

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Hebrew gravestone inscriptions from Jewish cemeteries from the region called Raysn (mostly in current Belarus and partially in Ukraine) are studied as a historical source and a literature genre. The epitaphs express the idea of a connection between the ideal world of Scripture and religious Hebrew books and the world of everyday life of a shtetl or community. This can be traced at several levels. First, at the level of inscriptions’ structure, the epitaph includes an indication of the place (“here lies”), time (date), and name, thus tying the deceased to a specific “coordinate system”. Second,

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9

Ueda, Kiheinarichika. "The Genealogy in the Koguryŏ Diaspora’s Epitaph." International Journal of Korean History 27, no. 2 (2022): 31–72. http://dx.doi.org/10.22372/ijkh.2022.27.2.31.

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This study investigates the genealogies in Koguryŏ epitaphs, patterns them, and analyzes their changes over time. The Koguryŏ diaspora occurred during the Unification War under Silla. This study focuses on the Koguryŏ diaspora among the Tang who migrated to China. First, this study summarizes the research on genealogies of the Koguryŏ diaspora's epitaphs and indicates their problems. Second, it confirms the definition of the Koguryŏ diaspora and reviews the number of epitaphs. Third, it categorizes genealogies and analyzes their changes. Finally, this study clarifies the causes of the changes

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10

Goering, Christian Z., and Sean P. Connors. "Exemplars and Epitaphs: Defending Young Adult Literature." Talking Points 25, no. 2 (2014): 15–21. http://dx.doi.org/10.58680/tp201425154.

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11

McNair, Jonda C., Alan R. Bailey, Deanna Day, and Karla J. Möller. "Children’s Literature Reviews: 2012 Notable Poetry Books." Language Arts 90, no. 6 (2013): 457–63. http://dx.doi.org/10.58680/la201323848.

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This column presents what we consider to be the most distinguished poetry books published in 2012. There are 13 titles featured, and they are about a wide range of topics—presidents, animal epitaphs, bees, math, the ocean, and others. This selection of notable poetry books features themed collections, picturebooks featuring a single poem, an anthology, and two titles that parody the work of famous poets such as William Carlos Williams, Langston Hughes, Edgar Allan Poe, Emily Dickinson, and Walt Whitman.

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12

Nedbaylik, S. R., and L. Yu Kalinina. "EVOLUTION OF THE EPIGRAMMATIC GENRE IN FRENCH LITERATURE: A REVIEW OF HISTORICAL TRADITIONS." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 26, no. 94 (2024): 17–19. http://dx.doi.org/10.37313/2413-9645-2024-26-94-17-29.

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This article regards main trends of epigrammatic style evolution in French literature of different periods. In this connection a diachronic review of the genre specific features and manifestations is carried out with accentuating close genetic links of the epigram with other small literary forms such as: epitaphs, fabliaux, elegies, madrigals, feuilletons, pamphlets, etc. Speaking about the significance of ancient Greco-Roman literary traditions in French epigrammatic style formation, the author pays tribute to the indisputable ethnic originality and uniqueness of ancient small genres: epitaph

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13

Mitoraj, Suzanne O. "A Tale of Two Cemeteries: Gravestones as Community Artifacts." English Journal 90, no. 5 (2001): 82–87. http://dx.doi.org/10.58680/ej2001766.

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Describes a unit for high school English students that makes the Colonial period in American literature come alive by studying eighteenth-century gravestone images and epitaphs. Describes how this study becomes a journey into their community, into local history, and ultimately into themselves.

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14

Wilfand, Yael. "Aramaic Tombstones from Zoar and Jewish Conceptions of the Afterlife." Journal for the Study of Judaism 40, no. 4-5 (2009): 510–39. http://dx.doi.org/10.1163/157006309x443521.

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AbstractThis study utilizes thirty epitaphs, found near the Dead Sea shore, to explore afterlife concepts within the Jewish community of Zoar. The interpretation of these late antiquity epitaphs reveals a comprehensive view regarding the afterlife. This view contains an expectation for the resurrection of the dead that will occur when the “announcer of peace,” i.e., the anointed king, arrives. At that time, the Temple will be rebuilt and priests will return to their work. In the meantime, it was hoped that the deceased would have a peaceful rest. The tombstones articulate these expectations al

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15

Watson, P. "Filiaster: Privignus or ‘Illegitimate Child’?" Classical Quarterly 39, no. 2 (1989): 536–48. http://dx.doi.org/10.1017/s0009838800037563.

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The term filiaster (fem. filiastra), though quite unknown in classical Latin literature, occurs with reasonable frequency in epitaphs from the 2nd century A.D. onwards. It is generally defined as the every-day equivalent of privignus/-a (= stepson, stepdaughter), and it is this Vulgar word which comes down into the Romance languages (e.g. Italian figliastro).

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16

Fishel, Alexandra, and Michael Nosonovsky. "Rediscovered Gravestones from a Destroyed Jewish Cemetery in Ostróg: The Case of Two Inscriptions of 1445." Zutot 14, no. 1 (2017): 73–87. http://dx.doi.org/10.1163/18750214-12141058.

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Abstract The earliest extant gravestone inscriptions from Western Ukraine are from the 16th century; however, some perished monuments of the 15th century have been mentioned in literature. Among these are two 1445 inscriptions from Ostróg published by M. Biber in 1907. The Jewish cemetery in Ostróg was destroyed in 1968, and the two gravestones did not survive. However, several hundreds of gravestones from the destroyed cemetery in Ostróg have been found recently and there are several 17th–19th century epitaphs published by Biber among them. In addition, several photographs of the cemetery and

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17

Woudhuysen, H. R., and Judith M. Kennedy. "Barnabe Googe: Eclogues, Epitaphs, and Sonnets." Modern Language Review 87, no. 2 (1992): 429. http://dx.doi.org/10.2307/3730686.

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18

Malkiel, David. "Renaissance in the Graveyard: The Hebrew Tombstones of Padua and Ashkenazic Acculturation in Sixteenth-Century Italy." AJS Review 37, no. 2 (2013): 333–70. http://dx.doi.org/10.1017/s0364009413000299.

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The acculturation Ashkenazic Jews in Italy is the focus of the present discussion. By 1500 Jews had been living in Padua for centuries, but their cemeteries were destroyed in the 1509. Four cemeteries remained with over 1200 inscriptions between 1530–1860. The literary features of the inscriptions indicate a shift from a preference for epitaphs written in prose, like those of medieval Germany, to epitaphs in the form of Italian Jewry's occasional poetry. The art and architecture of the tombstones are part and parcel of the Renaissance ambient, with the portals and heraldry characteristic of Pa

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Blake, Katherine E. "Urban Burial Reform in William Wordsworth’s “Village Churchyard”." Nineteenth-Century Literature 74, no. 3 (2019): 279–304. http://dx.doi.org/10.1525/ncl.2019.74.3.279.

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Katherine E. Blake “Urban Burial Reform in William Wordsworth’s ‘Village Churchyard’” (pp. 279–304) This essay looks at the relationship between space and class in nineteenth-century English burials in order to shed new light on William Wordsworth’s Essays upon Epitaphs (1810, 1876) and “The Brothers” (1800). While Wordsworth’s work dwells on pastoral images of burial, I argue that his representations in fact align more closely with the cultural practices and values underpinning urban burial conventions. Through his representation of burial space, Wordsworth’s work plays out urban concerns abo

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20

Song, Ting, and Yuanlin Wang. "Stone Inscriptions as Mirror Images: Historical Details of Tang Dynasty Buddhism in the Luoyang Region." Religions 14, no. 12 (2023): 1493. http://dx.doi.org/10.3390/rel14121493.

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For a long time, scholarly research on Buddhism in Luoyang during the Tang Dynasty has mainly focused on eminent monks and Buddhist temples. This focus is evident in the recorded literature of ancient times, such as The Continued Biographies of Eminent Monks and The Biographies of Eminent Monks. Based on stone inscriptions, this paper examines the dissemination and development of Buddhism in the Eastern Capital of Luoyang during the Tang Dynasty. This article presents the following viewpoints and findings: Firstly, the epitaphs and pagoda inscriptions provide historical details that are not wi

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21

Chema, Alexis. "“Where Are Your Books?”: William Wordsworth's Commonplaces." Eighteenth-Century Life 48, no. 1 (2024): 217–35. http://dx.doi.org/10.1215/00982601-10951398.

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In this essay, I will analyze William Wordsworth's commonplace book, DC MS26, alongside his poetic and critical statements on the idea of the commonplace in order to reevaluate his stance on book reading, especially on the role of books in rural life. Although his actual commonplace book is relatively sparse, including several dozen entries made over an eight-year period, it illuminates a profound curiosity about the figurative affordances of commonplace books. In the Essays upon Epitaphs, his longest and most sustained work of literary criticism, Wordsworth develops a deeply textual model of

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22

Guthke, Karl S. "Laughter in the Cemetery. Stories Told by Epitaphs." Fabula 43, no. 3-4 (2002): 197–226. http://dx.doi.org/10.1515/fabl.2002.029.

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23

Fabijanić, Ivo. "Cemetery epitaphs of the island of Pag." Fluminensia 35, no. 2 (2023): 639–75. http://dx.doi.org/10.31820/f.35.2.13.

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U radu istražujemo epitafe koji su zabilježeni na nadgrobnim spomenicima groblja otoka Paga. Ukupno je riječ o dvama gradskim grobljima – u Pagu i Novalji te dvanaest mjesnih ili seoskih groblja: stara i nova groblja u Dinjiškoj, Vlašićima, Povljani i groblja u Gorici, Šimunima, Kolanu, Zubovićima, Metajni i Lunu. U prvoj fazi istraživanja, specifičnom metodom terenskoga istraživanja (Fabijanić 2021.) prikupljeni su svi epitafi na spomenutim grobljima, a u drugoj fazi prikazani su kvalitativni podatci. Učinjena je raščlamba epitafa na osnovi njihove kompozicijske i leksičke strukture, tj. na n

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Halperin, Mark. "Explaining Perfection: Quanzhen and Thirteenth-century Chinese Literati." T’oung Pao 104, no. 5-6 (2018): 572–625. http://dx.doi.org/10.1163/15685322-10456p05.

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AbstractThe Quanzhen Daoist order stands as the most dynamic religious element in north China of the tumultuous thirteenth century. Drawing on funeral epitaphs and abbey commemorations, this article illustrates how famous and obscure Confucian scholar-officials interpreted the order’s remarkable success in various ways. Some credited Quanzhen with pruning Daoism of its post-Han dynasty excrescences and reviving the heritage’s basic teachings. For others, Quanzhen marked simply the latest chapter in Daoism’s undimmed heroic history. A third group pointed to the order’s ascetic discipline, which

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25

Hanink, Johanna. "The epitaph for Atthis: a late Hellenistic poem on stone." Journal of Hellenic Studies 130 (November 2010): 15–34. http://dx.doi.org/10.1017/s0075426910000017.

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AbstractSGOI 01/01/07 is a highly refined 20-line elegiac epitaph from Cnidus which probably dates to the first century BC. Despite the poem's striking formal features and poetic qualities it has received almost no attention since its first publication by Sir Charles Newton in 1863. The first four sections of this article demonstrate that the inscription represents an important witness to certain epigraphic practices and epitaphic traditions, including those of inscribed dialogue and lament. The final section then presents a reading of the poem which centres on the competing poetics of consola

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Barry, Elizabeth. "The Long View: Beckett, Johnson, Wordsworth and the Language of Epitaphs." Samuel Beckett Today / Aujourd'hui 18, no. 1 (2007): 47–60. http://dx.doi.org/10.1163/18757405-018001004.

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This article will investigate the idiom of death and memorialization in Beckett's work in relation to two particularly distinguished students of the epitaph, Samuel Johnson and William Wordsworth, and consider how Beckett negotiates the different expectations of writing about death that each figure has bequeathed. It will examine Beckett's exploration, following that of Wordsworth, of how far writing about the dead can borrow, imaginatively, from the 'dispassionate' and 'all-equalising' perspective of death itself, and also consider Beckett's particularly laconic treatment of the difficulty in

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27

Meng, Guodong. "The Last Entrustment: Funeral Concepts and Arrangements of for the Afterlife in the Tang Dynasty." Literature 3, no. 3 (2023): 376–84. http://dx.doi.org/10.3390/literature3030025.

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Arrangements for the afterlife were important matters to the Tang 唐 (618–907) people. The newly unearthed epitaphs of the Tang Dynasty contain a large number of dialogues and words of the deceased before their death, as well as their instructions concerning the arrangements for funerals and the inheritance of family traditions. These instructions not only reflect Tang funeral concepts and the importance of arrangements for the afterlife, but they also allow us to perceive the characters and personalities of the deceased, which are valuable new materials for the study of ancient Chinese biograp

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Williams, Margaret H. "Image and Text in the Jewish Epitaphs of Late Ancient Rome." Journal for the Study of Judaism 42, no. 3 (2011): 328–50. http://dx.doi.org/10.1163/157006311x586287.

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AbstractThis paper aims to establish for the first time the relationship between the verbal and visual elements of the Jewish epitaphs from 3d/4th-century C.E. Rome. A close analysis of the approximately 500 usable inscriptions leads to the conclusion that, the Jewish character of most of the images notwithstanding, the key operative factor at every social level was Roman memorialisation practice. The study thus throws considerable light on the acculturation of Rome’s Jews in Late Antiquity. Two appendices, in which all the symbols that occur are listed individually and by cluster, complete th

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Tibor, Grüll. "Intertextuális utalások II-III. századi phrygiai sírfeliratokon." Antik Tanulmányok 65, no. 2 (2021): 197–233. http://dx.doi.org/10.1556/092.2021.00015.

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A Közép-Anatóliában fekvő Phrygia nagy történelmi múlttal, sajátos nyelvvel és kultúrával rendelkező térség volt a Római Birodalomban, ahol az írásbeliséget és az irodalmi műveltséget igen sokra becsülték. A Kr. u. II–IV. század közötti időszakból több száz görög nyelvű epigráﬁai emlék maradt ránk, amely mindezt tanúsítja. A síremlékeken feltűnően nagy számban ábrázoltak írótáblákat, tolltartókat és papirusztekercseket, és sehol másutt nem került elő ennyi verses sírfelirat, melyeknek szinte mindegyike zsúfolásig tele van homérosi reminiszcenciákkal és klasszikus mitológiai utalásokkal. Mindez

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Kuin, Inger N. I. "UNSEEN AND UNHARMED: A CASE STUDY IN UNDERSTANDING OPISTHOGRAPHIC EPITAPHS." Classical Quarterly 67, no. 2 (2017): 573–82. http://dx.doi.org/10.1017/s000983881700060x.

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Bernotienė, Gintarė. "Death of a Poet. Epitaphs and Dedications to Vytautas Mačernis." Colloquia 49 (July 19, 2022): 79–102. http://dx.doi.org/10.51554/coll.22.49.05.

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The author of the article examines the corpus of dedications to the poet Vytautas Mačernis, written by poets who lived in Soviet and post-Soviet Lithuania after 1966. The group of epitexts (epitaphs, dedications, and literary letters), scattered in collections of poems and periodicals and united by genre, is analyzed as a series of artefacts confirming the status of Mačernis as a literary classic and revealing the reception of the poet in the community of writers and in the cultural memory of the nation. The formation of Mačernis’s image and the legend about him was influenced by his early dea

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Hall, Dewey W. "Signs of the Dead: Epitaphs, Inscriptions, and the Discourse of the Self." ELH 68, no. 3 (2001): 655–77. http://dx.doi.org/10.1353/elh.2001.0024.

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Sharp, Michele Turner. "Re-Membering the Real, Dis(re)membering the Dead: Wordsworth's "Essays Upon Epitaphs"." Studies in Romanticism 34, no. 2 (1995): 273. http://dx.doi.org/10.2307/25601116.

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Künstler-Langner, Danuta. "Wizerunki dzieci w poezji funeralnej Wacława Potockiego." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 58, no. 1 (2023): 329–43. http://dx.doi.org/10.36770/bp.789.

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This article presents Baroque funeral poetry devoted to the dead children. Wacław Potocki was the author of many funeral works – songs, threnody, epitaphs – referring to Greek-Roman tradition and epicedium (laudatio, lamentatio, consolatio). After the death of his three children: Stefan, Zofia, and Jerzy he created Periody and Smutne zabawy, expressing sorrow and looking for purpose of human existence. He focused on the idea of dignitas humana and the themes of Christian eschatology. His meditative and religious poems devoted to the dead children are a result of confrontation with emptiness an

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Veksina, Marina. "The liturgy as a source of the epigraphic formulary: some examples from the late antique Peloponnese." Byzantinische Zeitschrift 114, no. 1 (2021): 377–404. http://dx.doi.org/10.1515/bz-2021-9016.

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Abstract This paper consolidates some evidence on the impact of the liturgy on the epigraphic formulary.Without being an exhaustive study, it pinpoints several prominent examples of this development in the late antique Peloponnese. Textological parallels between inscriptions and extant liturgical texts indicate that liturgical formulae were adopted in epigraphic prayers of individuals as well as in the inscriptions adorning churches, and that authors of epitaphs often drew on the formulae of the eucharistic and funerary rites. The analysis makes it clear that the institutionalised forms of pie

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Phillips, Patrick. "“At Home in His Repair”: The Reformation of Plague in Jonson's Epitaphs for John Roe." Ben Jonson Journal 17, no. 2 (2010): 222–41. http://dx.doi.org/10.3366/bjj.2010.0106.

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Sárraga, Marian, and Ramón F. Sárraga. "Sephardic Epitaphs in Hamburg's Oldest Jewish Cemetery: Poetry, Riddles, and Eccentric Texts." AJS Review 26, no. 01 (2002): 53–92. http://dx.doi.org/10.1017/s0364009402000028.

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Lennartz, Norbert. "Quoting Death in Early Modern England: The Poetics of Epitaphs Beyond the Tomb." English Studies 94, no. 2 (2013): 241–42. http://dx.doi.org/10.1080/0013838x.2013.765210.

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Chinena, Olha. "ROLE OF TAFAL LANDSCAPE IN FORMING THE IDENTITY OF JEWS IN BALTA." Paper of Faculty of History, no. 33 (March 12, 2024): 33–46. http://dx.doi.org/10.18524/2312-6825.2022.33.270456.

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The article is devoted to the study of Jewish cemeteries in the city of Balta, Podilsky district, Odesa region. Typologies of gravestones by shape, types of dec oration and epitaphs. The study also attempted to determine the role of the landscape in shaping the identity of the city's Jewish community. The formation of Jewish identity and its maintenance in a multicultural environment is a rather complex systemic process. It also needs detailed study as an important component of self-identification. In historiography, the topic, especially at the regional and even more so at the local level

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Fairweather, Janet. "Ovid's autobiographical poem, Tristia 4.10." Classical Quarterly 37, no. 1 (1987): 181–96. http://dx.doi.org/10.1017/s000983880003175x.

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Ovid's Tristia4.10 has in the past chiefly been considered as a source of biographical information rather than as a poem, but increasing interest in the poetry of Ovid's exile has now at last started to promote serious efforts to appreciate its literary qualities. The poem presents a formidable challenge to the critic: at first reading it seems a singularly pedestrian account of the poet's life and, although one may adduce plenty of parallels for details in its phrasing elsewhere in the poetry of Ovid and the other Augustans, it is clear that Ovid's thought-processes are not to be explained so

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Clymer, Lorna. "Graved in Tropes: The Figural Logic of Epitaphs and Elegies in Blair, Gray, Cowper, and Wordsworth." ELH 62, no. 2 (1995): 347–86. http://dx.doi.org/10.1353/elh.1995.0011.

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Boin, Douglas Ryan. "Late Antique Ostia and a Campaign for Pious Tourism: Epitaphs for Bishop Cyriacus and Monica, Mother of Augustine." Journal of Roman Studies 100 (June 1, 2010): 195–209. http://dx.doi.org/10.1017/s0075435810000031.

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ABSTRACTEver since Augustine narrated an account of his mother's death at Ostia, social historians have tried to adduce the identity of the person who erected Monica's tombstone, a copy of which is preserved in a ninth-century codex. Three members of the gens Anicii, all of whom were Augustine's contemporaries, have become usual suspects in the secondary literature. Throughout these debates the epitaph itself, a fragment of which was found in 1945, is frequently cited but rarely treated as a primary text. This article presents a new study of that epigraph and proposes that it was erected much

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Pursey, Lance. "Tents, Towns and Topography: How Chinese-Language Liao Epitaphs Depicted the Moving Court." Journal of Song-Yuan Studies 48, no. 1 (2019): 177–206. http://dx.doi.org/10.1353/sys.2019.0004.

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Lopez, Jeremy, and Stephen Booth. "Precious Nonsense: The Gettysburg Address, Ben Jonson's Epitaphs on His Children, and Twelfth Night." Shakespeare Quarterly 51, no. 3 (2000): 380. http://dx.doi.org/10.2307/2902165.

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Slinn, E. Warwick. "BROWNING’S BISHOP CONCEIVES A TOMB: CULTURAL ORDERING AS CULTURAL CRITIQUE." Victorian Literature and Culture 27, no. 1 (1999): 251–67. http://dx.doi.org/10.1017/s1060150399271148.

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ON FEBRUARY 18, 1845, Robert Browning sent a poem entitled “The Tomb at Saint Praxed’s” to the acting editor of Hood’s Magazine. He writes: “I pick it out as being a pet of mine, and just the thing for the time — what with the Oxford business, and Camden society and other embroilments” (DeVane and Knickerbocker 35–36). Because of this letter, the immediate historical context for the poem has commonly been taken as the Oxford (Tractarian) movement and Newman’s retraction in 1843. The Cambridge Camden Society (not the London antiquarian society of the same name, which is sometimes thought to be

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Nazarova, Vera. "HISTORICAL AND CULTURAL IMPORTANCE OF GRAVESTONES OF THE JEWISH CEMETERY OF GLUKHOV TOWN." Journal of Ukrainian History, no. 40 (2019): 135–41. http://dx.doi.org/10.17721/2522-4611.2019.40.17.

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In 2018 the author of this article carried out field works at the Jewish cemetery of Glukhov town which consisted of searching of the remained gravestones, including basis fragments and also the whole monuments or their parts which went deeply to the ground and grassed. Cleaning and photofixing of all found objects were made. On the basis of these field works, the author of the article revealed 1040 objects that are in varying degrees of preservation. From them 438 objects are completely preserved gravestoness, which are among the historical burials and date from the beginning of the XIX centu

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Carpenter, Victoria. "Damn the Suit and the Tailor Who Made It: Power Struggle between the Narrator and the Editor in Nuevas coplas y cantares del temible bardo Eudomóndaro Higuera alias el Tuerto." Hispanic Review 91, no. 3 (2023): 457–74. http://dx.doi.org/10.1353/hir.2023.a903838.

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ABSTRACT: The collection of poems by a supposedly long-dead Sinaloan poet Eudomóndaro Higuera (referred to in the study as “the Narrator”), Nuevas coplas y cantares del temible bardo Eudomóndaro Higuera alias el Tuerto , is an intriguing read. Compiled and annotated by Mario Bojórquez (who will be referred to as “the Editor”), it contains a strange mix of bawdy lyrics, insulting epitaphs, and soul-searching coded poems. The collection presents a challenge to the reader, who is forced to choose between the Narrator’s often simplistic writing and the Editor’s high academic analyses thereof. Usin

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Harrán, Don. "“Dum Recordaremur Sion”: Music in the Life and Thought of the Venetian Rabbi Leon Modena (1571–1648)." AJS Review 23, no. 1 (1998): 17–61. http://dx.doi.org/10.1017/s0364009400010023.

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To gauge the breadth of the topic, it should be said at the outset that music occupied a central place in the thought of Leon Modena and that Modena was not just another rabbi in early seventeenth-century Venice, but, among Italian Jews, perhaps the most remarkable figure of his generation. His authority as a spokesman for his people rests on his vast learning, amassed from a multitude of sources, ancient, modern, Jewish, and Christian. He put his knowledge to use in an impressive series of over forty writings. They comprise often-encyclopedic disquisitions on subjects as diverse as Hebrew lan

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Segal, Alan F., and P. W. van der Horst. "Ancient Jewish Epitaphs: An Introductory Survey of a Millennium of Jewish Funerary Epigraphy (300 BCE-700 CE)." Journal of Biblical Literature 112, no. 2 (1993): 339. http://dx.doi.org/10.2307/3267243.

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Rundell, K. "DEATH SENTENCES: Quoting Death in Early Modern England: The Poetics of Epitaphs Beyond the Tomb. By SCOTT L. NEWSTOK." Essays in Criticism 60, no. 2 (2010): 168–74. http://dx.doi.org/10.1093/escrit/cgq002.

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