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Journal articles on the topic 'Lais (Marie, de France)'

Author: Grafiati
Published: 28 February 2023
Last updated: 1 March 2023

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1

Nelson, Jan A. "Abbreviated Style andLes Lais de Marie de France." Romance Quarterly 39, no. 2 (May 1992): 131–43. http://dx.doi.org/10.1080/08831157.1992.10544979.

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2

Pickens, Rupert T. "Midpoints in the Lais of Marie de France." Romance Philology 72, no. 2 (September 2018): 353–76. http://dx.doi.org/10.1484/j.rph.5.116510.

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3

Rothschild, Judith Rice, and Glyn S. Burgess. "The Lais of Marie de France: Text and Context." South Atlantic Review 54, no. 3 (September 1989): 108. http://dx.doi.org/10.2307/3200189.

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4

Pensom, Roger, and Glyn S. Burgess. "The Lais of Marie de France: Text and Context." Modern Language Review 84, no. 2 (April 1989): 463. http://dx.doi.org/10.2307/3731608.

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5

Quereuil, Michel. "Subordination et parataxe dans Les Lais de Marie de France." L Information Grammaticale 68, no. 1 (1996): 1–5. http://dx.doi.org/10.3406/igram.1996.3014.

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6

Andrieu, Éléonore. "Milena Mikhaïlova-Makarius, Le Présent de Marie. Lecture des Lais de Marie de France." Littératures, no. 80 (June 1, 2019): 187–90. http://dx.doi.org/10.4000/litteratures.2303.

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7

Roccati, G. Matteo. "Milena Mikhailova-Makarius, Le présent de Marie, Lecture des “Lais” de Marie de France." Studi Francesi, no. 188 (LXIII | II) (August 1, 2019): 330. http://dx.doi.org/10.4000/studifrancesi.19367.

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8

Dolgorukova, Natalia M., and Alesya A. Lyubavina. "Semantic and Connotations of the Word “Surplus” in French and Provencal Literature of the 12th Century." Studia Litterarum 7, no. 1 (2022): 70–87. http://dx.doi.org/10.22455/2500-4247-2022-7-1-70-87.

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The article examines the semantic transformations of the Old French word surplus in French and Provencal literature of the 12th century. In the dictionaries of Godefroy and Tobler-Lommatzsch, surplus is defined as “the rest,” “what is left,” “(all) the rest.” It is in this sense that the word appears in historiography, and then in courtly literature. However, when analysing the novels of Chrétien de Troyes and lais of Marie de France, a semantic shift is revealed: in some fragments, the word surplus becomes an erotic euphemism, denoting “the highest favour of a lady.” There is reason to believe that the origins of this euphemistic meaning go back to the lyrics of the troubadours, in which the words plus and sobreplus were used to denote the highest erotic pleasure. In lai of Nightingale, Marie de France places in a similar context not surplus, but plus. Thus, it can be assumed that the poetess was the first to discover the euphemism among the troubadours, and Chrétien used it under the influence of lais. In the prologue to the lais, written after all twelve texts, Marie de France gives the word surplus a new meaning. It turns into a metaphor of cognition and interpretation, introducing new, additional meanings in the ancient text.
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9

Mikhaïlova, Milena. "L'espace dans les Lais de Marie de France : lieux, structure, rhétorique." Cahiers de civilisation médiévale 40, no. 158 (1997): 145–57. http://dx.doi.org/10.3406/ccmed.1997.2680.

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10

Flori, Jean. "Seigneurie, noblesse et chevalerie dans les Lais de Marie de France." Romania 108, no. 430 (1987): 183–206. http://dx.doi.org/10.3406/roma.1987.1831.

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11

Colombo Timelli, Maria. "Lais bretons (xiie-xiiie siecles): Marie de France et ses contemporains." Studi Francesi, no. 167 (LVI | II) (July 1, 2012): 293–94. http://dx.doi.org/10.4000/studifrancesi.3962.

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12

Delcourt, Denyse. "Oiseaux, ombre, desir: Ecrire dans les Lais de Marie de France." MLN 120, no. 4 (2005): 807–24. http://dx.doi.org/10.1353/mln.2005.0118.

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13

Bruckner, Matilda Tomaryn. "LeFresne's Model for Twinning in the Lais of Marie de France." MLN 121, no. 4 (2006): 946–60. http://dx.doi.org/10.1353/mln.2006.0087.

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14

Curtis, Renée L. "Physical and Mental Cruelty in the Lais of Marie de France." Arthuriana 6, no. 1 (1996): 22–35. http://dx.doi.org/10.1353/art.1996.0004.

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15

Medeiros, Constantino Luz de. "O teatro dos sentidos: a unidade dramática nos lais de Marie de France (Século XII)." Caligrama: Revista de Estudos Românicos 22, no. 1 (August 1, 2017): 71. http://dx.doi.org/10.17851/2238-3824.22.1.71-85.

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O presente artigo analisa a questão da unidade dramática nacomposição dos lais de Marie de France (século XII) e sua inserção natradição da literatura românica medieval. O objetivo é discutir comoa restrição da narrativa a um episódio significativo, a economia nasdescrições de personagens, a direcionalidade do narrado e a inserção domaravilhoso, elementos centrais dos lais, contribuem para a sustentaçãoda unidade dramática dessa forma breve poética medieval românica, oque a caracteriza como antecedente das formas breves modernas.
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16

Kim, Jun-hyun. "A Study of the Lais of Marie de France : Focusing on Eliduc." Cogito 94 (June 30, 2021): 137–71. http://dx.doi.org/10.48115/cogito.2021.06.94.137.

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17

Bernthal. "Dismemberment and Remembrance in the Lais of Marie de France." Pacific Coast Philology 54, no. 1 (2019): 20. http://dx.doi.org/10.5325/pacicoasphil.54.1.0020.

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18

Pipkin, Christopher Lee. "Love Without Mesure: Proverb Problems in the Lais of Marie de France." Neophilologus 103, no. 3 (February 27, 2019): 307–21. http://dx.doi.org/10.1007/s11061-019-09597-7.

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19

Dolgorukova, N. M., and A. A. Lyubavina. "John Fowles and Marie de France." Voprosy literatury, no. 1 (April 5, 2022): 141–62. http://dx.doi.org/10.31425/0042-8795-2022-1-141-162.

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In 1974, John Fowles creates a prose retelling of Marie de France’s medieval lai of Eliduc and includes it in his collection The Ebony Tower. The translation is prefaced with ‘A Personal Note,’ where Fowles reminisces about his student days in Oxford, where he was studying Old French, medieval literature and the lais of Marie de France. The article is concerned with identifying the reason for Fowles to choose this particular text for translation. To this end, the authors conduct a comparative analysis of the original and the translation. The alterations of the lai show that Fowles selected this text for his collection due to plot similarities with his own books. The article proceeds to explore the significance of bigamy, the core plot of the lai, for Fowles’ works. The scholars suggest that, via his translation, Fowles starts a simultaneous conversation with medieval literature and his own earlier output. The naivety and simplicity of Eliduc, rendered by Fowles with kind but undisguised irony, stand in stark contrast to overwrought and confusing postmodernist writings, and as such draw attention to the complexity and uncertainty of human life.
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20

Meyer, Sylvie. "Viviane Griveau-Genest, Écriture du raffinement : l’esthétique des Lais de Marie de France." Cahiers de civilisation médiévale, no. 255 (September 1, 2021): 296–97. http://dx.doi.org/10.4000/ccm.8209.

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21

BROOK, L. C. "Review. The Lais of Marie de France: Text and Context. Burgess, Glyn S." French Studies 44, no. 3 (July 1, 1990): 323. http://dx.doi.org/10.1093/fs/44.3.323.

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22

Dauphin-Persuy, Camille. "« L'aventure li manderai! » Désir de communication dans les Lais de Marie de France." Women in French Studies 13, no. 1 (2005): 110–21. http://dx.doi.org/10.1353/wfs.2005.0026.

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23

Bibring, Tovi. "Scènes érotiques, écriture courtoise. La symbolique naturelle dansles Lais de Marie de France." Clio, no. 31 (May 1, 2010): 185–96. http://dx.doi.org/10.4000/clio.9661.

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24

Bentley Caudill, Tamara. "Le Présent de Marie: lecture des ‘Lais’ de Marie de France. Deuxième édition remaniée. Par Milena Mikhaïlova-Makarius." French Studies 73, no. 4 (July 24, 2019): 617. http://dx.doi.org/10.1093/fs/knz176.

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25

Longard, Jeffrey S. "Making Your Memory Mine: Marie de France and the Adventures of the Bretons." TranscUlturAl: A Journal of Translation and Cultural Studies 8, no. 1 (July 17, 2016): 17. http://dx.doi.org/10.21992/t9gg9v.

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The twelfth-century Anglo-Norman poet Marie de France undertook to preserve for posterity the adventures and romances embodied in a vanishing genre, the old Breton lais as she had heard them recounted by minstrels. That she succeeded is evidenced by the popularity of these lais for more than eight hundred years; that she perhaps succeeded too well is suggested by the fact that, within a century of her lifetime, the Breton lais had become exclusively a French form of literature, and whatever might have been the original form, linguistic structure and cultural content in Breton has been relegated to the realm of hypothesis. This raises questions about the relationship between translation and cultural autonomy. Marie’s purported memorial to the Bretons became instead an institution of French language and culture. Had the Breton features been totally effaced, this could be called assimilation; had they been preserved intact, it would have been literal translation. In fact, Marie’s work can be reduced to no such simple binary. Nor can her aims be analyzed through any single lens, whether political, religious, cultural or artistic. Rather, I argue that her unsettling and robust positioning of contradictory elements—sorcery, sensuality, feudality, religion—results from her strategy of adopting the memory of the Bretons: neither glossing over its strangeness nor highlighting it as foreign, but making its distant and exotic characteristics part of her own invented heritage. I conclude that her translation project is more effectively analyzed as an ethical process of incorporation and restitution (Steiner) than as a placement along the spectrum of foreignization versus domestication (Venuti).
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26

García Pradas, Ramón. "Sobre el coflicto entre lo maravilloso y lo real en los Lais de Marie de France." Estudios Humanísticos. Filología, no. 26 (October 15, 2015): 85. http://dx.doi.org/10.18002/ehf.v0i26.2663.

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27

Barbieri, Beatrice. "Le contexte manuscrit du Lai du cor et la réception tardive des lais (avec une note sur Renart le Contrefait)." Études françaises 48, no. 3 (May 3, 2013): 115–25. http://dx.doi.org/10.7202/1015392ar.

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Le Lai du cor, texte anglo-normand du XIIe siècle, est conservé par un seul témoin manuscrit : Oxford, Bodleian Library, Digby 86, daté entre 1272 et le début du XIVe siècle. Dans ce manuscrit, on trouve un certain nombre de textes, parmi lesquels on peut insérer le Lai du cor, qui développe le thème des femmes, des rapports de couple et de la vie sexuelle. Une pareille interprétation des lais comme exempla du comportement des femmes est attestée par la première version de Renart le Contrefait (1319-1322), où deux lais de Marie de France (Bisclavret et Laustic) servent le propos d’illustrer la mauvaiseté des femmes. Aussi bien le manuscrit Digby que Renart le Contrefait nous informent d’une réception tardive des lais.
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28

Bastide, Mario. "La « Dame », la « Pucele » et leurs parasynonymes dans les Lais de Marie de France." L Information Grammaticale 69, no. 1 (1996): 9–11. http://dx.doi.org/10.3406/igram.1996.2997.

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29

Francis, Kersti. "The Lais of Marie de France: Text and Translation ed. by Claire M. Waters." Comitatus: A Journal of Medieval and Renaissance Studies 50, no. 1 (2019): 228–29. http://dx.doi.org/10.1353/cjm.2019.0018.

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30

Khanmohamadi, Shirin Azizeh. "Salvage Anthropology and Displaced Mourning in the Lais of Marie de France." Arthuriana 21, no. 3 (2011): 49–69. http://dx.doi.org/10.1353/art.2011.0028.

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31

Liendo, Elizabeth. "The Wound that Bleeds: Violence and Feminization in the Lais of Marie de France." Neophilologus 104, no. 1 (July 16, 2019): 19–32. http://dx.doi.org/10.1007/s11061-019-09614-9.

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32

Whittaker, Eve M. "Marie De France's Eliduc: the Play of Aventure." Medieval Encounters 6, no. 1-3 (2000): 3–57. http://dx.doi.org/10.1163/157006700x00013.

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AbstractThis work proposes that for Eliduc, the culminating statement of her Lais, Marie de France selected a metaphor which was then new to Christianity: the game of chess. Eliduc is a "chess morality," marking the transition between the Muslim game and its varieties in western Europe. Like its Muslim ancestor, but explicating a central Christian text, it teaches philosophical consideration of human life in this world. This paper demonstrates the correspondences between the story of Eliduc and the twelfth century game of chess-its ancestry, objectives, strategies, and equipment, and then describes the game, as it proceeds, of the adult lives of three people.
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33

Gęsicka, Anna. "Sacrum et profanum dans Yonec de Marie de France (XIIe siècle)." Quêtes littéraires, no. 3 (December 30, 2013): 9–15. http://dx.doi.org/10.31743/ql.4586.

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In the Breton lais, we encounter a brilliant marriage of the Celtic and Christian « marvel » (merveilleux), which is revealed on various semiotic levels. The zones of sacrum and profanum interpenetrate and provoke the reader’s afterthoughts with abundant and profound imagery. In Yonec by Marie de France, at the moment when the coming from Autre Monde protagonist is receiving the Eucharist, he con-stitutes one body with his beloved. In this paper, I attempt to uncover a spiritual meaning/message underlying the text, characters-symbols. The clue to this analysis is the idea of transition: from one status to another, from one figure to another, or from one meaning to another.
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34

Merceron, Jacques E. "Sagesse et folie dans les Lais de Marie de France : expression lexicale, positionnements narratifs et significations." Cahiers de civilisation médiévale, no. 244 (December 1, 2018): 329–56. http://dx.doi.org/10.4000/ccm.1729.

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35

Güven KILIÇARSLAN, Zehra. "THE CONCEPT OF "OTHERNESS" IN THE BOOK OF DEDE KORKUT AND THE LAIS OF MARIE DE FRANCE." Social Sciences Studies Journal 7, no. 76 (January 1, 2021): 208–14. http://dx.doi.org/10.26449/sssj.2700.

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36

López Muñoz, Juan Manuel. "Agents et fonctions de la circulation des discours dans les Lais de Marie de France." L'Information Grammaticale 118, no. 1 (2008): 27–32. http://dx.doi.org/10.3406/igram.2008.3979.

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37

MCCASH, J. H. "The Swan and the Nightingale: Natural Unity in a Hostile World in the Lais of Marie de France." French Studies 49, no. 4 (October 1, 1995): 385–96. http://dx.doi.org/10.1093/fs/49.4.385.

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38

Kinoshita, Sharon. "Two for the Price of One: Courtly Love and Serial Polygamy in the Lais of Marie de France." Arthuriana 8, no. 2 (1998): 33–55. http://dx.doi.org/10.1353/art.1998.0011.

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39

Finke, Laurie A., and Martin B. Shichtman. "Magical Mistress Tour: Patronage, Intellectual Property, and the Dissemination of Wealth in the "Lais" of Marie de France." Signs: Journal of Women in Culture and Society 25, no. 2 (January 2000): 479–503. http://dx.doi.org/10.1086/495448.

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40

Classen, Albrecht. "The Lais of Marie de France: Text and Translation, ed. and trans. by Claire M. Waters. Peterborough, Ont., and Tonawanda, NY: Broadview Press, 2018, 424 pp." Mediaevistik 31, no. 1 (January 1, 2018): 409. http://dx.doi.org/10.3726/med012018_409.

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Famous medieval writers continuously find modern publishers willing to produce ever new translations into modern vernacular languages, while the vast majority of contemporary medieval authors linger in the margins and often continue to await even the publication of a critical edition of their works. This is the case with Marie de France as well, whose lais have now been translated into English once again by Claire M. Waters who is Professor of English at the University of California, Davis. She has previously published studies such as Angels and Earthly Creatures: Preaching, Performance, and Gender in the Later Middle Ages (2003), Virgins and Scholars: A Fifteenth-Century Compilation of the Lives of John the Baptist, John the Evangelist, Jerome, and Katherine of Alexandria (2008), and Translating Clergie: Status, Education, and Salvation in Thirteenth-Century Vernacular Texts (2016).
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41

France, Marie De. "The General Prologue and Prologue to Lai I: ‘Guigemar’ from Knights of Love, after The Lais of Marie de France." Comparative Critical Studies 2, no. 1 (February 2005): 119–23. http://dx.doi.org/10.3366/ccs.2005.2.1.119.

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42

Ramm, Ben. "Making Something of Nothing: The Excesses of Storytelling in the Lais of Marie de France and La Chastelaine de Vergi." French Studies LX, no. 1 (January 1, 2006): 1–13. http://dx.doi.org/10.1093/fs/kni285.

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43

Simpson, James. "Knights of Love: After the ‘Lais’ of Marie de France. By Jane Tozer. Pp. 280. Truro: Fal Publications, 2007. Pb. £12." Translation and Literature 18, no. 2 (September 2009): 242–44. http://dx.doi.org/10.3366/e0968136109000600.

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44

Mickel, Emanuel J. "Paula Clifford, Marie de France: Lais. (Critical Guides to French Texts, 16.) London: Grant & Cutler, 1982. Paper. Pp. 93. £2.40." Speculum 60, no. 01 (January 1985): 218. http://dx.doi.org/10.1017/s0038713400154545.

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45

Root, Jerry. "Courtly Love and the Representation of Women in the "Lais" of Marie de France and the "Coutumes de Beauvaisis" of Philippe de Beaumanoir." Rocky Mountain Review of Language and Literature 57, no. 2 (2003): 7. http://dx.doi.org/10.2307/1348390.

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46

Andrieux-Reix, Nelly. "Pour aider à lire les Lais de Marie de France: les chapitres de M.K. Pope consacrés aux caractéristiques du dialecte anglo-normand, résumés et transposés." L Information Grammaticale 69, no. 1 (1996): 16–22. http://dx.doi.org/10.3406/igram.1996.2999.

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47

Boivin, Jeanne-Marie. "Prologues et épilogues des isopets." Reinardus / Yearbook of the International Reynard Society 11 (November 15, 1998): 3–23. http://dx.doi.org/10.1075/rein.11.02boi.

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Résumé Sont examines succesivement: Les isopets issus des recueils latins en prose, qui heritent du prologue du Romulus ordinaire une definition sommaire mais precise du genre: celle-ci met en avant les aspects didactique et allegorique, mais escamote le recit plaisant. Les epilogues des traductions de Vinvent de Beauvais, sur le bon usage des fables comme exempla, confirment la gene des auteurs vis a vis de la fiction au cceur de la fabula. Les Fables de Marie de France, qui se rattachent au prologue et a Pepilogue du vieux Romulus, mais devellopent des themes chers a l'auteur des Lais. La conception de l'apologue qui se degage de la preface dissocie le recit de la moralite 'u des cuntes est tut li fes' -'le poids', c'est-a-dire l'essentiel autant que l'essence. Les isopets issus des recueils latins en vers, qui elaborent, dans des textes riches et ori-ginaux, une veritable poetique. Celle-ci temoigne de la defiance du Moyen Age vis a vis des joca melees aux seria dans des ceuvres didactiques et, en depit d'un texte-source precurseur, de la difficile cohabitation du 'corps' et de i'ame' de l'apologue jusqu'au temps ou La Fontaine parviendra a les reconcilier grace a son esthetique de la 'gaiete'.
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48

Caudill, Tamara Bentley. "Lais du Moyen Âge: récits de Marie de France et d’autres auteurs (xiie–xiiie siècle). Sous la direction de Philippe Walter avec la collaboration de Lucie Kaempfer, Ásdís R. Magnúsdóttir et Karin Ueltschi." French Studies 74, no. 2 (April 1, 2020): 276–77. http://dx.doi.org/10.1093/fs/knaa026.

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49

BOURDACHE, Achour. "La pratique de l’analyse du discours numérique en Algérie. Etat des lieux et éléments bibliographiques." ALTRALANG Journal 4, no. 01 (June 30, 2022): 235–62. http://dx.doi.org/10.52919/altralang.v4i01.193.

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The Practice of Digital Discourse Analysis in Algeria. Current State and Bibliographical Elements ABSTRACT: Since the first works inaugurated in France by Marie Anne Paveau, research in the field of digital discourse analysis has continued to develop, especially in Latin America. The work of Paveau (2012, 2013, 2017 and then Emérit (2015, 2016, 2017 and 2018), Ghlis (2018, 2019) laid the groundwork for a new field of research, calling into question the mainstream postulate of discourse analysis. de facto, this contribution aims to report on the state of research on native digital discourse as instituted by Marie-Anne Paveau. The objective being to see the implication of the analysis of digital discourse as fields of new research in the field of Algerian studies on digital discourse. At the center of this reflection will also be the highlighting of the methodological and epistemological orientations and locks of Algerian research on digital discourse. This critical examination of the state of this research will lead to concrete proposals aimed at introducing this field of research into future research practices. Finally, this contribution will end with a review of academic work that has been done about the digital discourse. RÉSUMÉ: Depuis les premiers travaux inaugurés en France par Marie Anne Paveau, la recherche dans le domaine de l’analyse du discours numérique ne cesse de se développer, surtout en Amérique latine. Les travaux de Paveau (2012,2013, 2017) et, ensuite, Emérit (2015, 2016, 2017 et 2018), Ghlis (2018, 2019) ont posé les jalons d’un champ de recherche nouveau, remettant en cause le postulat mainstream de l’analyse du discours. De facto cette contribution vise à rendre compte de l’état de la recherche sur le discours numérique natif tel qu’il est institué par Marie-Anne Paveau. L’objectif étant de voir l’implication de l’analyse du discours numérique comme champs de recherche nouveau dans le camp des études algérienne sur le discours numérique. Il y aura également au centre de cette réflexion la mise en exergue des orientations et verrous méthodologiques et épistémologiques des recherches algériennes sur le discours numérique. Cet examen critique de l’état de la recherche débouchera sur des propositions concrètes visant l’introduction de ce champ de recherche dans les pratiques de recherches futures. Somme toute, cette contribution se terminera par une recension de travaux académiques qui ont été faits autours du discours numérique.
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50

Laïd, Baptiste. "Le couronnement de l’aigle." Reinardus / Yearbook of the International Reynard Society 31 (December 31, 2019): 58–79. http://dx.doi.org/10.1075/rein.00026.lai.

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Résumé Le recueil de fables de Marie de France, le premier recueil de fables en français, reprend à plusieurs reprises, mais toujours dans des fables narrativement isolées, le motif de la cour du qui connaît, presque simultanément, une expansion majeure en français sous la forme du Roman de Renart. Cette métaphore politique, dans laquelle le lion-roi est entouré d’animaux incarnant divers types sociaux, s’accompagne cependant dans le recueil du développement parallèle d’une société aviaire nettement distincte de celle des quadrupèdes. C’est l’aigle qui y règne, l’autour est son sénéchal et cette cour des oiseaux est confrontée à des conflits nouveaux qui permettent d’illustrer des problématiques politiques différentes de celles de la cour des animaux. Quoique les fables qui traitent de cet autre monde, certaines antiques, d’autres entièrement nouvelles, soient éparpillées dans le recueil, elles sont néanmoins reliées par un personnel et des thèmes précis, inscrivant l’ensemble dans une pratique narrative à mi-chemin entre la fable et l’épopée animale. Un tel tissage de fables sous forme de récit discontinu est inédit dans un recueil de fables.
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