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Journal articles on the topic 'Eremitic life in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Spock, Jennifer B. "The Anchorite and the Cenobium." Canadian-American Slavic Studies 52, no. 2-3 (2018): 327–40. http://dx.doi.org/10.1163/22102396-05202011.

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Abstract Solovki Monastery, founded in the first third of the fifteenth century, merged an idiorrhythmic monastic cell life within the community walls with a communal life of monastic labor, church services, and extensive economic activity by the beginning of the seventeenth century. The pious literature of the monastery’s saints’ lives promoted the ideals of both a life of community obedience to pious spiritual leaders, and of an eremitic life striving for stillness (hesychia). Tension between these two monastic ideals is evidenced in subtle ways in the major works of hagiography regarding the monastery’s founders, Zosima and Savatii, its well-known Hegumen Filipp (Kolychëv) and the life of Hegumen Irinarkh. However, a short, little-known Life of Nikifor highlights both tensions and symbiotic relations between the monks and nearby anchorites.

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2

Manuwald, Henrike. "Spazieren und Beten." Beiträge zur Geschichte der deutschen Sprache und Literatur 143, no. 3 (2021): 415–52. http://dx.doi.org/10.1515/bgsl-2021-0030.

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Abstract The ›Rennewart‹ by Ulrich von Türheim describes a daily habit Willehalm pursues shortly before his death: vespertine walks that help him to say his prayers fully. The description of this routine serves as the focal point for studying how the text frames different forms of religious life in addition to the contrast between chivalric and monastic or eremitic forms of life. The article argues that the main issue in the text is not establishing a hierarchy between different forms of life, but rather addressing the question to what extent an individual can adapt established forms of life. Drawing both on a close reading of the moniage part of the text and on a reconstruction of the cultural semantics of promenading, the article interprets Willehalm’s habit of walking as an idiosyncratic practice of religious life.

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3

Urbán, Máté. "Remeték, lovagok, szarvasok és oroszlánok." Belvedere Meridionale 32, no. 1 (2020): 43–61. http://dx.doi.org/10.14232/belv.2020.1.5.

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Medieval hagiography is full of animal motifs. Representations of animals in medieval literature is usually metaphoric. They could represent theological, moral or political notions. Animals frequently were the symbols of vices and virtues. On one hand researching the changes of the hagiographic topoi related to animals could shed light to the human-nature relationship, on the other hand it provides several pieces of information about medieval society, mentality, religious and folkloristic beliefs. Animal episodes are emphatic in the lives of the desert fathers and later in the Western eremitic movement. The animals appear as the companions of the lonely hermits, give food and help them in the fi elds, and they underline the self mortifi cation of the saint. The motive of the taming of wild animals expresses the holy man’s power over nature. The hermits transform the deserted wilderness into an earthly Paradise, where ferocious animals can live in peace. Hagiographical animal motifs were thoroughly researched by Anglo-Saxon, Italian and French medievalists, however in Hungarian medieval studies this topic is not on the highlight, due to the limited amount of the narrative sources. Present study researches the animal motifs in Hungarian hagiographical literature with special regard to the “the hermit and the hunter” topos – a denomination used by the British scholar, Brian Golding. Chiefl y I analyse the legends of Saint Gerhard, Saint Ladislaus, Saint Günther and Saint Andreas, the hermit of Zobor. The Life of Paul the hermit of Thebes by Jerome and the Dialoges of Sulpicius Severus also appear in the study, although they are not connected directly to Hungary, but the cults of Saint Paul the hermit and Saint Martin of Tours were widespread in the medieval Hungarian Kingdom. The Vitae Patrum, the History of the Pauline Order from the early 16th century by provost Gergely Gyöngyösi also appears in the study, because several hagiographic motifs occur in the work. The magic deer is a crucial motif in the texts, this can be also connected to the ancient pagan Hungarian folkloristic “myths”. ”However I research only the Western hagiographic parallels of this topos, and make little reference to the pagan origins. This topic has already been researched by several medievalists, art historians and ethnographers.

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4

Bider, Marcin. "The Formation of the Concept of a Hermit, or an Anchorite, in the Light of the Latin Church Law Codification After the Second Vatican Council." Roczniki Nauk Prawnych 28, no. 4 ENGLISH ONLINE VERSION (2019): 149–68. http://dx.doi.org/10.18290/rnp.2018.28.4-9en.

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The subject of the article is the formation of the concept of a hermit or an anchorite in thelight of the codification of the Latin Church law after Vatican II. In canon 603 CIC/83, the legislator uses two terms of a hermit and anchorite, which when used interchangeably have a rich semantics as presented by the author, going back to Christian antiquity. CIC/17 did not normalize the canonical status of eremitic life in the Latin Church. It was not until the period of codification after Vatican II that a canonical norm governing eremitic life was formed. As a result of codification work, eremitic life was recognized by canon 603 CIC/83 as one of the forms of individual consecrated life. In modern times, both in the Byzantine and Latin traditions, eremitic life is flourishing attracting both men and women.

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5

McNary-Zak, Bernadette. "Revisiting The Solitary Life." Irish Theological Quarterly 85, no. 1 (2019): 35–44. http://dx.doi.org/10.1177/0021140019889209.

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Thomas Merton’s ideas about solitude and eremitic life have been the subject of considerable scholarly focus. Employing findings from several recent studies, this essay revisits the circumstances around the composition and publication of Merton’s monograph The Solitary Life (1960) in order to illumine a critical juncture in the development of his thought.

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6

Herbert, Jane. "The Transformation of Hermitages into Augustinian Priories in Twelfth-Century England." Studies in Church History 22 (1985): 131–45. http://dx.doi.org/10.1017/s0424208400007919.

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The transformation of eremitic communities into Augustinian priories was a notable feature of early Augustinian growth; during the twelfth century no less than about 50 houses of the order began in this way. The popularity of the eremitic way of life had increased considerably during the eleventh century and, once established, a hermit often inspired others to join him, thus becoming the unwitting instigator of a religious group which needed formal organization. The Rule of St. Augustine was the constitution most frequently adopted in these circumstances. This was because it provided a general framework for community life rather than a set of detailed instructions and could therefore be assimilated more easily by an established group.

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7

Paper, Jordan. "Eremitism in China." Journal of Asian and African Studies 34, no. 1 (1999): 46–55. http://dx.doi.org/10.1163/156852199x00167.

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The ascetic-eremitic life typical of the elite spirituality of Buddhism and pre-Protestant Christianity was not a part of Chinese culture prior to the introduction of Buddhism, and it has been viewed askance from the standpoint of normative Chinese values to the present. On the other hand, an unusual non-ascetic eremitism has a history in China that precedes Buddhism. The equivalent of the eremitic life in China into the present, for the elite, of course, was to refuse to hold governmental office or to be forced into retirement. This was a lifestyle understood as a religious one often related to ecstatic religious experience as well as maintaining the highest ethical values. There was no asceticism involved indeed, such a life was often one devoted to aesthetic pursuits- except the poverty that may follow from being unemployed.

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8

Bolton, Brenda. "Subiaco – Innocent III’s Version of Elijah’s Cave." Studies in Church History 46 (2010): 111–23. http://dx.doi.org/10.1017/s042420840000053x.

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In Biblical history and Christian literature alike, caves or grottoes, those works of nature,’as if cut painstakingly but elegantly in the rocks or the cliff side without any tool’, have always played their significant part. Had not Benedict of Nursia, father of western monasticism, spent three years in eremitical solitude in just such a grotto beneath Monte Taleo in the Simbruini range of the Apennines? It was no surprise then that it was to this, the Sacro Speco or Holy Cave, that Innocent III (1198–1216) came in person during the summer of 1202. Drawn to Subiaco in no small part by his reading of Book II of Gregory the Great’s Dialogues, in which his distinguished papal predecessor had described Benedict’s Life and Miracles, Innocent’s visit was notable on several counts.

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9

Tomic-Djuric, Marka. "The isles of great silence monastic life on Lake Scutari under the patronage of the Balsics." Balcanica, no. 43 (2012): 81–116. http://dx.doi.org/10.2298/balc1243081t.

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At the time Zeta was ruled by the local lords of the Balsic family, in the late fourteenth and the first half of the fifteenth century, the islets in Lake Scutari (Skadarsko jezero) in Zeta were lively centres of monastic life. The paper looks at the forms of monastic life as suggested by the spatial organization and architecture of the monastic complexes founded by the Balsics, and by the surviving written sources. The most important documentary source is the correspondence between Jelena Balsic and her spiritual father, Nikon, preserved in the manuscript known as Goricki zbornik (Gorica Collection). The letters show that Lake Scutari was a centre of monasticism touched by hesychast-inspired spirituality where both the eremitic and coenobitic ways of life were practised.

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10

Barmpalexis, Athanasios. "‘The Hermit Next Door’: The Role of Eremitism/Asceticism in Contemporary Shamanic Healing Practices in North-East Scotland." Český lid 108, no. 4 (2021): 455–77. http://dx.doi.org/10.21104/cl.2021.4.03.

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Based on an ethnographic study of ‘Western’ forms of contemporary shamanism in North East Scotland, the article discusses the significant role that eremitism plays in folk healing systems, particularly in shamanism. The tendency to live an isolated life is not only a key feature of traditional shamanic healing practices, but it can also be found in contemporary manifestations of them. Two such cases are discussed in this article. Terry Mace and Norman Duncan are two contemporary shamanic healers who live and offer services in the wider region of North East Scotland. For different individual reasons, they have self-consciously decided to isolate themselves geographically, living simply and self-abundantly, and leading an eremitic way of life away from materialism and socialising. The article thus focuses on examining the role of eremitism in the life of these two healers in an attempt to highlight the significance of the phenomenon in contemporary shamanisms.

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11

Conti, Brooke. "Milton, Jerome, and Apocalyptic Virginity." Renaissance Quarterly 72, no. 1 (2019): 194–230. http://dx.doi.org/10.1017/rqx.2018.3.

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Milton's youthful interest in virginity is usually regarded as a private eccentricity abandoned on his maturation. His “Mask” is often read, analogously, as charting the Lady's movement from temporary virginity to wedded chastity. This essay challenges those claims, arguing that Milton's understanding of virginity's poetic and apocalyptic powers comes from Saint Jerome, whose ideas he struggles with throughout his career. Reading “A Mask” alongside Jerome suggests that Milton endorses the apocalyptic potential of virginity without necessarily assigning those powers to the Lady herself. In later works, Milton modifies and adapts Jerome before finally producing the perfect eremitic hero of “Paradise Regain'd.”

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12

Marginean, Emil M. "Transforming Loneliness: An Orthodox Christian Answer to an Increasing Loneliness in Disabled Populations." Religions 13, no. 9 (2022): 863. http://dx.doi.org/10.3390/rel13090863.

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Social isolation and inactivity have a profound effect on one’s quality of life. In recent times, the COVID-19 pandemic has impacted the social life of many. When it comes to disabled populations, emotional well-being is greatly affected by an increasing trend of social isolation. Research shows that people with disabilities perceive loneliness as unbelonging in childhood and disaffiliation to normative institutions in adulthood. Certainly, the efforts of building community bring richness and quality to life, but there are other solutions to addressing loneliness and solitude. Therefore, finding the true meaning of life is what can bring a positive vision of one’s world. In the Eastern Orthodox Christian ascetical theology, loneliness was transformed into a positive voluntary solitude and has been a central point of daily life, manifested from the ancient Christian sites to modern-day monastic and eremitic life. The present paper proposes a two-folded solution for reframing loneliness into empowerment. It starts with an insight into Frankl’s Man’s Search for Meaning and continues with finding a positive value of loneliness. The study examines different perspectives on loneliness and solitude which can improve the spiritual and emotional well-being of people with disabilities.

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13

Bujalska, Katarzyna. "Eremitic Life Formation in the Light of the Statutes of Tarragona and Regensburg and the Indications of the Polish Bishops’ Conference." Verbum Vitae 40, no. 4 (2022): 945–56. http://dx.doi.org/10.31743/vv.14062.

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The article presents the issue of formation for hermits, which is currently experiencing a specific heyday in the Church. Recently, more and more people have chosen one of the forms of individual consecrated life as their vocation path. Therefore, the life of the hermit is very popular. In order to take up this specific path of life, one needs an appropriate formation that will allow the future hermit to be correctly formed. In the article, the synthesis contains three selected documents: Hermit Life in the Tarragona Archdiocese. Statutes; The Basic Order of Hermit Life in the Diocese of Regensburg and The State of Hermits. Auxiliary Materials for the Church in Poland and an appendix to this document: Selected Pastoral Guidelines for Consecrated Hermits, which have a valuable full view of formation for this form of consecrated life. These documents are not only to be understood through their application in Can. 603 of the CCL, the spiritual and legal elements, but also unique elements inscribed in the history and spirituality of a given region, are indicated, which can serve the entire community of the Church and constitute a valuable source of the exchange of experiences on the subject of formation.

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14

Wooding, Jonathan M. "Island monasticism in Wales: towards an historical archaeology." Studia Celtica 54, no. 1 (2020): 1–28. http://dx.doi.org/10.16922/sc.54.2.

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Wales has a significant number of islands that have supported monastic life at some time in their histories. These monastic islands do not command quite the same international attention as those from other Celtic nations, for example Skellig Michael (Ireland) or Iona (Scotland), but islands such as Ynys Enlli (Bardsey) and Caldey Island (Ynys Bŷr) have sustained recognition as 'holy islands' in Welsh tradition. Those seeking assessments of the phenomenon of island monasticism in Wales will also find only a modest literature, now requiring some careful recalibration in the light of changing interpretations of Welsh church history. This discussion is an attempt to establish the data and models for a holistic reassessment. This is not necessarily just an academic desideratum. Welsh islands have recently, for example, been identified as assets for the emerging trend of 'faith tourism', with potential economic as well as environmental impact.<br/> In this study I will approach the archaeology of the Welsh islands initially by way of their historical context. There are a number of reasons for this choice of approach. It is arguable that only a multi-disciplinary approach here offers a sustainable body of data for analysis. Island sites are characteristically materially poor and the eremitical ethos of much island monasticism converges with that tendency. The 'island monastery' is also prone to rather singular conception as an 'early Christian' artefact, whereas much of what we think we know concerning the Welsh islands speaks most definitely of later medieval use—and only uncertainly of the early medieval. So a strongly diachronic approach is essential. For one or two of the islands, moreover, there is a requirement simply to resolve their historical identities. Finally, there is a pressing need to uncouple these islands from dated historical models of evangelism via the seaways and other models in which monasticism is conflated with secular Christianity—assumptions that can influence interpretation of archaeological evidence for settlement.

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15

Wright, A. D. "The Religious Life in the Spain of Philip II and Philip III." Studies in Church History 22 (1985): 251–74. http://dx.doi.org/10.1017/s0424208400007993.

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From the vividly autobiographic Life of St Teresa famous images of conventual life in sixteenth-century Spain have been derived; both the dark impression of unreformed monastic existence and the heroic profile of reformed regulars. Before and after that era the social, not to say political prominence of certain figures, friars and nuns, in Spanish life is notorious, from the reigns of the Catholic Monarchs to that of Philip IV and beyond. Modern historical research has indeed highlighted the contribution to political and ecclesiastical development, to early Catholic reform above all, of key members of the regular clergy under the Catholic Monarchs. For monastics, as opposed to mendicants, in post-medieval Spain, the extensive and meticulous researches of Linage Conde have put all Iberian scholars in his debt. The fascinating origins of the essentially Iberian phenomenon of the Jeronymites have recently received new attention from J.R.L. Highfield, but further insights into the true condition of the religious life in the Iberian peninsula of the supposedly Golden Age are perhaps still possible, when unpublished material is consulted in the Roman archives and in those of Spain, such as Madrid, Simancas, Barcelona and Valencia. Considerations of space necessarily limit what can be suggested here, but the development of monastic life in Counter-Reformation Spain is arguably best considered in its extended not just in its stricter sense: for parallels and contrasts, as well as direct influences, were not confined by the normal distinctions between the eremitic and the monastic, the monastic and the mendicant, the old and the new orders, or even the male and female communities. Furthermore the intervention of Spanish royal authority in Portuguese affairs between 1580 and 1640, not least in ecclesiastical and regular life, provides a useful comparative basis for consideration of truly Iberian conditions.

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16

Стороженко, Алена Александровна, and Маргарита Петровна Татаринцева. "“Oh, delightful skete, accept and protect me from worldly life!” Old Beliver sketes on the Upper Yenisei." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 2 (August 31, 2019): 88–97. http://dx.doi.org/10.26158/tk.2019.20.2.007.

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На основе архивных и печатных источников, в том числе и литературных, а также собственных полевых материалов авторы статьи прослеживают столетнюю историю верхнеенисейских скитов-монастырей, официальной датой зарождения которых считается 1917 г. Последовательно рассмотрены изменения, происходившие в монастырях в связи с историческими событиями бурного ХХ в., роль духовных лидеров в религиозной консолидации старообрядческих общин Верховья и сохранении у местных старообрядцев часовенного согласия традиционных обычаев и обрядов, крепкой веры в целом. Обращено внимание на тесное взаимодействие обитателей монастырей с местными жителями, на популярность у здешнего населения отшельнических поселений. Делается попытка объяснить причины прекращения существования верхнеенисейских монастырей и переезда оставшихся немногочисленных насельниц-монахинь на Дубчес и высказать предположение о возможных последствиях этого события. Using archival and printed sources, including literary ones, as well as their own field materials, the authors of this article trace the hundred-year history of Upper Yenisei monasteries (sketes) whose official birth date is considered to be the year 1917. They examine the changes that took place in the monasteries during the turbulent 20th century, the role of spiritual leaders in the consolidation of Old Believer communities of the Upper Yenisey River, and the preservation of traditional customs and rituals (as well strong belief) by local Old Believers of the Chapel Community (Chasovennoe soglasie). Special attention is paid to the close cooperation between inhabitants of monasteries and local residents, as well to the popularity of eremitic settlements. The authors attempt to explain the reasons for the demise of Upper Yenisei monasteries and the relocation of a small number of their remaining nuns to Dubches, and they also suggest possible consequences of this event.

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17

Tynan, Avril. "Life after literature." Journal of Romance Studies 20, no. 1 (2020): 139–57. http://dx.doi.org/10.3828/jrs.2020.7.

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18

Conway, Daniel W. "Literature as Life." International Studies in Philosophy 21, no. 2 (1989): 41–53. http://dx.doi.org/10.5840/intstudphil198921267.

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19

O'Reilly, Jane. "Life into Literature." Women's Review of Books 13, no. 10/11 (1996): 19. http://dx.doi.org/10.2307/4022469.

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20

Sujjapun, Ruenruthai. "Literature for Life." MANUSYA 3, no. 2 (2000): 92–107. http://dx.doi.org/10.1163/26659077-00302008.

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“Literature for life” is a unique type of Thai contemporary literature . It has risen to prominence in the history of Thai contemporary literature in at least two periods. The first period was between A.D.l947 and 1957 and the second was the October 14, 1973–October 6, 1976 era. Literature for life was influenced by the concept of “art for life’s sake,” which was much discussed in literary magazines between 1947 and 1957, particularly by Asni Phonlachan, who criticized traditional Thai literature from the point of view of “art for life’s sake” and Udom Sisuwan, who saw Sri Burapha’s novels as “literature for life”. The concept of “art for art’s sake” influenced not only critics but also writers during that decade. Literature for life returned to popularity in the period between October 14, 1973 (2516) and October 6, 1976 (2519) because of political conflict. Young activist writers expressing their beliefs in the need for social change made literature for life the mainstream of Thai literature during that time. Nowadays, political ideology being no longer so prominent an issue, literature for life is less powerful but still exits.

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21

Deleuze, Gille. "Literature and Life." Humanitarian Vision 5, no. 1 (2019): 71–75. http://dx.doi.org/10.23939/shv2019.01.071.

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22

Dalrymple, T. "Life imitates literature." BMJ 343, sep20 2 (2011): d5911. http://dx.doi.org/10.1136/bmj.d5911.

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23

Deleuze, Gilles, Daniel W. Smith, and Michael A. Greco. "Literature and Life." Critical Inquiry 23, no. 2 (1997): 225–30. http://dx.doi.org/10.1086/448827.

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24

Arko, Alenka. "Electing and educating priests in the Church of Antioch in the second half of 4th century according to st. John Chrysostom’s "De sacerdotio"." St.Tikhons' University Review 100 (April 29, 2022): 24–44. http://dx.doi.org/10.15382/sturi2022100.24-44.

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The dialogue De sacerdotio is the first patristic text in which author tries to sketch the theology of the priesthood, namely as a synthesis of the ideals of strict ascetic life characteristic of monasticism and the life of the Christian community (metaphoricly – the desert and the city), personal holiness and service for the benefit of the Church, a synthesis of anthropological and ethical ideals of Hellenism and Christian faith and behaviors that follow from this. The dialoge was written by John Chrysostom during the Antiochian period of his life, the first years of his priestly ministry. First of all it emphasizes the great dignity of the sacrament of the priesthood, as well as the need to choose for this those whom God has called for priestly ministery, who are morally and intellectually prepared to respond to the specific situation of the Church and society in which the priest should serve. In the second half of the fourth century, Christianity was already the predominant religion in Antioch, although pagan elements were still present, along with Jewish and Manichean. The role of the Church in society was increasing and was becoming very important, as important tasks and responsibilities were entrusted to the Church then. However, it is clear from the words of John Chrysostom that many chose priesthood in pursuit of a career and an honorable place in society, and not as a response to the vocation of God and in a desire to operate for the benefit of the Body of Christ. Some of the worthy and experienced monks refused the priesthood in turn preferring, a quiet eremitic life. So, a correct understanding of the priesthood and preparation for such a ministry were extremely important, since the Church was facing serious challenges of mass adherence to it and therefore the question of how to prepare catechumens for Baptism and how to instruct believers, finding a special approach for everyone, as well as how to avoid scandals and derision of the Church by pagans because of unworthy priests.

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25

Schacht, Richard, and Alexander Nehamas. "Nietzsche: Life as Literature." Philosophical Review 97, no. 2 (1988): 266. http://dx.doi.org/10.2307/2185271.

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26

Higgins, Kathleen Marie, and Alexander Nehamas. "Nietzsche: Life as Literature." Journal of Aesthetics and Art Criticism 45, no. 2 (1986): 199. http://dx.doi.org/10.2307/430562.

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27

Love, Frederick R., and Alexander Nehamas. "Nietzsche: Life as Literature." German Quarterly 60, no. 3 (1987): 513. http://dx.doi.org/10.2307/407242.

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28

Wachman, Gay, Sylvia Townsend Warner, and Claire Harman. "Life, Love and Literature." Women's Review of Books 13, no. 9 (1996): 6. http://dx.doi.org/10.2307/4022377.

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29

Nicholls, Roger, and Alexander Nehamas. "Nietzsche: Life and Literature." Comparative Literature 38, no. 4 (1986): 378. http://dx.doi.org/10.2307/1770404.

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30

Dunning, Stephen N., and Alexander Nehamas. "Nietzsche: Life as Literature." Poetics Today 7, no. 2 (1986): 388. http://dx.doi.org/10.2307/1772782.

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31

Schutte, Ofelia, and Alexander Nehamas. "Nietzsche: Life as Literature." Philosophy and Phenomenological Research 48, no. 3 (1988): 567. http://dx.doi.org/10.2307/2107483.

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32

Stackelberg, Roderick, and Alexander Nehamas. "Nietzsche; Life as Literature." German Studies Review 11, no. 2 (1988): 316. http://dx.doi.org/10.2307/1429991.

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33

Rabow, Michael W., and Stephen J. McPhee. "End-of-Life Literature." Chest 120, no. 4 (2001): 1426–27. http://dx.doi.org/10.1378/chest.120.4.1426.

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34

Radano, John A. "Catholic Life in Literature." Chesterton Review 45, no. 3 (2019): 554–55. http://dx.doi.org/10.5840/chesterton2019453/4117.

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35

ROBINSON, BRIAN. "LITERATURE AND EVERYDAY LIFE*." Antipode 20, no. 3 (1988): 180–206. http://dx.doi.org/10.1111/j.1467-8330.1988.tb00395.x.

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36

Godfrey, Mollie. "“White-Life” Literature Reconsidered." Twentieth-Century Literature 60, no. 3 (2014): 397–404. http://dx.doi.org/10.1215/0041462x-2014-4001.

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37

Landauer, Carl. "Nietzsche: Life as literature." History of European Ideas 9, no. 1 (1988): 98–100. http://dx.doi.org/10.1016/0191-6599(88)90083-6.

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Rostan, Susan M. "Life guidance through literature." Arts in Psychotherapy 19, no. 5 (1992): 391–92. http://dx.doi.org/10.1016/0197-4556(92)90034-l.

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Worstbrock, Franz Josef. "Die lateinische ›Versio vulgata‹ des griechischen Legendenromans von ›Barlaam und Josaphat‹." Beiträge zur Geschichte der deutschen Sprache und Literatur 142, no. 3 (2020): 391–417. http://dx.doi.org/10.1515/bgsl-2020-0029.

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AbstractThe ›Versio vulgata‹, probably written around 1170 in Paris (St. Denis), a thoroughly accurate Latin translation of its Greek model, the ›Historia of Barlaam and Joasaph‹, is the starting point for the legend of ›Barlaam and Josaphat‹, which was widely used in all literature in the Western Middle Ages. It itself had an unusually rapid and broad reception, in which, according to the testimony of more than 100 preserved manuscripts, especially the new monastic orders of the 12th century participated, led by the Cistercians. The narrative programme of the ›Historia‹ is the path of the king’s son Josaphat into an existence of radical religious renunciation of the world, the central act of the plot being his departure from power, from the country and its people into the eremitic wilderness. It takes place against the protest of the people, who do not want to let the beloved king go, and especially against the protest of Prince Barachias, whom Josaphat forces into his succession. Here the individual’s desire for salvation not only disputes the claim of the salvation of the many, but above all denies the forced successor the possibility of an equal path of salvation. Thus the ›Historia‹ is loaded with an insoluble aporia at its key point. The use of the Bible has a formative effect on the style of the ›Historia‹, not so much the frequent citation of marked exact Bible quotations as the even more frequent insertion of smaller or larger biblical excerpts into the narrator’s speech or that of one of his characters as if they were part of their own speech.

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Wadell, Paul J. "The Moral Life in Literature." Annual of the Society of Christian Ethics 8 (1988): 245–48. http://dx.doi.org/10.5840/asce1988816.

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Ennals, R. "A Literature of Working Life." AI & SOCIETY 16, no. 1-2 (2002): 168–70. http://dx.doi.org/10.1007/pl00022692.

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Akhter Khan, Nila. "Relationship between Literature and Life." Scholars Journal of Arts, Humanities and Social Sciences 9, no. 3 (2021): 79–82. http://dx.doi.org/10.36347/sjahss.2021.v09i03.002.

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Mitchell, Diana, George T. Kalif, and Richard L. Cameron. "Heroes Bring Literature to Life." English Journal 83, no. 8 (1994): 90. http://dx.doi.org/10.2307/820345.

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Shields, David. "How Literature Saved My Life." Ecotone 8, no. 1 (2012): 224–47. http://dx.doi.org/10.1353/ect.2012.0092.

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Ten Berge, H. C., and Paul Vincent. "Notes on Life and Literature." Dutch Crossing 21, no. 2 (1997): 149–59. http://dx.doi.org/10.1080/03096564.1997.11784084.

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Chances, Ellen. "Bitov, Life, and Literature: Introduction." Russian Literature 61, no. 4 (2007): 371–76. http://dx.doi.org/10.1016/j.ruslit.2007.05.002.

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Breazeale, Daniel. "Nietzsche. Life as Literature (review)." Journal of the History of Philosophy 26, no. 1 (1988): 167–69. http://dx.doi.org/10.1353/hph.1988.0009.

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Hosking, Geoffrey. "Scenes from Soviet life: Soviet life through official literature." International Affairs 63, no. 1 (1986): 144–45. http://dx.doi.org/10.2307/2620297.

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Stroganov, Mikhail, Mark Altshuller, Albina Filippova, Sergey Dmitriev, and Nadezhda Tarkhov. "Facts of life — facts of literature?" Literary Fact, no. 10 (2018): 439–63. http://dx.doi.org/10.22455/2541-8297-2018-10-439-463.

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K, Shanthi. "Life cycle rituals in Sangam Literature." International Research Journal of Tamil 1, no. 3 (2019): 24–30. http://dx.doi.org/10.34256/irjt1934.

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The rituals in human life during birth, death etc., are called ‘life cycle rituals’. Rituals are one among many life activities. Performing ceremonies on death anniversaries and rest the soul in heaven are common. Celebration on puberty is referred to as life cycle prosperity ritual. The physical maturity of a girl for motherhood is called puberty and the rituals are called puberty rituals or prosperity ritual. Though the rituals are common to the corresponding cultural communities, they differ from men and women. Particularly, this difference could be seen in Sangam literature. For a man one who dominates, mostly the rituals are based on his social activities such as war, agriculture, reign and for a woman, who concentrates on the family, the rituals are based on their genital body, that is, marriage, child birth, widowhood, etc., representing reproduction, or ban on reproduction,’- Raj Gowthaman points out. Rituals of men imbibe social value whereas that of women are associated with possessions. Most of the life cycle rituals are linked with the reproduction of women.

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