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Journal articles on the topic 'Medieval and comparative literature'
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1
Petrocchi, Alessandra. "Medieval Literature in Comparative Perspective." Journal of Medieval Worlds 1, no. 2 (June 2019): 57–76. http://dx.doi.org/10.1525/jmw.2019.120004.
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This paper provides a textual comparison of selected primary sources on medieval mathematics written in Sanskrit and medieval Latin for the first time. By emphasising literary features instead of purely mathematical ones, it attempts to shed light on a neglected area in the study of scientific treatises which concerns lexicon and argument strategies. The methodological perspective takes into account the intellectual context of knowledge production of the sources presented; the medieval Indian and Latin traditions are historically connected, in fact, by one of the most fascinating episodes in the history of knowledge transfer across cultures: the transmission of the decimal place value system. This cross-linguistic analysis compares and contrasts the versatile textuality and richness of forms defining the interplay between language and number in medieval Sanskrit and Latin works; it employs interdisciplinary methods (Philology, History of Science, and Literary Studies) and challenges disciplinary boundaries by putting side by side languages and textual cultures which are commonly treated separately. The purpose in writing this research is to expand upon recent scholarship on the Global Middle Ages by embracing an Eastern literary culture and, in doing so, to promote comparative studies which include non-European traditions. This research is intended as a further contribution to the field of Comparative Medieval Literature and Culture; it also aims to stimulate discussion on cross-linguistic and cross-cultural projects in Medieval Studies.
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Latief, Hillman. "Comparative Religion in Medieval Muslim Literature." American Journal of Islamic Social Sciences 23, no. 4 (October 1, 2018): 28–62. http://dx.doi.org/10.35632/ajiss.v23i4.446.
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This article investigates medieval Muslim literature on the study of non-Islamic religions through the writings of al-Biruni and al-Shahrastani in their dealing with Hind (India) and the nomenclature of world religions. I focus on their perceptions of monotheism and polytheism. My findings show that they used different approaches, categories, and classification models of world religious traditions in general, and of Hind’s religious traditions in particular. Al-Biruni classifies Indian religions according to the religious outlooks found in Hindu texts or sayings of Hindu philosophers/theologians and in the attitudes of ordinary people in a popular context. Al-Shahrastani categorizes the divisions and subdivisions of Hindu beliefs and practices according to types of “idol worshippers.” This article points out that they dealt with some conceptual issues in their presentations, such as “religious representation,” “intermediaries,” and “anthropomorphism.”
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Latief, Hillman. "Comparative Religion in Medieval Muslim Literature." American Journal of Islam and Society 23, no. 4 (October 1, 2018): 28–62. http://dx.doi.org/10.35632/ajis.v23i4.446.
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This article investigates medieval Muslim literature on the study of non-Islamic religions through the writings of al-Biruni and al-Shahrastani in their dealing with Hind (India) and the nomenclature of world religions. I focus on their perceptions of monotheism and polytheism. My findings show that they used different approaches, categories, and classification models of world religious traditions in general, and of Hind’s religious traditions in particular. Al-Biruni classifies Indian religions according to the religious outlooks found in Hindu texts or sayings of Hindu philosophers/theologians and in the attitudes of ordinary people in a popular context. Al-Shahrastani categorizes the divisions and subdivisions of Hindu beliefs and practices according to types of “idol worshippers.” This article points out that they dealt with some conceptual issues in their presentations, such as “religious representation,” “intermediaries,” and “anthropomorphism.”
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Yu, Pauline. "Comparative literature in question." Daedalus 135, no. 2 (April 2006): 38–53. http://dx.doi.org/10.1162/daed.2006.135.2.38.
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Comparative literature is at once a subject of study, a general approach to literature, a series of specific methods of literary history, a return to a medieval way of thought, a methodological credo for the day, an administrative annoyance, a new wrinkle in university organization, a recherché academic pursuit, a recognition that even the humanities have a role to play in the affairs of the world, close-held by a cabal, invitingly open to all. …
5
THOMAS, ROSALIND. "Performance and written literature in Classical Greece: envisaging performance from written literature and comparative contexts." Bulletin of the School of Oriental and African Studies 66, no. 3 (October 2003): 348–57. http://dx.doi.org/10.1017/s0041977x03000247.
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This paper examines the nature of performance literature in Ancient Greece, comparing it with other modern and medieval examples. It concentrates on archaic Greek ‘song culture’, and especially choral praise poetry. It discusses the social and cultural significance of the original performances and, drawing on comparative examples, investigates the ‘gap’ between performance and text, possible cultural explanations and interpretations of ‘difficult’ performed literature—particularly competitive and religious—which stand out in comparison to performance literatures elsewhere.
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Sweany, Erin E. "Unsettling Comparisons." English Language Notes 58, no. 2 (October 1, 2020): 83–100. http://dx.doi.org/10.1215/00138282-8557934.
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Abstract While many areas of scholarship are already well into critical examinations of their global turns, one area that is not is the study of early medieval medicine. The number of global comparative approaches for this corpus are few and limited in scope, but this is an ideal time to consider the ethics of how scholars deploy comparisons between the medicine of early medieval England and other medicines, particularly those of American Indigenous peoples. This article argues for ethical comparative approaches between medieval medical corpora and the cultures and archives of American Indigenous peoples and for using decolonial and comparative considerations to guide the future of a scholarship whose framework is increasingly global.
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DAMROSCH, DAVID. "Global Regionalism." European Review 15, no. 1 (January 9, 2007): 135–43. http://dx.doi.org/10.1017/s1062798707000130.
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As the discipline of Comparative Literature expands beyond its traditional concentration on the literatures of a few European great powers, our expanded range of vision involves rethinking Europe itself as well as the larger global production of literature. Already in the 19th century, comparatists were deeply engaged in sorting out relations between major powers and minor literatures, as can be seen in the ambitious early journal Acta Comparationis Litterarum Universarum, edited in the 1870s by the Transylvanian comparatist Hugo Meltzl. This article discusses Meltzl's journal and its struggles against the great-power cosmopolitanism represented by Meltzl's rival, the German comparatist Max Koch. As an illustration of the importance of trans-national perspectives in understanding European identity, the article concludes with a discussion of the recording of pagan myth in medieval Iceland.
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Zimbalist, Barbara. "Comparative Hagiology and/as Manuscript Studies: Method and Materiality." Religions 10, no. 11 (October 31, 2019): 604. http://dx.doi.org/10.3390/rel10110604.
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Although the academic study of hagiography continues to flourish, the role of comparative methods within the study of sanctity and the saints remains underutilized. Similarly, while much valuable work on saints and sanctity relies on materialist methodologies, issues of critical bibliography particular to the study of hagiography have not received the theoretical attention they deserve. This essay takes up these two underattended approaches to argue for a comparative materialist approach to hagiography. Through a short case study of the Latin Vita of Lutgard of Aywières (1182–1246) written by the Dominican friar Thomas of Cantimpré (c. 1200–1270), I suggest that comparative material research into the textual history of hagiographic literature can provide us with a more comprehensive and nuanced picture of the production of any specific holy figure, as well as the evolving discourses of sanctity and holiness in general. While this suggestion emerges from my own work on medieval hagiography from the Christian Latin West, it resonates with recent arguments by Sara Ritchey and David DiValerio to call for a materially comparative approach to narratives of holy lives in any religious tradition in any time period. Furthermore, I suggest that medieval studies, and in particular medieval manuscript studies, may have much to offer to scholars of sanctity working in later periods and other settings. Offering a view of material textual scholarship as intrinsically comparative, we may expand our theoretical definitions of the comparative and its possibilities within the study of sanctity.
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Meri, Josef W. "The Changing Face of Medieval Near Eastern Studies: Challenges and Strategies." Middle East Studies Association Bulletin 33, no. 2 (1999): 164–68. http://dx.doi.org/10.1017/s0026318400039365.
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As we Embrace the new millennium, the debate concerning the ever-changing role of area studies in the humanities curriculum and in funding and academic policies continues. Middle Eastern Studies is facing a new policy and funding agenda, which is forcing institutions and departments to impose changes in teaching, research and funding and meant to bring Middle Eastern Studies in line with what are perceived as more relevant fields of study. Accordingly, some Near Eastern Studies programs, which have continued to experience a decline in funding levels, have over the past decade placed greater emphasis on interdisciplinary classes in comparative literature, history and religion. Sometimes these changes have led to the marginalization of early and medieval Islamic history, culture and religion at public institutions. Why offer a class in medieval Islamic history, while classes in the modern Middle East, comparative literature, or world history might attract higher undergraduate enrollment? Faculty have not always succeeded in convincing university administration of the need to offer undergraduate seminars on various aspects of Islamic history, or devised ways of making pre-modern Near Eastern history and religion more appealing to undergraduates.
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Nagavajara, Chetana. "Kurt Wais :A Centenary Appraisal." MANUSYA 9, no. 3 (2006): 1–34. http://dx.doi.org/10.1163/26659077-00903001.
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Kurt Wais ( 1907-1995) would be 100 years old on 9 January 2007. He was Professor of Romance Philology and Comparative Literature at Tübingen University until his retirement in 1975. His immense erudition spanning several literatures and epochs equipped him well for pioneering work in Comparative Literature, of which he was the leading authority in Germany. Drawing on his "Nachlass" (private papers) now deposited with the renowned German Literature Archive in Marbach/Neckar, the author, a pupil of Kurt Wais, demonstrates how the precocious scholar, who had won international recognition at the age of 31 with his authoritative book on Stéphane Mallarmé, developed into a versatile researcher, a dedicated teacher and a trustworthy colleague. But this is far from a merely personal success story, for the achievements of Kurt Wais bear testimony to the strengths of German and European academic tradition. What Kun Wais described as his "life's work", a monumental comparative study of Europe's early medieval epics, occupied him until his death, with only one volume published, while the remaining 9 volumes, though still in manuscript form, might provide intimations of Europe as a cohesive entity, predating the dreams of the architects of the EU by almost a thousand years.
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Mazour-Matusevich, Yelena. "Gerson et Pétrarque: humanisme et l’idée nationale." Renaissance and Reformation 37, no. 1 (January 1, 2001): 45–80. http://dx.doi.org/10.33137/rr.v37i1.8671.
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Gerson never met Petrarch in person. However, a comparative study of these authors allows us to evaluate the crucial role of national pride in revealing the initial difference between early French and Italian forms of humanism. While the Italians, oppressed by Parisian intellectual prestige, were interested in breaking away from the medieval past, the French were interested in continuity with the medieval tradition, wherein they perceived the glory and the legitimacy of the French nation.
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Franco, Márcia Maria de Arruda. "Dois estudos (legítimos) de literatura comparada." Revista do Centro de Estudos Portugueses 18, no. 23 (December 31, 1998): 171. http://dx.doi.org/10.17851/2359-0076.18.23.171-189.
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<p>A concepção renascentista de criação poética levou não só à<br />imitação dos modelos greco-latinos, mas também à<br />reinterpretação da herança trovadoresca. Este trabalho<br />apresenta, através de dois estudos comparativos centrados<br />em Sá de Miranda, as duas facetas do Renascimento português<br />em sua releitura do passado literário.</p><p>Renaissance’s poetic conception reclaimed not only imitation<br />of ancient Greek & Roman models, but also reinterpretation<br />of medieval tradition. This text contains,in two comparative<br />studies around Sá de Miranda, both sides of Portuguese<br />Renaissance’s reading of the literary past.</p>
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Miranda, J. V. "Bound by Sovereignty." English Language Notes 58, no. 2 (October 1, 2020): 136–50. http://dx.doi.org/10.1215/00138282-8558023.
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Abstract Recently scholars have called for an Indigenous turn in medieval studies that challenges the historical assumptions of the field by actively engaging in a decolonial and anticolonial praxis. This essay argues that this turn must confront the problem of reciprocity that arises from distinct Indigenous and medieval articulations of sovereignty, which reveal the potential of this tenuous intersection despite the possibility of irreconcilable antagonisms. Tracing sovereignty—specifically through a “politics of recognition” as proposed by the Yellowknives Dene scholar Glen Coulthard—in Dante’s Monarchia (and Paradiso) and Leslie Marmon Silko’s Ceremony provides an analytic example of this comparative framework, since both authors challenge readers to question the imposition of authority and the logics that legitimate and justify dominant forms of governance. Yet Dante and Silko also draw on distinct articulations of sovereignty that suggest the limitations of decolonial and anticolonial praxis within a field bound to a Western episteme that underwrites colonial and imperial authority.
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Komarnitki, Iulian, Hanna Mankowska-Pliszka, Ewa Ungier, Dawid Dziedzic, Michal Grzegorczyk, Agnieszka Tomczyk, and Bogdan Ciszek. "Functional morphometry of the pterygoid hamulus. A comparative study of modern and medieval populations." Anthropological Review 82, no. 4 (December 1, 2019): 389–95. http://dx.doi.org/10.2478/anre-2019-0029.
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Abstract The pterygoid hamulus (PH) is located in the infratemporal fossa and is part of the pterygoid process of the sphenoid bone. Its location on the cranial base and the multitude of anatomical structures whose attachments lie on the surface of the pterygoid hamulus make it of high functional and topographic significance. Due to insufficient literature on the PH morphometry, we decided to study this issue using modern and archaeological material. In total, 99 observations were subjected to quantitative and qualitative analysis (50 - from modern times and 49 - from medieval times). On the basis of the statistical analysis, statistically significant differences in the length of PH were found with respect to age and sex. Statistically significant differences in the PH width were also noticed with respect to sex and the period of origin. The results obtained may help better understand the development mechanism of the pterygoid hamulus bursitis.
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Dale, Stephen Frederic. "Steppe Humanism: The Autobiographical Writings of Zahir al-Din Muhammad Babur, 1483–1530." International Journal of Middle East Studies 22, no. 1 (February 1990): 37–58. http://dx.doi.org/10.1017/s0020743800033171.
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In his essays on “Self-Expression” and “The Human Ideal” in the medieval Islamic world, the late Gustave E. von Grunebaum argued that both expressions and portrayals of individuality were a comparative rarity in the literature of pre-modern Islamic civilization.1 Von Grunebaum concluded from reviewing both autobiographical and biographical works written by Muslims that the social customs, religious values, and literary conventions of premodern Islamic society combined to discourage evocations or depictions of idiosyncratic personalities in favor of representations of impersonal stereotypes.
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Ross, Margaret Clunies. "The Anglo-Saxon and NorseRune Poems: a comparative study." Anglo-Saxon England 19 (December 1990): 23–39. http://dx.doi.org/10.1017/s0263675100001587.
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It has been customary, since comparative scholarship in the field of Germanic literatures began, to explain perceived similarities between Old English and Old Norse poetry in terms of their derivation from common cultural roots and closely cognate languages. Similarities in the two poetic systems have been regarded as evidence of the conservation of ideas, figures of speech and poetic forms. Such similarities have then been used to reveal what the ‘original’ Germanic customs, ideas and literary expressions might have been before the various tribal groups dispersed to their historical medieval locations. This way of thinking assumes the persistence into early medieval times of archaic modes of thought and expression wherever cultural similarities are perceived. The Old English, Old Norwegian and IcelandicRune Poemshave usually been considered in this light. It is widely accepted that they reflect a shared cultural prototype. Moreover, their texts span a considerable period of time and yet show significant similarities. The Old EnglishRune Poemhas often been compared with its Scandinavian counterparts to reveal older forms of thought. Andreas Heusler offered a fairly typical assessment: ‘Die wenigen Anklänge an die nordischen Reihen … erklären sich unbedenklich aus einer alten Grundform der Wanderungszeit, als Angeln und Nordleute Nachbarn waren.’
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Kern, Martin. "“XI SHUAI” 蟋蟀 (“CRICKET”) AND ITS CONSEQUENCES: ISSUES IN EARLY CHINESE POETRY AND TEXTUAL STUDIES." Early China 42 (2019): 39–74. http://dx.doi.org/10.1017/eac.2019.1.
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AbstractThe present article explores questions about the composition, performance, circulation, and transmission of early Chinese poetry by examining a small number of poems from the received Mao shi and their counterparts in recently discovered manuscripts. Starting from a close examination of the poem “Xi shuai” (“Cricket”), the essay briefly discusses the problems we face in dealing with looted manuscripts before advancing toward rethinking the patterns of early Chinese poetic composition and transmission. Instead of taking individual poems as discrete, reified objects in the form we encounter them in the Mao shi, it is suggested to read them as particular instantiations of circumscribed repertoires where the individual poetic text is but one of many realizations of a shared body of ideas and expressions. This analysis is informed by the examination of both manuscript texts and the received literature, but also by comparative perspectives gained from both medieval Chinese literature and other ancient and medieval literary traditions. In emphasizing the formation of poetry as a continuous process, it leaves behind notions of “the original text,” authorship, and the moment of “original composition”—notions that held no prominence in the early Chinese literary tradition before the empire.
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Stock, Markus. "Knowledge, Hybridity, and the King of the Crane-Heads." Daphnis 45, no. 3-4 (July 18, 2017): 391–411. http://dx.doi.org/10.1163/18796583-04503003.
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This article discusses the fabulous crane-heads as they appear in medieval German narrative and pictorial art. The comparative analysis focuses on their literary depiction in Herzog Ernst B and Herzog Ernst G, as well as the crane-head painted onto a wall of the so-called ‘Kaiserpfalz’ in Forchheim in Oberfranken. The aim of this essay is to illustrate that the hybrid monstrosity of these fabulous creatures serves as a discursive node at which a number of transcultural concerns come to the fore. Thus, it attempts to show knowledge in motion, both on the level of the migration of narrative material and motifs and on the level of depictions of Otherness.
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Schine, Rachel. "Signs from Above: Towards a Comparative Symbology of Bird Imagery in Medieval Near Eastern Popular Prose." Iranian Studies 51, no. 1 (August 2, 2017): 47–68. http://dx.doi.org/10.1080/00210862.2017.1354688.
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Gizbulaev, Magomed A. "Study of Dagestan through the 9th-13th centuries Arabic sources in historiography of Russian and overseas scholars." RUDN Journal of World History 12, no. 4 (December 15, 2020): 399–411. http://dx.doi.org/10.22363/2312-8127-2020-12-4-399-411.
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The article reviews main works of Russian and foreign authors devoted to the study of the history of medieval Dagestan based on Arabic sources of the 9th-13th centuries on a chronological basis. The Dagestan society political and social life, historical geography, islamization of the region were these and other questions under the focus of these scholars who had developed them on the basis of the in-depth study and knowledge of Arabic historical and geographical sources. The scientific novelty of the paper is determined by the fact that in this work a comparative study of the literature throughout the 19th and early 21st centuries, belonging to the Russian and foreign historiography on Dagestan according to the Arab authors of the 9th-13th centuries, is carried out. The material presented in the article makes it possible to see the source-study outcomes of scholars in studying the history of medieval Dagestan from early Arabic sources, and shows different aspects of the problem which need further development.
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Alfaisal, Haifa S. "The Politics of Literary Value in Early Modernist Arabic Comparative Literary Criticism." Journal of Arabic Literature 50, no. 3-4 (November 11, 2019): 251–77. http://dx.doi.org/10.1163/1570064x-12341387.
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Abstract The modernist epistemic disconnect from the “medieval Islamic republic of letters,” Muhsin al-Musawi argues, is attributable both to the incursion of Enlightenment-infused European discourse and a failure to read the import of the republic’s significant cultural capital. This article explores the effects of Eurocentric incursions on transformations in literary value in two of the earliest known works of comparative Arabic literary criticism: Rūḥī al-Khālidī’s Tārīkh ʿilm al-adab ʿind al-ifranj wa-l-ʿarab wa-fiktūr hūkū (The History of the Science of Literature of the Franks, the Arabs, and Victor Hugo, 1902) and Aḥmad Ḍayf’s Muqaddimah li-dirāsat balāghat al-ʿarab (Introduction to the Study of Arab balāghah, 1921). I employ the various theoretical formulations of the decolonial school of thought, primarily Walter Mignolo’s coloniality/modernity complex, in tracing these epistemological shifts in literary value and focus on the internalization of Eurocentric critiques of Arabic literary capital. I also discuss the politics involved in such processes, presenting a decolonial perspective on these modernists’ engagement with their Arabic critical heritage.
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Mitterauer, Michael. "Shroud and Portrait of a Medieval Ruler." Balkanistic Forum 29, no. 3 (November 1, 2020): 197–223. http://dx.doi.org/10.37708/bf.swu.v29i3.10.
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The research is concerning two unusual evidences of the late Medieval art, which could be seen in the Museum of the cathedral St. Stephan in Vienna. Both of them are related to Herzog Rudolf IV of Austria (1358 - 1365). One artefact in the museum is his silk gold woven shroud elaborated with especial mastership from Chinese silk in Tabriz, a city in present Iran. Especially important for this fabric is that thanks to the interwoven name of the ruler it could be dated precisely. The road of this Near East fabric to Europe and to the tomb of the Herzog in Vienna could be reconstructed. Rudolf IV died suddenly during the visit to his relative Bernabo Visconti in Milano who was one of the richest men in Europe by that time. Probably the fabric was brought across the Silk Road to Constantinople and further across the sea to Genova and to the city of silk Lucca and then to Milano. Such gold woven fabrics from the Islamic world could be found not rarely in the European ruler’s tombs. The second unusual object in the cathedral museum is a portrait of the Herzog. So far this portrait was attributed to a Prague artist. But it could be proved that it originated from Upper Italy and probably was painted by an artist from Verona who was associated to the society around the great humanist Francesco Petrarca. This portrait rises the question about the emergence of early ruler's portraits in Eu-rope and in this aspect is also related to achievements of the „Palaeologus Renaissance“ art in South – East Europe. The two objects are considered as expression forms of the ruler’s funeral culture of the late Medieval age. In the context formed by the comparative approach new possibilities for analysis are created which cross over the traditional methodology of History of Art.
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Lutz, Angelika. "Norse Loans in Middle English and their Influence on Late Medieval London English." Anglia 135, no. 2 (June 2, 2017): 317–57. http://dx.doi.org/10.1515/ang-2017-0028.
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AbstractMost of the Norse legal and administrative terms attested in Old English were replaced by equivalents from the French superstrate soon after the Norman Conquest, whereas a remarkable number of more basic terms are known to have become part of the very basic vocabulary of modern Standard English. This paper focuses on Norse lexical loans that survived during and beyond the period of French rule and became part of this basic vocabulary. It explores (1) the regional and textual conditions for the survival of such loans and (2) their expansion into late medieval London English and into the emerging standard language. Based on selective textual evidence it is argued that they were not quite as basic originally, that they typically survived and developed in regional centres far away from the French-dominated court, and eventually infiltrated the area in and around late medieval London owing to its growing attraction as an economic and intellectual centre. Both the survival of Norse loans and their later usage expansion are shown to be in harmony with the principles of comparative contact linguistics.
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Winick, Mimi. "Scholarly Enchantment." Nineteenth-Century Literature 73, no. 2 (September 1, 2018): 187–226. http://dx.doi.org/10.1525/ncl.2018.73.2.187.
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Mimi Winick, “Scholarly Enchantment” (pp. 187–226) This essay describes the “scholarly enchantment” of pioneering women writers who combined academic research and occultism in fin-de-siècle Britain. It focuses on Jessie L. Weston’s From Ritual to Romance (1920), a study infamous for interpreting medieval romances as coded records of an ancient fertility cult. Through a reception history and formal analysis of Weston’s monograph, the essay identifies a set of shared characteristics that made both emerging humanities fields and occultism especially appealing to women, including a standard of coherence, a comparative methodology, and a tactic of conjecture. The same attributes constitute formal sources of enchantment in humanistic scholarship of the period that promised to reveal “real” spiritual meanings behind art and artifacts. In this sense, Weston does not analyze medieval romances as works of the human imagination, but claims to decode them to reveal spiritual facts. The essay goes on to show how the gendered appeal of these practices first fueled their popularity and then was eventually exploited to consolidate the masculine authority of professional, disenchanted literary scholarship. Ultimately, though a product of the early twentieth century, From Ritual to Romance helps us recognize not only unfamiliar disciplinary histories, but also Victorian-era narratives about religion other than secularization. In works such as Weston’s, modernization is not defined by a decline of religion in the world but by a process of spiritual intensification leading to a “New Age” of women’s prominence.
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Petrovic, Sonja. "A medieval motif of beneficence and related folklore parallels: Alms and sale of saints." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 78 (2012): 11–20. http://dx.doi.org/10.2298/pkjif1278011p.
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In the Middle Ages, beneficence, alms and charity represented vivid reality and literary topic. Motifs and topoi of beneficence are formed according to poetic and generic rules, they adapt to particular lives and types of saints, and become part of models of sanctity. The motif of the saint who sells himself into slavery in order to achieve the ideal of beneficence and virtue is noted in the apocryphal Acts of Thomas the Apostle in India, and in lives of St. Saint Sava the Serbian, St. Serapionn the Sindonite, St. Paulinus of Nola, and St. Peter the Merciful. The same motif is noted in Serbian Folktales in altered form, where it is manifested as inversion and assimilation of the model of sale of saints. Further comparative research of medieval literature and folklore should shed more light on these and other relations.
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Ashurova, Nodira J. "Mother’s love in “Shakhnameh” by Ferdowsi and “Khamsa” by Nizami." Philological Sciences. Scientific Essays of Higher Education, no. 2 (March 2021): 102–15. http://dx.doi.org/10.20339/phs.2-21.102.
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The image of good-natured women mothers in medieval literature has always been in the center of attention of writers to express instructive thoughts and lofty humanistic ideas. In this regard, in order to give aesthetic significance to their works, writers with great professional creative skill in their works vividly depicted the images of women. Along with beauty, tenderness, restraint and courage, motherly love was the source of their power and strength in the writer's work. The article attempts to make a comparative analysis of the images of bold and beautiful women in “Shahnama” by Ferdowsi and “Khamsa” by Nizami. The novelty of the research comes down to the fact that the comparative aspect of the concept of a woman-mother is considered from the point of view of typological commonality and character differences. The images in the above-mentioned works are analyzed and the behavioral features, beauty, charm, knowledge and mind of women are characterized, the differences in images are determined.
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Ostapchuk, Victor. "The Ghazi Sultans and the Frontiers of Islam: A Comparative Study of the Late Medieval and Early Modern Periods." Iranian Studies 44, no. 1 (January 2011): 137–41. http://dx.doi.org/10.1080/00210862.2011.525063.
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Berkey, Jonathan P. "THE PROMISE AND PITFALLS OF MEDIEVAL ISLAMIC SOCIAL HISTORY." International Journal of Middle East Studies 46, no. 2 (April 10, 2014): 385–94. http://dx.doi.org/10.1017/s0020743814000191.
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When I was in graduate school, in the 1980s, one frequently heard complaints about the comparatively unsophisticated nature of the historiography of the medieval Middle East. There was considerable envy of historians in fields like early modern European history, who pushed broader disciplinary limits and whose works were read not just for content but also for historiographical and theoretical inspiration. There were some in our own corner of the profession blazing new methodological trails—Clifford Geertz, for example, who, though not a historian, had much to say to historians, and whose books were read eagerly by historians, and not just in Middle Eastern history; or Fedwa Malti-Douglas, as much at home in feminist literary theory as in medieval Arabic literature. But many graduate students in Middle Eastern history felt a bit underrepresented on the cutting edge of historical thought and practice.
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Nothaft, C. Philipp E., and Justine Isserles. "Calendars Beyond Borders: Exchange of Calendrical Knowledge Between Jews and Christians in Medieval Europe (12th-15th Century)." Medieval Encounters 20, no. 1 (February 17, 2014): 1–37. http://dx.doi.org/10.1163/15700674-12342155.
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Abstract During the Middle Ages, calendars played a significant role in both the Jewish and Christian communities as a means of reckoning time and structuring religious worship. Although calendars spawned a rich and extensive literature in both medieval Latin and Hebrew, it remains a little-known fact that Jews and Christians studied not only their own calendrical traditions, but also those of their respective rival group: Jewish scribes incorporated Christian material into Hebrew calendrical manuscripts, while some Christian scholars even dedicated entire treatises to the calendar used by Jews. The present article will examine these sources from a comparative perspective and use them to shed new light on the intellectual exchange that took place between Jews and Christians during the twelfth to fifteenth centuries. Particular attention will be paid to the role of oral vs. written transmission in the transfer of calendrical knowledge from one context to another.
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Yamagata, Naoko. "Young And old in Homer and in Heike Monogatari." Greece and Rome 40, no. 1 (April 1993): 1–10. http://dx.doi.org/10.1017/s001738350002252x.
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Homer's epics have been compared with many other epic traditions in the world, such as Sumerian, Indian, Serbo-Croatian, Medieval German, and Old French epics, from various points of view, such as narrative techniques, genesis of traditions, oral or writtern nature of texts, and motifs. If comparative studies of the existing sort have any significance, it is rather surprising that there has been no serious attempt to compare Homer's epics and Heike monogatari(translated as The Tale of the Heike, Heikefor short), the best of the medieval Japanese epics, for there are many reasons to believe that the comparison could be worthwhile.1 While many of the oral epic traditions in Europe, including Homer, have been long dead, the Heikehas kept a lively tradition of performance (chanting accompanied by a type of lute) by travelling bards until recently, and still today there are a few performers. One can therefore still obtain first-hand knowledge of the performance which might throw light on some unknown features of oral epics.2 Rather like Homer's influence over Greek literature and culture, the Heikehas influenced the way of life and thinking of the Japanese profoundly thanks to its popularity and wide circulation. The way in which the Heikeinfluenced other arts, such as no plays, is comparable to Homer's influence on later Greek literature such as tragedy,3 and the way the Heike'swarriors set models for later warrior ethics4 is comparable to the Homeric influence on the later Greek senses of virtue (arete), honour time), shame (aidoōs), and so on.
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Lerner, Amir. "Dos fábulas antiguas en la literatura árabe clásica y sus formas en la prosa popular posterior: estudio comparativo y edición crítica." Al-Qanṭara 39, no. 2 (May 21, 2019): 321. http://dx.doi.org/10.3989/alqantara.2018.010.
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Este artículo estudia una corta narración en árabe muy conocida a través de diversas versions populares documentadas en manuscritos de diferentes orígenes (Siria, Egipto y Norte de África), comenzando en el siglo XVII. La narración describe cómo un peque.o gorrión queda atrapado en la trampa de un cazador y cómo, mediante todo tipo de estratagemas y usando su ingenio, logra escapar de su terrible destino. Si bien esta narración aparece frecuentemente en los círculos tardíos más populares, muchos de sus elementos esenciales, se pueden rastrear en los escritos árabes medievales clásicos de los orígenes islámicos de Oriente y Occidente, en la mayoría de los casos como dos fábulas distintas. La historia de esta narración se mueve así entre la literatura clásica medieval y la popular premoderna. Incluso toca los márgenes de la historia de las Mil y una noches.
En un artículo reciente se ha examinado un manuscrito datado en el siglo XVII que presenta toda la narración tal y como se encuentra con el ritmo y metro del dialect egipcio en el mawwāl. El presente estudio, basado en un manuscrito, analiza en cambio la adaptación de la narrative popular a la prosa.
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Wrisley, David Joseph. "Modeling the Transmission of al-Mubashshir Ibn Fātik’s Mukhtār al-Ḥikam in Medieval Europe: Some Initial Data-Driven Explorations." Journal of Religion, Media and Digital Culture 5, no. 1 (December 6, 2016): 228–57. http://dx.doi.org/10.1163/21659214-90000076.
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This article addresses the transmission of a mid-eleventh century Arabic compilation of Hellenic wisdom, al-Mubashshir Ibn Fātik’s Mukhtār al-Ḥikam wa-maḥāsin al-kalim, into medieval European languages. It documents new archival evidence for the scope of this textual tradition. The combination of digital textual and archival evidence provides important clues for building hypotheses for an expanded reception history of the Arabic text in Europe. Using corpora built in three languages—Castilian, Latin and French—it leverages stylometric analysis to explore the discursive communities in which the translations may have emerged and where they took on new meanings. The article puts medium-scale stylometry into practice in the field of comparative literature and translation studies for the exploration of large text collections, and suggests how quantitative methods could be deployed in translingual corpus-level literary research. It also argues for the use of stylometry at early stages of literary historical research to discover new paths of inquiry.
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Kablitz, Andreas. "Die Provokation der Bildwissenschaft." Poetica 49, no. 3-4 (October 11, 2019): 285–336. http://dx.doi.org/10.30965/25890530-04903004.
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Gerhard Regn zum 75. GeburtstagAbstractThe emergence of the so called Bildwissenschaft in recent humanities constitutes a major challenge to philology, as this newly established branch of art studies claims that images have a potential of generating meaning that is equivalent to, yet independent from, any linguistic means of producing semantics. Linguistics as well as literary studies have hardly reacted to this challenge until now. Therefore, the first part of this article proposes a comparative analysis of the procedures of generating meaning in images and in language, exploring their differences as well as their intersections. The second part is dedicated to a case study and comparison between the medieval hymn Stabat mater and Matthias Grünewald’s Isenheim Altarpiece as an illustration and simultaneously a test of the theoretical assumptions developed in the first part of the paper.
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Golkarian, Ghadir. "Nasimi's thought and effect in Comparative Literature in Foreign Resources (Analyzing with Goethe's, S. Remiev’s and Dafydd ap Gwilym)." Revista Amazonia Investiga 9, no. 29 (May 18, 2020): 264–72. http://dx.doi.org/10.34069/ai/2020.29.05.30.
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Imadeddin Nasimi is one of the mystical poets of the 14th century as a continuation of the Hurufism movement among Turkish poets. From Nasimi's point of view, ontology has been explained based on theological thought that everything is from the first force, which is equivalent to the whole new soul of the Platonists. The first appearance and the highest manifestation is the originality, the "Word" or the "Word of God," which is called the holy word. A similar view of the origins of Plotinus can found in the poems of other talented medieval and contemporary poets. Nasimi appropriately evaluated in both Eastern and Western literature. Therefore, 2019 was declared the year of Nasimi by UNESCO. He tried to understand God, not through fear, but love and conscience. The greatness of the perfect human personality for the progress of societies can be seen in Nasimi's view. In foreign sources, the philosophical aspect of Nasimi's poems is considered more than his ideological approach. But in this article, the aim of the investigation is that the literary, mystical, and worldview aspects of Nasimi and analyzing the effect of his mystical view on other poets' poems. In this context, Goethe, Dafydd ap Gwilym, Remiev's intellectual approaches, and poems would be analyzed. In the philosophy of ontology, the importance of self-knowledge is a priority. Therefore, based on comparative studies between Nasimi's mystical thought and German, Russian, and English poets, it is possible to understand the constituent elements of the commonality between them. This research will lead to the study of philosophical-mystical themes and the similarity of views between Nasimi and other poets. The use of the research method is the analytical-descriptive method, and their poems compared and criticized. The results of the analysis show that the poets of the Western World influenced by the mystical view of the Eastern world, and the approach of literary celebrities in the world is common to the definition of a perfect human being.
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Kaminsky, Howard. "Virtuosity, Charisma, and Social Order: A Comparative Sociological Study of Monasticism in Theravada Buddhism and Medieval Catholicism.Ilana Friedrich Silber." Speculum 72, no. 1 (January 1997): 222–23. http://dx.doi.org/10.2307/2865937.
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Stroganova, Nina A. "Poetics of the cycle “Parting With a Friend” by Cao Zhi." RUDN Journal of Studies in Literature and Journalism 25, no. 2 (December 15, 2020): 295–304. http://dx.doi.org/10.22363/2312-9220-2020-25-2-295-304.
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The article is devoted to a comprehensive review of an Early Medieval Chinese poetic cycle, consisting of two friendly messages preceded by a preface, - the Parting With a Friend by Cao Zhi (192-232). The article is the first to provide an interlinear translation and a sequential analysis of the cycle. In progress of the analysis the images, tropes and figures in both poems, the motives, different types of connection between the motives, the themes of the poems, their compositional structures, genre identity, and the peculiarities of the poetics of the Parting With a Friend as a cycle were examined in detail. By the example of the Parting With a Friend, conclusions regarding the appearance of a poetic cycle in Chinese literature at the turn of Antiquity and the Middle Ages were drawn. The poetics of the Parting With a Friend was examined on the base of the Western theoretical material, which makes our study not purely synological, but partly comparative.
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Kugle, Scott, and Roxani Eleni Margariti. "Narrating Community: the Qiṣṣat Shakarwatī Farmāḍ and Accounts of Origin in Kerala and around the Indian Ocean." Journal of the Economic and Social History of the Orient 60, no. 4 (May 12, 2017): 337–80. http://dx.doi.org/10.1163/15685209-12341430.
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The story of an Indian king’s conversion to Islam by the prophet Muhammad and of the subsequent foundation by Arab Muslims of communities and mosques across the sovereign’s former dominion in Kerala appears in various Arabic and Malayalam literary iterations. The most remarkable among them is theQiṣṣat Shakarwatī Farmāḍ. This legend of community origins is here translated from the Arabic in full for the first time. Historians have dealt with such origin stories by transmitting them at face value, rejecting their historicity, or sifting them for kernels of historical truth. The comparative approach adopted here instead juxtaposes theQiṣṣawith a Malayalam folksong and other Indian Ocean narratives of conversion as related in medieval Arabic travel literature to reveal underlying archetypes of just or enlightened kings as sponsors of community. The legend emerges as a crucial primary source for the constitution and self-definition of Islam in Kerala and for the discursive claims of this community vis-à-vis others.
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Dolgorukova, Natalia M., Kseniia V. Babenko, and Anna P. Gaydenko. "“A Strange Romance,” or Abelard and Héloïse in Russia of the 18th Century." Studia Litterarum 6, no. 2 (2021): 114–27. http://dx.doi.org/10.22455/10.22455/2500-4247-2021-6-2-114-127.
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The article gives an analysis of the first Russian translation of Abelard and Héloïse’s letters (The Collection of Abelard and Héloïse’s Letters with the Life Description of These Miserable Lovers) made by A.I. Dmitriev in 1783 from Count Bussy-Raboutin’s French retelling. A comparative analysis of Dmitriev’s translation with the original text shows the conventional character of their connection. Following Bussy, Dmitriev not always sticks to the Latin original even in the main storylines. Even if he retains the canvas of the original medieval text, he supplements it with countless details: a portrait of a lover, a tear-drenched letter, mad passion. A similar transformation takes place with the Historia Calamitatum in the retelling made by Augustus von Kotzebue. In prefaces both authors designate their works as “female” reading. The interest in the story of two lovers is probably caused by the recent release of J.-J. Rousseau’s Julie, or the New Heloise. The choice of material, the nature of its adaptation, the appeal to women and the circumstances of the publication of Dmitriev’s translation and Kotzebue’s retelling demonstrate the commitment of these authors to sentimentalism, which explains their desire to cause tears in the eyes of their readers.
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Dolgorukova, Natalia M., Kseniia V. Babenko, and Anna P. Gaydenko. "“A Strange Romance,” or Abelard and Héloïse in Russia of the 18th Century." Studia Litterarum 6, no. 2 (2021): 114–27. http://dx.doi.org/10.22455/2500-4247-2021-6-2-114-127.
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The article gives an analysis of the first Russian translation of Abelard and Héloïse’s letters (The Collection of Abelard and Héloïse’s Letters with the Life Description of These Miserable Lovers) made by A.I. Dmitriev in 1783 from Count Bussy-Raboutin’s French retelling. A comparative analysis of Dmitriev’s translation with the original text shows the conventional character of their connection. Following Bussy, Dmitriev not always sticks to the Latin original even in the main storylines. Even if he retains the canvas of the original medieval text, he supplements it with countless details: a portrait of a lover, a tear-drenched letter, mad passion. A similar transformation takes place with the Historia Calamitatum in the retelling made by Augustus von Kotzebue. In prefaces both authors designate their works as “female” reading. The interest in the story of two lovers is probably caused by the recent release of J.-J. Rousseau’s Julie, or the New Heloise. The choice of material, the nature of its adaptation, the appeal to women and the circumstances of the publication of Dmitriev’s translation and Kotzebue’s retelling demonstrate the commitment of these authors to sentimentalism, which explains their desire to cause tears in the eyes of their readers.
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Rafiyenko, Dariya. "Excerpta Historica Constantiniana: An Encyclopaedia from Tenth-Century Byzantium?" Journal of Abbasid Studies 7, no. 2 (December 29, 2020): 243–63. http://dx.doi.org/10.1163/22142371-12340055.
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Abstract When approaching Byzantine-Greek texts that organize knowledge in one way or another, Byzantinists encounter similar issues to those facing Arabists working on pre-modern Arabic literature. In this article, I discuss two of these more specifically: (1) The layout of the medieval manuscripts has been hitherto systematically neglected, although many manuscripts contain chapter headings, lists of contents and other features that provide “reading aids” or “finding devices” and thus offer clues as to how the text they contain were conceived and designed to be read; and (2) The term “encyclopaedia” has been used in too vague a fashion with regard to Byzantine works of the tenth to twelfth centuries CE and has to be reconsidered. This article discusses both issues with reference to the example of the Excerpta historica Constantiniana (henceforth, Excerpta), apparently a reference work, written in Ancient Greek in Constantinople in the tenth century CE. The goal is to make a description of the Excerpta available to Arabists, laying the ground for future study of the two traditions in comparative perspective.
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Brumberg-Kraus, Jonathan. "Meat-Eating and Jewish Identity: Ritualization of the Priestly “Torah of Beast and Fowl” (Lev 11:46) in Rabbinic Judaism and Medieval Kabbalah." AJS Review 24, no. 2 (November 1999): 227–62. http://dx.doi.org/10.1017/s0364009400011259.
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In a fascinating chapter dealing with the “nature of eating” inShulhan shel Arba, a short thirteenth-century manual on rabbinic eating rituals, R. Bahya b. Asher suggests that Torah scholars alone are fit to eat meat, based on the following passage from the Talmud: “it is forbidden for an ignoramus [am ha-aretz] to eat meat, as it is written, ‘This is the torah of beast and fowl’ (Lev 11:46); for all who engage in Torah, it is permitted to eat the flesh of beast and fowl. This passage raises many questions, especially for a vegetarian! First, why would an intellectual or spiritual elite use meat-eating as a way to distinguish itself from the masses? The field of comparative religions offers many counter-examples to this tendency: the vegetarian diet of the Hindu Brahmin caste, of Buddhist priests and nuns, the ancient Pythagoreans, the Neoplatonist regimen advocated by Porphyry inOn Abstinence, or even contemporary eco-theologians, animal rights activists, and feminist vegetarians like Carol Adams.
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Bar-Asher, Avishai. "The Ontology, Arrangement, and Appearance of Paradise in Castilian Kabbalah in Light of Contemporary Islamic Traditions from al-Andalus." Religions 11, no. 11 (October 26, 2020): 553. http://dx.doi.org/10.3390/rel11110553.
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This study is a comparative analysis of the appearances of the lower and upper Paradise, their divisions, and the journeys to and within them, which appear in mystical Jewish and Islamic sources in medieval Iberia. Ibn al-‘Arabī’s vast output on the Gardens of divine reward and their divisions generated a number of instructive comparisons to the eschatological and theosophical writing about the same subject in early Spanish Kabbalah. Although there is no direct historical evidence that kabbalists knew of such Arabic works from the region Catalonia or Andalusia, there are commonalities in fundamental imagery and in ontological and exegetical assumptions that resulted from an internalization of similar patterns of thought. It is quite reasonable to assume that these literary corpora, both products of the thirteenth century, were shaped by common sources from earlier visionary literature. The prevalence of translations of religious writing about ascents on high, produced in Castile in the later thirteenth century, can help explain the sudden appearance of visionary literature on Paradise and its divisions in the writings of Jewish esotericists of the same region. These findings therefore enrich our knowledge of the literary, intellectual, and creative background against which these kabbalists were working when they chose to depict Paradise in the way that they did, at the time that they did.
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Haldon, John. "Res publica Byzantina? State formation and issues of identity in medieval east Rome." Byzantine and Modern Greek Studies 40, no. 1 (April 2016): 4–16. http://dx.doi.org/10.1017/byz.2015.2.
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It is a great pleasure and an honour to be writing for the fortieth anniversary volume ofByzantine and Modern Greek Studies. As editor of the journal for some twenty years, from 1984 until 2004, I have watched the journal grow in stature and in esteem over that period, and I am delighted to see it continuing to do so in the hands of its current editors. In the first issue I edited, I also contributed an article that attempted to reconcile some very different approaches to the history of Byzantine society and culture, or at least, to show that such different approaches were not necessarily mutually exclusive. If now rather out-of-date in its content, that article remains a useful baseline for discussing the relationship between empirical research and writing and theoretical reflection.‘“Jargon” vs. “the facts”‘?was a comment about the confrontation that at the time appeared to exist between, very broadly speaking, those who were interested in questioning the theoretical assumptions underlying and informing their research, and those who were not interested in such debates, preferring to see them either as irrelevant or as inaccessible. In my concluding remarks, I suggested that Byzantine Studies in the mid-1980s was in the process of what T. S. Kuhn would have called a ‘paradigm shift‘, that is to say, a process through which a traditional set (or sets) of assumptions and priorities, as well as theories and approaches, is replaced by different sets of ideas. While the changes in the nature of the subject that have occurred since then have not been particularly marked, there have nevertheless been some interesting and important developments that have altered the framework within which some ways of looking at the medieval eastern Roman world are carried on. The so-called ‘linguistic turn‘, for example, pushed Byzantinists, in particular, scholars of Byzantine literature and visual culture, to grapple with various aspects of what might very broadly be termed post-modernist and post-structuralist theory. This is evident in some of the writing and publishing of the later 1980s and 1990s in particular, and in some respects has now been incorporated into our ‘ways of seeing’ the Byzantine world.2In particular issues of intertextuality, of authorial intention, of reception, and of the relativizing of cultural interpretive possibilities (in respect of our own perspective) have become part and parcel of scholarly discourse, thus greatly enriching our discipline.3Represented by more recent work in literary studies and art history especially, I believe this shift also facilitated a much greater degree of cross-disciplinary reading, comparative thinking, and in respect of historical context and setting, a generally more open approach to the medieval west and the Islamic world in terms of both material and method.4
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Inozemtseva, E. I. "DERBENT IN CULTURAL AND CIVILIZATION SPACE OF THE MIDDLE AGES: FEATURES AND PECULIARITIES." History, Archeology and Ethnography of the Caucasus 13, no. 2 (June 15, 2017): 14–22. http://dx.doi.org/10.32653/ch13214-22.
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The article covers the place and role of Derbent in the cultural and civilization space of the Medieval Caucasus. Basing on written sources, the author highlights important features and peculiarities of the town situated at the ‘eternal crossing’, its polyethnic nature was the main structure-forming factor and the cultural environment was a kind of symbiosis based on centuries of interaction of traditions of historically developed ethnic, confessional and social groups of townspeople. A certain negative balance in the historical and cultural process of Medieval Derbent was accounted for the slave trade. Traditionally being one of the transit centers of the slave trade in the Eastern Caucasus, in the 11th-13th centuries Derbent acquired the status of the most well-known and active slave trade market. During the process of Islamization, Dagestan people found themselves under direct influence of the Arab-Muslim civilization. Together with the religion, the rich scientific literature and fiction of the peoples of the Middle East came here and had an entirely fruitful influence on the development of spiritual life of the region. Representatives of the Muslim elite of Derbent were recognized authorities in the field of hadith science and Muslim law. Medieval Derbent was not only a religious but also a major center of spiritual culture, a kind of intellectual base and foundation of the local Muslim spiritual elite. The Arabic language and writing were critical for the formation of the local culture and science. In the comparative historical aspect, the development of Medieval Derbent had a strongly-pronounced specific character conditioned, first of all, by the centuries-old history of the town, which created unique conditions for the formation of the ethno-confessional composition of the town’s population, for the development of economic and social life. As polyethnicity was the main structure-forming factor in Derbent, it should be considered as a specific model of stable long-term interethnic interaction. For many centuries, Derbent was a well-known center of large-scale transit trade in the Eastern Caucasus. Realizing the natural needs of peoples for the exchange of goods, trade was a powerful factor of creation because it stimulated the development of crafts, science, art, development of new territories, and construction of towns. Trade was also an important factor of peace as it required political stability. At the same time, trade was a factor of dialogue culture, the culture of civilized communication, respect for customs and faith of partners in trade. An important feature of Derbent was its unique socio-cultural function: it was the center of not only economic, but also considerable cultural attraction.
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Hermawan, Tri, Putri Rafa Salihah, and Muhammad Hafizh. "The Concept of Women’s Dress in Tafsir Nusantara: A Comparative Study of Four Indonesian Exegeses." Ulumuna 21, no. 2 (December 29, 2017): 370–90. http://dx.doi.org/10.20414/ujis.v21i2.278.
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This research aims to compare four Qur’anic commentaries on the verses regarding women’s dress code. They are taken from the Indonesian Quranic commentaries representing different time i.e the classical era, medieval era and contemporary era. They are Tarjumān al-Mustafīd, Tafsīr Qur’ān Karīm, Tafsīr Al-Azhar, and Tafsīr al-Miṣbāḥ. The purpose of this research is to explain how the verse regarding women’s dressing are interpreted in these four works and how such interpretation influence the concept of women’s dressing. This library research relies its data mainly on Indonesian Quranic commentaries and on other related literatures as the secondary supporting data. This uses language aproachment to find the meaning of the main words on each verses. They are then understood comparatively to reveal different interpretation and the factors that cause such differences. This study shows that there are three concept of woman’s dressing based on each interpretation, (1) the clothes that cover whole body including the face and the palm of hand, (2) the clothes that cover whole body except the face and palm of hand, (3) the respectfull clothes that do not cover the part of the head.
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Minczew, Georgi, and Marek Majer. "John Chrysostom’s Tale on How Michael Vanquished Satanael – a Bogomil text?" Studia Ceranea 1 (December 30, 2011): 23–54. http://dx.doi.org/10.18778/2084-140x.01.03.
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The study is an attempt at a comparative analysis of two pseudo-canonical texts: the Slavic Homily of John Chrysostom on How Michael Vanquished Satanael (in two versions) and the Greek Λόγος τοῠ ἀρχηστρατήγου Μιχαήλ, ὃταν ἐπῆρεν τήν στολήν (BHG 1288n). Both texts, very close to each other in terms of the plot, relate an ancient angelomachia between a heavenly emissary and a demiurge expelled from the angelic hierarchy. When examined against the background of dualistic heterodox doctrines on the one hand, and compared to other medieval cultural texts (be they liturgical, iconographical or folkloric) on the other, these works enable insight into how heterodox and pseudo-canonical texts functioned and were disseminated in the medieval Byzantine-Slavic cultural sphere. The Slavic Homily… is not genetically related to its Greek counterpart, which is only preserved in a lat, 16th century copy. Rather, it was composed before the 13th century on the basis of another, non-extant model with a content similar to the pseudo-canonical Greek Homily… It is probable to a certain degree that the emergence of the Slavic work is connected with the growing interest in the cult of Archangel Michael in the First Bulgarian Empire, especially in the Diocese of Ohrid. Certain Gnostic ideas related to dualistic cosmology, as well as cosmogony, angelology and anthropology spread from the Judeo-Christian world to Byzantine literature and culture. Having undergone a number of transformations in the neo-Manichean communities of the Byzantine Empire and Bulgaria, they formed the basis for medieval dualistic cosmogony, as well as angelology and anthropology. Circulated both orally and in written form, beliefs concerning the invisible God, Archangel Michael as a ‘second God’ and the soul’s journey to Paradise became so widespread that they are not only found in heretic texts, but also cited almost verbatim in anti-heretic treatises. The content and later textual modifications of the Slavic Homily… cast a doubt on the hypothesis concerning its Bogomil origin. Furthermore, it cannot be determined to what extent works such as the Homily… were made use of by (moderate?) Bogomil communities. Even before the 14th century, the text underwent the processes of liturgization and folklorization, as proven by the presence of liturgical quotations (absent from the Greek text), the visualization of the story in sacred space as well as the aetiological legends about Archangel Michael’s fight against the Devil. The existence of ancient Gnostic ideas in the beliefs propagated by neo-Manichean Balkan heretic teachings, as well as their widespread presence in “high” and “low” texts originating in medieval communities call for a more cautious evaluation of the mutual antagonisms between them. This raises the problem of a wider look at medieval culture, in fact a syncretic phenomenon, where the distinction between the canonical, the pseudo-canonical, the heretic and the folkloric is not always clear-cut.
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Rauer, Christine. "The sources of the Old English Martyrology." Anglo-Saxon England 32 (December 2003): 89–109. http://dx.doi.org/10.1017/s0263675103000061.
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For much of the ninth century, Anglo-Saxon interest in literary culture was apparently not as great as it could have been. Medieval and modern commentators have spoken of a pronounced early-ninth-century neglect of English libraries, which seems to have affected contemporary literature as well as the literary legacy which had been inherited from the seventh and eighth centuries. It appears that fewer books and texts were produced; the Latin texts produced may to some extent have been of inferior linguistic quality, and were, so it would seem, used with greater difficulties by a smaller and less educated readership. Comparatively fewer books seem to have survived the ninth century than any other period of Anglo-Saxon history.
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Mezentsev, Volodymyr I. "The Territorial and Demographic Development of Medieval Kiev and Other Major Cities of Rus': A Comparative Analysis Based on Recent Archaeological Research." Russian Review 48, no. 2 (April 1989): 145. http://dx.doi.org/10.2307/130324.
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Orgad, Zvi. "Prey of Pray: Allegorizing the Liturgical Practice." Arts 9, no. 1 (December 30, 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 medieval and early modern illuminated manuscripts—both Christian and Jewish—and in synagogues in both Eastern and Central Europe. I argue that in some Hebrew illuminated manuscripts and synagogue paintings, nocturnal birds of prey may have been positive representations of the Jewish people, rather than simply a response to their negative image in Christian literature and art, but also a symbol of redemption. In the Unterlimpurg Synagogue, the night bird of prey, combined with other symbolic elements, represented a complex allegoric picture of redemption, possibly implying the image of King David and the kabbalistic nighttime prayer Tikkun Ḥaẓot. This case study demonstrates the way in which early modern synagogue painters created allegoric paintings that captured contemporary religious and mystical ideas and liturgical developments.
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Egeler, Matthias. "The Hunt and the Otherworld: A Breton Reading of the Massleberg Stora Skee Rock Art Panel (Bohuslän, Southern Sweden)." Numen 63, no. 4 (June 15, 2016): 383–410. http://dx.doi.org/10.1163/15685276-12341433.
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Taking its starting point from the current trend towards using Indo-European comparative material for elucidating Scandinavian Bronze Age rock art sites, this article develops an interpretation of the overall iconographic program of the Massleberg Stora Skee rock art panel in Bohuslän, southern Sweden. It focuses on the hunting scene which forms one of the centerpieces of the site and poses the question of how this hunting scene relates to the remaining iconographic elements of the panel, especially the ships and footprints, and to the water flowing over the rock. Using analogies drawn from Old French “Breton lays,” medieval Irish and Welsh literature, and the archaeology of the Hallstatt period (the Strettweg cult wagon), it is possible to develop an interpretation which connects the hunt with the communication between the human world and an “Otherworld” and to show how such an interpretation can tie in with the other iconographic as well as natural elements of the site. On this basis, the article concludes with a general discussion of the use of typological analogies versus the application of concepts of Indo-European heritage for the analysis of Scandinavian rock art and discusses the wider applicability of the “Otherworld” term as an analytical concept.