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Journal articles on the topic 'Saint in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Deshmukh, Dr Nivedita. "Feminism in Selected Women Saint Literature in Maharashtra." Indian Journal of Applied Research 4, no. 7 (October 1, 2011): 152–54. http://dx.doi.org/10.15373/2249555x/july2014/46.

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2

Escudero Baztán, Juan Manuel. "Saint Teresa: Between Literature and Religion." Scripta Theologica 47, no. 2 (July 1, 2015): 397–417. http://dx.doi.org/10.15581/006.47.2.397-417.

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3

Toporova, Anna V. "THE IMAGE OF SAINT SERGIUS OF RADONEZH IN SAINTS’ LIVES AND LITERATURE." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 1 (2021): 184–96. http://dx.doi.org/10.28995/2686-7249-2021-1-184-196.

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The paper studies the image of Saint Sergius of Radonezh as depicted in the saints’ lives (written by Epiphanius the Wise, Pachomius Logothetes, and Archbishop Nikon Rozhdestvensky) and in 20th century literature (Boris Zaytsev’s essay ‘The Life of Saint Sergius’ and Ivan Shmelev’s short story ‘Kulikovo Field’). The main difference between the depictions of Sergius in the saints’ lives as opposed to the modern accounts lies in the authors’ historical perspective. The main goal of Epiphanius the Wise is to paint a detailed picture of the spiritual countenance of Sergius, his teacher and contemporary, while Archbishop Nikon focuses on the saint’s historical context. In contrast, Zaytsev takes a particular interest in Sergius’ personality and its ‘human’ manifestations; in parallels with his own life and time; and in moral lessons taught to us by Sergius’ life. In Shmelev’s short story, Sergius’ miraculous appearance in 1925 serves as an inspiring symbol of the inner unity of history and eternity. With peace and light he brings, Sergius counteracts the darkness and madness of life after the Revolution. For Zaytsev and Shmelev, Saint Sergius of Radonezh was a beacon that illuminated the difficult worldly life of contemporary man and directed him towards his main goal, salvation.

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4

Stankova, Radoslava. "The Topoi Depicting the Ruler-Saint and the Warrior-Saint in the South-Slavic Literature of the 13th Century." Slovene 2, no. 1 (2013): 123–40. http://dx.doi.org/10.31168/2305-6754.2012.2.1.4.

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This article discusses one aspect of the depiction of rulers’ sainthood in early Serbian and Old Bulgarian literature: the saints’ martial feats, which are most often displayed as victories over other religions through the power of Christ’s weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle.

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Stankova, Radoslava. "The Topoi Depicting the Ruler-Saint and the Warrior-Saint in the South-Slavic Literature of the 13th Century." Slovene 2, no. 1 (2013): 123–40. http://dx.doi.org/10.31168/2305-6754.2013.2.1.4.

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This article discusses one aspect of the depiction of rulers’ sainthood in early Serbian and Old Bulgarian literature: the saints’ martial feats, which are most often displayed as victories over other religions through the power of Christ’s weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle.

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Stankova, Radoslava. "The Topoi Depicting the Ruler-Saint and the Warrior-Saint in the South-Slavic Literature of the 13th Century." Slovene 2, no. 1 (2013): 123–40. http://dx.doi.org/10.31168/2305-6754.2013.2.1.4-1.

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This article discusses one aspect of the depiction of rulers’ sainthood in early Serbian and Old Bulgarian literature: the saints’ martial feats, which are most often displayed as victories over other religions through the power of Christ’s weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle.

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7

Alehegne, Mersha. "Orature on Literature: the Case of Abba Gärima and His Gospel." Aethiopica 19 (October 2, 2017): 52–60. http://dx.doi.org/10.15460/aethiopica.19.1.1127.

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This paper presents oral narratives told about Abuna Gärima, one of the so called Nine Saints, and his evangelical mission in northern Ethiopia. The narratives presented in the paper discuss different issues: where and how did he write his Gospel, which is believed to be the first Ethiopic Gospel, and the oldest known manuscript in the literary culture of the country; the different miracles the Saint performed during his years of service at the monastery; and how he is commemorated in the people’s popular songs and qǝne, a unique style of Gǝʿǝz poetry. These narratives were collected through oral interviews made with individuals who relate themselves to the monastery which is believed to have been founded by the Saint.

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8

Suzryukova, Elena. "PATRON SAINTS OF GEORGIA IN MODERN ORTHODOX WRITERS’ LITERATURE." Проблемы исторической поэтики 18, no. 4 (November 2020): 348–63. http://dx.doi.org/10.15393/j9.art.2020.8762.

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Semantics and functions of images that represent Georgia’s patron saints are examined in this article as exemplified in the Georgian Rhapsody, a collection of stories by O. Nikolayeva, stories by M. Saradzhishvili (from the books Do not rush to condemn and Next to you), Exile, a short story by V. N. Lyalin, and Wonderful journey to Orthodox Georgia by O. Rozhneva. Referring to episodes from the hagiography of Georgian saints in the texts in question allow us to trace the spiritual history of Georgia since the time of adoption of Christianity. The detailed list of saints is present in the books of О. Nikolayeva and О. Rozhneva. Even though only particular periods of Georgia's history are reflected in the stories of М. Saradzhishvili and V. N. Lyalin, the country's patron saints participation in the life of their characters in Georgia’s recent past or present day is undeniable. For example, Saint Equal-to-the-Apostles Nina performs a guardian function and her appearance during the Soviet years provides spiritual support to the female character of V. N. Lyalin’s story. First and foremost, a patron in combat, Saint George the Trophy Bearer is also a patron of the family. Venerable David of Garedzha is both an example of humility and a patron of the hearth and home. With his gift of prophecy, Blessed Gabriel (Urgebadze), mentioned in the book by О. Rozhneva, also assists on the path of personal salvation. Whereas О. Rozhneva’s book is exclusively focused on depicting Orthodox Georgia and its saints, the work of О. Nikolayeva provides a more comprehensive image of Georgia, including a vast stratum of the country’s cultural characteristics. In О. Nikolayeva’s book the saints represent a significant facet of Georgia’s image.

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9

Watts, Philip. "Saint Weidmann." L'Esprit Créateur 35, no. 1 (1995): 11–19. http://dx.doi.org/10.1353/esp.1995.0030.

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10

Roberts, Alan, and Stacy Schiff. "Saint-Exupéry." World Literature Today 69, no. 3 (1995): 554. http://dx.doi.org/10.2307/40151407.

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11

Kim, Keun Tae. "Saint Valentine, the Saint Patron of Epilepsy." Journal of the Korean Neurological Association 38, no. 2 (May 1, 2020): 111–15. http://dx.doi.org/10.17340/jkna.2020.2.4.

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Background: Saint Valentine is a well-known patron saint of lovers. However, few know that Saint Valentine is the patron saint of epileptics.Methods: The origin of Valentine's day, the life of Saint Valentine, and his association with epilepsy were investigated through sundry literature, including medical, historical, religious, and literary as well as scientific sources.Results: Saint Valentine was a priest and martyr of the 3rd century. Through the monastery medicine age, he became widely known as a patron saint of epilepsy. Valentine’s day became an anniversary related to love by poets and writers such as Geoffrey Chaucer and William Shakespeare.Conclusions: While science and medicine have made remarkable progress in modern times, Saint Valentine would still be needed for epileptics.

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12

Lonchakova, G. A. "On a newly discovered monument of the Old Russian literature." Bibliosphere, no. 1 (March 30, 2016): 85–91. http://dx.doi.org/10.20913/1815-3186-2016-1-85-91.

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The article represents a newly discovered essay «An eulogy to Saint Sabbatius Solovetsky»; considers its textual relations to the Life of Zosima and Sabbatius Solovetsky in the I stylistic version and the eulogy to Saint Varlaam Khutynsky by Pachomius Logofet; supposes the time of this literary monument creation

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13

LEE, J. C. "Saint Nathan." Critical Quarterly 50, no. 3 (October 2008): 92–99. http://dx.doi.org/10.1111/j.1467-8705.2008.00834.x.

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14

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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15

Padgett, Ron. "The Saint Lurches." Chicago Review 43, no. 2 (1997): 22. http://dx.doi.org/10.2307/25304156.

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16

Morsink, Deborah, Théophile Briant, Jacques Goorma, and Alistair Whyte. "Saint-Pol-Roux." World Literature Today 63, no. 4 (1989): 655. http://dx.doi.org/10.2307/40145572.

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17

Wray, David. "Saint Seneca." Classical Review 55, no. 1 (March 2005): 141–43. http://dx.doi.org/10.1093/clrevj/bni080.

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18

Суботин-Голубовић, Татјана. "ТАТЬЯНА СУБОТИН-ГОЛУБОВИЧ Молебен — краткая служба особого состава в сербской книжности XIV-XV вв." Fontes Slaviae Orthodoxae 2, no. 2 (February 12, 2020): 105–12. http://dx.doi.org/10.31648/fso.5099.

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The paraklesis is a short service addressed to a saint composed of texts taken from the menaion dedicated to the same saint. Parakleses attest to the popularity of the saint they are dedicated to and usually originate from the area associated with his/her life or the location of their relics. Services of this type usually comprise parts of existing services. Several parakleses to St. Sava, comprising parts of different canons from the services by Teodosije the Hilandarian, have survived in the Serbian manuscript tradition of the first half of the 15th century. The paraklesis composed on the occasion of the translation of relics of St. Luke the Evangelist to Smederevo in 1453 is an original work of Serbian literature. Two manuscripts that include only parakleses to various saints have survived from this period and both are kept at the Museum of the Orthodox Church in Belgrade (МСПЦ Грујић З- I -З, МСПЦ 34).

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19

Tremblay, G., and J. M. Beausoleil. "Réponse du soya à la fertilisation minérale en éléments majeurs NPK sur des sols classés de riches à excessivement riches en phosphore ou en potassium des Basses Terres du Saint-Laurent." Canadian Journal of Plant Science 80, no. 2 (April 1, 2000): 261–70. http://dx.doi.org/10.4141/p99-075.

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In the scientific literature there are numerous studies on soybean response to major mineral NPK elements. But there are few research data on this topic for the Lowland soils of the Saint-Lawrence Valley. A 3-yr study was conducted in 1994, 1995, and 1996 on three representative soil types of the lowland Saint-Lawrence Valley region: Dujour, Sainte-Rosalie and Saint-Urbain. These soils are classified from rich to excessively rich in available phosphorus and potassium as measured by the Mehlich 3 method. Results of this study indicate that yield is rarely significantly influenced by levels of nitrogen, phosphorus or potassium fertilization. Moreover, there are no significant interactions among those elements and soybean grain yield. Other observed variables (specific weight, grain visual quality, 100-seed weight, seed protein and oil contents) were generally not affected by the different levels of nitrogen, phosphorus or potassium fertilization. There were few significant interactions between major elements and those variables. Generally, soybeans did not respond to NPK mineral fertilization on representative soils of the Lowland Saint Lawrence Valley region classified from rich to excessively rich in available phosphorus and potassium. Key words: Soybean, fertilization, nitrogen, phosphorus, potassium, yield

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20

Fink, Joel G., and George Bernard Shaw. "Saint Joan." Theatre Journal 37, no. 2 (May 1985): 229. http://dx.doi.org/10.2307/3207077.

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21

Hilliker, Rebecca, and George Bernard Shaw. "Saint Joan." Theatre Journal 39, no. 4 (December 1987): 509. http://dx.doi.org/10.2307/3208255.

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22

Milesi, Laurent. "Saint-Je Derrida." Oxford Literary Review 29, no. 1-2 (July 2007): 55–75. http://dx.doi.org/10.3366/olr.2007.005.

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23

Stowell, Sheila. ""Dame Joan, Saint Christabel"." Modern Drama 37, no. 3 (September 1994): 421–36. http://dx.doi.org/10.3138/md.37.3.421.

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24

Richard, Jean. "L'adoubement de Saint Louis." Journal des savants 3, no. 1 (1988): 207–17. http://dx.doi.org/10.3406/jds.1988.1516.

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25

Veinberg, Jon. "Catacombs of Saint Callistus." Antioch Review 45, no. 3 (1987): 341. http://dx.doi.org/10.2307/4611767.

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26

Pickering, Mary. "Etudes saint-simoniennes (review)." Nineteenth Century French Studies 33, no. 1 (2004): 187–90. http://dx.doi.org/10.1353/ncf.2004.0071.

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27

Daniell, Steven, and Antonine Maillet. "Le Chemin Saint-Jacques." World Literature Today 71, no. 3 (1997): 555. http://dx.doi.org/10.2307/40152842.

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28

WEATHERBY, HAROLD L. "The True Saint George." English Literary Renaissance 17, no. 2 (March 1987): 119–41. http://dx.doi.org/10.1111/j.1475-6757.1987.tb00928.x.

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29

McCLEERY, IONA. "Isabel of Aragon (d. 1336): Model Queen or Model Saint?" Journal of Ecclesiastical History 57, no. 4 (August 25, 2006): 668–92. http://dx.doi.org/10.1017/s0022046906008839.

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Very little work has been done on Iberian queens and even less on Iberian saints. This study of Isabel of Aragon (c. 1270–1336), wife of King Dinis of Portugal (1279–1325), who was venerated as a saint from shortly after her death, aims to explore the relationship between Isabel's queenship and her sainthood. It engages with recent research, and critiques obvious comparisons between Isabel and her great-aunt St Elizabeth of Thuringia. Isabel may also be compared with numerous other medieval European queens and her main vita displays striking similarities to royal courtesy literature found elsewhere.

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30

Stepto, Gabriel. "Saint Paul." Callaloo 14, no. 4 (1991): 907. http://dx.doi.org/10.2307/2931198.

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31

Cardullo, Bert. "Saint Cinema." Hudson Review 43, no. 3 (1990): 480. http://dx.doi.org/10.2307/3852227.

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32

Harper, Michael S. "Saint Dolores." Callaloo 27, no. 3 (2004): 669. http://dx.doi.org/10.1353/cal.2004.0117.

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33

Beneker, Jeffrey. "Plutarch and Saint Basil as Readers of Greek Literature." Syllecta Classica 22, no. 1 (2011): 95–111. http://dx.doi.org/10.1353/syl.2011.0009.

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34

Pichot, Daniel. "Saint Louis et l'Anjou." Annales de Bretagne et des pays de l'Ouest, no. 123-2 (July 28, 2016): 182–86. http://dx.doi.org/10.4000/abpo.3337.

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35

Walker, Greg, and David J. Salter. "Review: Play: Saint Erkenwald." Cahiers Élisabéthains: A Journal of English Renaissance Studies 52, no. 1 (October 1997): 118–21. http://dx.doi.org/10.1177/018476789705200122.

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36

Trites, Allison A. "Book Review: The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus." Review & Expositor 89, no. 3 (August 1992): 428–29. http://dx.doi.org/10.1177/003463739208900323.

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37

Ijaz, Muhammad Sulaman, Waheed Chaudhry, and Syed Kazim Ali Shah. "Impacts of the Saint (Sufi) Mast Tawakli Marri Baloch Poetry on Baloch Society." Global Sociological Review V, no. III (September 30, 2020): 33–40. http://dx.doi.org/10.31703/gsr.2020(v-iii).04.

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Sufism is associated with the expression of devotion towards God and spreading the message of truth. The Sufis in Pakistan and Balochistan remain the ambassadors of love, peace, respect for humanity, and social harmony. The Sufi Saints have contributed significantly to the literature, philosophy, and theological ideas. The study employs an anthropological perspective to examine the impacts of Saint Mast Tawaklis poetry on the Baloch Society by using qualitative research methods. The technique of triangulation and translation was used to verify the data. The research has been conducted in the district of Kohlu, Balochistan. This research reveals that Saint Tawakli is a famous poet of the Balochi language whose poetry is full of messages of love and respect for humanity. His work accurately depicts a lovers emotion and affection, precisely a source of inspiration for young people.

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38

Séginger, Gisèle. "L'artiste, le saint : les tentations de Saint-Antoine." Romantisme 17, no. 55 (1987): 79–90. http://dx.doi.org/10.3406/roman.1987.4863.

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39

Decker, John R. "Aid, Protection, and Social Alliance: The Role of Jewelry in the Margins of theHours of Catherine of Cleves." Renaissance Quarterly 71, no. 1 (2018): 33–76. http://dx.doi.org/10.1086/696888.

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AbstractThis article examines five miniatures in the “Hours of Catherine of Cleves” (completed 1442), each containing representations of jewelry in the margins, which operate on two different levels. First, they demonstrate Catherine of Cleves’s adoration of five female saints. I argue that the fictive jewelry may be understood as simulated ex-votos designed to secure the aid and protection of the saints. Second, the images establish strategic alliances with each saint. As a final dimension, I explore how the vitae of these saints may have had resonances for the duchess that help explain the focus placed on them in the manuscript.

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40

Bury, Emmanuel. "Relire saint François de Sales." Dix-septième siècle 235, no. 2 (2007): 337. http://dx.doi.org/10.3917/dss.072.0337.

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41

Cook, Malcolm. "Bernardin de Saint-Pierre, poète." Revue d'histoire littéraire de la France 103, no. 1 (2003): 169. http://dx.doi.org/10.3917/rhlf.031.0169.

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42

Le Han, Marie-Josette. "Saint-Pol-Roux (1861-1940)." Revue d'histoire littéraire de la France 104, no. 1 (2004): 143. http://dx.doi.org/10.3917/rhlf.041.0143.

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43

Racine, Daniel L., and Roger Little. "Etudes sur Saint-John Perse." World Literature Today 59, no. 4 (1985): 566. http://dx.doi.org/10.2307/40141946.

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44

Zedeno, Maria Nieves. "Saint versus the Hummingbird." Anthropology Humanism 19, no. 2 (December 1994): 162–64. http://dx.doi.org/10.1525/ahu.1994.19.2.162.

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45

Rouchon Mouilleron, Véronique. "Saint François au Mont-Saint-Michel. Enquête sur la transmission mémorielle d’une image disparue." Journal des savants 2, no. 1 (2014): 205–34. http://dx.doi.org/10.3406/jds.2014.6317.

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46

Merdrignac, Bernard. "Jean-Luc Deuffic (éd.), La Bretagne carolingienne Maurice Carbonnell, Saint Maudez, saint Mandé." Annales de Bretagne et des pays de l'Ouest, no. 116-3 (October 30, 2009): 214–16. http://dx.doi.org/10.4000/abpo.517.

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47

Barale, Elisabetta. "Wace, Vie de sainte Marguerite, Conception Notre Dame, Vie de saint Nicolas." Studi Francesi, no. 192 (LXIV | III) (December 1, 2020): 637–38. http://dx.doi.org/10.4000/studifrancesi.41973.

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48

Fonseca, Fabio. "Le dragon en héraldique luso-brésilienne." Reinardus / Yearbook of the International Reynard Society 32 (December 31, 2020): 89–103. http://dx.doi.org/10.1075/rein.00040.fon.

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Abstrait Dans l’iconographie chrétienne, le dragon est généralement associé au mal et se trouve représenté vaincu par le Christ, saint Georges, d’autres saints ou des figures bibliques. Au Moyen-Âge, il figure aussi sur des chapiteaux, dans les marges des manuscrits ou dans les blasons de familles et d’ordres militaires. Le dragon, parfois, est dépourvu de son sens négatif et investi d’un sens positif. La présente étude vise à identifier l’image du dragon dans le contexte luso-brésilien entre les XVIe et XIXe siècles. Il s’agit en particulier d’examiner la relation entre le dragon comme symbole du mal et le sens qu’il prend quand il est associé au pouvoir impérial brésilien. On envisagera le déplacement entre la dévotion à saint Georges, liée à la dynastie d’Avis, et l’image du dragon dans l’héraldique de la maison et dynastie de Bragance. Les images de trois codex seront examinées: le Livro do Armeiro-Mor (Livre de l’Armurier–majeur), un manuscrit enluminé de 1509, le Livro da nobreza (Livre de la noblesse) de 1521 et le Tesouro da Nobreza (Trésor de la Noblesse) de 1675. Ces codex sont conservés à Torre do Tombo à Lisbonne. À titre de comparaison, l’étude recourt aussi à d’autres images, afin d’analyser la survie de la représentation du dragon dans les symboles royaux.

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49

Little, Roger, Colette Camelin, and Catherine Mayaux. "Saint-John Perse." Modern Language Review 101, no. 2 (April 1, 2006): 543. http://dx.doi.org/10.2307/20466837.

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50

HOFFMAN, VALERIE J. "VINCENT J. CORNELL, Realm of the Saint: Power and Authority in Moroccan Sufism (Austin: University of Texas Press, 1998). Pp. 442." International Journal of Middle East Studies 33, no. 2 (May 2001): 309–11. http://dx.doi.org/10.1017/s0020743801302064.

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Vincent Cornell's Realm of the Saint is a masterly work, indisputably authoritative, the result of more than twenty years of research on Sufism in Morocco and Al-Andalus. Drawing on a critical reading of a vast array of textual sources, including hagiographies, histories, didactic treatises, devotional works, and poetry, this book brings to light material that has been virtually untouched in academic studies on Moroccan Sufism. As Cornell points out, Morocco has become a paradigm for the anthropological analysis of Sufism, but the vast archival resources of Morocco had been hitherto largely untouched by academicians. Through detailed analysis of the lives of many Sufi saints as presented in hagiographical literature, exploring both the ideological and sociological dimensions of sainthood in the Moroccan context, he convincingly argues that the “doctor” versus “saint” topos that prevails in the anthropological literature does not do justice to the reality of pre-modern Moroccan Sufism. He also deconstructs the centrality of “maraboutism” and rurality in Moroccan Sufism. Cornell compares his findings with studies of saints in Europe by scholars such as Peter Brown and Thomas Heffernan, as well as with the Weberian theories of charismatic leadership that have prevailed among social scientists, displaying an extraordinary range of competence in the literature of several academic disciplines. It is a rarity to find a scholar of Cornell's deep understanding of Arabic and Islamic tradition who also places his research within the broader context of the study of religion. Nevertheless, scholars outside Islamic studies are unlikely to read this book because of its length, excessive detail, and frequent use of Arabic terms, despite the presence of a glossary of technical terms at the end of the book.

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