Journal articles on the topic 'Italian Christian poetry'

Si iracunda, aut avaritia, aut carnis illecebra naviculam concusserit mentis, respice ad Mariam.— Bernard, In laudibus Virginis MatrisFactat animam Vulcanus, vestes aptat Pallas, fucat Venus, & cesto cingit, ornant cteterte Den, docet pessimos mores Mercurius. Et quia omni genere rerum a Diis donata esset, Pandoram appellat.— Jean Olivier, PandoraCelle qui est la Vertu, et la Grace …Monstre, qu'en soy elle a plus, que de femme.— Délie, D354 and 284This study proposes a new reading of Delie and tries to shed a new light on the poet himself. Sceve appears here not only as the humanist we all know, but as a Christian poet, a poet as much interested in biblical and other religious sources as in Classical and Italian ones. In his canzoniere, Scève follows very closely, and even sometimes imitates, a corpus of fixed-form poems — rondeaux parfaits, ballades, and chants royaux — written by poets of the two previous generations for poetic contests known as Puys. And he constantly expresses his love and describes his idol in terms, images, and symbols directly borrowed from Marian poetry. To the Christian cult of the Virgin Mary corresponds for the Lover the pagan cult of Délie.

According to Friedrich Schlegel, one of the leading theorists of German Romanticism, the “highest” art is always symbolic, and it would be more precise to name the discipline that deals with it “symbolics”, rather than “aesthetics”. According to Schlegel, the highest arts comprise painting, sculpture, music, and poetry as the “arts of the beautiful and the ideally significant”. Using the examples of painting and literary arts, he demonstrates the symbolic character of art in general. Schlegel thinks that masterpieces of old Italian and German painters exemplify symbolic art. Schlegel is against separating painting into genres. He thinks that portrait, landscape, or still nature are merely sketches in preparation for a large, multi-figure, historical painting — as a rule, with Christian content — which leads the spectator to divine spheres. At the same time, painting must perform its symbolic function by means purely pictorial. The best examples of poetry (this is how Schlegel styles all belles lettres) also have been symbolic, especially during its “Romantic period”, from the Middle Ages and up to the 1600s. Schlegel refers to its symbolic meaning by the term “allegory”. The Bible — as an artistic, symbolic book — became the foundation of the “Romantic” literature of the Middle Ages, which took two routes: “Christian-allegorical”, which transfers Christian symbolism on to the entire world and life, and properly speaking Romantic, which presents every phenomenon of life as leading up to symbolic beauty. Using the example of drama, Schlegel divides works of art into three categories: superficial, spiritual-profound, and eschatological. According to the German philosopher, contemporary art has lost its symbolic content and mostly remains at the superficial level.

If the Neapolitan humanist Jacopo Sannazaro (1458-1530) receives any recognition in scholarly circles these days, it is usually for his Arcadia, an elaborate pastoral in twelve books, each combining prose and verse, that forms one of the most important links between the work of Petrarch, its inspiration, and that of Sir Philip Sidney. The Arcadia, published first authoritatively in 1504, is written in Italian, as are the hundred or so surviving Rime (songs and sonnets), largely products of the last decade of the fifteenth century. But Sannazaro was also a prolific writer in Latin. It is a question worth asking why, after the success of his vernacular magnum opus, he opted to use primarily a classical language for the major poetry that occupied his attention for the opening decades of the subsequent century. Perhaps a confirmation of his allegiance to Christian humanism is one reason. Perhaps also it was his devotion to Virgil whose three great works provided him with the most telling impetus for his own achievements in the Augustan poet's tongue.

The study was supported by a grant of the Russian Science Foundation No. 22-28-01671, https://rscf.ru/project/22-28-01671 /; Russian Christian Academy for the Humanities. The work is devoted to the study of Joseph Brodsky's poem «I was only what» (1981), part of the poetry collection «New stanzas to Augusta», compiled directly by the author himself in 1983. The article puts forward a hypothesis about the functioning of J. Brodsky's special unconventional supertext unity with a lyrical meta-plot of initiation and cognition through love, the creative work of a lyrical hero in love. In the course of the analysis the authors consider the main content and poetic features of Brodsky's chosen text as a potential semantic center of the selected supertextual unity, actualize the connections of the poetic markers highlighted at different levels of the text, establish correlations with other lyrical works of the poet that are part of a potential supertextual unity. It has been shown that in addressing his leading theme of human realization and the formation of the individual's creative potentials, Brodsky steadily synthesizes the three leading «private» texts of his own extensive metatext: Christmas, topos (in this case Italian), and love texts. The poem «I was only what» is considered as the semantic center of the designated supertext unity, embodying in a concentrated form all the main signs of the unity and integrity of the cycle. lyrical plot and the system of characters, imagery, motif and thematic structure, chronotopic originality, intertextual levels and allusive layers. The analysis demonstrates that the perspective of singling out and modeling the supertextual unity is extremely fruitful, allowing us to reconstruct the logic of the writer's artistic mindset and recreate the image of his mythopoetic world picture. Thus, in Brodsky’s poem «I was only what» the interference of the pretextual layers, «large» and «small», saturates the connotative components of the subtext and focuses the central motive line of the plot – the creation, that gives the lyrical hero the ability to gain sight, hearing, voice, that is, to speak, and potentially to create, in particular, to be a poet.

Paulinus of Nola might not be very widely read today, even among professional classicists, but he remains the most popular Latin poet in his adopted hometown. At the Christian basilica complex in Cimitile, near Nola, where Paulinus founded a community for ascetic devotees of the cult of St. Felix in the late fourth century, his poetry is still recited publicly on a number of festive days each year. On a recent visit to Cimitile, I found myself in the audience at one of these narrazioni, which had been organized as a prelude to the Festa dei Gigli, held annually in Paulinus’ honor on June 22. For a group of local residents, gathered around the tomb of Felix in the basilica uetus, an actor read passages from an Italian translation of Paulinus’ carmina, which were then subjected to theological exposition by the Vicar General of the Diocese of Nola. Even now, therefore, Paulinus’ poems, with their straightforward diction and everyday subject matter, are seen as an appropriate vehicle for inspiring religious devotion in the lay community. It is not difficult to imagine a similar scene at Cimitile when Paulinus himself was leading the festivities, 1600 years ago. Still, this modern recitation raises questions about how the Natalicia—that is, the series of poems he composed for Felix's feast day each January 14—were performed in their original context. Presumably, Paulinus would have delivered the Natalicia on his own, without the assistance of actors—but would he have recited all 858 verses of Natalicium 13 (for example), or would he only have presented excerpts? Would the readings have been supplemented by any commentary—theological, or even literary?

The article examines the topic of spleen (mal du siècle) as one of the main types of organization in the expressive structures of Liszt’s compositions. A series of relevant literary works are considered, which were read by Liszt and inspired a revolution in his musical language as early as 1834. The writings of Chateaubriand, Senancour, Byron (and a forerunner, Schiller), classified by Albert Thibaudet as the literature of emigration of the first romantic generation, drastically changed the classical concept of the Sublime, while the writings of Lamennais and Lamartine, labelled as the religious literature of the second generation, offered a remedy against the deep malaise by involving the faith in God. Views of another literary historian are also employed: Paul Bénichou distinguishes the spiritual counter-revolution in royalist and Catholic poetry (Chateaubriand), the rather exceptional case of Senancour who rejected religion remaining faithful to the spirit of the eighteenth century, and the humanist Romantic movement hallmarked by Lamartine’s optimism and Lamennais’s vision of Christian democracy. The musical analyses reveals that the themes and doctrines of the intellectual party of the counter-revolution, of emigration, and of Senancour led to Liszt’s use of instrumental recitativo, of French and Italian indications to the performer expressing the mal du siècle and the “negative sublime,” and of a harmonic system extended to the twelve tones Ernő Lendvai called in the 1950s the axis system, in reference to Bartók’s music. The influence of the romantic “humanitarian” literary current is presented in the area of Liszt’s formal conception and use of isotopies. From the synthesis of the narrative strategies, including some of Liszt’s major compositions, it becomes obvious that there is a simple model, invariably going through four stages or thematic complexes (Vallée d’Obermann), which is extended with two or three further isotopies in the case of longer pieces.

The purpose of the paper is to study the images of the platonic and courtly in the protagonist’s personal relations with God in J. Donne’s “Holy Sonnets” in the context of the connection with the Petrarchan tradition. In order to accomplish this, a complex approach including elements of biographical, genealogical, typological, hermeneutic, comparative, and structural-semiotic methods of literary analysis has been used. The views of literary critics on the sources of the “Holy Sonnets” (Christian meditative practices, Bible books, traditions of English religious lyrics) have been reviewed, their connection with the Petrarchan poetic tradition has been pointed out and, in this context, one of the possible interpretations of J. Donne’s sonnet sequence has been proposed. It has been shown that three poems of the sequence – XIV, XVII and XIX – are especially important and conceptual for understanding the evolution of the protagonist’s relations with God in the “Holy Sonnets”. In the first of them, feeling his own weakness and impossibility to overcome the devil, J. Donne’s persona begs the Lord to win back his heart from the enemy, using a broad palette of military metaphors typical to the Petrarchan lyrics. However, the Lord, who in sonnets I – XIII is depicted in a Petrarchan manner as distant and completely deaf to the protagonist’s pleas, remains indifferent. In sonnet XVII, which looks similar to the lyrical texts of the “Canzoniere” dedicated to Laura’s death, a notable change in the relationship between the characters takes place. As in the Italian humanist’s poems, the life path of J. Donne’s persona finally turns to heaven after the death of his beloved, and he begins to feel that the loss of earthly love is compensated by the gaining of the Divine one. However, his further relations with God, once again, seem to be built according to the Petrarchan model, most fully described in the last text of the sequence. The sonnet XIX demonstrates all the complexity of the relationship between a human being and the Lord. J. Donne’s persona is constantly dominated by conflicting feelings and emotions, which generally correlates with Petrarchan understanding of the ambivalence of love, best shown by F. Petrarch in the sonnets CXXXII and CXXXIV. Moreover, the poetic vocabulary used by J. Donne in this poem indicates the specific character of his persona’s relations with God, which are supposed to have signs of courtly love, courtly bowing-service. It has been summed up that the protagonist’s relations with the Lord in the “Holy Sonnets” might be interpreted as generally built on the same principles that are immanent in the concept of love in the poetry of Petrarchism. The persona of the English poet, as well as the traditional hero of Petrarchan texts, also suffers from unrequited feelings, longs for reciprocity with all his heart, and, in addition, speaks in the specific metaphorical language. Even if the linguistic practice utilized by the author cannot be considered exclusively Petrarchan, since a similar rhetorical code, in which the experience of spiritual communication with the Lord was described with the help of erotic images, was widely used by the Christian mystics, the sonnet poetic structure is canonical for Petrarchan lyrical discourse and require following the established rules not only in terms of form, but also in terms of content.

THE POETRY AND MUSIC OF SCIENCE: Comparing Creativity in Science and Art by Tom McLeish. New York: Oxford University Press, 2022. 414 pages. Paperback; $16.95. ISBN: 9780192845375. *In this tour-de-force book, British physicist Tom McLeish finally comprehensively argues, in one dense volume, what so many scientists have been claiming piecemeal for centuries: that doing science often looks and feels like doing art. That is a broad, amorphous statement, of course, and scientists have not done a very good job of fully understanding this idea or selling it to the rest of the world. This carefully crafted volume must be the most exhaustive work in this area, treating the notion that the creative work of scientists and artists is extraordinarily similar, in that they both fundamentally involve an intimate passion for describing and representing the world around us. *This is not a book about beauty or wonder in science, but rather it examines how scientific ideas and theories come to a scientist's mind and find fruition as publishable science. The entire book juxtaposes literature and art with science and mathematics to help understand the creative process. One important impetus for writing the book, according to McLeish, was recent evidence that smart, capable high schoolers in England were choosing not to go into science because they believed it would not be nearly as fulfilling, creatively, when compared to work in the arts or humanities. McLeish, a Christian, succeeds in this book in showing that not only is creative thinking and experimenting necessary and "part of the chase" in science, but that it is also a natural fulfillment of our creative mandate as human beings made in the image of God. McLeish is also careful to give examples of "more-regular" science, rather than relying solely on the popular accounts of the creativity of exceptional geniuses; he trys to show that all scientists participate in this artistic-like creativity no matter what they are studying. *The first two chapters introduce the concepts of creativity and inspiration in science. McLeish begins an interaction with several important works that he draws on throughout the book: William Beveridge's The Art of Scientific Investigation from 1950, Henry James's The Art of the Novel, and Howard Gardner's 1993 work Creating Minds (one of many surveys of particularly creative individuals). Chapter 3, "Seeing the Unseen," is about visual imagination and its role in theory creation, artistic design, and general problem solving. Visual imagination is seeing things in the mind's eye, but it is obviously linked to actual sight and seeing the world, too. Surveying the history of thought in this area, McLeish ranges from Plato to Gregory of Nyssa, to the thirteenth-century polymath Robert Grosseteste, to the Italian painter Giotto, to Einstein, who said his theory creation and problem solving started with visual images in his mind, which often led to his famous gedanken experiments. Grosseteste is one of the main interlocutors for McLeish throughout the book, being an exemplar of someone having a broad view of thought and creative exploration, not just compartmentalizing a premodern understanding of the physical world from his theological and philosophical commitments. *Chapters 4 through 6 sequentially juxtapose each of the three main areas of scientific work (experiment, theory, and mathematics) with their natural counterpart in literature and music. Experimental science is akin to writing a novel (!?) in that both set up artificial worlds that are tested against the real world and help illuminate the real world. Theoretical science is akin to writing poetry, in that both re-imagine the universe within fixed constraints: poetry within a certain shaping but constraining form, and theoretical visions of what goes on "under" the natural world constrained by a necessary conformity to that world. Chapter 6 compares mathematical creativity with composing and listening to music--the two "wordless" human endeavors in the world of the abstract. *The book is ultimately a treatise on creativity, and as such applies not just to science and art, but to all human endeavors that require creativity. In the final two chapters (7 and 8), McLeish develops what he describes as an "Ur-narrative of creative experience." Starting with a four-step creative process taken from Graham Wallas's 1926 work The Art of Thought, he adds in three more important stages that emerge from his analyses. The seven steps are: vision, desire, industry, constraint, incubation, illumination, and verification. (McLeish has added in desire, industry, and constraint, along with switching Wallas's ideation to vision.) Chapter 7 deals with emotion and drive in scientific creation, and chapter 8 ponders the purpose of human creativity, the telos that ultimately drives scientists and artists to such great lengths in pursuing their creative work. McLeish brings the imago Dei front and center, drawing on the two great hymns in the Book of Job, "Voice from the Whirlwind" (Job 38-42) and "Hymn to Wisdom" (Job 28), as guides to understanding the creative impulse to understand creation. In this he draws on his previous volume with Oxford, Faith and Wisdom in Science. *I believe that listing all the scientific works that McLeish describes in detail with regard to the creative elements behind the works is a good way to convey the magisterial scope of this intellectually rich book. Topics that get 2-10 pages each of description include Feynman's theory of beta decay, McLeish's own considerable contribution to viscous flow in branched polymer melts and his idea of entropically based allostery in biology, Belgian scientist Jan Vermant's work in mesoscale properties of "living matter" (which involves cellular-based material science), "collective phenomenon" and its original invocation by Pierre Weiss in 1907 to explain ferromagnetism, the centuries-long premodern controversy over the nature of sight (intromissive vs. extramissive, etc.), the recent evidence of a star being destroyed by a black hole, Boyle's contributions to the founding of modern experimental science, Alexander von Humboldt's important contributions to the value of a wholistic, multilevel vision of nature and science, Emmy Noether's astonishing discovery of the theoretical origin of conservation laws in physics, the discovery of the all-important fluctuation-dissipation theorem over 30 years (inaugurated by Einstein in 1905, applied to electrical noise by Nyquist in 1928, and fully generalized by Callen and Welton in 1951), the recent development at Caltech of a jet fuel polymer additive that greatly inhibits explosions of jet fuel (motivated in part by the horror of the fuel explosions on 9/11), and finally the full discovery of what causes rainbows by Theodoric in ca. 1310. The descriptions of these historic achievements are each fascinating in their own right and very readable--they alone, for me, would justify an investment in this book. When they are paired with a similar creative work from art, poetry, or fiction, the juxtaposition is extremely fruitful, though the philosophical/psychological analyses get much denser. *Many other discoveries are given much shorter treatment (less than one page), including Andrew Wile's solution to Fermat's Last Theorem, Dirac's mathematical discovery of spin and anti-matter, Poincaré's discovery of a new class of Fuchsian functions, Royer's recent proof of the Gaussian Correlation Inequality in statistics, and Heisenberg on discovering quantum matrix mechanics. The explorations into artistic and literary creativity are typically much shorter, but are nearly as numerous; they include a painting conceptually representing a string-quartet performance by English artist Graeme Willson, Virginia Woolf's To the Lighthouse, Robert Schumann's orchestral work Konzertstück, and Picasso's masterpiece Guernica. *At nearly four hundred pages, this is not light reading and takes some patience and time to get through. It is written at a very high level of sophistication, and therefore one is often "bogged down" trying to make complete sense of what one is reading. (However, if one is not writing a review of the book, one need not spend quite so much time disentangling every dense sentence to get the main gist of the passages.) Also difficult are the many references to previous parts of the book. While these references are entirely appropriate, they are quite demanding of the reader given the sheer number of names and amount of material covered. I had to do quite a bit of flipping back and forth, checking the index to remember exactly what so-and-so said that is now being referenced 100 pages later. In other words, this is a thoroughly academic text. *This is a revised edition of the book, which was first published in 2019. The overwhelming positive response, according to the new preface, prompted the author to immediately answer some of the initial reviews and friendly critiques, which I believe made the book quite a bit better (initially there was not nearly as much about poetry; the comparison of poetry with theoretical science now became a separate chapter, enabling McLeish to more logically and thoroughly cover the territory he had staked out). McLeish sadly died very recently (February 2023) at age 60, while holding the newly created chair in Natural Philosophy at University of York. He was a lay preacher in the Anglican Church and a Fellow of the Royal Society. *Reviewed by Peter Walhout, Chemistry Department, Wheaton College, Wheaton, IL. 60187.

To a far greater degree than many of us have yet realized, late-nineteenth-century women's poetry may be a poetry of alien homelands: of cultural spaces, that is, in which the domestic proves alien, even as technically alien territory comes to represent some form of home. And partly for this reasosn, to explore poetry in English may require moving not only beyond Britain, but also beyond English itself. Think, for example, of Christina Rossetti, who composed poems in Italian; of Mathilde Blind, with her German accent and translation of the French edition of theJournal of Marie Bashkirtseff; of Agnes Mary Frances Robinson Darmesteter Duclaux, whose poetry preceded a long, successful career of writing in great part in and for the French; of Louisa S. Bevington Guggenberger, with her German home and husband; or, for that matter, of nineteenth-century India's first influential English-speaking woman poet, Toru Dutt. As generations of Indian critics have stressed, as early anthologizer E. C. Stedman made clear, and as certain editors of recent nineteenth-century poetry collections have also acknowledged, Dutt's writing played a suggestive role within late-century understandings of “British literature.” Indeed, even now, growing attention to her work is helping extend our conception of the geographical origins of “Victorian” poetry from Britain to Bengal. Still, if we are to develop a full exploration of Dutt's cultural presence, we may need to move further as well, connecting Indo-Anglian literature to that of France.

In the modern world, Globalization, Colonialism, Technology, Politics and Economy have changed many cultural identities and contributed to the appearance of multilingual literature. Code-Switching could occur in different institutional languages, slangs, dialects, and sociolects; so, translators should find strategies to tackle this literary phenomenon and preserve the source text identity. But how could the translator (who is a reader and a transmitter at the same time) deal with these types of literary texts? And how could he/she produce a target multilingual text that preserves the identity and the magic expressed in the source text? The multilingual text is a specific genre of literature which combines two or more languages in the desire to express a multilingual and multicultural reality inherent to a particular group of individuals. Multilingual Literature appeared for the first time during the Middle Ages, but it was called originally Macaronic literature. The term 'Macaronic' is commonly used to indicate any hybrid language that mixes the vernacular with Latin. This mixture was frequent during the Middle Ages in all romance literature. Macaronic literature is therefore a phenomenon that represents the cultivated, highly educated and sophisticated categories of society like academics, novelists and poets. However, translators who used to identify the translation as an inter-linguistic transfer between two formal systems (source and target institutional languages) have faced obstacles in working with multilingual texts in which the author uses code-switching as an alternative to reflect the unfair categorization of people and registers in modern societies). This paper aims to examine the different strategies proposed by Venuti, Cincotta, Bojanin, Qoates and other scholars to transfer the code-switching device in the literary texts; and eventually proposes an integrated strategy that will preserve the code-switching aspect in the translation process, namely in Farah CHAMMA’s poem ‘I am No Palestinian’. Our strategy aims at creating such equilibrium between the translator’s creativity and identity losses, which will allow the target reader to be an active participant in the understanding process and revealing the otherness of the source text. The poem of Farah CHAMMA is chosen as a case study in this research, because it reflects the human being struggle for independence and freedom. However, the independence in this context does not mean the liberation from the colonizer who enters with his armed forces and military weapons to your country, the colonizer nowadays enters your brain trough globalization, migration, media, internet, and all these factors contributed to the fusion of the traditional notion of identities. The Islamic Arabic identity is contaminated by the French, English, Spanish, German, Italian, Christian and Jewish identities due to this kind of colonialism which destroys all the identity and patriotism fundamentals such as: ethics, religion, thought, and of course language. This is why Farrah writes in her poem that she had lost her language and all the Arabic Palestinian identity that comes with, she masters many foreign languages but her mother tongue. She thinks, acts and does like the British, the French, The Portuguese poets and artists do, but she just knows little tales about the Palestinian poet Ziad RAFFIF who defends the Palestinian issue in his literary works. So, the poet Farah Chamma used the multilingualism in her poetry to draw a picture of the struggle that exists within herself, and to show us how a language can embody an identity with all its features. The multiplicity of identities may create a new identity for the writer of the source text. Thus, the translator will not deal anymore with all the different cultures that belong to the languages of the text, but he must instead, discover the new identity of this community that uses this kind of speech system i.e., the Code-Switching system.

1) Congreso/Congress: University of Rome "Roma Tre" (Department of Foreign Languages, Literatures and Cultures). International Conference: Terms and Terminology in the European Context, 23-24 October 2014 (Department of Foreign Languages, Literatures and Cultures, Via del Valco San Paolo, 19, Rome – ITALY). For queries regarding the congress please contact: ttec.roma3@gmail.com 2) Congreso/Congress: “XI Congreso Traducción, Texto e Interferencias” (UNIA, Baeza) Call for papers until 30 June 2014: http://www.uco.es/congresotraduccion/index.php?sec=home 3) Taller/Workshop: 4th International Workshop on Computational Terminology, CompuTerm 2014, COLING 2014 Workshop, 23rd or 24th August 2014, Dublin, Ireland, http://perso.limsi.fr/hamon/Computerm2014/ Submissions should follow the COLING 2014 instruction for authors (http://www.coling-2014.org/call-for-papers.php) and be formatted using the COLING 2014 stylefiles for latex, MS Word or LibreOffice (http://www.coling-2014.org/doc/coling2014.zip), with blind review and not exceeding 8 pages plus two extra pages for references. The PDF files will be submitted electronically at https://www.softconf.com/coling2014/WS-9/ 4) Congreso/Congress: 34th TRANSLATOR’S WEEK, 1st INTERNATIONAL TRANSLATION SYMPOSIUM (SIT), São Paulo State University (Unesp), September 22-26, 2014, São José do Rio Preto (Brazil). The official languages of the event are Portuguese, Spanish, English, Italian and French. Contact: Angélica (Comisión Organizadora), angelica@ibilce.unesp.br 5) Congreso/Congress: Cardiff University Postgraduate Conference, 27 May 14: “The Translator: Competence, Credentials, Creativity”. Keynote speaker: Professor Theo Hermans (UCL).The event is kindly supported by the University Graduate College and the European School of Languages, Politics and Translation. For queries, please contact the.translator.pg.conference@gmail.com. 6) Congreso/Congress: International Conference, 3rd T&R (Theories & Realities in Translation & wRiting) Forum. Organized by the University of Western Brittany, Brest (FRANCE), in collaboration with KU Leuven/Thomas More (Campus Antwerpen, BELGIUM), with the support of AFFUMT (Association française des formations universitaires aux métiers de la traduction) and the participation of Università Suor Orsola Benincasa (Naples, ITALY): “Traduire/écrire la science aujourd’hui - Translating/Writing Science Today” Please submit an abstract of approximately 300 words by 15 June 2014 to Jean-Yves Le Disez (jean-yves.ledisez@univ-brest.fr, Joanna Thornborrow joanna.thornborrow@univ-brest.fr and Winibert Segers (Winibert.Segers@kuleuven.be). For more information on previous events and the forthcoming conference : http://www.univ-brest.fr/TR, http://www.lessius.eu/TNR 7) Congreso/Congress: “The International Conference of Journals and Translation”, Jinan University, Guangzhou, CHINA, on 28-29 June 2014. The conference is hosted by the School of Foreign Studies, Jinan University, Guangzhou, CHINA. The official languages of the conference are English and Chinese. Contact information: Yan, Fangming（颜方明86-13751750040; Li, Zhiyu（李知宇86-13824451625. 8) Congreso/Conference: PACTE Group is organising two events on the subject of the didactics of translation. These events will be held at the Universitat Autònoma de Barcelona (SPAIN) in July 2014. SECOND INTERNATIONAL CONFERENCE ON RESEARCH INTO THE DIDACTICS OF TRANSLATION (8-9 July 2014). SECOND SPECIALIST SEMINAR ON THE DIDACTICS OF TRANSLATION (7 July 2014). Further information about the conference and the seminar: http://grupsderecerca.uab.cat/pacte/en/content/didtrad-2014 9) Simposio/Symposium: “Translation in Music” Symposium, held on 25-26 May 2014, and co-organized by the European School of Languages, Politics and Translation (Cardiff University). Please see the following website for details: www.cardiff.ac.uk/music/translationinmusic 10) Revistas/Journals: “The Journal of Intercultural Communication and Mediation”, “CULTUS Journal” www.cultusjournal.com Next Issue: Cultus7 : “Transcreation and the Professions” Call for papers (Issue 7, 2014): 9th June. Submission info at: www.cultusjournal.com Contact: David Katan, Interlinguistic Mediation/Translation and Interpretation Department of Humanities, University of the Salento (Lecce), via Taranto 35 - 73100 Lecce (ITALY), tel.+39 0832/294111. 11) Revistas/Journals: Invitation for Submissions (Vol. 3, 2014): Translation Spaces: A multidisciplinary, multimedia, and multilingual journal of translation, published annually by John Benjamins Publishing Company. Please consult our guidelines, and submit all manuscripts through the online submission and manuscript tracking site, indicating for which track and Board member the manuscript is to be addressed: (1) Translation, Globalization, and Communication Technology (Frank Austermühl); (2) Translation, Information, Culture, and Society (Gregory M. Shreve); (3) Translation, Government, Law and Policy (Michael Geist); (4) Translation, Computation, and Information (Sharon O’Brien); (5) Translation and Entertainment (Minako O’Hagan); (6) Translation, Commerce, and Economy (Keiran J. Dunne); and (7) Translation as an Object of Study (Ricardo Muñoz Martín). 12) Revistas/Journals: PR for Linguistica The editorial board of the peer reviewed journal Linguistica Antverpiensia NS-Themes in Translation Studies is happy to announce the launch of its new Open Journal format. LANS-TTS published 11 annual issues devoted to current themes in Translation Studies between 2002 and 2012, and will continue to publish annually on selected TS themes, but in open access, and can be downloaded from: ‪https://lans-tts.uantwerpen.be Its first digital issue is entitled “Research models and methods in legal translation”. It has been guest edited by Łucja Biel (University of Warsaw, POLAND) & Jan Engberg (Aarhus University, DENMARK). 13) Revistas/Journals: CALL FOR PAPERS The Yearbook of Phraseology would like to invite you to submit papers on the relationship between phraseology and translation. The Yearbook of Phraseology is published by Mouton de Gruyter (Berlin, Boston) and has already been indexed by many scientific databases. It has recently been added to the MLA International Bibliography. Our editorial board includes reknown linguists such as Dmitrij Dobrovol’kij (Moscow), Christiane Fellbaum (Princeton), Sylviane Granger (Louvain), Wolfgang Mieder (Vermont), Alison Wray (Cardiff) and others. We have also been able to rely on international experts for reviewing our submissions: Igor Mel’cuk, Doug Biber, Uli Heid, Barbara Wotjak, etc. The web page of the journal is: http://www.degruyter.com/view/serial/42771 For more information, please contact: Dr. Jean-Pierre Colson (Institut Marie Haps / Université catholique de Louvain), Yearbook of Phraseology / Editor. 14) Libros/Books: Peter Lang Oxford invites proposals for the book series: New Trends in Translation Studies (www.peterlang.com?newtrans). Series Editor: Jorge Díaz-Cintas (Director), Centre for Translation Studies (CenTraS), University College London (UK). Advisory Board: Susan Bassnett, University of Warwick, UK Lynne Bowker, University of Ottawa, Canada Frederic Chaume, Universitat Jaume I, Castellón, Spain Aline Remael, Artesis University College Antwerp, Belgium This series is based at the Centre for Translation Studies (CenTraS), University College London (www.ucl.ac.uk/centras). For more information, please contact Dr. Laurel Plapp, Commissioning Editor, Peter Lang Oxford, 52 St Giles, Oxford OX1 3LU (UK). Email: l.plapp@peterlang.com. Tel: 01865 514160. 15) Libros/Books: New book: Transfiction. Research into the realities of translation fiction, edited by Klaus Kaindl & Karlhienz Spitzl, Series: Benjamins Translation Library (BTL 110), ISSN: 0929-7316 16) Libros/Books: New book on classical Chinese literature and translation: CHAN, KELLY K.Y.: Ambivalence in poetry: Zhu Shuzhen, a classical Chinese poetess? http://www.amazon.com/Ambivalence-poetry-Shuzhen-classical-Chinese/dp/3639700791 17) Libros/Books: Nueva publicación de TRAMA: MARTÍ FERRIOL, JOSÉ LUIS: El método de traducción: doblaje y subtitulación frente a frente www.tenda.uji.es/pls/www/!GCPPA00.GCPPR0002?lg=CA&isbn=978-84-8021-940-2 18) Libros/Books: Piotr de Bończa Bukowski & Magda Heydel (Eds.), Anthology of Polish Translation Studies, published in Kraków (POLAND). For further details : http://www.wuj.pl/page,produkt,prodid,2184,strona,Polska_mysl_przekladoznawcza,katid,126.html. 19) Libros/Books: Nuevo libro: Nicolas Froeliger: Les noces de l’analogique et du numérique, París: Les Belles Lettres, 2014. 20) Libros/Books: New book on the reception of Italian Literature in Spain: CAMPS, Assumpta (2014). Traducción y recepción de la literatura italiana en España. Barcelona: Edicions UB. 21) Libros/Books: New book on the reception of Italian Literature in Spain: CAMPS, Assumpta (2014). Italia en la prensa periódica durante el franquismo. Barcelona: Edicions UB. 22) Cursos de verano/Summer Courses: EMUNI Ibn Tibbon Translation Studies Summer School, June 2014. Application is now open for the Ibn Tibbon Translation Studies Doctoral and Teacher Training Summer School, organized by University of Ljubljana (Slovenia), Boğaziçi University (Turkey), University of Turku and University of East Finland (Finland), University of Granada (Spain), and to be held at the University of Granada (Spain) in June 2014. The School is open to doctoral students, teachers of translation at the MA level, and other academics and professionals who are involved in research in Translation Studies. For more information, please visit: http://www.prevajalstvo.net/emuni-doctoral-summer-school http://tradinter.ugr.es/pages/emuni Or contact: emuni_summerschool@ugr.es 23) Cursos de verano/Summer Courses: Intensive Summer Course in Translation Technology, held by the Centre for Translation Studies at UCL, London (UK), in August 2014. This is open to professionals and teachers as well as students. Application deadline: 23rd May 2014 For more information, visit : www.ucl.ac.uk/centras/prof-courses/summer-translation/translation-tech-intensive To apply for a place, email Lindsay Bywood: lindsay.bywood.13@ucl.ac.uk 24) Cursos de verano/Summer Courses: The Nida School of Translation Studies 2014 Call for participants: The Nida School of Translation Studies ,2014 May 26 – June 6, 2014 San Pellegrino University Foundation Campus Misano Adriatico (Rimini), Italy “Translation as Interpretation” This year marks the Nida School’s eighth year of advancing research and providing specialized training in translation studies through a transdisciplinary approach that incorporates a focus on religious discourse. NSTS is seeking engaged scholars and qualified professionals looking to expand their skills, engage with peers, and explore the interface of practice and cutting edge theory. The NSTS 2014 Associate Application form may be found here: https://secure.jotform.us/mhemenway/nsts2014app. For more information on the 2014 session or to apply, go to http://nsts.fusp.it/nida-schools/nsts-2014, or contact Dr. Roy E. Ciampa at roy.ciampa@fusp.it. 25) Cursos de verano/Summer Courses: POSTCOLONIAL TRANSLATION STUDIES AND BEYOND: RESEARCHING TRANSLATION IN AFRICA - SUMMER SCHOOL FOR TRANSLATION STUDIES IN AFRICA The Departments of Linguistics and Language Practice at the University of the Free State, Afrikaans and Dutch at the University of Stellenbosch and Literature and Language at the University of Zambia, in cooperation with IATIS, are presenting the Third Summer School for Translation Studies (SSTSA) in Africa from 18 to 22 August 2014. The hosts are the University of Zambia in Lusaka. SSTSA 2014 will be followed by a regional conference hosted by IATIS at the same venue on 23 and 24 August 2014. For participants to SSTSA 2014, entry to the conference is free, provided they read a paper. For detailed information and registration forms, visit the website of the Summer School at: http://www.ufs.ac.za/SSTSA.

AbstractAn important characteristic of Italian minne-poetry in the late Middle Ages is the negotiation of the Sacred and the Profane. Nonetheless, Dante and Petrarch, the most important representatives of Italian minne-poetry, enter this negotiation in very different ways. Dante proposes to align mundane minne-poetry - as a form of minne-theology - with sacralization; with that, Dante seems to be in perfect harmony with his epoch, commonly referred to as Christian or theocentric Middle Ages. But looking more closely, Dante’s sacralization of courtly love reveals itself to be an outrageous provocation of Christian orthodoxy: Dante’s minne-poetry presents itself as a supplement to the Gospel’s promise of Salvation, and thus obviously competes with the institutionalized religion. Petrarch, very much concerned to be perceived as the one to overcome the ‘Dark Ages’ represented by Dante and from there as the founding authority of what we call Renaissance, quotes Dante’s sacralization of the courtly love in order to cancel demonstratively its claim to ontological substance. Different to Dante, Petrarch avoids all heretic appearance by presenting the divinization of the minne-lady as a mere phantasm which is finally recognized as the result of a morally erroneous conception of love. Therefore with Petrarch, Christian orthodoxy is not overtly contested. This paradoxically clears the way for a genuine worldly poetry in which art itself gains the aura of the sacred: thus with Petrarch, the will to balance religion and love becomes a driving force of secularization.

The article studies the editorial series called “Historia Imperii Mediterranei” (HIM) that was directed by Lauro Mainardi, an official of the National Fascist Party, in cooperation with the Armenian Committee of Italy. Between 1939 and 1941, the HIM published a series of booklets entitled Armenia that contained not only articles on Armenia but also “essays on Oriental culture”. According to Mainardi, the HIM had a wide cultural interest in art and architecture but also in literature, poetry, philosophy, and politics. The series published two significant essays: the article by Josef Strzygowski, where he innovatively affirmed the role of the East in Christian art and where he employed “Aryan” racial theory; and Giuseppe Frasson’s article, which shows that Strzygowski was recognised as an innovator but, at the same time, that Byzantine studies in Italy were confined to the nationalistic purpose of affirming ‘Italian’ elements in Roman art. In conclusion, the HIM illustrates the political and cultural strategy of the Fascist party with respect to the Caucasian question in addition to its support of the strategy of the Armenian Committee of Italy for protecting Armenians in Italy before the Second World War.

The article studies the editorial series called “Historia Imperii Mediterranei” (HIM) that was directed by Lauro Mainardi, an official of the National Fascist Party, in cooperation with the Armenian Committee of Italy. Between 1939 and 1941, the HIM published a series of booklets entitled Armenia that contained not only articles on Armenia but also “essays on Oriental culture”. According to Mainardi, the HIM had a wide cultural interest in art and architecture but also in literature, poetry, philosophy, and politics. The series published two significant essays: the article by Josef Strzygowski, where he innovatively affirmed the role of the East in Christian art and where he employed “Aryan” racial theory; and Giuseppe Frasson’s article, which shows that Strzygowski was recognised as an innovator but, at the same time, that Byzantine studies in Italy were confined to the nationalistic purpose of affirming ‘Italian’ elements in Roman art. In conclusion, the HIM illustrates the political and cultural strategy of the Fascist party with respect to the Caucasian question in addition to its support of the strategy of the Armenian Committee of Italy for protecting Armenians in Italy before the Second World War.

Anders Toftgaard: “Perhaps even this distress it will some day be a joy to recall”. On Giacomo Castelvetro’s manuscripts in The Royal Library, Copenhagen. In exile from his beloved Modena, Giacomo Castelvetro (1546–1616) travelled in a Europe marked by Reformation, counter-Reformation and wars of religion. He transmitted the best of Italian Renaissance culture to the court of James VI and Queen Anna of Denmark in Edinburgh, to the court of Christian IV in Copenhagen and to Shakespeare’s London, while he incessantly collected manuscripts on Italian literature and European contemporary history. Giacomo Castelvetro lived in Denmark from August 1594 to 11 October 1595. Various manuscripts and books which belonged to Giacomo Castelvetro in his lifetime, are now kept in the Royal Library in Copenhagen. Some of them might have been in Denmark ever since Castelvetro left Denmark in 1595. Nevertheless, Giacomo Castelvetro has never been noticed by Danish scholars studying the cultural context in which he lived. The purpose of this article is to point to Castelvetro’s presence in Denmark in the period around Christian IV’s accession and to describe two of his unique manuscripts in the collection of the Royal Library. The Royal Library in Copenhagen holds a copy of the first printed Italian translation of the Quran, L’Alcorano di Macometto, nel qual si contiene la dottrina, la vita, i costumi et le leggi sue published by Andrea Arrivabene in Venice in 1547. The title page bears the name of the owner: Giacº Castelvetri. The copy was already in the library’s collections at the time of the Danish King Frederic III, in the 1660’s. The three manuscripts from the Old Royal collection (GKS), GKS 2052 4º, GKS 2053 4º and GKS 2057 4º are written partly or entirely in the hand of Giacomo Castelvetro. Moreover, a number of letters written to Giacomo Castelvetro while he was still in Edinburgh are kept among letters addressed to Jonas Charisius, the learned secretary in the Foreign Chancellery and son in law of Petrus Severinus (shelf mark NKS (New Royal Collection) 1305 2º). These letters have been dealt with by Giuseppe Migliorato who also transcribed two of them. GKS 2052 4º The manuscript GKS 2052 4º (which is now accessible in a digital facsimile on the Royal Library’s website), contains a collection of Italian proverbs explained by Giacomo Castelvetro. It is dedicated to Niels Krag, who was ambassador of the Danish King to the Scottish court, and it is dated 6 August 1593. The title page shows the following beautifully written text: Il Significato D’Alquanti belli & vari proverbi dell’Italica Favella, gia fatto da G. C. M. & hoggi riscritto, & donato,in segno di perpetua amicitia, all ecc.te.D. di legge, Il S.r. Nicolò Crachio Ambas.re. del Ser.mo Re di Dania a questa Corona, & Sig.r mio sempre osser.mo Forsan & haec olim meminisse iuvabit Nella Citta d’Edimborgo A VI d’Agosto 1593 The manuscript consists of 96 leaves. On the last page of the manuscript the title is repeated with a little variation in the colophon: Qui finisce il Significato D’alquanti proverbi italiani, hoggi rescritto a requisitione del S.r. Nicolo Crachio eccelente Dottore delle civili leggi &c. Since the author was concealed under the initials G.C.M., the manuscript has never before been described and never attributed to Giacomo Castelvetro. However, in the margin of the title page, a 16th century hand has added: ”Giacomo Castelvetri modonese”, and the entire manuscript is written in Giacomo Castelvetro’s characteristic hand. The motto ”Forsan et haec olim meminisse iuvabit” is from Vergil’s Aeneid (I, 203); and in the Loeb edition it is rendered “Perhaps even this distress it will some day be a joy to recall”. The motto appears on all of the manuscripts that Giacomo Castelvetro copied in Copenhagen. The manuscript was evidently offered to Professor Niels Krag (ca. 1550–1602), who was in Edinburgh in 1593, from May to August, as an ambassador of the Danish King. On the 1st of August, he was knighted by James VI for his brave behaviour when Bothwell entered the King’s chamber in the end of July. The Danish Public Record Office holds Niels Krag’s official diary from the journey, signed by Sten Bilde and Niels Krag. It clearly states that they left Edinburgh on August 6th, the day in which Niels Krag was given the manuscript. Evidently, Castelvetro was one of the many persons celebrating the ambassadors at their departure. The manuscript is bound in parchment with gilded edges, and a gilded frame and central arabesque on both front cover and end cover. There are 417 entries in the collection of proverbs, and in the explanations Giacomo Castelvetro often uses other proverbs and phrases. The explanations are most vivid, when Castelvetro explains the use of a proverb by a tale in the tradition of the Italian novella or by an experience from his own life. The historical persons mentioned are the main characters of the sixteenth century’s religious drama, such as Henry VIII, Edward VI, Mary I, Elizabeth, James VI, Henry Howard, Earl of Surrey, and his son, Thomas Howard, 4th Duke of Norfolk, Gaspard de Coligny and the Guise family, Mary Stuart, Don Antonio, King of Portugal, the Earl of Bothwell and Cosimo de’ Medici. The Catholic Church is referred to as “Setta papesca”, and Luther is referred to as “il grande, e pio Lutero” (f. 49v). Giovanni Boccaccio and Francesco Petrarca are referred to various times, along with Antonio Cornazzano (ca. 1430–1483/84), the author of Proverbi in facetie, while Brunetto Latini, Giovanni Villani, Ovid and Vergil each are mentioned once. Many of the explanations are frivolous, and quite a few of them involve priests and monks. The origin of the phrase “Meglio è tardi, che non mai” (52v, “better late than never”) is explained by a story about a monk who experienced sex for the first time at the age of 44. In contrast to some of the texts to be found in the manuscript GKS 2057 4º the texts in GKS 2052 4º, are not misogynist, rather the opposite. Castelvetro’s collection of proverbs is a hitherto unknown work. It contains only a tenth of the number of proverbs listed in Gardine of recreation (1591) by John Florio (1553?–1625), but by contrast these explanations can be used, on the one hand, as a means to an anthropological investigation of the past and on the other hand they give us precious information about the life of Giacomo Castelvetro. For instance he cites a work of his, “Il ragionamento del Viandante” (f. 82r), which he hopes to see printed one day. It most probably never was printed. GKS 2057 4º The manuscript GKS 2057 4º gathers a number of quires in very different sizes. The 458 folios in modern foliation plus end sheets are bound in blue marbled paper (covering a previous binding in parchment) which would seem to be from the 17th century. The content spans from notes to readyforprint-manuscripts. The manuscript contains text by poets from Ludovico Castelvetro’s generation, poems by poets from Modena, texts tied to the reformation and a lot of satirical and polemical material. Just like some of Giacomo Castelvetro’s manuscripts which are now in the possession of Trinity College Library and the British Library it has “been bound up in the greatest disorder” (cf. Butler 1950, p. 23, n. 75). Far from everything is written in the hand of Giacomo Castelvetro, but everything is tied to him apart from one quire (ff. 184–192) written in French in (or after) 1639. The first part contains ”Annotationi sopra i sonetti del Bembo” by Ludovico Castelvetro, (which has already been studied by Alberto Roncaccia), a didactic poem in terza rima about rhetoric, “de’ precetti delle partitioni oratorie” by “Filippo Valentino Modonese” , “rescritto in Basilea a XI di Febraio 1580 per Giacº Castelvetri” and the Ars poetica by Horace translated in Italian. These texts are followed by satirical letters by Nicolò Franco (“alle puttane” and “alla lucerna” with their responses), by La Zaffetta, a sadistic, satirical poem about a Venetian courtisane who is punished by her lover by means of a gang rape by thirty one men, and by Il Manganello (f. 123–148r), an anonymous, misogynistic work. The manuscript also contains a dialogue which would seem to have been written by Giacomo Castelvetro, “Un’amichevole ragionamento di due veri amici, che sentono il contrario d’uno terzo loro amico”, some religious considerations written shortly after Ludovico’s death, ”essempio d’uno pio sermone et d’una Christiana lettera” and an Italian translation of parts of Erasmus’ Colloquia (the dedication to Frobenius and the two dialogues ”De votis temere susceptis” and ”De captandis sacerdotiis” under the title Dimestichi ragionamenti di Desiderio Erasmo Roterodamo, ff. 377r–380r), and an Italian translation of the psalms number 1, 19, 30, 51, 91. The dominating part is, however, Italian poetry. There is encomiastic poetry dedicated to Trifon Gabriele and Sperone Speroni and poetry written by poets such as Torquato Tasso, Bernardo Tasso, Giulio Coccapani, Ridolfo Arlotti, Francesco Ambrosio/ Ambrogio, Gabriele Falloppia, Alessandro Melani and Gasparo Bernuzzi Parmigiano. Some of the quires are part of a planned edition of poets from Castelvetro’s home town, Modena. On the covers of the quires we find the following handwritten notes: f. 276r: Volume secondo delle poesie de poeti modonesi f. 335v: VII vol. Delle opere de poeti modonesi f. 336v; 3º vol. Dell’opere de poeti modonesi f. 353: X volume dell’opre de poeti modonesi In the last part of the manuscript there is a long discourse by Sperone Speroni, “Oratione del Sr. Sperone, fatta in morte della S.ra Giulia Varana Duchessa d’Urbino”, followed by a discourse on the soul by Paulus Manutius. Finally, among the satirical texts we find quotes (in Latin) from the Psalms used as lines by different members of the French court in a humoristic dialogue, and a selection of graffiti from the walls of Padua during the conflict between the city council and the students in 1580. On fol. 383v there is a ”Memoriale d’alcuni epitafi ridiculosi”, and in the very last part of the manuscript there is a certain number of pasquinate. When Castelvetro was arrested in Venice in 1611, the ambassador Dudley Carleton described Castelvetro’s utter luck in a letter to Sir Robert Cecil, stating that if he, Carleton, had not been able to remove the most compromising texts from his dwelling, Giacomo Castelvetro would inevitably have lost his life: “It was my good fortune to recover his books and papers a little before the Officers of the Inquisition went to his lodging to seize them, for I caused them to be brought unto me upon the first news of his apprehension, under cover of some writings of mine which he had in his hands. And this indeed was the poore man’s safetie, for if they had made themselves masters of that Magazine, wherein was store and provision of all sorts of pasquins, libels, relations, layde up for many years together against their master the Pope, nothing could have saved him” Parts of GKS 2057 4º fit well into this description of Castelvetro’s papers. A proper and detailed description of the manuscript can now be found in Fund og Forskning Online. Provenance GKS 2052 4ºon the one side, and on the other side, GKS 2053 4º and GKS 2057 4º have entered The Royal Library by two different routes. None of the three manuscripts are found in the oldest list of manuscripts in the Royal Library, called Schumacher’s list, dating from 1665. All three of them are included in Jon Erichsen’s “View over the old Manuscript Collection” published in 1786, so they must have entered the collections between 1660 and 1786. Both GKS 2053 4º and GKS 2057 4º have entered The Royal Library from Christian Reitzer’s library in 1721. In the handwritten catalogue of Reitzer’s library (The Royal Library’s archive, E 15, vol. 1, a catalogue with very detailed entries), they bear the numbers 5744 and 5748. If one were to proceed, one would have to identify the library from which these two manuscripts have entered Reitzer’s library. On the spine of GKS 2053 4º there is a label saying “Castelvetro / sopra Dante vol 326” and on f. 2r the same number is repeated: “v. 326”. On the spine of GKS 2057 4º, there is a label saying “Poesie italiane, vol. 241”, and on the end sheet the same number is repeated: “v. 241”. These two manuscripts would thus seem to have belonged to the same former library. Many of the Royal Library’s manuscripts with relazioni derive from Christian Reitzer’s library, and a wide range of Italian manuscripts which have entered the Royal Library through Reitzer’s library have a similar numbering on spine and title page. Comparing these numbers with library catalogues from the 17th century, one might be able to identify the library from which these manuscripts entered Reitzer’s library, and I hope to be able to proceed in this direction. Conclusion Giacomo Castelvetro was not a major Italian Renaissance writer, but a nephew of one of the lesser-known writers in Italian literature, Ludovico Castelvetro. He delivered yet another Italian contribution to the history of Christian IV, and his presence could be seen as a sign of a budding Italianism in Denmark in the era of Christian IV. The collection of Italian proverbs that he offered to Niels Krag, makes him a predecessor of the Frenchman Daniel Matras (1598–1689), who as a teacher of French and Italian at the Academy in Sorø in 1633 published a parallel edition of French, Danish, Italian and German proverbs. The two manuscripts that are being dealt with in this article are two very different manuscripts. GKS 2052 4º is a perfectly completed work that was hitherto unknown and now joins the short list of known completed works by Giacomo Castelvetro. GKS 2057 4º is a collection of variegated texts that have attracted Giacomo Castelvetro for many different reasons. Together the two manuscripts testify to the varied use of manuscripts in Renaissance Italy and Europe. A typical formulation of Giacomo Castelvetro’s is “Riscritto”. He copies texts in order to give them a new life in a new context. Giacomo Castelvetro is in the word’s finest sense a disseminator of Italian humanism and European Renaissance culture. He disseminated it in a geographical sense, by his teaching in Northern Europe, and in a temporal sense through his preservation of texts for posterity under the motto: “Perhaps even this distress it will some day be a joy to recall”.

The reception theory by Hans Robert Jauss is applied in the article that aims to analyse how Donelaitis’s works were evaluated and interpreted by Lithuanian poets and readers in the nineteenth century. The article discusses genetically and typologically common thematic, ideological, and creative poetic connections. By maintaining the methodological principle of reception, i.e., the horizon of expectation, the scope of the article is limited to only those Lithuanian poets of the nineteenth century who entered the history of Lithuanian literature as readers of Donelaitis’s works (Simonas Stanevičius, Silvestras Gimžauskas, Vincas Kudirka, Pranas Vaičaitis, Maironis). It should be noted that the relation of the nineteenth-century poets and readers with the creative legacy of Donelaitis is manifold and therefore it is possible to speak about the revived Donelaitian tradition in Lithuanian poetic texts of the nineteenth century. Poetic works by Stanevičius and Donelaitis are united by the Kantian ideology of Enlightenment, which highlights the axiological content necessary for a national community. These two authors are brought together by the actualisation of the legacy of antiquity, the choice of narrative strategies typical of Aesopian fables, application of the cataloguing principles of epic poetics, common poetics of salutations- glorifications, and the significance of the evangelical love. Both Donelaitis and Gimžauskas highlight the significance of national identity and moderate way of life, the dominant of Christ-centred faith and Christian poetics (common metaphor of the protecting divine hand). Typological unity of Donelaitis’s and Kudirka’s poetic works is revealed through the dominant of rational mentality, attention to the concreteness of human existence, significance of the agricultural way of life and everyday work, and the evangelical idea of equality. As for Vaičaitis and Donelaitis, they both create epic narratives that convey the repetition of the cosmogonic action, the cyclical perception of existence emphasising the significance of reviving life. Epic narratives of both authors glorify divine existence by idyllically joyful poetics. Both authors employ the theme of the paradise lost on earth, which they both explain by the loss of sanctity and moral downfall of humanity. Reception of Donelaitis’s works can be observed in Maironis’s poetry and texts on literary criticism, thus Maironis can be viewed as a reader and evaluator of Donelaitis. It is worth noting that Maironis held contradictory opinions about Donelaitis’s work: he both adored and criticised it. On the other hand, the poetics of Lithuanian autumn and winter scenery in Maironis’s early manuscript poem “Lietuva” (Lithuania) is based on Donelaitian stylistics of material rustic epic narrative. The literary name of Donelaitis is glorified in Maironis’s poems “Lietuva” (Lithuania), “Tarp skausmų į garbę” (Through pain to glory), and “Jaunoji Lietuva” (Young Lithuania). However, the poem “Tarp skausmų į garbę” (Through pain to glory) maintains that Antanas Baranauskas’s poetry meets the aesthetic criterion, obligatory to creative works, better than Donelaitis’s works do. Interestingly, Maironis’s literary criticism published in the third decade of the twentieth century barely shows any unfounded criticism of Donelaitis, while his works are included in the world heritage together with Goethe, Schiller, and Shakespeare. Here Maironis also accentuates the significance of Donelaitis’s work to the development of Lithuanian literature and compares it to the impact that Dante’s The Divine Comedy had on Italian literature. Discussing the specificity of Donelaitis’s works in his critical reviews, Maironis paid considerable attention to indicating possible literary contexts, especially the idyll and the epic of antiquity. He emphasised the importance of “the strong-impact atmosphere” in which a creative work is born. Thus, according to Maironis, Donelaitis had created his own poetic tradition which influenced the future generations of Lithuanian poets and writers.

Literary schools in the West are influenced by the social and political conditions prevailing in those societies; This means that each school in line with the political and social developments of its time has undergone structural and content changes and gives way to a school with a different perspective. In the second half of the sixteenth century, medieval civilization collapsed and underwent many social, political, and religious changes. The group of many high-ranking landowners and feudal lords who had been forced to pay large sums of money as a result of the successive defeats of France in the Hundred Years' War were gradually forced to sell their lands and properties with all legal rights. The tribal kings belonged to it. This caused the landowners to lose their influence and power, and the government to change from a form of sectarian monarchy to an absolute monarchy. The king, like the ancient Romans, was considered to have absolute authority in the administration of the affairs of the country, and the lords of all lands served the king. By order of the Shah, ministries, the army, the Court of Accounts and the judiciary were formed; The bourgeoisie, meanwhile, entered government positions because of the prosperity of the commercial and industrial market, the wealthy and influential. Other important events, such as new inventions, new naval discoveries, as well as wars known as the Italian Wars, all went hand in hand and completely changed the way of life and the situation of French society. With the advent of Luther and Calvin and fundamental religious reforms, popular belief in the teachings of the clergy waned, and since then Christianity has been limited to a set of rites and ceremonies held by Catholic priests. In addition, Christian theologians gradually found themselves without the need for direct reference to Christian scriptures and recklessly discussed religious issues. On the other hand, in literary works, the desire for great ideas disappeared and literature, which was based on spiritual favors, became frozen. Religious plays lost their religious and heavenly appeal and took on the color of hypocrisy and trade; In this way, almost all the systems and laws that ruled France for centuries were questioned at the beginning of this century, and fundamental changes took place in Europe at that time; But it was not long before the great scientific and maritime discoveries showed him the power of human thought and greatness, and showed him that human endeavors must expand without borders, and that in a world full of contradictions and contradictions, he is free to go his own way. Choose. From then on, people liked what they thought was beautiful and charming; Therefore, not only the manifestations of the world of sensations and the world of nature were in the center of attention, but also the literary works of ancient writers and poets, especially ancient Greece, were doubly valued by them. This gradually led to the formation of a new attitude.