Search results for ""Legenda""

Hannibal: Wer hat nicht schon von seiner legendären Ãberquerung der Alpen und von den Kriegselefanten gehört? Sicherlich ist er der gröÃte und bekannteste Feind der Römer.Diesem legendären Feldherrn widmete Cornelius Nepos im 1. Jahrhundert v.Chr. eine Biographie.Die spannende Frage: Wie bescheibt ein Römer den schlimmsten Feind? Und wie geht er mit römischen Niederlagen um?

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The Exeter Ordinale is a huge ordinal issued by John de Grandisson, bishop of Exeter [1327-69], in 1337; it is edited on the basis of manuscripts that belonged to, and were annotated by, the bishop himself. The compilationmarked an important point in medieval study of the liturgy, and the Legenda [liturgical readings for saints' days] which it contains are regarded as one of the most important sources for the study of English medieval hagiography, particularly for saints of English origin.

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The Exeter Ordinale is a huge ordinal issued by John de Grandisson, bishop of Exeter [1327-69], in 1337; it is edited on the basis of manuscripts that belonged to, and were annotated by, the bishop himself. The compilationmarked an important point in medieval study of the liturgy, and the Legenda [liturgical readings for saints' days] which it contains are regarded as one of the most important sources for the study of English medieval hagiography, particularly for saints of English origin.

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The Exeter Ordinale is a huge ordinal issued by John de Grandisson, bishop of Exeter [1327-69], in 1337; it is edited on the basis of manuscripts that belonged to, and were annotated by, the bishop himself. The compilationmarked an important point in medieval study of the liturgy, and the Legenda [liturgical readings for saints' days] which it contains are regarded as one of the most important sources for the study of English medieval hagiography, particularly for saints of English origin.

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Zu den teuersten Erzeugnissen der Pariser Buchproduktion im zweiten Viertel des 14. Jahrhunderts gehören vier großformatige Legendare, die der Buchhändler Thomas de Maubeuge bei den Buchmalern der Rue neuve Nostre Dame für den französischen König Karl IV. und sein Umfeld illustrieren ließ. Ausgehend von den Herstellungsbedingungen des Entstehungskontextes wird in der vorliegenden Arbeit die Bedeutung und Funktion der meist stereotypen und formelhaften Miniaturen im Gesamtgefüge der Handschriften untersucht. Vor dem Hintergrund der Tradition französischer Legendare und der Legenda aurea werden die Gestaltungsstrategien herausgearbeitet, die den Akteuren eine inhaltliche Ausrichtung der Codices erlauben und die Rezeptionshaltung der Benutzer subtil steuern. Die untersuchten Handschriften unterliegen dabei einer je eigenen Disposition, in der sich die Wünsche einzelner Auftraggeber mit dem Ringen um eine zeitgemäße Form für die Buchtgattung Legendar vereinen. Neben den Transformationen, die die Gattung im 13. und frühen 14. Jahrhundert erfährt, spiegelt sich hierin die buchhistorisch bedeutsame Verschiebung der idealen Lesehaltung von einer monastisch-kontemplativen hin zu einer scholastisch-akademischen lectio. Ein Katalogteil erschließt 39 hagiographische Handschriften aus der Zeit vor 1350 und ihre Bildfolgen für die künftige Forschung.

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This book is one of the first modern collections of studies on important aspects of the Pseudo-Clementines, which occupy a special place among the early Christian writings, due to their complicated origin and their relevance in reconstructing Jewish Christianity. The volume starts with two chapters which discuss the problems of the date, place, text and genre of the Pseudo-Clementines. The majority of chapters focus on various aspects and passages of the Homilies and Recognitions. In the Homilies we look at philanthropy, the relationship between Judaism and Hellenism, Appion and Annoubion, Enochic traditions, Orphic cosmogonies, philosophical sources, the theory of two ways and the conversion of families. In the Recognitions we look at the theme of recognition, the doctrine of free will, figures of speech, the Sadducees and the narrative intention of speeches. Finally, both works are interrogated on their uses of centre and periphery. The volume concludes with a discussion of Clement in the Legenda Aurea and, as has become customary, with an extensive bibliography and index.

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Die sumerische Erzählung von Enmerkara und dem Herrn von Arata ist Teil des thematisch orientierten Uruk-Zyklus, der die Vormacht Sumers Ã"ber den fernen, an Rohstoffen reichen Osten beschreibt und zelebriert. Den Kern der Geschichte bildet ein intellektueller Wettstreit, durch welchen Enmerkara, der mächtige Herr von Uruk, und sein östlicher Widerpart, der namenlose Herr der legendären Statt Arata, um die Gunst der ihnen gemeinsamen Göttin Innana buhlen. Das rhetorische Meisterwerk besticht durch seinen Unterhaltungswert. Die subtil gezeichneten Charaktere der beiden Kontrahenten und die wortgewandten Dialoge lassen fÃ"r den Adressaten des Textes in keinem Moment Zweifel an der Ãbermacht Enmerkaras aufkommen, und die unbeholfenen, bisweilen gar komisch anmutenden Reaktionen des Herrn von Arata tragen nicht minder zu diesem Bild bei. Die insgesamt 637 Zeilen von Enmerkara und der Herr von Arata sind in 23 Manuskripten der altbabylonischen Zeit Ã"berliefert. Sie werden hier in Form einer Partitur mit rekonstruiertem Text, Ãbersetzung, Kommentar und zum Teil auch in Kopie vorgelegt. Die Einleitung bietet eine Textanalyse, in der neben der Struktur und dem Inhalt der Erzählung auch die Protagonisten und der geographische Rahmen des Geschehens untersucht werden.

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"Psychoanalysis is dead!" Again and again this obituary is pronounced, with ever-increasing conviction in newspapers and scholarly journals alike. But the ghost of Freud and his thought continues to haunt those who would seal the grave. The Legend of Freud shows why psychoanalysis has remained uncanny, not just for its enemies but for its advocates and practitioners as well—and why it continues to fascinate us. For psychoanalysis is not just a theory of psychic conflict: it is a thought in conflict with itself. Often violent, the conflicts of psychoanalysis are most productive where they remain unresolved, thus producing a text that must be read: deciphered, interpreted, rewritten. Psychoanalysis: legenda est. Review "The Legend of Freud is a fine example of what can be done with Freud's texts when philosophical and literary approaches converge, and you leave the couch in the other room. . . . Like Lacan and Derrida, Weber doesn't so much explain or interpret Freud as engage him, performing what Freud would have called an Auseinandersetzung, a discussion or argument that's also a taking apart, a deconstruction. . . . Deconstruction has picked up a bad name, especially in the minds of those who don't understand it; but this wouldn't be the case if there were more books like Weber's. The Legend of Freud is the best deconstructive work I've seen lately, and the best response to Freud; it merits close attention from anyone who wants a challenge, not merely a guide to what's right and wrong. . . . Weber is brilliantly imaginative, respectful of his subject and his readers, and productive of new ideas." —Village Voice Literary Supplement

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"Psychoanalysis is dead!" Again and again this obituary is pronounced, with ever-increasing conviction in newspapers and scholarly journals alike. But the ghost of Freud and his thought continues to haunt those who would seal the grave. The Legend of Freud shows why psychoanalysis has remained uncanny, not just for its enemies but for its advocates and practitioners as well—and why it continues to fascinate us. For psychoanalysis is not just a theory of psychic conflict: it is a thought in conflict with itself. Often violent, the conflicts of psychoanalysis are most productive where they remain unresolved, thus producing a text that must be read: deciphered, interpreted, rewritten. Psychoanalysis: legenda est. Review "The Legend of Freud is a fine example of what can be done with Freud's texts when philosophical and literary approaches converge, and you leave the couch in the other room. . . . Like Lacan and Derrida, Weber doesn't so much explain or interpret Freud as engage him, performing what Freud would have called an Auseinandersetzung, a discussion or argument that's also a taking apart, a deconstruction. . . . Deconstruction has picked up a bad name, especially in the minds of those who don't understand it; but this wouldn't be the case if there were more books like Weber's. The Legend of Freud is the best deconstructive work I've seen lately, and the best response to Freud; it merits close attention from anyone who wants a challenge, not merely a guide to what's right and wrong. . . . Weber is brilliantly imaginative, respectful of his subject and his readers, and productive of new ideas." —Village Voice Literary Supplement

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The text is a translation done into English for use in the Brigittine monastery of Syon by the priest Richard Whitford [fl. 1495-1555?], the "wretche of Syon", as he often signed himself, a well known translator and compiler of devotional texts in the vernacular. It was printed by de Worde {STC 17532] "for the edifacacyon of certayn religyous persones vnlerned, that dayly dyd rede the same martiloge in latyn, not vnderstandynge what they redde". The English text follows in essence the text represented by the Latin Syon martyrology, London, British Library, Adiditional MS 22285, but from a different, more correct copy which contained additional entries. Additional MS 22285, was devised for the male Brigittine community, but was conserved in exile by the female community until 1809, when it was sold to the Earl of Shrewsbury. The "additions" mentioned are not liturgical in character, but are somewhat careless gleanings form Jacobo de Voragine's 'Legenda Aurea', Petrus de Natalibus, 'Catalogus Sanctoreum', and a work 'Sanctilogium Salvatoris', all employed so as to furnish a devotional rather than a liturgical text in the vernacular, The reference to Salisbury {Sarum] in the title of the printed volume is explained by the fact that Syon was founded in 1415, the year after the London diocese [in which the monastery was situated] adopted the Sarum Use, and that the Brigittine custom was to follow the local use, It would seem doubtful that a uniform Sarum martyology ever really existed. In this edition readings are collated from the Latin martyrology to be found in a Sarum breviary in London, British Library, Harley MS 2785. On a broader view, the Syon martyorology followed a rather corrupt text of Usuard with numerous variations and interpolations.

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