Dissertations / Theses on the topic 'Salomé (Wilde, Oscar)'

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Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)
A retomada do mito bíblico de Salomé, retratado primeiramente nos evangelhos de S. Marcos e S. Mateus, fez escola no movimento simbolista francês. Salomé, que até então havia sido apresentada como mero apêndice de sua mãe, Herodíade, aparece, no final do século XIX, como a grande personificação da anima perversa, assumindo o papel que outrora pertencera a Cleópatra e Helena. O mito trata da história de Salomé, princesa da Judeia, que, sob a influência de sua mãe, realiza a dança dos sete véus para seu padrasto e, como prêmio pelo espetáculo voluptuoso, recebe a cabeça do profeta João Batista. Retratada pelos artistas de diversas vertentes da arte, essa Salomé remodelada vem representar a essência própria do movimento simbolista – a transgressão da linguagem, da temática e da atitude do poeta com relação à produção artística –, bem como a de seus poetas (e artistas) malditos, que se vêem marginalizados por uma sociedade opressora e utilitarista, e que, fazendo justiça à princesa, fazem justiça à própria classe. Assim, com a princesa-odalisca Salomé, o simbolismo afirma sua postura combativa, de luta pela libertação da poesia e da arte. Neste trabalho, pretende-se analisar e comparar as obras Salomé (1891), drama de Oscar Wilde (1854 – 1900), e Hérodiade (1864 – 1898), poema de Stéphane Mallarmé (1842 – 1898), com a finalidade de verificar se existem e quais seriam as confluências – e mesmo influências – entre as duas produções, visto que ambas foram idealizadas na mesma época e cenário – o simbolismo francês, no final do século XIX. A importância das duas obras para a arte moderna é incontestável: com Hérodiade – que, embora carregue em seu título o nome da mãe por questões sonoras, trata, na verdade, de Salomé –, vemos surgir em uma obra que transcende o episódio sanguinário da decapitação do profeta João Batista, para se debruçar sobre a imagem da princesa virginal submersa em ennui, que, em suas próprias palavras, “não quer nada de humano” e que almeja até o último e imaculado fio de seus cabelos a sua “desconcretização” enquanto ser desse mundo, na busca incessante pela Pureza. Já em Salomé, deparamo-nos com aquela que se tornou a versão “eleita” do mito, e que povoou o imaginário de diversos artistas do século XX, desde compositores até diretores cinematográficos. Em Wilde, à dança dos sete véus e à decapitação do profeta, segue-se uma dose fatal de loucura, que conduz a princesa a uma morte sanguinária. O fio condutor de ambas as produções parece culminar naquilo que Balakian (2000, p. 65) classificou como “narcisismo obsessivo, não-recompensador, porque não tem saída” ao tratar da obra mallarmeana: em Hérodiade, a autocontemplação leva a princesa à solidão, ao ennui e ao desejo de evasão do mundo; em Wilde, a autocontemplação conduz ao caminho da loucura e, em seguida, da morte. Em ambas, portanto, e cada uma a seu modo, o leitor se depara com a estéril (auto)contemplação. Seja por meio da Salomé wildeana - sanguinária, apaixonada, delirante - ou mallarmeana – pura, virginal, ennuyée – essas duas representações da princesa-odalisca se debruçaram fatalmente sobre a estéril contemplação – contemplação vã de sua própria beleza ou da beleza do outro – e, de maneira magnânima, unem-se ao sem-número de obras dedicadas à musa absoluta, topus do fin-de-siècle.
The resumption of the biblical myth of Salome, first portrayed in the Gospels of St. Mark and St. Matthew, became a school in the French symbolist movement. Salome, who has been presented as a mere appendage of his mother, Herodias, appears, at the end of the nineteenth century, as a great personification of perverse anima, assuming the role that once belonged to Cleopatra and Helen. The myth deals with the story of Salome, Princess of Judea, who, under the influence of her mother, performs a dance of the seven veils for her stepfather, and, as a reward for the voluptuous spectacle, receives the head of the prophet John the Baptist. Portrayed by artists of all segments of art, this remodeled Salome represents the essence of the symbolist movement itself – with the transgression of the poetic language, theme and attitude of the contemporary artistic productions – as well as his maudits poets (and artists). They are marginalized by an oppressive and utilitarian society, and that, by doing justice to the princess, they do justice to their own class. Thus, with a Princess-Odalisque Salome, symbolism affirms its combative stance, of struggle for the liberation of poetry and art. In this work, we intend to analyze and compare the works Salomé, drama in one act by Oscar Wilde, and Hérodiade, dramatic poem by Stéphane Mallarmé, in order to verify if there are and which would be the confluences – and even influences – between the two productions, whereas they were both idealized at the same period and scenario: the French symbolism, at the end of the nineteenth century. The importance of these two works for the modern art is unquestionable: with Hérodiade – who is actually Salomé, although bears his title from the mother's name on account of the sonority – we see the ontological mallarmean scheme emerging, one of the most important precursors of modern poetry, in a work that transcends the epithet of the bloody beheading of the prophet John the Baptist, to dwell on the image of the virgin princess submerged in ennui, who, in her own words, “doesn't want anything human”, and who longs until the last and unblemished thread of his hair to unconcretize herself while a human being in the pursuit of Purity. Meanwhile in Salomé, we came across the one that became the "elected" version of the myth, and that populated the imaginary of several artists of the twentieth century, from composers to cinematographic directors. In Wilde, to the dance of the seven veils and to the beheading of the prophet, follows a fatal dose of madness, leading a princess to a bloodthirsty death. The leading thread of both productions seems to culminate in that Balakian (2000, p. 65) classified as "obsessive, non-rewarding narcissism, because it has no way out", in relation to the mallarmean work: in Hérodiade, the self-contemplation leads the princess to solitude, to the boredom and the desire to evasion the world ; In Wilde, (self) contemplation leads to the way of madness and death. In both, therefore, and in each in its own way, we are faced with sterile (self) contemplation. Be it trhough Wilde's bloody, passionate, delirious Salomé, or Mallarmé's pure, virginal, ennuyée Hérodiade, these two representations of the princess fatally leaned on a barren contemplation – vain contemplation of their own beauty, or of beauty of other – and, magnanimously, join the countless works dedicated to the absolute muse, topus of the fin-de-siècle.

Orientador: Andressa Cristina de Oliveira
Banca: Renata Soares Junqueira
Banca: Flávia Nascimento Falleiros
Resumo: A retomada do mito bíblico de Salomé, retratado primeiramente nos evangelhos de S. Marcos e S. Mateus, fez escola no movimento simbolista francês. Salomé, que até então havia sido apresentada como mero apêndice de sua mãe, Herodíade, aparece, no final do século XIX, como a grande personificação da anima perversa, assumindo o papel que outrora pertencera a Cleópatra e Helena. O mito trata da história de Salomé, princesa da Judeia, que, sob a influência de sua mãe, realiza a dança dos sete véus para seu padrasto e, como prêmio pelo espetáculo voluptuoso, recebe a cabeça do profeta João Batista. Retratada pelos artistas de diversas vertentes da arte, essa Salomé remodelada vem representar a essência própria do movimento simbolista - a transgressão da linguagem, da temática e da atitude do poeta com relação à produção artística -, bem como a de seus poetas (e artistas) malditos, que se vêem marginalizados por uma sociedade opressora e utilitarista, e que, fazendo justiça à princesa, fazem justiça à própria classe. Assim, com a princesa-odalisca Salomé, o simbolismo afirma sua postura combativa, de luta pela libertação da poesia e da arte. Neste trabalho, pretende-se analisar e comparar as obras Salomé (1891), drama de Oscar Wilde (1854 - 1900), e Hérodiade (1864 - 1898), poema de Stéphane Mallarmé (1842 - 1898), com a finalidade de verificar se existem e quais seriam as confluências - e mesmo influências - entre as duas produções, visto que ambas foram idealizadas na mesma época ... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: The resumption of the biblical myth of Salome, first portrayed in the Gospels of St. Mark and St. Matthew, became a school in the French symbolist movement. Salome, who has been presented as a mere appendage of his mother, Herodias, appears, at the end of the nineteenth century, as a great personification of perverse anima, assuming the role that once belonged to Cleopatra and Helen. The myth deals with the story of Salome, Princess of Judea, who, under the influence of her mother, performs a dance of the seven veils for her stepfather, and, as a reward for the voluptuous spectacle, receives the head of the prophet John the Baptist. Portrayed by artists of all segments of art, this remodeled Salome represents the essence of the symbolist movement itself - with the transgression of the poetic language, theme and attitude of the contemporary artistic productions - as well as his maudits poets (and artists). They are marginalized by an oppressive and utilitarian society, and that, by doing justice to the princess, they do justice to their own class. Thus, with a Princess-Odalisque Salome, symbolism affirms its combative stance, of struggle for the liberation of poetry and art. In this work, we intend to analyze and compare the works Salomé, drama in one act by Oscar Wilde, and Hérodiade, dramatic poem by Stéphane Mallarmé, in order to verify if there are and which would be the confluences - and even influences - between the two productions, whereas they were both idealized at ... (Complete abstract click electronic access below)
Mestre

Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão. Programa de Pós-Graduação em Estudos da Tradução.
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Este estudo investiga a tradução do texto dramático Salomé, de Oscar Wilde, realizada por João do Rio, na primeira década do século XX. O trabalho aponta os contatos e as repercussões na literatura brasileira desencadeadas a partir da tradução da peça de Oscar Wilde. Examinamos a função da tradução feita para a concretização cênica e a possível primazia do texto escrito dentro do sistema teatral. Iniciamos com o percurso literário de Oscar Wilde na literatura inglesa e sua recepção no Brasil. Discutimos fundamentos teóricos propostos por Antoine Berman e Itamar Even-Zohar, entre outros, e refletimos sobre a tradução do texto dramático de acordo com as teorias de Susan Bassnett, Sirkku Aaltonen e Patrice Pavis. Finalizamos com uma análise da tradução de Salomé

Au début des années 1890, Oscar Wilde choisit Paris comme terre d’élection et entreprend de s’y faire un nom. Bientôt connu comme l’auteur du Portrait de Dorian Gray et de Salomé, pièce d’inspiration symboliste écrite en français, la presse le chronique abondamment. En 1896, Aurélien-Marie Lugné-Poe, porte Salomé à la scène et lui offre les conditions d’une nouvelle réception parisienne. En 1902, Richard Strauss voit la pièce représentée à Berlin et s’en empare pour en faire le livret allemand d’un opéra auquel il donne, en parallèle, une version française. Dans un contexte socio-Culturel en mutation et dans un climat politique tendu entre la France et l’Allemagne, Salomé de Strauss arrive à Paris en 1907, accompagnée d’une réception critique exceptionnelle qui ne faiblira pas jusqu’à son entrée au Répertoire de l’Opéra en 1910.Salomé, d’Oscar Wilde à Richard Strauss, se trouve ainsi adoptée à plusieurs reprises par Paris, littéralement portée par les réceptions qu’elle y a reçues, jusqu’à devenir, en ses premières années, malgré des caractéristiques nationales étrangères plurielles et marquées, une œuvre où résonne un fort accent français. Elle peut être appréhendée comme une illustration des discours journalistiques et revuistes parisiens de la fin du XIXe siècle et du début du XXe siècle, dans une perspective verticale – sur une période d'une vingtaine d'années – et horizontale, à travers trois éclairages critiques. Telle que les écrits la montrent ou la façonnent en ses différents avatars, elle est peut-Être aussi une tentative réussie d’art total, héritière superlative du mythe de Salomé revisité en une œuvre-Tiroir, littéraire, dramatique, musicale
In the early 1890s, Oscar Wilde chose Paris as his adopted land, aiming at becoming famous. Soon known as the author of The Portrait of Dorian Gray and Salomé, a play inspired by the Symbolist movement and written in French, he triggered much curiosity on the part of the critics. In 1896, Aurélien-Marie Lugné-Poe, brought Salomé to the stage and provided the conditions of a new Parisian reception. In 1902, Richard Strauss saw the play represented in Berlin and used it to compose the German libretto of an opera of which he also, simultaneously gave a French version. Against the backdrop of a socio-Cultural context of change and political tension between France and Germany, Strauss’s Salome was performed in Paris in 1907, accompanied by a huge critical reception that would not weaken until it entered the Repertoire of the Opera in 1910. From Oscar Wilde to Richard Strauss, Salomé was thus adopted on several occasions by the Paris, literally sustained by the receptions that it received there, becoming, in spite of its several, marked foreign national characteristics, a work resounding with a strong French accent. Salomé’s critical reception can be seen as an illustration of the journalistic speech in Paris in the late nineteenth and early twentieth centuries, in a vertical perspective - over a period of twenty years - and horizontal, through three critical perspectives. Revealed by this kind of writing or shaped by it into its different types of metamorphosis, this play may also be a successful attempt at total art, superlatively embodying the myth of Salomé in its multiple literary, dramatic and musical dimensions

"Salomé" sert de prétexte pour reconstituer, a partir de la thématique wildeenne, le regard critique de son auteur sur la problématique d'unité historique, sociale et individuelle de son temps. Détachée des écoles marginales fin-de-siecle et rattachée a l'ensemble de la littérature du XIXe siècle, "Salomé" sert encore de prétexte pour étudier les différences entre l'esthétisme anglais et la décadence française, ainsi que pour démontrer l'originalité de l’œuvre de Wilde qui inaugure un nouveau genre de création : la création critique. "Salomé" sert enfin de prétexte pour découvrir la création wildeenne a travers une analyse thématique de son oeuvre
"Salomé" has served as a pretext to create, through the principal patterns of Oscar Wilde's work, a possible 19 th century point of view on the lack of historical, social and individual unity in the occidental culture. Making use of the victorian conflict between hellenism and hebraism, wilde's french religious tragedy has again served as a pretext to study the fundamental differences between the english aesthetism and the french decadence and to discover Oscar Wilde's "critical" creation. Finally, "Salome" has served as a pretext to establish the technique of the wildean creation through a thematical analysis of his work

Thesis (M.A.)--Georgia State University, 2009.
Title from title page (Digital Archive@GSU, viewed June 17, 2010) LeeAnne Richardson, committee chair; Margaret Mills Harper, Tanya Caldwell, committee members. Includes bibliographical references (p. 48-49).

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Os estudos comparativos entre literatura e outras artes distintas têm contribuído desde a Antiguidade para maior compreensão de obras, propiciando - concomitantemente à compreensão do objeto literário - o aumento de pesquisas e discussões. O mito bíblico de Salomé foi fortemente retomado na França do fim século XIX e, adquirindo novas e diferentes roupagens do mito original, percorreu o imaginário dos artistas do período através das famosas pinturas de Gustave Moreau, tornando-se um forte símbolo feminino de uma época marcada pelo simbolismo /decadentismo, onde a arte buscava explorar as paixões e os mistérios, em meio aos grandes avanços científicos. Oscar Wilde foi um dos escritores que deu voz à dançarina, construindo em francês mais uma versão entre as muitas variações do mito ao publicar sua peça em 1893. Sua Salomé percorreu a Europa em meio a polêmicas e obteve mais sucesso que as outras obras de mesmo tema – e melhores avaliadas pela crítica do período - dando à personagem maior destaque e repercussão. Encantado com a peça de Wilde, Aubrey Beardsley, em 1894, ilustra a versão inglesa com seu estilo característico - variando da Art Noveau à influência das pinturas japonesas - em um tom erótico e grotesco peculiar. Suas ilustrações correram o mundo com a peça e trouxeram ainda mais notoriedade e significado à versão wildeana, o que permite pensar que o elemento pictórico poderia ultrapassar suas funções tradicionais de simples acompanhante do texto, acrescentando informações à trama, ao preencher lacunas e sugerir novos olhares, ampliando a leitura. Assim, entendendo que o texto verbal e visual não são linguagens incomunicáveis, e sim complementares, e que se isoladas as obras teriam seus significados e sentidos alterados, o presente trabalho busca analisar as relações texto-imagem entre a peça de Wilde e as ilustrações de Beardsley.
Comparative studies between literature and other distinct arts have contributed since the ancient times to a better understanding of art pieces, providing – simultaneously to the understanding of the literary field – an increase in researches and discussions. The biblical myth of Salomé was highly restored in France late in the 19th century and, by featuring a new and different appearance from the original one, covered the imagination of artists from that period through Gustave Moreau’s famous paintings, becoming a powerful female symbol of a time marked by the Symbolism/ Decadentism, when art aimed to explore passions and mysteries among the great scientific advances. Oscar Wilde was one of the writers who gave voice to the dancer, building another version of the myth among several ones by publishing his play in 1893. His Salomé roamed Europe in the middle of controversies and obtained more success than the other pieces about the same theme - and the ones that received the best evaluations of that time - what gave the character a greater focus and impact. Amazed by Wilde’s play, Aubrey Beardsley, in 1894, illustrates the British version with his typical style – ranging from the Art Nouveau to the influence of Japanese paintings – in a peculiar erotic and grotesque shade. His illustrations roamed the world with the play and brought even more visibility and meaning to Wilde’s version, which enables to assume that the pictorial element could overcome its traditional functions of mere text companion, adding information to the plot, by filling in gaps and suggesting fresh perspectives, enlarging the reading. Thus, understanding that spoken and visual texts are not detached, but complementary languages, and that isolated the pieces would have their meanings changed, this work aims to analyze the relations between Wilde’s play and Beardsley’s illustrations.

In this dissertation, I explore the musical prosody of the literary symbolists and the influence of this prosody on fin-de-siècle French music. Contrary to previous categorizations of music as symbolist based on a characteristic "sound," I argue that symbolist aesthetics demonstrably influenced musical construction and reception. My scholarship reveals that symbolist musical works across genres share an approach to composition rooted in the symbolist concept of musicality of language, a concept that shapes this music on sonic, structural, and conceptual levels. I investigate the musical responses of four different composers to a single symbolist text, Oscar Wilde's one-act play Salomé, written in French in 1891, as case studies in order to elucidate how a symbolist musicality of language informed their creation, performance, and critical reception. The musical works evaluated as case studies are Antoine Mariotte's Salomé, Richard Strauss's Salomé, Aleksandr Glazunov's Introduction et La Danse de Salomée, and Florent Schmitt's La Tragédie de Salomé. Recognition of symbolist influence on composition, and, in the case of works for the stage, on production and performance expands the repertory of music we can view critically through the lens of symbolism, developing not only our understanding of music's role in this difficult and often contradictory aesthetic philosophy but also our perception of fin-de-siècle musical culture in general.

Oscar Wilde overshadows the German reception of Salome (1891), yet his text is a problematic one. Wilde's one-act drama is a mosaic text, influenced by the abundance of literary and artistic treatments of the Salome figure during the fin de siècle. Moreover, Wilde did not write Salome in his native tongue, but rather in French, and allowed it to be edited by a number of French poets. Furthermore, the translation of the text proved problematic, resulting in a flawed English rendering dubiously ascribed to Lord Alfred Douglas.

However, there is a German mediator whose translation of Wilde's play is less problematic than the original. Hedwig Lachmann produced a translation of Salome in 1900 that found success despite having to compete with other German translations. Lachmann's translation alters, expands, and improves on Wilde's French original. In contrast to Wilde's underlexicalised original, Lachmann's translation displays an impressive lexical diversity.

In 1903 Insel Verlag published her translation accompanied by ten illustrations by Marcus Behmer. Behmer's illustrations have been dismissed as being derivative of the works of Aubrey Beardsley, but they speak to Lachmann's version of Salome rather than to Beardsley's or Wilde's. Indeed, the illustrations create their own vision of Salome, recasting the story of a femme fatale into a redemption narrative.

In Germany the play proved quite successful, and Lachmann's translation was staged at Max Reinhardt's Kleines Theater in Berlin. It was here that Richard Strauss saw Lachmann's version of the play performed and adapted it for use as a libretto for his music drama Salome. Despite being adapted from Lachmann's translation, Strauss' music drama is often cited as being based directly on Wilde's play, without mentioning the important role of Lachmann's mediation. Moreover, the libretto is often praised as an exact replica of the play put to music. Neither of these assertions is, indeed, the case. Strauss excised forty percent of the text, altered lines, and changed the gender of one of the characters.

I employ Gérard Genette's theory of transtextuality as it is delineated in Palimpsests (1982) to discuss the interrelatedness of texts and the substantial shift that can occur from subtle changes, or transpositions, of a text. Translation, shift in media, excision, the inclusion of extra-textual features including illustrations, and regendering of characters are all means by which a text can be transformed as Lachmann, Behmer, and Strauss transform Salome. Additionally, I will be using Lorraine Janzen Kooistra's term bitextuality, as described in The Artist as Critic: Bitextuality in Fin de Siècle Illustrated Books (1995) to reinforce Genette's notion that extra-textual elements are also significant to a text as a whole. Finally, I employ Jacques Lacan's theory of gaze as outlined in "Seminar on 'The Purloined Letter'" (1956) and "The Mirror Stage as Formative of the I Function as Revealed in Psychoanalytic Experience" (1949) to discuss the function of gaze within the three texts.

In this thesis, I will be addressing these three German intermedial re-envisionings of Salome and arguing for their uniqueness as three distinct representations of Salome. In this thesis, I will argue that Wilde's text is a problematic precursor and that Hedwig Lachmann's text not only alters, but also improves on the original. Additionally, I will argue that Marcus Behmer's images, while influenced by Beardsley, focus more closely on the text they are illustrating and thus provide a less problematic visual rendering of the play. Finally, I will argue that Strauss' libretto for Salome is mediated through Lachmann's translation and that it is further substantially altered.

In order to show the ways in which the texts differ from one another, I have chosen to focus predominantly on the motifs of the moon and gaze. By analysing the way in which each text represents these motifs it is possible to track changes in characterisation, motivation, and various other salient features of the text.

Various representations of the figure of Salomé and the Biblical legend have been produced in the European, specifically in the English literature and arts throughout the nineteenth century. Oscar Wilde’s 1891 dramatic version of the legend in many ways epitomizes the full potential of the legend and capitalizes on the period’s fascination with the Orient. The climax of the orientalism of the play, the Dance of the Seven Veils, offers a unique reflection on European fantasies about the harem and invites a comparison to Ottoman representations of this same cultural space. This project seeks to analyze the relation between the Dance of the Seven Veils as presented by Wilde, and the figure of dancing woman in the harem of the Ottoman Empire. It is the slippage between the two which has informed various representations of the Oriental female figure in the West. The gap that emerges between the Western representations and the real practices in the harem, allows for a focused critique of Orientalist practices while recovering, in some ways, the actual experience of Muslim women.The vision of the harem that the Dance of the Seven Veils in Wilde’s Salomé offers is informed not by an actual encounter, but by the image of the harem as understood in nineteenth century English culture. At the same time, it participates in Victorian feminist debates on liberating the oppressed harem woman from her veils, her sexualization, and her objectification. Ultimately the dance functions as a reaffirmation of conventional gender roles as understood in Victorian society.
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This thesis examines the sexual development and characterization of the title character in Richard Strauss’s Salome (1905). It contends that Salome experiences a sexual evolution—a "maturing"—that Strauss derives from Oscar Wilde's play and further emphasizes through Salome's musical language and character development. Three structural phases in Salome's sexual development are proposed: a pre-pubescent phase, a phase of sexual awakening, and a phase of dangerous sexuality. The characterization of Salome is also explored through the lens of performance theory, in an examination of the film versions of Götz Friedrich (1974), Jürgen Flimm (2004), and David McVicar (2008). In addition, the thesis applies Wildean literature on aestheticism and spirituality to Strauss’s opera to show that Salome’s sexual transformation presents an alternative path to self-fulfillment apart from religious salvation. Strauss’s setting reveals a secular, or temporal, aestheticism that leads to an earthly spirituality.