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Journal articles on the topic 'Legends, Hebrew'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Tóth, Csaba, and József Géza Kiss. "Hungarian coins – Hebrew letters." KOINON: The International Journal of Classical Numismatic Studies 3 (January 1, 2020): 95–101. http://dx.doi.org/10.32028/k.v3i.1135.

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Hungarian coins bore Latin inscriptions from the earliest times. Only in the nineteenth century did German-language, and during the 1848–1849 War of Independence, Hungarian-language legends appear. It is thus curious to find a group of thirteenth-century Hungarian coins bearing Hebrew letters (but not text!). Hebrew letters on Hungarian coins were first noted in the nineteenth century by Sámuel Kohn in his studies of the Hungarian Jewish history, and in some type-descriptions by László Réthy. Nonetheless, they only arose as a subject of research in the 1970s following the publication of a pape

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2

Baratz, Nimrod. "“Written upon the Stones”: Of the Cyclops, the Shamir and Other Legends of Origin in Benjamin of Tudela’s Book of Travels." Religions 15, no. 10 (2024): 1287. http://dx.doi.org/10.3390/rel15101287.

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This paper examines legends on the origins (aetiologies) of places and placenames in Benjamin of Tudela’s travel account. Origin stories are prevalent in medieval travelogues, but Hebrew travel accounts employ a unique form that is embedded in placenames. Midrash Shem (מדרש שם), as this form is known in Jewish tradition, is the homiletical interpretation of names, typically characterized in some measure by wordplay. I suggest that these legends and placenames serve Hebrew travel literature both as an evidential tool and as an artistic means of expression, contributing to the construction of “k

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3

Riemer, Nathanael. "The Christian Hebraist Christoph Helwig (1581–1617) and His Rendering of Jewish Stories in (His Work) Jüdische Historien." European Journal of Jewish Studies 6, no. 1 (2012): 71–104. http://dx.doi.org/10.1163/187247112x637560.

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Abstract The lecture deals with life and works of the theologian and philologist Christoph Helwig (Helvicus), who was professor for Hebrew language at the University of Gießen, Germany. His scientific career is strongly connected both with the political and religious conflicts in Hessen in the beginning of the sixteenth century and with the Didactic reformer Wolfgang Ratke (Ratichus). The focus is directed upon the work “Jüdische Historien” (Jewish stories) which appeared in 1611 and 1612 and was absorbed by the fairy tale and legends researchers Brothers Grimm.

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4

Mendelsohn, Ezra. "Haya Bar-Itzhak. Jewish Poland—Legends of Origin: Ethnopolitics and Legendary Chronicles. Detroit: Wayne State University Press, 2001. 195 pp." AJS Review 29, no. 2 (2005): 392–93. http://dx.doi.org/10.1017/s0364009405370176.

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The author, an Israeli folklorist who teaches at the University of Haifa, has had the excellent idea of scrutinizing the various “legends of origin” of Polish Jewry. She makes use of works by Hebrew and Yiddish authors, published in modern times but based on folk material of considerable antiquity, and of materials collected by ethnographers of pre-Holocaust Jewish Eastern Europe and by researchers in Israel. Her linguistic skills are admirable (she discusses material in German and Polish as well as both Jewish languages), and her book, while it does not altogether avoid professional jargon, i

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5

Corwin, Jay. "“Emma Zunz” in the Mirror and the Labyrinth." Theory in Action 13, no. 4 (2020): 148–59. http://dx.doi.org/10.3798/tia.1937-0237.2055.

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“Emma Zunz” exemplifies Borges’s particular use of literary devices, including extra-literary references and motifs that refer to the author’s earlier stories. Among those motifs the most central to “Emma Zunz” is the mirror. The use of the verb “multiplicar” reiterates the phrasing from two earlier stories: “Tlön, Uqbar y Orbis Tertius” and “El tintorero enmascarado, Hakim de Merv.” At the same moment the author only proposes that the character sees her reflections on her way to the port of Buenos Aires but promptly offers another scenario, meaning that the reader’s perception of omniscience

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6

Fine, Steven. "“They Remembered That They Had Seen It in a Jewish Midrash”: How a Samaritan Tale Became a Legend of the Jews." Religions 12, no. 8 (2021): 635. http://dx.doi.org/10.3390/rel12080635.

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This article relates the transmission history of a single Samaritan text and its fascinating trajectory from a Samaritan legend into early modern rabbinic tradition, and on to nineteenth and early twentieth century Jewish studies circles. It focuses on the only Samaritan narrative cited in all of Louis Ginzberg’s monumental Legends of the Jews (1909–1938). Often called the “Epistle of Joshua son of Nun,” I trace the trajectory of this story from a medieval Samaritan chronicle to Samuel Sulam’s 1566 publication of Abraham Zacuto’s Sefer Yuḥasin. From there, we move to early modern belles lettre

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Əhməd qızı Həsənova, Nərgiz. "Upbringing of national-spiritual values in primary schools." SCIENTIFIC WORK 81, no. 8 (2022): 37–41. http://dx.doi.org/10.36719/2663-4619/81/37-41.

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İbridai sinif dərsliklərində verilən bədii mətnlər, bədii parçalar kiçik yaşlı məktəblilərin əxlaq tərbiyəsində böyük rol oynayır və böyük əhəmiyyət kəsb edir. Kiçik yaşlı məktəblilərin tərbiyəsində bədii mətnlər (nağıl, rəvayət, dastanlardan parçalar, şeir, laylalar, bayatılar və tapmacalar) böyük tərbiyəvi təsir gücünə, əxlaqi keyfiyyətlər formlaşdırmaq qüvvəsinə malikdir. Sinif müəllimi bu əlverişli imkandan səmərəli istifadə etməlidir. Açar sözlər: məktəblilər, əxlaq, mənəviyyat, dərslik, təhsil Nargiz Ahmed Hasanova Upbringing of national-spiritual values in primary schools Abstract Liter

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8

Gusak, Petro. "Etymological hermeneutics as a key to understanding and writing the text (for example, the legends of Sim, Hama and Japheth: Rev. 9: 18-27)." Ukrainian Religious Studies, no. 74-75 (September 8, 2015): 133–38. http://dx.doi.org/10.32420/2015.74-75.567.

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The article deals with etymological hermeneutics of proper names as method of determining of approximate dating of a text, as well as of its content and intention of its authors or editors. The author of the article illustrates this method on example of an etymological analysis of proper names of personnages of the legend about Shem, Ham and Japheth (Gen 9, 18-27), and draws the conclusion, that their etymology is Greek, therefore one needs to date this legend with Hellenistic periode, and it was created in order to give a legal basing for dwelling of Israel on the territories of conquered peo

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Orgad, Zvi. "Prey of Pray: Allegorizing the Liturgical Practice." Arts 9, no. 1 (2019): 3. http://dx.doi.org/10.3390/arts9010003.

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Numerous images embedded in the painted decorations in early modern Central and Eastern European synagogues conveyed allegorical messages to the congregation. The symbolism was derived from biblical verses, stories, legends, and prayers, and sometimes different allegories were combined to develop coherent stories. In the present case study, which concerns a bird, seemingly a nocturnal raptor, depicted on the ceiling of the Unterlimpurg Synagogue, I explore the symbolism of this image in the contexts of liturgy, eschatology, and folklore. I undertake a comparative analysis of paintings in medie

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10

Krom, Anna E. "Between Two Worlds: the Image of a Dybbuk on the Modern Opera Stage." Observatory of Culture 21, no. 1 (2024): 86–94. http://dx.doi.org/10.25281/2072-3156-2024-21-1-86-94.

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The article is devoted to the theme of the artistic embodiment of the Hebrew legend of the dybbuk on the modern opera stage. The legends about the restless soul of a sinner, “stuck” between two worlds — the world of the living and the world of the dead — are reflected in the works of famous Jewish writers of the turn of the 19th—20th centuries. They received their first vivid refraction in drama in the play “Between Two Worlds (Dybbuk)” (1915) by the outstanding folklorist and ethnographer Semyon Akimovich Ansky. The story of the dybbuk, heard by Anton during folklore expeditions in Volhynia a

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Ozherel'ev, Konstantin Anatol'evich. "Meta-worlds of A. G. Ateev and A. P. Vladimirov as two compositional and stylistic trends in contemporary Russian horror literature." Филология: научные исследования, no. 3 (March 2025): 137–51. https://doi.org/10.7256/2454-0749.2025.3.73533.

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The article addresses the issues of genre, imagery and style in the works of A. G. Ateev and A. P. Vladimirov, who are almost unexplored at the present stage. The subject of research is the literary meta-worlds of two contemporary writers, whose work is organically inscribed in the context of the latest “horror” literature. A comparative analysis of their imaginative worlds and style continuity with both Russian (N. V. Gogol, M. A. Bulgakov) and foreign classics (E. T. A. Hoffmann, A. Dumas-father) is carried out, and a dialog with the newest literature (K. Barker, S. King) is emphasized. The

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Vidas, Marina. "Un Deu Enemi. Jews and Judaism in French and English Medieval Illuminated Manuscripts in the Royal Library." Fund og Forskning i Det Kongelige Biblioteks Samlinger 55 (March 3, 2016): 105. http://dx.doi.org/10.7146/fof.v55i0.118912.

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Marina Vidas: Un Deu Enemi. Jews and Judaism in French and English Medieval Illuminated Manuscripts in the Royal Library The article analyzes images of and texts about Jews and Judaism in five medieval illuminated manuscripts in the collection of the Royal Library, Copenhagen. I begin by examining the references to Jews in a bestiary (MS GKS 3466 8º) composed in the twelfth century by Philippe de Thaon for Queen Adeliza of England and copied a century later in Paris. Then I analyze depictions of Jews in a French early thirteenth-century personal devotional manuscript (MS GKS 1606 4º) as

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13

Lampert-Weissig, Lisa. "Melmoth Irreconcilable? Supersessionism and Jewish and Christian Responses to the Wandering Jew Legend." Gothic Studies 26, no. 2 (2024): 180–97. http://dx.doi.org/10.3366/gothic.2024.0196.

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Charles Maturin’s Melmoth the Wanderer (1820) draws from the legend of the Wandering Jew, infusing the figure with Faustian characteristics in an evolution already begun in William Godwin’s St. Leon (1799). Maturin’s Melmoth also reflects the anti-Judaism inherent in the Wandering Jew legend, especially supersessionism, which views Christianity as the true fulfillment of Jewish prophecy. The influence of supersessionism endures in discernible, but very different forms, in works influenced by Melmoth in French and in Yiddish. Drawing on Carol Davison’s analysis of Gothic antisemitism and Karen

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14

Domning, Daryl. "Susanna and the Elders: A Hebrew Legend with Egyptian Wordplay?" Journal for the Study of the Pseudepigrapha 30, no. 3 (2021): 166–71. http://dx.doi.org/10.1177/0951820721995765.

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The Egyptian word seshen (“water lily,” a cognate of the Hebrew name Susanna, written with hieroglyphs depicting a door bolt, a garden pool, and water), may have inspired the setting of the Theodotion form of Daniel 13:1–27. This may constitute a novel type of “bilingual visual paronomasia,” and point to an Egyptian source of the details of Susanna’s bath, absent in the earliest (Old Greek) form of the biblical text of Daniel.

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15

Stipp, Hermann-Josef. "Legenden der Jeremia-Exegese (I): Das eschatologische Schema im alexandrinischen Jeremiabuch." Vetus Testamentum 64, no. 3 (2014): 484–501. http://dx.doi.org/10.1163/15685330-12341170.

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The article examines the widely accepted theory that the Alexandrian edition of the book of Jeremiah, as represented by the Septuagint, is structured in line with the so-called “tripartite eschatological pattern”, a way of organizing prophetical books in three major sections: first, oracles of doom for Israel; second, oracles of doom for the nations; and third, oracles of salvation for Israel. The scrutiny concludes that the theory fails to give proper consideration to the preponderance of prophecies and descriptions of doom in part three of the Greek Jeremiah, chaps. 33-52 (Hebrew 26-45 + 52)

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16

Hansen, William. "Mythic gaps." Nordlit, no. 33 (November 16, 2014): 65. http://dx.doi.org/10.7557/13.3185.

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Different kinds of omissions sometimes occur, or are perceived to occur, in traditional narratives and in tradition-inspired literature. A familiar instance is when a narrator realizes that he or she does not fully remember the story that he or she has begun to tell, and so leaves out part of it, which for listeners may possibly result in an unintelligible narrative. But many instances of narrative gap are not so obvious. From straightforward, objective gaps one can distinguish less-obvious subjective gaps: in many cases narrators do not leave out anything crucial or truly relevant from their

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17

Portier-Young, Anathea. "Three Books of Daniel: Plurality and Fluidity among the Ancient Versions." Interpretation: A Journal of Bible and Theology 71, no. 2 (2017): 143–53. http://dx.doi.org/10.1177/0020964316688077.

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This essay demonstrates that the book of Daniel is not a fixed but fluid text, a collection of traditions that developed over centuries and locations. The three major extant ancient versions of Daniel, represented by the Hebrew/Aramaic Masoretic Text and the “Old Greek” and “Revised Greek” translations, together participate in a complex dance of genres as they move between legend, folk-tale, prayer and song, vision and apocalypse, novella and saint’s life. A greater appreciation of this multiplicity and fluidity complicates our understanding of biblical texts in ways that can enrich interpreta

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Malec, Grzegorz. "Charles Darwin and lady hope — the legend still alive." Hybris 29, no. 2 (2015): 126–49. http://dx.doi.org/10.18778/1689-4286.29.06.

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The theme of the present paper is the story of Darwin’s conversion as spread by Elizabeth Hope. Her article was published in August 1915. She wrote under the pseudonym “Lady Hope”, and her paper was titled “Darwin and Christianity”. Elizabeth Hope claimed that she visited Charles Darwin in autumn 1881, a couple of months before his death. Darwin during her visit was supposedly bedfast and reading Hebrews. During their conversation Darwin allegedly asked her to speak about Jesus Christ and sing some hymns in his summer house. I claim that (1) strong arguments exist that Lady Hope’s story is onl

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Teomim-Ben Menachem, Esty, and Ilana Elkad-Lehman. "How relevant is it? Public Elementary School Teachers Encounter Ancient Jewish Texts." L1-Educational Studies in Language and Literature 22 (September 30, 2022): 1–22. http://dx.doi.org/10.21248/l1esll.2022.22.1.375.

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This study deals with a learning encounter in a havruta (pair) setting of teachers of public elementary schools in Israel with an ancient legend (Aggadah) drawn from sixth-century Jewish culture. The objective of this study is to examine the teacher’s attitude to the text through a study of the dialogue created in the encounter with the text in the havruta setting. Participants in the study included two groups of mostly women teachers of Hebrew language (L-1): 15 teachers in Group 1, and 14 teachers in Group 2. The groups came from two large and demographically different cities in Israel. The

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Janick, Jules. "Fruits of the Bibles." HortScience 42, no. 5 (2007): 1072–76. http://dx.doi.org/10.21273/hortsci.42.5.1072.

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The sacred writings of three religions (Judaism, Christianity, and Islam) are contained in the Hebrew Bible (referred to by Christians as the Old Testament), the Christian Bible (New Testament), and the Qur'an (Koran). These writings encompass events occurring over a period of more than two millennia and taken together represent a broad picture of mideastern peoples, describing their interactions with the sweep of events of that era. The writings include the sacred and profane, prose and poetry, history and myth, legend and fable, love songs and proverbs, parables and revelations. The basic ag

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Li, Lupeng. "The People Shall Not Dwell Alone: The Hebrew Bible in Light of Chinese Classics." Religions 16, no. 5 (2025): 556. https://doi.org/10.3390/rel16050556.

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This article compares the similar texts in historiography, legend, poetry, and law between the Hebrew Bible and Chinese classic works, emphasizing the mutual reflection and illumination of the two in terms of culture. This article holds that a literary work, just like an object, will release a certain form of energy, which will have an impact on other works and, at the same time, be influenced by other works. This article examines Chinese classic works from the perspective of the Hebrew Bible to gain new insights. By discussing the traditional comparative methods in biblical studies, the artic

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Gamliel, Ophira. "Back from Shingly: Revisiting the premodern history of Jews in Kerala." Indian Economic & Social History Review 55, no. 1 (2018): 53–76. http://dx.doi.org/10.1177/0019464617745926.

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Jewish history in Kerala is based on sources mainly from the colonial period onward and mostly in European languages, failing to account for the premodern history of Jews in Kerala. These early modern sources are based on oral traditions of Paradeśi Jews in Cochin, who view the majority of Kerala Jews as inferior. Consequently, the premodern history of Kerala Jews remains untold, despite the existence of premodern sources that undermine unsupported notions about the premodern history of Kerala Jews—a Jewish ‘ur-settlement’ called Shingly in Kodungallur and a centuries-old isolation from world

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Donnelly, Steven. "The Forging of a Tradition: The Hebrew Bible, Ezra the Scribe, and the Corruption of Jewish Monotheism According to the Writings of al-Ṭabarī, al-Thaʿlabī, and Ibn Ḥazm". Biblical Annals 13, № 2 (2023): 225–49. http://dx.doi.org/10.31743/biban.14511.

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A widely distributed religious legend maintains that Ezra the scribe rewrote the Hebrew Bible sometime during the post-exilic period. The story is interpreted differently among its varying iterations. Some accounts view Ezra’s recovery of the Scriptures as an act of divine wonder while other versions insist that Ezra’s hand distorted the biblical text. Both outlooks are present in medieval Islamic writings. This article considers the polemical approach of three Muslim authors (e.g., al-Ṭabarī, al-Thaʿlabī, and Ibn Ḥazm) and their portraits of Ezra, including his role that led to a purported co

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Nuri, Janan, and Khayal Hamad. "Resurrection after death between religious myths and the Old Testament." Islamic Sciences Journal 11, no. 5 (2023): 137–61. http://dx.doi.org/10.25130/jis.20.11.5.6.

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    Religious myths are an essential part of the formation of human thought and civilization,Thus, a group of ancient religions and beliefs arose, which were rituals, legends, magic and sorcery, and an attempt to control hidden forces and draw closer to them using certain rites, such as offering sacrifices and offerings. Then, human religions such as, religion appeared in Mesopotamia civilization, Hammurabi canons, Greek and Zoroastrian divine philosophies in Persia, Confucianism, Buddhism and Taoism in the Far East, Hinduism in India, Ammonia and Akhenatene in the Phar

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Волчков, А. "(Un)rejected Bible: The Legend of the Greek Translation of the Bible (LXX) in the Rabbinic Tradition." Библия и христианская древность, no. 2(18) (August 15, 2023): 177–201. http://dx.doi.org/10.31802/bca.2023.2.18.004.

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Считается, что в традиции раввинов перевод еврейской Библии на греческий язык расценивался как трагическое событие с роковыми для Израиля последствиями. В память об этом ошибочном начинании даже был установлен специальный день для поста и сетований, а сам перевод сравнивался с созданием золотого тельца. На основании некоторых раввинистических свидетельств в европейской науке возникло представление о свершившемся на рубеже I и II веков н. э. отказе иудеев от использования Септуагинты. Новейшие исследования свидетельствуют о полной неадекватности этой концепции по отношению к исторической реальн

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Ostriker, Alicia. "Zafrira Lidovsky Cohen. Loosen the Fetters of thy Tongue, Woman: The Poetry and Poetics of Yona Wallach. Cincinnati: Hebrew Union College Press, 2003. x, 264 pp." AJS Review 28, no. 2 (2004): 410–11. http://dx.doi.org/10.1017/s0364009404440215.

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Think of the intensity and notoriety of Sylvia Plath in the English-speaking world, and multiply it several times: that is Yona Wallach for the Hebrew-speaking world today. The most passionate and flamboyant figure in postwar literary Israel, Wallach was born on a small farming village in 1944, lived there most of her life until her death of breast cancer in 1985, and after her death has become a cultural legend. In life Wallach experimented with sex, drugs, and madness (she checked herself into a mental hospital in 1964 and remained for three months, deliberately exploring what the subconscio

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Chugunov, Dmitriy A. "About the historical and cultural significance of Sibylle Lewitscharoff’s work." Izvestiya of Saratov University. Philology. Journalism 24, no. 3 (2024): 325–32. http://dx.doi.org/10.18500/1817-7115-2024-24-3-325-332.

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The presented article determines the place of the works of Sibylle Lewitscharoff, the winner of the 2013 Büchner Prize, in the modern German literature. Her literary fame is associated with important and controversial theses on the ways of European social and cultural development. Thus, in the book 36 Righteous People (1994), S. Lewitscharoff transformed the Hebrew legend about special people to whom humanity owes its existence, and gave her own interpretation of it in relation to the history of Europe in the second half of the twentieth century. Her novel Pong (1998) became a satirical projec

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Rostaminezhadan, Diana, and Ebrahim Fayaz. "The Creation according to Shamaran myth in Kurdistan: A Comparative Analysis of Mesopotamian Mythology and Hebrew Texts." International Journal of Kurdish Studies, August 30, 2024. http://dx.doi.org/10.21600/ijoks.1437247.

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The legend of Shamaran holds significant cultural significance in Kurdish mythology and serves as a prominent creation myth. Despite variations in traditions, this article undertakes a comparative analysis between the Shamaran legend and the narrative of the Garden of Eden, employing a structuralist approach and drawing upon mythological and biblical data. Through this research, it is revealed that these two narratives share a coherent and uniform structure, as well as common themes. The central focus of both narratives lies in the creation of existence and mankind.

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Pareles, Mo. "Cannibal Maria in the Siege of Jerusalem: New approaches." Religion Compass, November 30, 2023. http://dx.doi.org/10.1111/rec3.12479.

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AbstractThis essay traces the far‐reaching legend of Maria/Miriam of Bethezuba, sometimes called Mary, Marie, or Marion, a starving Jewish woman who (according to Flavius Josephus's The Jewish War) ate her own baby during the 70 CE Roman Siege of Jerusalem. This episode of maternal infanticide and cannibalism under occupation is the culmination of Biblical curses and prophecies, a complicated reference to the Eucharist, and an emblem of Jewish (women's) suffering and culpability across time. It is also a key to Jewish‐Christian arguments about futurity and the writing of history. Scholarly dev

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Komarnytskyy, Viktor. "‘Who Is David and Who Is – the Son of Jesse?’ The Interpretation of the Figure of King David in the Development of Old Testament Theology." Biblical Annals, March 4, 2025. https://doi.org/10.31743/ba.17464.

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The article addresses the issue of the numerous inconsistencies and contradictions found in the David cycle in 1 Sam 14 – 1 Kings 2. Usually, exegetes tend to believe that the biography of the king, especially the section the ‘History of David’s rise to power’, shows traces of two legends of different origins, regardless of whether the figure actually existed in Israel’s history. However, after comparing the inconsistencies in the portrayal of the king, it can be concluded that the basis of the legends about David may have been a real historical figure of a certain warrior whose biography can

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Goeminne, Koen. "Hebben Brugse zotten en Gentse stroppen iets gemeen." Van Mensen en Dingen: tijdschrift voor volkscultuur in Vlaanderen 13, no. 3 (2015). http://dx.doi.org/10.21825/vmend.v13i3.5024.

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Het is weinig of meestal zelfs niet geweten dat de populaire bijnamen BrugseZotten en Gentse Stroppen minstens voor wat de legendevorming betreft, eengemeenschappelijke achtergrond hebben. Legenden en feiten worden gekaderd in de middeleeuwse maatschappij overgaand naar de vroegmoderne gecentraliseerde staat.

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"De symboliek van de Nieuwe Kerk van Jacob van Campen te Haarlem." Oud Holland - Quarterly for Dutch Art History 104, no. 1 (1990): 1–30. http://dx.doi.org/10.1163/187501790x00011.

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AbstractIn 1645 the City of Haarlem ordered that a new Calvinist church be built to replace the mediaeval Sint Annakapel (Saint Anne's Chapel), which had become too small to hold services in. The council opted for a design by Jacob van Campen, which preserved Lieven de Key's tower of 1613. The building, which was called the Nieuwe Kerk (New Church) from the beginning, has hitherto only been the subject of stylistic scrutiny in art-historical writings. Van Campen's design was thought to have been prompted by the desire to have the new building harmonize with the existing tower. The present inve

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Moesen, Annemie. "De Kattenfeesten te leper." Van Mensen en Dingen: tijdschrift voor volkscultuur in Vlaanderen 3, no. 4 (2005). http://dx.doi.org/10.21825/vmend.v3i4.5298.

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leper staat vooral bekend om de stille getuigen van de Eerste Wereldoorlog, maar ook om de Kattenstoet en het Kattenwerpen. In dit artikel wordt een cultuurhistorische beschrijving gegeven van deze Kattenfeesten. Het woord 'Kattenstoet' klinkt mensen, die er nog nooit van gehoord hebben, vaak komisch in de oren. Daarom wordt er in dit artikel een beschrijving gegeven van deze optocht, voorafgegaan door een historisch kader van het Kattenwerpen. Hoewel leper niet de enige stad is waar katten gebruikt werden als slachtoffer bij allerlei volksspelen, is ze wel een van de weinige steden waar dit r

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Davies, Elizabeth. "Bayonetta: A Journey through Time and Space." M/C Journal 19, no. 5 (2016). http://dx.doi.org/10.5204/mcj.1147.

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Art Imitating ArtThis article discusses the global, historical and literary references that are present in the video game franchise Bayonetta. In particular, references to Dante’s Divine Comedy, the works of Dr John Dee, and European traditions of witchcraft are examined. Bayonetta is modern in the sense that she is a woman of the world. Her character shows how history and literature may be used, re-used, and evolve into new formats, and how modern games travel abroad through time and space.Drawing creative inspiration from other works is nothing new. Ideas and themes, art and literature are f

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