Relevant bibliographies by topics / Hagiography

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Hagiography'

Author: Grafiati
Published: 4 June 2021
Last updated: 21 December 2024

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Journal articles on the topic "Hagiography"

1

Bibikov, Mikhail V. "HISTORIC COMPONENT OF BYZANTINE HAGIOGRAPHY." History and Archives, no. 3 (2021): 107–18. http://dx.doi.org/10.28995/2658-6541-2021-3-107-118.

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The quasi apparent anti-historicity of Byzantine hagiography is manifested as in unconcretizing the described objects and phenomena and in the corresponding uncertainty of dating and attribution of the monuments themselves. At the same time the hagiographic narrative in its sense is aimed to resolve the task of historicization of an action that proves the uncommonness, sanctity, moral and spiritual greatness of the hero. It is characteristic that hagiographers like to stress their own participation in his deeds. The principle of “autopsy”, maintained in hagiography, helps to prove the reality of what is happening, even the most unusual, at first glance, miracles. The attention of the Lives to the events of everyday life, private life, to the individual details of the usual daily ritual, often ignored by chronicles and monumental stories, is characteristic. Beyond the stereotypy of hagiographic images in the Lives, one can often catch portrait characteristics of representatives of completely different social strata, socio-psychological descriptions of such categories as holy fools, beggars, hermits, and other individuals or outsiders. The most peculiar in hagiography seems to be the function of time. Time is neither cyclic, as in histories and biographies of classical antiquity, nor linear as in medieval annals and historiography. The nature of temporal revelation is as iterative (the events of modern history are as if repetition or copy of the Biblical history) so sudden. The hagiographic space is full of features of teratomorphism, whether in the desert, the wilds or in the deserted mountains. Thus, the historical approach to hagiography is expressed indirectly, in accordance with the genre etiquette, the socio-psychological and historical conditions of medieval mentality. The historicity of hagiography seems to be characterized mainly as an “apocalyptical historicity” (from the Greek. “apocalypse” – revelation, discovery).
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2

Bibikov, Mikhail V. "HISTORIC COMPONENT OF BYZANTINE HAGIOGRAPHY." History and Archives, no. 3 (2021): 107–18. http://dx.doi.org/10.28995/2658-6541-2021-3-107-118.

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The quasi apparent anti-historicity of Byzantine hagiography is manifested as in unconcretizing the described objects and phenomena and in the corresponding uncertainty of dating and attribution of the monuments themselves. At the same time the hagiographic narrative in its sense is aimed to resolve the task of historicization of an action that proves the uncommonness, sanctity, moral and spiritual greatness of the hero. It is characteristic that hagiographers like to stress their own participation in his deeds. The principle of “autopsy”, maintained in hagiography, helps to prove the reality of what is happening, even the most unusual, at first glance, miracles. The attention of the Lives to the events of everyday life, private life, to the individual details of the usual daily ritual, often ignored by chronicles and monumental stories, is characteristic. Beyond the stereotypy of hagiographic images in the Lives, one can often catch portrait characteristics of representatives of completely different social strata, socio-psychological descriptions of such categories as holy fools, beggars, hermits, and other individuals or outsiders. The most peculiar in hagiography seems to be the function of time. Time is neither cyclic, as in histories and biographies of classical antiquity, nor linear as in medieval annals and historiography. The nature of temporal revelation is as iterative (the events of modern history are as if repetition or copy of the Biblical history) so sudden. The hagiographic space is full of features of teratomorphism, whether in the desert, the wilds or in the deserted mountains. Thus, the historical approach to hagiography is expressed indirectly, in accordance with the genre etiquette, the socio-psychological and historical conditions of medieval mentality. The historicity of hagiography seems to be characterized mainly as an “apocalyptical historicity” (from the Greek. “apocalypse” – revelation, discovery).
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3

Gvozdetskaya, Natalia Yu. "THE LIFE OF SAINT GUTHLAC. THE ISSUE OF INTERTEXTUALITY IN OLD ENGLISH HAGIOGRAPHY." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 3 (2024): 179–88. http://dx.doi.org/10.28995/2686-7249-2024-3-179-188.

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The article considers the issue of the intertextuality of Old English hagiography based on the material of prose and poetic works relating to Saint Guthlac, one of the first national English hermit saints. The author analyzes the degree of influence of continental hagiographic canons (including St. Anthony’s hagiography) and the Germanic heroic-epic tradition on St. Guthlac’s hagiographies. The lexical ways of expressing the epic motif of ‘exile’, characteristic of the Old English heroic elegies “The Wanderer” and “The Seafarer”, are studied in the alliterative poem “Guthlac B”, which describes the death of the holy ascetic.
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4

Williamson, A. "Hagiography." Literary Imagination 12, no. 1 (July 28, 2009): 50. http://dx.doi.org/10.1093/litimag/imp046.

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5

Nepomnyashchikh, N. A. "Hagiographicals Plots and Motives on the Modern Period: On Issue of Research and Classification." Studies in Theory of Literary Plot and Narratology, no. 1 (2019): 123–38. http://dx.doi.org/10.25205/2410-7883-2019-1-123-138.

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Studying the hagiographic traditions in the literature the modern period, one faces several issues. Firstly, it is assumed that a scholar who compares the hagiographic motifs and plots to the motifs and plots of the modern period, deals with the a hypothetical complex of the already identified and described the hagiographic motifs and plots and all he has to do is to compare them to the motifs and plots of the literature works written in the later times. However, there is no yet such a thing as a complete research on all hagiographic motifs and plots. There are studies of the certain hagiographic texts and the certain types of hagiographic texts, but there is no comprehensive list or index of the hagiographic motifs and plots. Secondly, there is no uniformly accepted scholarly terminology defining what a hagiographic motif is. Can any element of a hagiographic text be considered as such? Should the motif be defined as a unit of a theme or of a plot depending on the theory a scholar chooses to base on: Veselovsky’s vs Tomashevsky’s? How is the term “topos”, which becomes more and more popular among the researchers of the hagiography, related to the hagiographic motifs and plots? Thirdly, the number of the hagiographic and literary texts as well as researches and studies on the subject is so huge that it is only possible to specify some trends of development of the hagiographic elements and traditions in the succeeding literature. The article summarizes and analyzes the existing scientific approaches to the issues of analysis, classification, typology of the hagiographic plots and some hagiographic motifs in the Russian literature of the modern period. The conclusion of the survey is that the modern literature does not need the hagiography as a sapless model; such components of the hagiographic framework as its structure, plot, character, details are transformed from typical, similar to each other, copying the model ones to the unique ones interpreted in new original ways. Usage of the hagiographic sources can not be associated with a certain single genre; the hagiographic elements can be assimilated in any narrative or even in poetry. The literature of the modern period borrows plots, motifs and other elements of the hagiography but it lacks the utilitarian role that the hagiographic texts used to play as calendar reading. Names and dates become just literary symbols, references to some significant analogues but they do not demand to treat a literary character as a hagiographic character. The main purpose of this work is to actualize the discussion on how an index of the hagiographic plots and motifs should be compiled, what a hagiographic motif and plot are, what should be considered hagiographic plots and motifs in later narratives, taking into account that not all the topoi and elements as well as rhetoric and periods, which are recognizable as the indicators of the “hagiographic tradition” in the narrative, can be defined as the motifs in the strict sense of the term.
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DiValerio, David M. "A Preliminary Controlled Vocabulary for the Description of Hagiographic Texts." Religions 10, no. 10 (October 18, 2019): 585. http://dx.doi.org/10.3390/rel10100585.

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As a genre defined by its content rather than by its form, the extreme diversity of the kinds of texts that can be considered “hagiographic” often proves an impediment to the progress of comparative hagiology. This essay offers some suggestions for the creation of a controlled vocabulary for the formal description of hagiographic texts, demonstrating how having a more highly developed shared language at our disposal will facilitate both the systematic analysis and the comparative discussion of hagiography.
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Zimbalist, Barbara. "Comparative Hagiology and/as Manuscript Studies: Method and Materiality." Religions 10, no. 11 (October 31, 2019): 604. http://dx.doi.org/10.3390/rel10110604.

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Although the academic study of hagiography continues to flourish, the role of comparative methods within the study of sanctity and the saints remains underutilized. Similarly, while much valuable work on saints and sanctity relies on materialist methodologies, issues of critical bibliography particular to the study of hagiography have not received the theoretical attention they deserve. This essay takes up these two underattended approaches to argue for a comparative materialist approach to hagiography. Through a short case study of the Latin Vita of Lutgard of Aywières (1182–1246) written by the Dominican friar Thomas of Cantimpré (c. 1200–1270), I suggest that comparative material research into the textual history of hagiographic literature can provide us with a more comprehensive and nuanced picture of the production of any specific holy figure, as well as the evolving discourses of sanctity and holiness in general. While this suggestion emerges from my own work on medieval hagiography from the Christian Latin West, it resonates with recent arguments by Sara Ritchey and David DiValerio to call for a materially comparative approach to narratives of holy lives in any religious tradition in any time period. Furthermore, I suggest that medieval studies, and in particular medieval manuscript studies, may have much to offer to scholars of sanctity working in later periods and other settings. Offering a view of material textual scholarship as intrinsically comparative, we may expand our theoretical definitions of the comparative and its possibilities within the study of sanctity.
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Arfuch, Diego Elias. "Una nota sulle donne “diacono” nell’agiografia cipriota dal secolo V al VII." Augustinianum 56, no. 2 (2016): 431–37. http://dx.doi.org/10.5840/agstm201656226.

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Cypriot hagiography attests the presence of women deacons during the 5th and 7th centuries. This paper presents the ordination (ceirotoniva) of these women, and tries to clarify the role of ministry played out in different places on the island (Tamassos, Salamis-Constantia, Soloi), according to three hagiographic testimonies: Acts of Heraclides, Vita Epiphanii, Vita Auxibii.
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Divnogortseva, Svetlana, Ekaterina Ivlyanova, and Tatiana Stanovskaya. "Pedagogical aspect of the study of hagiographic literature." St. Tikhons' University Review. Series IV. Pedagogy. Psychology 68 (March 31, 2023): 36–49. http://dx.doi.org/10.15382/sturiv202368.36-49.

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The article actualizes the problem of registration in a separate scientific field of teaching the bases of the Orthodox Faith, and as part of it - the methodology of working with hagiographic literature. The purpose of the proposed article is the justification of the pedagogical aspect of working with hagiographic literature, with its emphasis on the semantic, ideological framework of hagiography to solve problems of spiritual and moral development and education of students in the lessons of the basics of the Orthodox Faith. Materials and methods. The leading research methods were the analysis and synthesis of information from contemporary scientific articles, historical and pedagogical literature, normative documents in the field of education, school textbooks; comparison of scientific ideas and concepts, pedagogical experience of the past and the present. Results. The article substantiates the importance of hagiographic literature for solving the problem of spiritual and moral development and education of schoolchildren. The authors of the article proceed from the fact that the task requires at the first stage of its solution the formation of value representations of students, which have a high degree of abstraction, uncertainty in the wording of the relevant concepts. These problems can be solved by hagiographic literature, illustrating in visual and verbal form spiritual and moral qualities of personality, values which are difficult to define precisely, but whose manifestations can be observed through thoughtful reading and analysis of hagiographic literature. The authors of the article offer readers an analysis of pre-revolutionary editions of hagiographic literature for children and focus on the diversity of modern books on the lives of saints, as well as features of the modern presentation of hagiographic text that complicates the work of the teacher and requires him to carefully select books in accordance with the tasks, age and individual characteristics of children. Also the authors offer a sequence and the maintenance of stages of work with hagiographic literature at a lesson with the purpose of realization of a knowledge component, the emphasis on relevance and simultaneously complexity of work on a conclusion of a moral conclusion from the read hagiography is made. Conclusions. The proposed ideas about the importance of hagiographic literature for the formation of ideas about the spiritual and moral qualities of personality and the value foundations of Christianity can be put into the development of a separate topic of scientific research related to the study of hagiographic literature in the pedagogical aspect. To do this you must, firstly, to explore the moral meanings, worldview framework of the lives of saints, and secondly, to develop a method to work with these meanings and worldview attitudes consistent with age, social experience of children and their experience of church life, establishing interdisciplinary links and rationally linking the study of hagiography with other subjects of the school curriculum
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Ramey, Peter. "St. Beowulf: Hagiography and Heroic Identity in Beowulf." Studies in Philology 121, no. 1 (January 2024): 1–27. http://dx.doi.org/10.1353/sip.2024.a919341.

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Abstract: Debates over the role of Christianity in Beowulf have not fully taken into account hagiographic models. Although saints' lives were among the first written materials to flourish in early medieval England, relatively little has been done to examine the influence of hagiography on Beowulf . After considering some of the reasons for the lack of such approaches, this essay examines Beowulf in light of hagiographic conventions and concepts, arguing that the Beowulf -poet invests the traditional warrior identity of the hero Beowulf with conceptions of sanctity found in saints' lives composed by Bede, Felix, and others. In the process, this essay challenges the prevailing "dramatic irony" view of the poem that divorces the religious understanding of the narrator from that of the characters. A thorough analysis reveals that characters and narrator speak a shared theological language and that the religious perspectives of narrator and dramatis personae are indistinguishable.
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Dissertations / Theses on the topic "Hagiography"

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Hamilton, Sarah Louise. "Merovingian episcopal hagiography : text and portrayal." Thesis, University of Reading, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368894.

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Kelly, James. "The possibility of hagiography in our age." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ54502.pdf.

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Hosoe, Kristina Maria. "Regulae and Reform in Carolingian Monastic Hagiography." Thesis, Yale University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3580711.

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This study seeks to discover what Carolingian monastic hagiography can tell us about monastic rules and customs in the late eighth and early ninth centuries, a time when a court-sponsored reform movement was shaking the foundations of traditional monastic practice. Reform legislation was trying to impose one rule—the Rule of Benedict—and one set of customs—written by the reformers—upon all monasteries of the realm, rejecting the other rules and customs by which monks had lived for centuries. Hagiography is one of the most important sources that monks produced to reveal the aspirations and self-identity of their order, but scholarship has never systematically used it to examine whether such radical reforms affected the way hagiography defined monastic perfection and the way it discussed rules and customs. This study bridges that gap, to find that hagiography provides a helpful counterbalance to the overly court-centric, legalistic approach to the reforms. Hagiographical evidence shows great continuity between Carolingian monastic ideals and those of earlier centuries, thus proving and contextualizing the fundamental failure of the reforms. Instead of discarding their past traditions to make room for a new, exclusively Benedictine tradition, Carolingian hagiographers portray a pluralistic monastic world in which many monastic rules and traditions can comfortably coexist, in which their own holy founders' customs are as valuable to their communities' spiritual development as the Rule of Benedict is. From the perspective of these monks, the Rule of Benedict is praiseworthy and can be used to legitimize their hagiographical heroes, but it remains merely one rule among many.

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Tjernqvist, Madeléne. "Woman Monks of Coptic and Christian Hagiography." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323484.

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Woman monks are not uncommon to find in Coptic and other hagiographic literature. They were described to dress into male attire and travel to anchoritic monasteries where they would get a single cell to devote their lives to God through seclusion, prayers, fasting, meditation, studies, and other daily chores, all the while not being known as women by most of the men in their brethren. It was a tough life for a man and it would have been a tough life for a woman. In this study, five hagiographies about woman monks will be examined: three Coptic, one Christian, and one found in both traditions. These women performed miracles and went through changes in both body and mind. The woman Hilaria is one of the most popular saints in Coptic belief and her story is the corner stone of this thesis. Her legend is also considered to be one of the oldest and might be the origin of these kinds of stories, which makes it remarkable on its own. Nonetheless, four other female saints will be examined to find what this essay seeks to answer: What are these women, as women, doing and why? What is the meaning of these stories? Why do they go to anchoritic monasteries? Are we dealing with portraying ideals on Coptic and Christian women? These are some of the questions that this essay is based upon. It combines Egyptological, Christian, literary, as well as gender research for a relevant and fresh view on these texts and their meaning.
Kvinnliga munkar är inte ovanliga att hitta i koptisk och annan hagiografisk litteratur. De klädde sig i manliga kläder och reste till anakoretiska kloster där de fick en cell för att viga sitt liv åt Gud genom avskildhet, böner, fastande, meditation, studier och andra vardagliga sysslor, allt medan de flesta av männen i deras brödraskap inte visste att de var kvinnor. Det var ett hårt liv för en man och det var ett hårt liv för en kvinna. I den här studien kommer fem hagiografier om kvinnomunkar att undersökas: tre koptiska, en kristen och en som återfinns i både traditioner. Dessa kvinnor utfärdade mirakel och gick igenom förändringar i både kropp och sinne. Kvinnan Hilaria är ett av de mest populära helgonen inom koptiskt trosväsende, och hennes historia är hörnpelaren i denna uppsats. Hennes legend anses också vara en av de äldsta och kanske ursprunget till dessa sorts historier, vilket gör den enastående i sig själv. Trots det kommer fyra andra kvinnliga helgon att undersökas för att hitta de svar som denna uppsats söker: Vad gör dessa kvinnor som kvinnor, och varför? Vad betyder dessa historier? Varför går de till anakoretiska kloster? Har vi att göra med porträtterande av ideal för koptiska och kristna kvinnor? Dessa är några av de frågor som denna uppsats bygger på. Den kombinerar egyptologiska, kristna, litteratur- och genusstudier för ett relevant och färskt perspektiv på dessa texter och deras betydelse.
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Qin, Guoshuai. "La vie des patriarches Quanzhen : histoire d’une construction hagiographique, 13e-19e siècles." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP004.

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Aux époques des dynasties Jin (1115-1234) et Yuan (1279-1368) émergea le courant Quanzhen, qui deviendra par la suite l’une des deux principales branches du taoïsme. À ses débuts, il suscita un vaste intérêt de la part de l’ensemble de la société, que cela soit chez la noblesse, chez les lettrés et les notables jusqu’au sein du petit peuple. De manière implicite ou explicite, l’influence du Quanzhen fut perceptible dans l’ensemble des pratiques sociales. À l’aide des documents de l’époque et en les recoupant avec les hagiographies d’immortels dans les sources Quanzhen, nous pouvons esquisser les contours préliminaires de la genèse de l’ordre, dans le contexte des bouleversements sociaux-politiques des périodes des Jin et Yuan. Parmi les matériaux essentiels, et dont l’étude reste pourtant à ce jourtrès succincte, nous portons notre attention sur les légendes relatant les transformations des Sept Véritables (Qizhen). Ces légendes font à la fois partie du domaine religieux et du domaine littéraire. D’après l’abondance des hagiographies des immortels telles qu’elles sont décrites dans le Jinlianzhengzongji ou le Qizhenxianzhuan, les récits des transformations des Sept disciples de Wang Chongyang furent au temps des Jin et des Yuan des documents essentiels et un symbole fort de l’identité du taoïsme Quanzhen. Pour les moines et moniales Quanzhen, les hauts faits relatés dans les hagiographies des Sept Véritables devinrent des modèles à suivre. Puis, à partir de la fin de la dynastie Ming et plus particulièrement à la fin des Qing et pendant la République de Chine, les légendes des transformations des Sept Véritables ont été, d’une part, répandues à l’intérieur du courant Quanzhen et, d’autre part, réécrites et propagées par le concours de moralisateurs, de romanciers, d’adeptes des religions non-officielles, mais également par des moines Quanzhen ainsi que des disciples laïcs de l’ordre. Nous avons pu recenser au moins six versions différentes sur les légendes des transformations des Sept Véritables dans les ouvrages suivants : Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan et Qizhenbaojuan. Ces six versions de l’hagiographie Quanzhen ont été reprises, copiées et publiées en plus de quarante-quatre éditions sous différents titres. En bref, selon les questions clefs issues des trois couches formant l’identité Quanzhen citées ci-dessus, nous essayons de comprendre comment, face à l’environnement religieux particulier aux dynasties Ming et Qing, les moines taoïstes ont d’une part été actifs sur une partie du territoire et ont pris part aux bouleversements historiques de ces époques en se servant de récits hagiographiques prônant la doctrine Quanzhen ; et d’autre part, parce qu’il y a eu des réorganisations profondes dans les récits sur les transformations des Sept Véritables qui étaient contraires à la doctrine Quanzhen et dont certains passages ont suscité des conflits. Le courant Quanzhen riposta, critiqua et réécrivit des ouvrages de façon à corriger les commentaires jugés contraires à la doctrine Quanzhen. De telles actions démontrent que les religieux Quanzhen avaient, des Ming à la République de Chine, une vive conscience de leur identité religieuse spécifique. A l’heure actuelle certains spécialistes des religions non-officielles considèrent que distinguer trop nettement le Quanzhen des religions non-officiellesen opposant une pensée orthodoxe et une pensée sectaire n’est qu’une invention et une interprétation scientifique peu pertinente par rapport à la réalité historique. Cependant, notre analyse portant sur un total de six versions et d’au moins quarante-quatre éditions des hagiographies d’immortels Quanzhen indique que les taoïstes Quanzhen n’étaient pas indifférents aux imbrications fréquentes entre leur doctrine et les religions non-officielles, tout en portant un regard lucide sur leur identité religieuse à travers des actions visant à la protéger
In the times of the Jin (1115-1234) and Yuan (1279-1368) dynasties emerged the Quanzhen order, which later became one of the two main branches of Taoism. In its beginnings, it aroused great interest from the whole of society, be it among the nobility, among the literati and the notables up to the bosom of the common people. Implicitly or explicitly, the influence of Quanzhen was perceptible in all social practices. Using the documents of the time and intersecting them with the anthologies and hagiographies of Quanzhen origin, we can sketch the preliminary outlines of its history, especially in the context of the social-political upheavals of the periods of Jin and Yuan. Among the essential materials, the study of which remains to this day very succinct, we pay attention to the legends relating the transformations of the Seven Veritables (Qizhen). These legends are both part of the religious and literary domains. According to the abundance of the hagiographies of the immortals as described in the Jinlianzhengzongji or the Qizhenxianzhuan, the stories of the transformations of the seven disciples of Wang Chongyang were essential and later became a strong symbol for the identity of Quanzhen Taoism. For the Quanzhen taoists, the great deeds recounted in the hagiographies of the Seven Veritables became models to follow. Then, from the end of the Ming Dynasty and especially at the end of the Qing and during the Republic China, the legends of the transformations of the Seven Veritables were, on the one hand, spread within the Quanzhen order and on the other hand, rewritten and propagated under the help of moralizers, novelists, followers of unofficial religions, but also by Quanzhen taoists and their lay followers. We have been able to list at least six different versions of the legends of the transformations of the Seven Veritables in the following works: Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan and Qizhenbaojuan. These six versions of the Quanzhen hagiography have been reproduced, copied and published in more than forty-four editions under different titles. In short, according to the key questions from the three layers forming the Quanzhen identity mentioned above, we venture to understand on how, in the face of the particular religious environment of the Ming and Qing dynasties, the Quanzhen Taoists were on the one hand actively taking part in the historical and literary developments by narrating hagiographies to advocate the Quanzhen doctrine; and on the other hand, because there have been profound reorganizations in the narratives of the transformations of the Seven Veritables which were contrary to the Quanzhen doctrine and some of whose passages have given rise to conflict, how the Quanzhen Taoists retaliated, critiqued, and rewritten hagiographies to correct comments deemed contrary to the Quanzhen doctrine. Such actions demonstrate that the Quanzhen taoists had, from the Ming to the Republic China, a keen awareness of their specific religious identity. At the present time some specialists of non-official religions consider that distinguishing Quanzhen too clearly from unofficial religions by opposing orthodox thought and sectarian thought is only an invention and a scientific interpretation that is irrelevant to historical reality. However, our analysis of a total of six versions and at least forty-four editions of the hagiographies of Quanzhen immortals indicates that the Quanzhen Taoists are not indifferent to the frequent interweaving of their doctrine with unofficial religions, but deeply concerned about their Quanzhen authenticity and religious identity
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O'Riley, Kelly M. "Hagiography, Teratology, and the "History" of Michael Jackson." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/rs_theses/33.

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Before his death, Michael Jackson arguably was one of the most famous living celebrities to walk the planet. Onstage, on air, and onscreen, he captivated the attention of millions of people around the world, whether because they loved him or loved to hate him. In an attempt to explain his popularity and cultural influence, I analyze certain theoretical and methodological approaches found in recent scholarship on western hagiographic and teratological texts, and apply these theories and methods to selected biographies written on Michael Jackson. By interpreting the biographies in this way, I suggest why saints, monsters, and celebrities have received considerable attention in their respective communities, and demonstrate how public responses to these figures are contextual, constructed, and often contradictory.
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Rauer, Christine. "'Beowulf' and dragon-fights in early medieval hagiography." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368507.

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Key, Jennifer Selina. "Death in Anglo-Saxon hagiography : approaches, attitudes, aesthetics." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6352.

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This thesis examines attitudes and approaches towards death, as well as aesthetic representations of death, in Anglo-Saxon hagiography. The thesis contributes to the discussion of the historical and intellectual contexts of hagiography and considers how saintly death-scenes are represented to form commentaries on exemplary behaviour. A comprehensive survey of death-scenes in Anglo-Saxon hagiography has been undertaken, charting typical and atypical motifs used in literary manifestations of both martyrdom and non-violent death. The clusters of literary motifs found in these texts and what their use suggests about attitudes to exemplary death is analysed in an exploration of whether Anglo-Saxon hagiography presents a consistent aesthetic of death. The thesis also considers how modern scholarly fields such as thanatology can provide fresh discourses on the attitudes to and depictions of ‘good' and ‘bad' deaths. Moreover, the thesis addresses the intersection of the hagiographic inheritance with discernibly Anglo-Saxon attitudes towards death and dying, and investigates whether or not the deaths of native Anglo-Saxon saints are presented differently compared with the deaths of universal saints. The thesis explores continuities and discontinuities in the presentations of physical and spiritual death, and assesses whether or not differences exist in the depiction of death-scenes based on an author's personal agenda, choice of terminology, approaches towards the body–soul dichotomy, or the gender of his or her subject, for example. Furthermore, the thesis investigates how hagiographic representations of death compare with portrayals in other literature of the Anglo-Saxon period, and whether any non-hagiographic paradigms provide alternative exemplars of the ‘good death'. The thesis also assesses gendered portrayals of death, the portrayal of last words in saints' lives, and the various motifs relating to the soul at the moment of death. The thesis contains a Motif Index of saintly death-scenes as Appendix I.
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Cahill, James 1969. "Locating the sacred body in time : a study in hagiography and historical identity." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28043.

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Hagiography occupies a central place in the history of European culture, and yet despite this centrality, its reception as a significant cultural achievement has at times been undermined by a narrow critical hermeneutic, one that focuses largely on the debilitating flaws of the genre. The goal of this critical practice can be described as at once diagnostic and prescriptive, as scholars attempt to rid the canon of specious documents through rigorous textual and contextual analyses. It is my contention, however, that this critical winnowing, rather than rescuing some hagiographic documents from disrepute, is in fact limited by its failure to adequately account for the medieval concern for representation as a re-presencing of the self within language. Understood through the criteria of contemporary biography, saints' lives are easily read as naive caricatures of holiness, archetypes of faith fitted crudely into human form. Instead, the notion of singular identity should be understood as a focal point for hagiography, one that presupposes important theological, and specifically incarnational, underpinnings. An exploration along these lines will reveal what I believe to be an important function of medieval hagiography; namely, to serve as textual bridges joining the sacred and corporeal realms in coincident moments of human transcendence and divine immanence.
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McKinley, Kathryn Hill. "Ciceronian rhetoric and the art of medieval French hagiography." College Park, Md.: University of Maryland, 2007. http://hdl.handle.net/1903/7737.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2007.
Thesis research directed by: Dept. of French and Italian. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Books on the topic "Hagiography"

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R, Bauer Dieter, and Herbers Klaus, eds. Hagiographie im Kontext: Wirkungsweisen und Möglichkeiten historischer Auswertung. Stuttgart: Steiner, 2000.

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francis, Head Thomas, ed. Medieval hagiography: An anthology. New York: Routledge, 2001.

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Thomas, Head, ed. Medieval hagiography: An anthology. New York: Garland Pub., 2000.

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1931-, Sticca Sandro, ed. Saints: Studies in hagiography. Binghamton, N.Y: Medieval & Renaissance Texts & Studies, 1996.

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Paul, Hollingsworth, ed. The Hagiography of Kievan Rusʹ. [Boston]: Distributed by Harvard University Press for the Ukrainian Research Institute of Harvard University, 1992.

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Robles, Mireya. Hagiography of Narcisa the beautiful. Columbia, La: Readers International, 1996.

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Schork, R. J. Joyce and hagiography: Saints above! Gainesville: University Press of Florida, 2000.

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1968-, Cartwright Jane, ed. Celtic hagiography and saints' cults. Cardiff: University of Wales Press, 2003.

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Delehaye, Hippolyte. The legends of the saints. Dublin: Four Courts Press, 1998.

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Delehaye, Hippolyte. The legends of the saints. New York: Fordham University Press, 1992.

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Book chapters on the topic "Hagiography"

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Winstead, Karen A. "Hagiography." In The Routledge Companion to Medieval English Literature, 367–78. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780429197390-35.

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Pechilis, Karen. "Hagiography." In Hinduism and Tribal Religions, 1–4. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_148-1.

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Pechilis, Karen. "Hagiography." In Hinduism and Tribal Religions, 557–60. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_148.

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Rohdewald, Stefan. "Hagiography." In The Routledge Handbook of East Central and Eastern Europe in the Middle Ages, 500–1300, 464–83. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429276217-27.

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Hughes, Aaron W., and Russell T. McCutcheon. "Hagiography." In Religion in 50 More Words, 98–103. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003196631-18.

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Gilks, Peter. "Hagiography (Buddhism)." In Buddhism and Jainism, 533–37. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_221.

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Raman, Srilata. "Anti-Hagiography." In The Transformation of Tamil Religion, 150–83. London: Routledge, 2022. http://dx.doi.org/10.4324/9781315794518-7.

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Zangari, Mattia. "Caterina Colombini, o della cugina sedotta. Una ‘ricostruzione’ della figura di Caterina attraverso i testi." In Le vestigia dei gesuati, 57–71. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-228-7.07.

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In this essay the author demonstrates that it is possible to “reconstruct” the figure of Caterina Colombini (1340?-1387) – Giovanni Colombini’s cousin – through a group of texts: the hagiography of Caterina, the letters sent to her by Giovanni Colombini and, finally, Giovanni’s biography written by Feo Belcari. The author divides his text into four parts: the first part analyzes the content of Caterina’s hagiography; the second examines the linguistic form of the hagiographic text; in the third, the author analyzes the latent meaning of the window, a symbolic place where Giovanni and Caterina converse on divine topics; in the last part, to conclude, the teachings that Giovanni gives to Catherine and her spiritual daughters – the Gesuate – are analyzed.
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Crewe, Jonathan. "Stakes of Hagiography." In A Companion to Renaissance Poetry, 141–53. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781118585184.ch10.

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Dandekar, Deepra. "Autobiography and hagiography." In Baba Padmanji, 1–21. New York : Routledge, 2021.: Routledge India, 2020. http://dx.doi.org/10.4324/9781003049760-2.

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Conference papers on the topic "Hagiography"

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Špadijer, Irena. "Homo Scribens ‒ Homo Praesens in Old Serbian Hagiography." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.38.

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The paper deals with two death scenes depicted in the Old Serbian Literature: one in the Life of Saint Simeon written by St. Sava, and the other in the Life of Queen Jelena written by Danilo II, the Archbishop of Peć. The author points to the specifi c place that these two scenes have in the corpus of Ser-bian medieval literature, identifi es both the common and distinguishing elements in them, and analyses the scenes from the perspective of the traditional hagiographic topoi and the author’s standpoint regarding this topic.
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Legotina, Elena. "THE HAGIOGRAPHY TRADITION IN THE NOVEL “TEENAGER” BY F.M. DOSTOEVSKY." In World literature Cultural Codes. Baskir State University, 2021. http://dx.doi.org/10.33184/kkml-2021-11-19.14.

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Romoli, Francesca. "The Life of Antonij Rimljanin: from local to widespread veneration." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.29.

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The paper aims at investigating the Life of Antonij Rimljanin in the context of East Slavic medieval hagiography. Investigation of the text is undertaken at the level of morphology, method of composition, ideological meaning, the historical and cultural context of its genesis and subsequent development.
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Popovic, Tanja. "Milorad Pavic’s Khazar Dictionaryas a Postmodern Comment on theHagiography of Saints Cyril and Methodius." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.24.

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Thеаim of this paper is to investigate the relationship between the texts of the Hagiography of Saint Cyril (Konstantin Philosopher) and the M. Pavich’s novel “Khazar Dictionary”. The focuses of this research are intertextuality (hypertext / hypothesis) and metatextuality (auto-referential comments), the philosophy of fi ction, the principle of complementarity and possible worlds. Erasing the boundaries between fiction and faction create a special kind of literary discourse, new semantic and formative functions of the text.
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Vasiljević Ilić, Slavica. "KRALj MILUTIN U SINAKSARSKOM ŽITIJU DANILA TREĆEG." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.257vi.

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The paper points to differences in the depiction of the character of the Holy King Milutin within the genre of hagiography, especially in the works by Danilo II of Pec, who succeeded Danilo I, and Danilo III of Banja, and in the selection of stylistic devices serving the purpose of his characterisation. To this end, the author focuses on The Short Hagiography of King Milutin by Danilo III and its literary significance. In the process of characterisation of King Milutin, Danilo III is primarily interested in his charity work, in order for the 'unifying' element of his enterprise to be highlighted. With regard to this, the author points to sources of some Biblical quoatations used throughout the text and their being embedded in the idea of the work as a whole and shows that the abundance of figures of speech represents the foundation of hyperbolisation of the celebrated. This abundance of literary devices, especially the figure of diction and that of trope, along with the clearly expressed idea of an all-expanding and all-permeating love towards Orthodox Christians, which King Milutin shows by giving charity, both classifies Danilo III as one of the greatest literary figures of Medieval Serbian Literature and reveals his education. In his literary interpretation, much as in his clerical service, Danilo III created a halo for King Milutin.
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Musalı, Namiq. "A New Source on Sheikh Zahid: Manâqib-i Sheikh Zahid-i Gilani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201801.

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One of the leaders of Islamic mysticism (sufism) in the 13th century was Sheikh Tajaddin Ibrahim Zahid Gilani (1218-1301). His ancestors migrated from Khorasan (from Merv area of modern Turkmenistan) to Lankaran district of Azerbaijan. This man was involved in the Abhariyya branch of the Suhravardiyya sect at the beginning of his youth and began propaganda activities as a religious leader aged 55-60 years. He traveled for this purpose, invited people to the path of truth, educated thousands of disciples and caliphs and managed to win the love of people. Gilani had a great influence on the sultans of that era, especially on the Ilkhanid ruler Gazan Khan and gave him advice about fair government. Sheikh Zahid, who played an important role in the social life of the region in which he lived, left behind a large moral legacy. Such influential sects of the Turkic-Islamic world as Safaviyya, Khalvatiyya, Bayramiyya, Jalvatiyya, etc. come from this outstanding personality. His mausoleum is today in Shikhakaran (Hilyakaran) village of Lankaran district and is visited by the people. In current paper we reserached the unknown hagiography (Manâqib) of Sheikh Zahid. This work, as a part of manuscript book, is in the Kastamonu Manuscript Library (37 Hk 2694, vr. 97a-133a) and consists of 55 chapters. Hagiography of Sheikh Zahid was partially translated from Persian to Turkish by Mehmed b. Abdullatif, an Anatolian Turkish, in the 15th century. The Persian original of the work has not survived to this day. Keywords: Sheikh Zahid, Lankaran, Manâqib, Sufism.
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Баталова, Стиляна. "Покръстването на българите: три примера от бароковата историография и агиография." In Кирило-методиевски места на паметта в българската култура. Кирило-Методиевски научен център, 2023. http://dx.doi.org/10.59076/5808.2023.04.

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THE CONVERSION OF THE BULGARIANS: THREE CASES OF BAROQUE HISTORIOGRAPHY AND HAGIOGRAPHY (Summary) The study is devoted to the issue of Bulgarian conversion in some Byzantine and Latin sources as places of memory. The author traces the use of medieval sources alongside their use of the Cyrillo-Methodian tradition as a means of historical reconstruction of the universal Christian European narrative in the writings of Matthias Flacius Illyricus, Caesar Baronius and the Bollandists. In discussing their work, the paper accents the first attempts at a critical reading of the motives for the conversion of the Bulgarians in connection with the activity of the holy brothers in the Baroque scholarly works of the Bollandists.
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Surovtseva, E. "THE LIVES OF THE HOLY MARTYR HILARION (TROITSKY) IN THE CONTEXT OF THE MODERN LIVES OF THE NEW MARTYRS AND CONFESSORS." In VIII International Conference “Russian Literature of the 20th-21st Centuries as a Whole Process (Issues of Theoretical and Methodological Research)”. LCC MAKS Press, 2023. http://dx.doi.org/10.29003/m3754.rus_lit_20-21/325-328.

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In line with our research on modern lives of saints, in particular the lives of the New Martyrs and confessors, a comparative analysis of different versions of the lives of the same saint is necessary. The proposed article will focus on the lives of the Holy Martyr Hilarion (Troitsky). At the moment, we know five versions of his life - a life of saint tending to the canonical, written by Protopresbyter Mikhail Polsky (1949); a canonical life of saint written by Abbot Damaskin Orlovsky (2004); a life of saint tending to the canonical, by V. Marchenko (2011); a life of saint for children by Archpriest Konstantin Ostrovsky (2012); the «journal» life of saint of Archimandrite Damaskin Orlovsky (2000s). We will analyze the genre modifications of modern Russian hagiography, consider how the texts we have chosen are similar and how they differ from each other in terms of content and presentation of the material, compare the «set» of quotations and the lexical composition of the lives of saint.
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Azarova, Irina, Elena Alekseeva, and Konstantin Sipunin. "Normalization of Old Russian Hagiographic Texts in SCAT." In 45th International Philological Conference (IPC 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/ipc-16.2017.42.

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Koniashvili, I. O. "TRANSLATION AS A MEANS OF COMMUNICATION BETWEEN CULTURES AND THE PROBLEM OF FUNCTIONAL ADEQUACY OF POLYSEMIC WORDS ON THE BASIS OF THE ORIGINAL AND ENGLISH VERSIONS OF «THE MARTYRDOM OF THE BLESSED QUEEN SHUSHANIK» BY IAKOB TSURTAVELI." In Proceedings of the XXV International Scientific and Practical Conference. RS Global Sp. z O.O., 2021. http://dx.doi.org/10.31435/rsglobal_conf/25012021/7357.

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The present paper deals with the importance of communication and translation as a means of communication between cultures. It also highlights the intra and extra linguistic factors that are significant for translator works and thus, effective communication. In this respect the paper is an attempt to represent the equivalents of Georgian polysemic words within the frame of paradigms and syntactical functions on the basis of two English versions of Georgian hagiographic text, of the V century AD, The Martyrdom of the Blessed Queen Shushanik by Iakob Tsurtaveli. The Paper deals with the problem of reference between the notions and subjects, the process of decoding and the reasons for possible simultaneous misconceptions or misunderstanding. It also outlines the formation of a concept word through the linguistic-stylistic studies of the information by both translators which in turn provides the correct perception of the hagiographic text for the English speaking reader. The research is base don comparative and component analysis.
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Reports on the topic "Hagiography"

1

Stöber, Karen. Hagiography and National Consciousness: The case of Sant Beuno of Wales. Edicions de la Universitat de Lleida, 2019. http://dx.doi.org/10.21001/itma.2019.13.02.

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