Relevant bibliographies by topics / Panegyric 6

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Academic literature on the topic 'Panegyric 6'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Panegyric 6"

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La Bua, Giuseppe. "Laus deorum e strutture inniche nei Panegirici latini di etá imperiale." Rhetorica 27, no. 2 (2009): 142–58. http://dx.doi.org/10.1525/rh.2009.27.2.142.

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Abstract Latin prose Panegyrics are a fourth-century product of Gallic rhetorical schools; they celebrate the emperor's virtues by widely employing structures and topoi commonly associated with epideictic theory and practice. This paper explores the presence of hymnic features within the corpus of the Latin Panegyrics. The following passages are investigated: 1) the celebration of Diocletian and Maximian as Iovius and Herculius in Panegyrics 10(2).1–6 and 11(3).3; 2) the praise of the Tiber and the hymn to the supreme God in the Panegyric dedicated to Constantine 12(9).18; 26; 3) the hymn to G
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Odesskii, Mikhail P. "MILITARY AND THEATRICAL TRIUMPHS IN RUSSIAN PROPAGANDA OF THE BEGINNING OF THE 18TH CENTURY." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 6 (2020): 97–104. http://dx.doi.org/10.28995/2686-7249-2020-6-97-104.

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The article analyzes the publicistic function of the state triumphs in Russian culture. In Peter the First’s epoch those public spectacles were actively used to formalize the new Imperial ideology. Their component element was panegyric dramas, which were prepared in religious schools. In those panegyric dramas Peter the First was compared to ancient heroes, and Russia was glorified as a new type of state (empire).
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Hall, Stuart G. "Constantine and the Church." Studies in Church History. Subsidia 6 (1990): 1–9. http://dx.doi.org/10.1017/s0143045900001137.

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Constantine was already on his way to sainthood when Eusebius of Caesarea delivered panegyrics in his honour in 335—6. His Laudes are in the tradition of pagan panegyric, in which the virtues of the emperors were praised, especially their piety to the gods and the divine favour to them. Such had earlier been given to Constantine himself, relating him to his persecuting predecessors. But now it is his services to the one God the Creator, who inspired him with justice and wisdom to rule the Empire, to root out idolatrous error, and to set up the symbol of the Cross for mankind’s salvation. In th
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Feeney, D. C. "History and revelation in Vergil's underworld." Proceedings of the Cambridge Philological Society 32 (1986): 1–24. http://dx.doi.org/10.1017/s0068673500004806.

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Vergil's parade of heroes, a panegyric that becomes a threnody, is an odd blend. It is framed by an elaborate quasi-philosophical eschatology, whose relation to the parade is problematical. Much of the passage puts itself forward as high panegyric, yet certain sections are at variance with that tendency. The lament for Marcellus (868-86) is most commonly remarked upon; other passages are equally, or more, anomalous. Still, the massive self-assurance of the picture of the underworld has its own imposing conviction, so that although the disparateness of the contributing elements has been documen
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Zhuchkova, Anna V. "A. Rudalyov. 4 shots (A. Zhuchkova)." Voprosy literatury, no. 6 (December 20, 2019): 272–77. http://dx.doi.org/10.31425/0042-8795-2019-6-272-277.

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The review considers A. Rudalyov’s book 4 Shots [ 4 vystrela ], devoted to the ‘new realism’, a trend in 2000s Russian literature, and more specifically, works of four ‘new realists’: Z. Prilepin, R. Senchin, S. Shargunov, and G. Sadulaev. The reviewer criticizes the author for an incomplete and biased presentation of ‘new realism’, which had been a focus of intense discussions among literary critics and scholars for over a decade. The same flaw blights the descriptions of the four chapters’ respective protagonists: Prilepin, Senchin, Shargunov, and Sadulaev. Rudalyov ended up writing a panegy
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Hayton, D. W., and Stephen Karian. "Select document: the division in the Irish House of Commons on the ‘tithe of agistment’, 18 Mar. 1736, and Swift's ‘Character … of the Legion Club’." Irish Historical Studies 38, no. 150 (2012): 304–21. http://dx.doi.org/10.1017/s0021121400001140.

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Historians studying the Irish parliament in the first half of the eighteenth century generally have to make do with sources that are far less rich than those available at Westminster. In particular, division-lists, a staple of British parliamentary history, remain a relatively rare delicacy in Ireland. Only a dozen or so are known from the period 1692–1760, and hitherto none at all between the divisions on the disputed by-elections for Westmeath in 1723 and Dublin city in 1749. The discovery of another list, from the session of 1735–6, is thus particularly welcome, and would be so whatever its
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Dushenko, Konstantin V. "“A Quarter of an Hour before his Death, He Was Still Alive”: The Literary Character Image of La Palice and the Phenomenon of Nizy Style." Studia Litterarum 6, no. 3 (2021): 72–95. http://dx.doi.org/10.22455/2500-4247-2021-6-3-72-95.

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La Palis is a literary character that appeared in anonymous couplets The Death of La Palis published in the early 18th century. The image of La Palis in songs is ambiguous: he is both a naive simpleton and a parodic counterpart of the panegyric image of Marshal Jacques de La Palice (1470–1525). The irony of these early verses about La Palis is usually explained by the simplicity of the soldiers who allegedly composed them in 1525 or by the further distortion of the original text. In reality, this irony bears the imprint of the 17th century burlesque poetry. In 1715, the literary image of La Pa
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Garcia Busquets, Anna. "Notícia d’una mística catalana de principi del segle XVIII: Teresa Mir i March i la seva autobiografia espiritual Rahó de l’esperit." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 1, no. 1 (2013): 281. http://dx.doi.org/10.7203/scripta.1.2589.

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Resum: En aquest article es presenta l’autobiografia espiritual en català Rahó de l’esperit (1709-1714) de la mística d’Olot Teresa Mir i March (1681-1764) i la Relació introductòria del seu pare espiritual, Esteve Gay, conservades en un testimoni únic, el manuscrit número 6 de la Biblioteca de Reserva de la Universitat de Barcelona. Se’n detalla l’estat de la qu?estió, la descripció i estructura del còdex, així com una anàlisi sumària dels diferents elements que el componen. S’aprofundeix en les dades biogràfiques de la beata a partir de la recerca arxivística. Es detallen les lectures de Mir
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Petrov, Alexej, Angelina Dubskikh, and Aleksandr Soldatchenko. "Poetic cosmogony in poems of Russian poets of the 18th – early 19th century." SHS Web of Conferences 55 (2018): 04017. http://dx.doi.org/10.1051/shsconf/20185504017.

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The research is significant due to the undiminishing interest shown by philosophers, philologists and culture experts to an eternal question of all times – the creation of the world by God. This aspect demands special consideration. That is why, the article aims to define the cosmogony as a part of the historiosophy, more precisely, the poetic cosmogony as a part of the artistic historiosophy. To achieve this aim, it is necessary to answer the following questions: 1) what is the fundamental principle of the world (universe), and is the poet focused on this particular problem? 2) what does this
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Ware, Catherine. "The Severitas of Constantine: Imperial Virtues in Panegyrici Latini 7(6) and 6(7)." Journal of Late Antiquity 7, no. 1 (2014): 86–109. http://dx.doi.org/10.1353/jla.2014.0008.

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Dissertations / Theses on the topic "Panegyric 6"

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Bhola, Rajiv Kumar. "A Man of Visions: A New Examination of the Vision(s) of Constantine (Panegyric VI, Lactantius' De Mortibus Persecutorum, and Eusebius' De Vita Constantini)." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32119.

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This study seeks to address three main questions: How do Panegyric VI, Lactantius, and Eusebius characterise and utilise their respective visions in their narratives? In what ways are they similar and/or different? Are some or all of the accounts related and, if so, how do they contribute to the Christian Vision legend? In Chapter One the vision narrative in Panegyric VI is deconstructed to show that the panegyrist describes the vision as taking place on Constantine’s return march from Massalia and that he is describing a dream-vision that took place at the sanctuary of Apollo at Grand. In Cha
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Books on the topic "Panegyric 6"

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A.H.T. Levi (Editor), ed. Literary and Educational Writings, 5 and 6: Volume 5: Panegyricus / Moria / Julius exclusus / Institutio principis christiani . Querela pacis. Volume 6: Ciceronianus (Collected Works of Erasmus). University of Toronto Press, 1986.

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Book chapters on the topic "Panegyric 6"

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Radice, Betty. "Panegyric for Archduke Philip of Austria / Panegyricus ad Philippum Austriae ducem." In Literary and Educational Writings, 5 and 6. University of Toronto Press, 1986. http://dx.doi.org/10.3138/9781442676718-002.

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Rees, Roger. "Chapter Five Panegyric VII (6)." In Layers of Loyalty in Latin Panegyric. Oxford University Press, 2002. http://dx.doi.org/10.1093/acprof:oso/9780199249183.003.0006.

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"6. Representing the Revolution: Don Sebastian and Williamite Panegyric." In Lines of Authority. Cornell University Press, 2018. http://dx.doi.org/10.7591/9781501717420-008.

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"PANEGYRICUS:." In Greek Orators III: Isocrates, Panegyricus and Ad Nicolem. Liverpool University Press, 1990. http://dx.doi.org/10.2307/j.ctv1228hhr.6.

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"6. Die Panegyrik des Martial." In Domitian und die Dichter. Vandenhoeck & Ruprecht, 2004. http://dx.doi.org/10.13109/9783666252532.245.

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6

"6. Panegyrici dicti Honorio Augusto tertium consuli praefatio." In Claudii Claudiani Carmina. B. G. Teubner, 1985. http://dx.doi.org/10.1515/9783110952315.52.

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"6.–7. Panegyricus für Kaiser Honorius zum dritten Konsulat." In Politische Gedichte. De Gruyter (A), 2019. http://dx.doi.org/10.1515/9783110610000-006.

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You might also be interested in the extended bibliographies on the topic 'Panegyric 6' for particular source types:
Journal articles
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