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Journal articles on the topic 'Verse tale'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Evtushenko, Olga V., and Hrishika Katyayan. "Russian fairy tale as heteromorphic verse." Philological Sciences. Scientific Essays of Higher Education, no. 6 (June 2017): 3–13. http://dx.doi.org/10.20339/phs.6-17.003.

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2

Jung, S. "Thomson's The Seasons and the Tragic-Sentimental Verse Tale." Forum for Modern Language Studies 47, no. 1 (November 8, 2010): 3–15. http://dx.doi.org/10.1093/fmls/cqq073.

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3

Ivanyuk, B. P. "VERSE FORMS OF BYLINA, LEGEND, TALE AND TRADITION (A DICTIONARY FORMAT)." Philologos 42, no. 3 (2019): 39–44. http://dx.doi.org/10.24888/2079-2638-2019-42-3-39-44.

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Barrington, Candace, and Jonathan Hsy. "Remediated verse: Chaucer’s Tale of Melibee and Patience Agbabi’s ‘Unfinished Business’." postmedieval: a journal of medieval cultural studies 6, no. 2 (June 2015): 136–45. http://dx.doi.org/10.1057/pmed.2015.8.

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Dragaykina, Tatiana Anatolyevna. "The reconsideration of fairy-tale motifs in the tale «Bakhariana» written in verse by by M.M. Kheraskov." Sibirskiy filologicheskiy zhurnal, no. 1 (March 1, 2013): 24–30. http://dx.doi.org/10.17223/18137083/42/4.

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Basa, Enikő M. "Vörösmarty, Mihály. Csongor és Tünde, Csongor and Tünde - a Fairy Tale Play in Verse. Trans. Peter Zollman [parallel Hungarian-English edition]. Winnetka: CreateSpace Independent Publishing Platform, 2017. 80 pp." Hungarian Cultural Studies 11 (August 6, 2018): 157–61. http://dx.doi.org/10.5195/ahea.2018.330.

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Vörösmarty, Mihály. Csongor és Tünde, Csongor and Tünde - a Fairy Tale Play in Verse. Trans. Peter Zollman [parallel Hungarian-English edition]. Winnetka: CreateSpace Independent Publishing Platform, 2017. 80 pp.

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7

Jones, Shelley A. J. "The Power of Gossip from Mary Robinson’s Tabitha Bramble to Lyrical Tales." Essays in Romanticism: Volume 28, Issue 1 28, no. 1 (April 1, 2021): 57–72. http://dx.doi.org/10.3828/eir.2021.28.1.6.

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This essay focuses on the often overlooked, if not derided, comic tales of Mary Robinson, arguing their centrality to the poetic and political project of Lyrical Tales (1800). It does so in two ways: first, by repositioning Robinson’s use of the pseudonym Tabitha Bramble, not as an off-key performance of Tobias Smollett’s original character, but as an empowered voice authoring her own tale, and, second, by correcting the commonplace critical assumption that the revised poems in Lyrical Tales remain Tabitha Bramble poems. Attending to Robinson’s careful revision process enlarges a critical understanding of Robinson’s relationship to female voice, from her reimagined Tabitha Bramble in newspaper verse to her reclamation of gossip in Lyrical Tales.

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Ziogas, Ioannis. "SPARSE SPARTAN VERSE: FILLING GAPS IN THE THERMOPYLAE EPIGRAM." Ramus 43, no. 2 (December 2014): 115–33. http://dx.doi.org/10.1017/rmu.2014.10.

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In theApophthegmata Laconica, a collection of witty exchanges that highlight the shrewdness of Laconian brevity, we read the following story. An Argive once taunted a Spartan by pointing out the multitude of Spartan tombs in Argive territory. The Spartan retorted that, by contrast, not a single Argive tomb could be found in Sparta. The author of the Plutarchan tale comments that the Spartan insinuated that, while his people had repeatedly invaded Argos, the Argives had never set foot on Sparta (Mor.233c; cf.Vit. Ages.31.6). Besides attesting to the sharp wit of Laconian concision, the story is a good example of how easily a soldier's tomb can serve different national agendas. While the presence of Spartan dead in Argos is a source of pride for the Argives, from another point of view it can be read as a sign of Spartan military prowess. The Greek word σῆμα (‘tomb’) speaks for the crucial role of semiotics in interpreting the semantics of military monuments. The tomb is a sign that needs to be decoded; only more often than not there is more than one way of deciphering it.

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9

Zając, Grzegorz. "Sensationalism and Mystery in the Plot Constructions of Seweryn Goszczyński’s the Castle of Kaniów." Ruch Literacki 57, no. 6 (December 1, 2016): 637–53. http://dx.doi.org/10.1515/ruch-2017-0092.

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Summary Seweryn Goszczyński’s The Castle of Kaniów (1828) has remained undeservedly in the shadow of a few other romantic verse-tales of the 1820s and 1830s, the heyday of that genre in Polish literary history. This type of epic poetry has a distinct preference for a non-linear, fragmented plot and a multi-level structure of presented world. However, the key note in the design of Goszczyński’s historical tales sensationalism, which determines the book’s artistic worth and its lasting attractiveness. Goszczyński knows how to employ a whole range of Gothic tricks and is also remarkably adept at using mystery to keep up dramatic tension in his tale of the Cossack uprising of 1768.

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10

Wnuk, Agnieszka. "On the necessity of comparative analysis in genre studies." Tekstualia 4, no. 31 (April 1, 2012): 77–84. http://dx.doi.org/10.5604/01.3001.0013.4651.

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The article discusses the problems of genre problems presented in the light of modern comparative studies. On the example of romanticism and its popular genres, such as verse tale, digressive poem, romantic drama and a variety of odd types of poetic works, it has been demonstrated that comparative analysis can be very useful in describing the formal aspect of literary works and the interaction between genres.

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Wnuk, Agnieszka. "On the Necessity of Comparative Analysis in Genre Studies." Tekstualia 1, no. 1 (January 2, 2013): 71–79. http://dx.doi.org/10.5604/01.3001.0013.6130.

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The article discusses the problems of genre problems presented in the light of modern comparative studies. On the example of romanticism and its popular genres, such as verse tale, digressive poem, romantic drama and a variety of odd types of poetic works, it has been demonstrated that comparative analysis can be very useful in describing the formal aspect of literary works and the interaction between genres.

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12

Giang, Đoàn Lê. "TRỞ LẠI VẤN ĐỀ NGUỒN GỐC TRUYỆN KIỀU." Dalat University Journal of Science 11, no. 2 (April 25, 2021): 9. http://dx.doi.org/10.37569/dalatuniversity.11.2.861(2021).

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In the preface of the book “Kim Van Kieu Thanh Tam Tai Tu” – a Vietnamese translation of the novel “The Tale of Jin Yun Qiao” (金雲翹傳 Kim Van Kieu truyen) – published in 1971, the translator To Nam Nguyen Dinh Diem suggested that the novel “Kim Van Kieu truyen” was not created by a Chinese writer but could have been composed by a Vietnamese Confucian scholar based on Nguyen Du’s verse story “Doan truong tan thanh” (A New Cry from a Broken Heart – the official title of “The Tale of Kieu”). This suggestion seems to have been proved incorrect by many textual studies inside and outside Vietnam. However, the topic has been revived recently. This article presents a comprehensive literature review about “The Tale of Jin Yun Qiao”, adding more documents that we have recently collected in foreign countries, to give a firm conclusion about the origin of “The Tale of Kieu”.

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13

Ali Kennedy, Mehdi Ebrahimi Hossein, and Ali Asghar Halabi. "Comparative comparison between the characters of Jamie’s tale of (Salamon & Absal) and Avicenna ’s Hayy Ebn Yaqzan and Andalusian Ebn Tofeyl’s hayy Ebn Yaqazan." Advances in Language and Literary Studies 8, no. 4 (August 31, 2017): 97. http://dx.doi.org/10.7575/aiac.alls.v.8n.4p.97.

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Brilliant models of allegory and secretive tales are observable in mystical and philosophical works of Persian literature in verse and prose. Avicenna is the first person who has written the philosophical tale of Hayy Ebn Yaqzan in mystical clothing and symbolic style. In this philosophical and symbolic epistle, Avicenna has represented evolution stages of human in request of hidden secrets and sublime insight and spiritual life, and in travers of behavior stages he became aware of the truth that there is a spiritual life other than corporeal life. Therefore he is guided to spiritual world by sense and by the help of active wisdom. Then Andalusian Ebn Tofeyl has combined Avicenna ’s tales of Hayy Ebn Yaqzan and Salamon & Absal and recompiled it in a symbolic form and wrote it out with philosophical array. In this tale Hayy Ebn Yaqzan was grown alone in an island and he was attracted by comprehension and perception of the reality by external senses, recognition of palpable worlds and by discovery. Despite some similarities with Persian archaic tales, ((Salamon & Absal)) is a Greek legend in fact, which was received by Honayn Ebn Eshaq in east by translation from Greek into Arabic for the first time. This tale contains allegorical and philosophical aspects and has Greek quality and Alexandria quality. This tale was changed into a mystical and discovery tale by Avicenna . In fact he made it a part of his ((philosophy of east and west)) equivalent of common philosophy. Jamie wrote the original narrative of Honayn Ebn Eshaq in a symbolic form with artistic, elegant and eloquent statement. This poem is Jamie’s shortest ‘Orang, and also his most gnostic ‘Orang, of his famous Haft ‘Orang. In this tale Salamon is the symbol of soul and Absal is the symbol of body. This research studies the introduced characters in Jamie’s Salamon & Absal and Hayy ebn Yaqzan in Avicenna ’s and Andalusian Ebn Tofeyl’s tales.

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14

Burkhart, Dagmar. "An Early Fairy-Tale in Verse of Aleksandr S. Puškin: The Structures of the Erotic Riddle." Russian Literature 24, no. 3 (October 1988): 275–91. http://dx.doi.org/10.1016/s0304-3479(88)80034-6.

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15

Eayrs, Brock. "English 416G (Winter 2000) "Middle English Verse Romance: The Problem of Trust"." Florilegium 20, no. 1 (January 2003): 185–91. http://dx.doi.org/10.3138/flor.20.045.

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"For creatures with the properties of human beings the problem of trust today is no closer to the margins of practical life, no more narrowly domestic and personal than it was in the high Middle Ages." John Dunn's recent comment points directly to an issue at the heart both of many of the best Middle English romances and of latemedieval English society. Poems otherwise as diverse as Sir Gawain and the Green Knight, Amys and Amylion, or Chaucer's Knight's Tale, for example, use a vocabulary of trust centred in the terms trouthe and tresoun and incorporate incidents raising this and related issues. In this course we will explore the formal development of Middle English verse romance while at the same time examining the problem of trust both in the narratives and in the social context in which, and for which, they were written. Our goal will be to use linguistic, legal, and other evidence to formulate supportable connections between the romances and their social context which cast an explanatory light on the poems themselves.

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16

Rychlewska-Delimat, Alicja. "Les Amours de Psyché et de Cupidon de Jean La Fontaine comme exemple de prosimètre." Quêtes littéraires, no. 6 (December 30, 2016): 18–26. http://dx.doi.org/10.31743/ql.207.

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The loves of Psyche and Cupid by La Fontaine is a romance of mixed genres, combining the features of a tale, a narrative poem and a philosophical dialogue. The author of this study classifies it as a prosimetrum, to focus her analysis, on the one hand – upon the interrelation between prose and verse, functions and means of introducing rhyming parts, etc., on the other hand – examining metatextual texts of the narrator who provokes interesting aesthetic reflection.

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17

Jeep, John M. "Stabreimende Wortpaare in Deutsche Versnovellistik des 13. bis 15. Jahrhunderts." Amsterdamer Beiträge zur älteren Germanistik 81, no. 1 (May 14, 2021): 16–97. http://dx.doi.org/10.1163/18756719-12340217.

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Abstract The recently published compendium of 175 German verse tales from the 13th–15th century (Deutsche Versnovellistik des 13. bis 15. Jahrhunderts) includes never-before-published material in critical edition, so that a survey of the alliterating word-pairs within this arguably hard to define genre seems desirable. Some 380 pairs are collected and analysed within the context of each tale, with special attention paid to earlier transmission of the pairs or their innovative nature, respectively. Following a methodology that has been employed to cover all of Old and Early Middle High German and much of classical High German, the history of this durable rhetorical device is extended well into the late medieval era. Further surveys will help to fill in remaining gaps in coverage of the history of the alliterating word-pair in German.

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18

Panchenko, Alexander A. "The “Kirghiz Fairy Tale” in The Gift: Nabokov, Folklore, and Orientalism." Studia Litterarum 6, no. 1 (2021): 266–99. http://dx.doi.org/10.22455/2500-4247-2021-6-1-266-299.

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In the second chapter of The Gift, Fyodor Konstantinovich Godunov-Cherdyntsev recalls a “Kirghiz fairy tale” about a human eye that wants “to encompass everything in the world.” The plot of the story goes back to a Talmudic parable about Alexander the Great. The parable was retold in Russian by a number of writers and scholars in the 19 th and early 20 th centuries. However, it seems unlikely that Nabokov did use in any original piece of Inner Asian folklore in his novel. More probable is that he invented the “fairy tale” proceeding from one of the Russian versions of the parable. At the same time, Nabokov’s version is based on a number of international literary and folkloric motifs and is related to the “Kalmyk fairy tale” in Pushkin’s novel The Captain’s Daughter and to 19 th century Russian literary fairy tales in verse. While the central theme of Nabokov’s parable is the insatiability of human vision and the frailty of life, its con- and subtexts allude to some other recurrent themes of the novel — death and immortality, the quest for paradise, closed doors and exile, sources of love and poetical inspiration. The Oriental coloring of the tale (and the second chapter of the novel in general) appears to be a literary play with a limited number of texts, in particular with The Captain’s Daughter and A Journey to Arzrum. This allows discussing the “Kirghiz fairy tale” as an intratextually meaningful part of the novel rather than a marginal encrustation. It seems that Nabokov’s literary work with “migratory” plots and folklore texts was in a way close to the methods and ideas developed in Alexander Veselovsky’s school of comparative literary studies.

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Willard, Thomas. "Chaucer and the Subversion of Form, ed. Thomas A. Prendergast and Jessica Rosenfeld. Cambridge Studies in Medieval Literature, 104. Cambridge and New York: Cambridge University Press, 2018, pp. ix, 224." Mediaevistik 31, no. 1 (January 1, 2018): 430. http://dx.doi.org/10.3726/med012018_430.

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Readers of Chaucer become accustomed to his self-deprecating humor. In one famous example, the character of Chaucer the Canterbury pilgrim begins telling the tale of a knight named Sir Thopas who tries to rescue the elf queen. He uses such complicated verse forms that the host tells him to stop the “rym doggerel” and to “telle in prose somewhat.” Chaucer the poet thus shows his virtuosity and his humanity. The host is not an uncultured boor, as some early critics said; however, the pilgrim does not speak as Chaucer himself would have done on such an occasion.

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Bleiberg, Edward, and John L. Foster. "Thought Couplets in the Tale of Sinuhe: Verse Text and Translation with an Outline of Grammatical Forms and Clause Sequences and an Essay on the Tale as Literature." Journal of the American Oriental Society 116, no. 1 (January 1996): 175. http://dx.doi.org/10.2307/606421.

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21

VAN GELDER, GEERT JAN. "To eat or not to eat elephant: a travelling story in Arabic and Persian literature." Bulletin of the School of Oriental and African Studies 66, no. 3 (October 2003): 419–30. http://dx.doi.org/10.1017/s0041977x03000296.

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A traveller in distress vows to God, piously but apparently pointlessly, that he will never eat elephant flesh. Subsequently, the oath would seem to be his perdition, yet in the end he is saved because of it, unlike his fellow travellers. This entertaining story is told by al-Tanūkhī (d. 384/994) in two almost identical versions. It is also found in other sources, both Arabic and Persian, among them translations or adaptations of al-Tanūkh¯ (by ‘Awfī and Dihistānī), works on lives of the Sufis (Abū Nu‘aym, Jāmī), a travelogue (Ibn Baūa), anthologies (al-Damīrī, al-‘Āmilī), and a collection of mystical and moral tales in verse (Rūmī). These versions, spanning at least six centuries, differ in the name of the protagonist, plot, language, style, length, ‘outlook’, and quality. In general, it will be argued, travelling has done the story little good: unlike al-Tanūkhī's tale, its beginning is happier than its ending.

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22

Glukhovskaya, Elena A. "Oscar Wilde’s Fairy-tale The Selfish Giant in Ellis’s Works: from Dramaturgy to Poetry." Studia Litterarum 6, no. 3 (2021): 56–71. http://dx.doi.org/10.22455/2500-4247-2021-6-3-56-71.

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The article discusses some aspects of the reception of Oscar Wilde’s fairy tale The Selfish Giant by the Russian symbolist poet and translator Ellis (L.L. Kobylinsky; 1879–1947) as reflected in archival sources and memoirs of his contemporaries. Particularly, Ellis’ participation in theatre performances for children and his interest in the forms of juvenile literature are considered within the framework of his overall poetical activities. Among these plays, a piece entitled The Garden of the Giant which is based on Wilde’s tale The Selfish Giant is to be mentioned first and foremost, since Ellis himself attributed great importance to this work making several attempts to publish it separately and even trying to convince a Moscow modernist publishing house Musaget to implement his rather extraordinary plans. The article also attempts to demonstrate that Ellis’ passion for Wilde’s literary heritage can be traced in his own subsequent work as his second collection of verse Argo (1914) proves it. As, I argue, its first section entitled Snuffbox with Music has been developed under the influence of Ellis’ previous work on juvenile performances, which manifests itself in dedications, the texts of the section borrowed from the juvenile plays as well as through the motivic structure of this cycle.

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23

Veprev, Aleksandr Ivanovich. "Matryoshka version of the Russian verlibre." Litera, no. 4 (April 2021): 64–92. http://dx.doi.org/10.25136/2409-8698.2021.4.35358.

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  Referring to the possibility and need for an experiment in literary studies, mentioned in the early XX century by the Soviet literary theoretician and poetry scholar Boris Yarkho, who paid particular attention to the transformation of the genre and the structure of expressive means as a whole, the author of this article analyzes the new form of the Russian verlibre (free verse), its varieties of the most probable form, attempting to determine its most characteristic typology, as well as to introduce into the concept of the matryoshka verlibre the two main forms, two of its fundamental metaphases and several subvarieties: 1. Verlibre in verlibres (verlibre in several verlibres); 2. Verlibre in verlibre  (several verlibra in one verlibre). The author also distinguishes two subvarieties that are formed from the verlibre in verlibre: 3. Veprlibr (large verlibre in several verlibres); 4. Aphoristic verlibre (verlibre in several aphorisms), and others. The main conclusion of the conducted analysis of the new form of the matryoshka verlibre consists in the fact that matryoshka verlibre is patterned by a catenate fairy tale and is attributed to the type of catenate fairy tale (cumulative fairy tale, recursive fairy tale, chainlike fairy tale). The verlibre, in which dialogues or actions are repeated and develop in a modified form according to the plotline, belongs to the matryoshka verlibre. The effect of these verlibres is based on the repeating narrative, characteristic image and action changing for one or another reason and reaching culmination. In this case, semantic differentiation of the text is viewed as a synthesis of both dimensions, where any component of the work is simultaneously motivated by the coherence of such element that it creates with other elements, as well as semantic union of the elements that are subject to destruction, and belong to different components of the entire work. A matryoshka doll serves as an example.  

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24

Okada, Mamiko (Shinsui). "The Legend of Writing a Verse Heard in Exchange for One’s Own Body: The Tale of the Mahāyāna Bodhisattva Writing Subhāṣita." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 1 (December 20, 2017): 361–55. http://dx.doi.org/10.4259/ibk.66.1_361.

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25

Kramer Linkin, Harriet. "Mary Tighe's Psyche, William Hayley's Psyche, and George Romney's Cupid and Psyche." Romanticism 24, no. 1 (April 2018): 1–21. http://dx.doi.org/10.3366/rom.2018.0350.

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In July 1806 William Hayley suggested that Mary Tighe publish an illustrated edition of Psyche; or, The Legend of Love, using engravings of George Romney's Cupid and Psyche cartoons. Tighe declined, as she did all recommendations that she publish an edition of Psyche. Although she usually cited modesty as her rationale for not publishing, in this instance she pointed to the unsuitability of Romney's illustrations for her narrative. The Romney cartoons closely adhered to Apuleius's narrative of the Cupid and Psyche legend, and were sketched in 1777 to illustrate Hayley's subsequently unfinished verse translation of Apuleius's tale. This essay argues that Hayley tried to use Tighe's Psyche to complete the unfinished project he wanted to pursue with Romney in the first days of their friendship, which would help him overcome the emotional paralysis he experienced in 1805–1806 as he struggled to move forward on his Life of Romney.

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26

Xavier T, Roy. "Novels Speak Reality: Ivanhoe, An Example." SMART MOVES JOURNAL IJELLH 8, no. 6 (June 29, 2020): 43–49. http://dx.doi.org/10.24113/ijellh.v8i6.10629.

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Stories have been the source of moral lessons and entertainment, as far as the humankind of all the time, is concerned. The use of story- telling existed from the time immemorial. Stories appeared in the form of ballads and epics, in the ancient time, but later it took the shape of short and long fictions. The long fictions or novels varied in its theme and size. They are divided into many genres according to its subject matter- Gothic, Picaresque, Historical etc. The Ballad is nothing but a short story in verse. Its subjects are simple and memorable like adventure, love, war and the life etc. An Epic is a long tale in verse with famous heroes for its main characters. Iliad and Odyssey are examples. These stories gave the reader enjoyment and certain life-related ‘tips’. Hayden White, an American historian says, “the aim of the writer of a novel must be the same as that of the writer of the history”. Historians and Novelists wish to provide a verbal image of ‘reality’. A novelist may produce reality indirectly but this is meant to correspond to some sphere of human experience. He desires to pass the merits and demerits of such experience onto the readers, to enhance a better vision of life. Novelists are free to use fictitious characters and situations for the readers’ entertainment. Stories took its present prose form later in the middle ages. Decameron, a collection of stories by Boccaccio, was published in 1350. It deals with stories told by a group of people affected by Black Plague. They used these stories to get mental relief from the pandemic. ‘Canterbury Tales’ of Geoffrey Chaucer also, is telling the life-related stories by some pilgrims to the shrine of St. Thomas Becket at Canterbury. All these show that men were, from the early ages itself, used to tell stories to recollect the past and go forward with lessons of reality for a better life. Actually these stories are ‘historical facts’ blended with the imagination of the writers.

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Bokarev, A. S. "Review of Kargashin, I. (2017). Russian poetic narrations in the 17th–21st centuries: Genesis. Evolution. Poetics. Moscow: Yazyki slavyanskoy kultury. 336 pages." Voprosy literatury, no. 6 (February 7, 2019): 368–73. http://dx.doi.org/10.31425/0042-8795-2018-6-368-373.

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The review is concerned with detailed analysis of I. Kargashin’s monograph on Russian poetic narrations in the 17th–21st centuries. Normally applied to the epic genre, the concept of skaz [oral narration, tale] is extrapolated by the scholar to describe lyrical poetry. Hence the broad scope of issues discussed in the book: how accurately can the term be applied to lyrical works, since poetry is anti-narrative in its ‘pure form’? How can one structure the subjective sphere of poems, given that a skaz recreates a consciousness other than that of the author, unlike in lyrical poetry, where the author and the hero are inseparable? Following the questions, the scholar identifies typological characteristics of the examined phenomenon (appropriation of another’s consciousness, realization of this consciousness through a colloquial monologue, and depiction of the subject’s speech in verse), uncovers the reasons for its emergence (including ‘emancipation’ of the hero and transition to the spoken word), and traces its history and development.

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Rohmah, Umi Nuriyatur. "Penggunaan Ayat-Ayat Al-Qur’an dalam Ritual Rebo Wekasan Studi Living Qur’an di Desa Sukoreno Kec. Kalisat Kab. Jember." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 1, no. 1 (August 7, 2018): 66–91. http://dx.doi.org/10.35132/albayan.v1i1.4.

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This article highlights about using Qur‟anic verses in the society‟s ritual called Rebo Wekasan in Sukoreno. Rebo Wekasan is the annual ritual that celebrated by Sukreno‟s people. This ritual is celebrated on the last Wednesday of Shafar. This ritual aims refusing the unlucky things that believed sent down on that day. This ritual usings some Qur‟anic verses, when praying tola‟ bala‟ and making the holy water. This article focuses on practicing and meaning of using Qur‟anic verses in Rebo Wekasan. This article used descriptive qualitative methods with etnograph‟s approach using Karl Manheim‟s sociology of science theory. This articles shows that there are some surahs and verses of Qur‟an that used in Rebo Wekasan when praying tala‟ bala‟, i.e.: Surah al-Kausar, al-Ikhlas}, al-Falaq, and al-Nas. When making the holy water the verses that used are Yasin verse 58, al-S{affat verse 130 – 131, al-Zumar verse 73, al-Ra‟d verse 24, and al-Qadr verse 5. Based on Mannheim‟s theory,There are three meanings of using the Qur‟anic verses in this ritual, those are; objective as a tradition, expressive as refusing unlucky things (bala‟), and documenter as a culture

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Alawi, Asep Habib Idrus. "THE USLUB OF TAFSIR AL-QURAN." Journal of Islamicate Studies 1, no. 1 (June 15, 2018): 1–8. http://dx.doi.org/10.32506/jois.v1i1.495.

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This article discusses the method of interpreting the Qur'an. After tracking bibliographic sources, it was found that the differences between the commentators of the Qur'an in the use and meaning of the terms manhaj and uslub. According to the author, the correct one, the term used for the Interpretation of Tahlili, Ijmali, Maudhu'i and Muqaran is uslub not manhaj. Uslub Tafsir Tahlili, is a systematic system used by an interpreter in interpreting the Koran in accordance with the order of verses and letters in the Mushaf, both in whole or in a number of verses or letters. Then in each verse explained everything related to the verse, for example the meaning of the word, the meaning of stylist, asbab nuzul, the laws contained, and the meaning of the whole verse. Uslub Tafsir Ijmali, is a mathematical commentator who adheres to the arrangement of verses that are grouped. Then, explained the general meaning or the whole verse in accordance with what is desired by the editorial verse. Uslub Tafsir Muqaran is collecting and comparing between the two interpretations of the ulama or more about the verses of the Koran, studying them, and concluding which interpretations are the most powerful. Uslub Tafsir Maudhu'i is a systematic writing of interpretations used by an interpreter by not following the order of verses in the Koran. But by collecting all the verses that speak the same theme, then explain and take legal conclusions.

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El-Shamy, Hasan M. "Twins/Zwillinge: A Broader View. A Contribution to Stith Thompson’s Incomplete Motif System—A Case of the Continuation of Pseudoscientific Fallacies †." Humanities 10, no. 1 (December 29, 2020): 8. http://dx.doi.org/10.3390/h10010008.

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Explaining the rationale and main objectives for his motif system; Stith Thompson declared that it emulates what “the scientists have done with the worldwide phenomena of biology” (Thompson 1955, I, p. 10). In this respect; the underlying principles for motif identification and indexing are comparable to those devised by anthropologists at Yale for “categorizing” culture materials into 78 macro-units and 629 subdivisions thereof used to establish “The Human Relations Area Files” (HRAF). By comparison, 23 divisions (chapters) make up the spectrum of sociocultural materials covered in Thompson’s Motif-Index system. Thompson’s cardinal themes are divided into 1730 subdivisions permitting more specificity of identification (El-Shamy 1995, I, xiii). Historically; the disciplines of “anthropology” and of “folklore” targeted different categories of the human population; with “folklore” assigned to populations stratified into “social classes” (Dorson 1972, pp. 4–5: For details, see El-Shamy: “Folk Groups” (1997b, pp. 318–322, in: T.A Green, gen. ed. 1997c, p. 321); El-Shamy 1980, p. li; compare El-Shamy (1997a), p. 233 (“African hunter”). The limitations Thompson placed on the goals of his motif system (along with its tale-type companion) were triggered by the fact that “folklore” was; then; primarily interested in literature (prose and verse). The sociocultural milieu surrounding the creation of the literary forms occupied minor roles. Considering that a folktale is a “description of life and/or living” including all five universal culture institutions; the relevance of the contents of folktales are of primary significance for understanding the community in which they were born and maintained (El-Shamy 1995, I, p. xiii). Consequently; for the present writer; a folktale is considered a sixth (universal) culture institution. Also; because Thompson’s Motif-Index sought global coverage; many regions and national entities didn’t receive adequate attention: significant fields of human experience are missing or sketchily presented. This article offers two cases as examples of: (1) How editors of folklore publications ignore novel ideas incompatible with established trends; and (2) Samples of the spectrum of current psychosocial issues addressed in an expanded Thompson’s System (with more than 26,000 new motifs and 630 tale-types added).

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Jung, Sandro. "SARAH PEARSON'S GOTHIC VERSE TALES." Women's Writing 16, no. 3 (November 12, 2009): 392–407. http://dx.doi.org/10.1080/09699080903161981.

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Alexander, M. J. "Old English Poetry into Modern English Verse." Translation and Literature 3, no. 3 (May 1994): 69–75. http://dx.doi.org/10.3366/tal.1994.3.3.69.

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Krisak, Len. "Virgil's Georgics: A New Verse Translation (review)." Translation and Literature 15, no. 1 (2006): 108–14. http://dx.doi.org/10.1353/tal.2006.0008.

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Tajab, Muh, Abd Madjid, and Mega Hidayati. "PSYCHOLOGY OF PATIENCE IN AL-MISBĀH EXEGESIS." Humanities & Social Sciences Reviews 7, no. 5 (November 7, 2019): 1221–30. http://dx.doi.org/10.18510/hssr.2019.75161.

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Shihab from Indonesia, especially to describe and analyze the relationship of patience with the personality in tafsīr al-Misbāh. Methodology: This research is library research using text study methods. In the study of interpretive texts, one of them is the method of interpretation of mauḍū'i. The method of tafsīrmauḍū'i is a method of interpretation that discusses a particular theme, then seeks the view of the al-Qur’an on the matter by grouping verses, analyzing, discussing and understanding verse by verse, then gathering general verses into specific verses. In analyzing, text studies utilize library sources as a study material. The method used tafsīrthematic, which means to collect verses of the Qur'an correlated to the theme and discusses and analyzes the contents of the verse. The verses in the Qur'an collecting by its relation to the topic of patience and in the end, we take the conclusion as the answer from the al-Qur'an. Main Findings: Patience in the al-Misbāh Exegesis brings a personality model to the thought that the value of life hangs on patience as religiousness, ethics, and meaningful life. The personality model grows an involvement of psychological well being on the foundation of ideal humanitarian ethics in the Quran, which is the highest outcome of the patients. Applications of this study: This study can be utilized by educators, in teaching and learning and psychologists. Novelty/Originality of this study: The personality model of patience in the-Misbāh Exegesisis positive. This personality model will minimize a person falling in the concept of terrorism, and increases to realizing psychological well-being, especially related to meaningfulness in life and self-mastery.

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Qudsia, Miatul, and Muhammad Faishal Haq. "Analisis Surat Al-Anfāl Ayat 17: Upaya Mengungkap Sisi Transendental Hermeneutika Double Movement." Jurnal Al-Fanar 4, no. 1 (February 27, 2021): 17–30. http://dx.doi.org/10.33511/alfanar.v4n1.17-30.

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The study of the Koran from a contextual point of view continues to grow. One of the offers that has been continuously studied and applied is the double movement theory initiated by Fazlur Rahman and developed by Abdullah Saeed. The double movement theory emphasizes the socio-historical context of the Koran and the present. To bridge the two periods, a researcher must sensitively take the meaning of the verse being studied or what is called the moral ideal. Thus, the meaning of the purpose of the revelation of the Qur'anic verse will continue to be conveyed at any time. The object of the application of the double movement is indeed law verses, so as to produce a moral ideal that is real or concrete. However, in this study, the researcher found that double movement not only produces concrete moral ideals, but also transcendental ones. The verse studied is the verse of war, surah al-Anfāl verse 17. So that, the result is that the moral ideal which is concrete from this verse is that it is permissible and even required to take the path of war if it is in an emergency and is depressed. For example, there is pressure, discrimination and so on that cause torture. And, the transcendental moral ideal is that there must be an attitude of tawakal and endeavor from every Muslim. That Allah can make real what is considered impossible by humans.

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Wright, Gillian. "Giovanni della Casa's Rime in Two English Verse Collections." Translation and Literature 11, no. 1 (March 2002): 45–63. http://dx.doi.org/10.3366/tal.2002.11.1.45.

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Krisak, Len. "Virgil's Georgics: A New Verse Translation, by Janet Lembke." Translation and Literature 15, no. 1 (March 2006): 108–14. http://dx.doi.org/10.3366/tal.2006.0008.

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Idris, Idris. "Meninjau Ulang Asbabun Nuzul Surat Al-Taubah Ayat 75." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 2 (June 6, 2018): 1–16. http://dx.doi.org/10.31538/almada.v1i2.131.

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This paper discusses the history of the story of Sa'labah bin Hatib which is ascribed to asbabun nuzul from surat al-Taubah verse 75. Most commentators refer to the history of al-Tabari. Two narrations of al-Tabari index number 16986 and 16987, each base of the sanad ends in Ibn nu Abbas's friend and Abu Umamah al-Bahili. The majority of hadith critics say that most of the narrators in the chain of the second sanad of al-Tabari's history are punished by da'if and munkar. From the side of the law, there are also many irregularities, including: 1) contrary to surat al-Taubah verse 103 which instructs to take zakat. 2) Contrary to the next zahir verse, namely verses 76 and 77 of surat al-Taubah. 3) Contrary to the historical fact, the hypocrites were reluctant to pay zakat fought by Abu Bakr.

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Barnaby, Paul. "Three into One: Twentieth-Century Scottish Verse in Translation Anthologies." Translation and Literature 9, no. 2 (September 2000): 188–99. http://dx.doi.org/10.3366/tal.2000.9.2.188.

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Simpson, James. "The Song of Roland: A Verse Translation, by Anthony Mortimer." Translation and Literature 30, no. 2 (July 2021): 237–42. http://dx.doi.org/10.3366/tal.2021.0468.

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Arukask, Anni, Kaidi Kriisa, Maria-Kristiina Lotman, Tuuli Triin Truusalu, Martin Uudevald, and Kristi Viiding. "Verse texts in the Latin inscriptions of Estonian ecclesiastical space: meter, rhythm and prosody." Studia Metrica et Poetica 5, no. 1 (August 5, 2018): 80–104. http://dx.doi.org/10.12697/smp.2018.5.1.04.

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In 2014, the project CEILE (Corpus Electronicum Inscriptionum Latinarum Estoniae, EKKM 14-364) was launched within the framework of the program “Estonian language and cultural memory”, in order to systematically map and study the Latin inscriptions created before 1918 and stored in Estonian Lutheran and Catholic churches. As of 2018, the database contains more than 300 inscriptions. Although the proportion of verse texts is not high (13 entries), the fact that the material (totalling 175 verses) has survived almost completely, part of them in situ and partly in transcriptions, and contains several lengthier texts, allows us to make certain generalizations about their metrical and prosodic structure. In this paper, we will give an overview of the chronology and sites of inscriptions and describe the metrical, rhythmical and prosodic structure of the verse texts, addressing also the conjectural role of meter and prosody in our work. We will also dwell on the metrical and prosodic correctness of the texts and will take a separate look at the prosodic licences and errors which occur in the verse texts of the corpus.

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AL Deen Lutfi Ali AL Ghammaz, Saif, Ruzy Suliza Hashim, and Amrah Binti Abdulmajid. "Honor Crime in Sanaa Shalan’s Tale of Tales." International Journal of English Language Education 8, no. 2 (April 15, 2020): 1. http://dx.doi.org/10.5296/ijele.v8i2.16849.

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Honor crime is a heinous global phenomenon occurring in several Arab and Islamic societies with varying magnitudes from one country to another. The growing number of honor crime cases, mostly in developing countries such as Jordan, demands serious academic investigation not only because the lives of the victims are at stake, but also because the phenomenon is still gravely overlooked and unaddressed due to socio-cultural norms branding it as a social taboo. Recently, there has been increasing interest among Arab and Jordanian writers in portraying honor killings against Jordanian women through their literary works (Fanous, 2018). Thus, in this paper, we shall examine the manifestations of honor crimes against women in the Jordanian context through a textual analysis of Tale of Tales by Sanaa Shalan, an author belonging to the Jordanian contemporary literary movement. Originally written in Arabic, this novella highlights the suffering of many Jordanian women due to honor crimes inflicted upon them by the poor and male-dominated society. Through an Islamic reading based on Quranic verses and Sunni Hadiths to read of Tale of Tales (2007), we shall examine Shalan’s depictions of honor crimes against women in the novella as an extremely engendered phenomenon resulting from male domination and power and gender inequity prevalent in the Jordanian society. This paper is premised based on two elements, namely: the misconception of honor and its association with the women’s body and its roots in Islam, as depicted in Tale of Tales through the novella’s female characters, notably the main protagonist.

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Al-Fasnagri, Assist Prof Dr Hajat, and Dr Hussein Mohammedian. "The lexical and ideological pragmatics in Al-Sahifa Al-Sadiqiya." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 224, no. 1 (October 24, 2018): 77–102. http://dx.doi.org/10.36473/ujhss.v224i1.236.

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In this study, we tried to investigate the lexical and ideological pragmatics such as the use of derivative and sensual utterances, common and standard utterances, and synonyms in enchanting verses. In every section of this study we listed Imam’s sayings concerning the topic of the research because any literary text has an ideological dimension that represent the cognition and trend of the author and his expectations of reality. Imam Sadiq (P) cared about selecting his words. For instance, we see many sensation phrases in a verse in which he asked to push the enemy’s evil, however we see cognitive content. Derivative utterances overcome sensation ones because the subject of the verse is the relationship between Imam and God. We did not find any defect in Al-Sahifa Al-Sadiqiya because Ahl Ul Bait are the origin of eloquence. imam Sadiq (P) said: analyze our sayings because we are eloquent people. Imam Sadiq (P) did not use common words that might take out the eloquence. Concerning synonyms, Imam emphasized synonyms and their meanings, which is why we see in all parts of Imam’s Verses the word “forgiveness” and its derivations. Devine forgiveness is ignoring sins and their traces. Word selection in Imam Sadiq (P) speech coincides with the content of the verses. We benefited from this stylistic linguistic analysis and from its linguistic dimension that analyzes relations between linguistic levels of the text.

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Barnaby, Paul. "Three into One: Twentieth-Century Scottish Verse in Translation Anthologies." Translation and Literature 9, Part_2 (January 2000): 188–99. http://dx.doi.org/10.3366/tal.2000.9.part_2.188.

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Gillespie, Stuart. "Two Seventeenth-Century Translations of Two Dark Roman Satires: John Knyvett's Juvenal 1 and J.H.'s In Eutropium 1." Translation and Literature 21, no. 1 (March 2012): 43–66. http://dx.doi.org/10.3366/tal.2012.0046.

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This article consists of a transcription of the texts of two previously unprinted seventeenth-century verse translations, with accompanying editorial matter. John Knyvett's dates to 1639, at which time Knyvett, whose Juvenal was known to Sir Thomas Browne but has since disappeared from view, was an undergraduate at Corpus Christi College, Cambridge. J.H.’s of 1664 is also a very early English version of his chosen author, and remains the only English attempt on In Eutropium in verse to this day. The two translations are not otherwise connected.

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Radford, Andrew. "Staunin Ma Lane: Chinese Verse in Scots and English, translated by Brian Holton." Translation and Literature 25, no. 3 (November 2016): 390–95. http://dx.doi.org/10.3366/tal.2016.0265.

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Zulihafnani, Zulihafnani, Nurlaila Nurlaila, and Muhammad Rifqi Hidayatullah. "PENGGUNAAN PAJANGAN AYAT KURSI SEBAGAI PELINDUNG." TAFSE: Journal of Qur'anic Studies 5, no. 2 (November 30, 2020): 139. http://dx.doi.org/10.22373/tafse.v5i2.9103.

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This article describe about the living Qur’an of a Kursi verse display. One side, many people display the Kursi verse in their effors to avoided from all kinds of negative thing and taking blessings. But in the other side, as far as writer has researched from arguments of aqli and naqli, writer hasn’t yet found an argument that can be used as evidence about a Kursi verse display can be protection for a business place from negative thing. Based of this, writer feels need to more atudy about this. This research is library research, with a descriptive analysis method. The data sources include the tafseer book and fiqh book with various writings related to this research. From results of this, writer concludes that to protect a place of business or to take blessings from the verses of the Qur’an, not by displaying or hanging up the Kursi verse, but the verses of the Qur’an will be useful and blessing if they are read, memorized, and practiced in life.Abstrak: Tulisan ini mendeskripsikan pengamalan ayat al-Qur’an berupa pajangan ayat kursi. Di satu sisi, banyak masyarakat memajang ayat kursi pada dinding-dinding tempat usaha agar usahanya terhindar dari segala macam gangguan negatif dan mendatangkan berkah. Namun di sisi lain, sejauh penelusuran yang penulis teliti melalui dalil aqli dan naqli, belum ditemukan dalil yang bisa dijadikan hujjah bahwa pajangan ayat kursi bisa dijadikan pelindung dari gangguan dan pengaruh negatif. Berdasarkan hal ini, penulis merasa perlunya kajian terhadap pengamalan ayat al-Qur’an berupa pajangan ayat kursi. Tulisan ini bersifat kepustakaan, dengan metode deskriptif analisis. Sumber datanya antara lain berupa kitab tafsir dan kitab fikih serta berbagai tulisan yang berhubungan dengan penelitian ini. Berdasarkan hasil penelitian, penulis menyimpulkan bahwa untuk melindungi tempat usaha atau mengambil berkah dari ayat al-Qur’an bukan dengan memajang atau menggantungkan ayat kursi, tetapi ayat al-Quran akan bermanfaat dan mendatangkan keberkahan dengan dibaca, dihafal dan diamalkan dalam kehidupan.

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Power, Henry. "‘Teares breake off my Verse’: The Virgilian Incompleteness of Abraham Cowley's The Civil War." Translation and Literature 16, no. 2 (September 2007): 141–59. http://dx.doi.org/10.3366/tal.2007.0024.

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Power, Henry. "'Teares breake off my Verse': The Virgilian Incompleteness of Abraham Cowley's The Civil War." Translation and Literature 16, no. 2 (2007): 141–59. http://dx.doi.org/10.1353/tal.2007.0024.

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Andričík, Marián. "Trying not to get Paradise Lost in Translation." Translation and Literature 30, no. 1 (March 2021): 72–81. http://dx.doi.org/10.3366/tal.2021.0446.

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The author of a recently published translation of Milton's Paradise Lost into Slovak here gives an account of his approach. His version is in a form of blank verse and has a line count matching Milton's, whereas other Slavic translators (Czech, Polish, Russian) tend towards expansion both in line length and overall line-count. Structural differences between English and Slovak, and the different ‘semantic density’ of the languages, do not, it is argued, preclude the attempt. The core concern is how to construct iambic pentameters while also preserving Milton's meanings in a language to which blank verse does not come easily. Milton's language and the translator's handling of Milton's biblical references are more briefly considered.

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