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This article discusses the prospects of a comparative approach within the field of the dissemination of European popular print. Currently, it is still hard to find studies that address distribution of popular print with a Europe-wide scope. After an introduction about the main concepts, models and approaches, the article discusses some topic related issues, questions, approaches and sources. Social and professional categorisations are explored, as well as the differences between urban and rural distribution, the impact of regional and international networks, the effects of trade regulations and the collaborative features of distribution practices. What became clear is that a wide-ranging study that includes all European countries is urgently needed but not within reach soon, due to a lack of fundamental research and assessible sources. We should therefore first start to collect data systematically and conduct a series of comparative case studies in which we explore important questions and approaches.

Michelangelo wrote the Poems to directly confront themes to which as an artist he could not give the type of expression that he wished. To do so, he chose harsh language, which was distant from the transparent idiom of the Cinquecento. Critics have generally been cautious, often hostile, toward his ‘second trade’. By contrast, writers, appreciating their quality, have greeted his poems in a completely different manner. This book presents an original investigation of the relationship of a variety of authors (Varchi, Aretino, Foscolo, Wordsworth, Stendhal, Mann, Montale, Morante and others) with Buonarroti’s verse. Through close analysis of the texts, it shows why Michelangelo should hold a more noble position on Parnassus than that which historiography has hitherto granted him.

This chapter describes and analyzes the ambivalent reception of the Italian author Pietro Aretino (1492-1556), both during his lifetime and after his death, up to the advent of modern literary historiography in the mid 19th century.

Between 1508 and 1522, the Burgundian author Nicaise Ladam produced three pieces of topical poetry that not only circulated in manuscript form, but were published in five different editions. They each deal with a single contemporary event: a peace treaty, the imperial election of Charles V and the siege of Rhodes by the Ottomans. As such, they belong to a larger corpus of texts dealing with the news, but they have a different status from the majority of them, as topical poetic pieces that presented both news and Ladam’s own commentary.Analysing the books in which these poems were printed allows us to study the communication strategies of their author and his publishers, and their possible impact on the audiences they addressed. Seen in this light, Ladam’s poetry and the context of its publication offers intriguing evidence of how news was interpreted and celebrated in the early sixteenth century.

In the introduction to On Histories and Stories, A. S. Byatt argues that ‘those of us who write about modern writing have a duty to keep the discussion open’ in order ‘to create new paradigms, which will bring new books, new styles, new preoccupations to the attention of readers’. This paper considers how Byatt’s suggestion about the role of the critic writing about living authors can be adapted for scholarship and criticism that seeks to respond to new forms of life writing that have emerged in the digital age.

Patronage was a common practice for many early modern authors, but it was a public activity involving engagement with politics, politicians and the rich and famous, and we know of relatively few women writers who profited from the benefits of patronage. The system of patronage altered, however, during the seventeenth and eighteenth centuries and one particular case study brings to light some of the possibilities and difficulties of this system for women writers. Elisabeth Hoofman (1664–1736) was a Dutch poet whose authorship was representative of that of many writing women around 1700: born in a rich family, she wrote poetry in order to establish and consolidate contacts in a wealthy circle of friends and family, refusing to publish any of her poems. Her authorship status seems to have changed, though, after she and her husband lost their fortune and turned to rich patrons to secure their living. The circle of people addressed in her poetry broadened to powerful men from outside of her intimate network and she started to print-publish. In this chapter, Hoofman’s opportunities to contribute to the family income as a woman writer along with her ability and necessity to manage her reputation are analysed with and through her poetry.

This chapter analyzes a play written for performance at the Puy de Notre-Dame in the city of Amiens, in 1473. It describes the Puy of Amiens and the circumstances in which this play was performed, as well as takes into account the other evidence of dramatic activity on the part of the members of the Puy. The chapter then presents the content of the play and discusses its problematic relations to its political context. Finally, it analyses the problems concerning public discourse raised by this example and its particular use of local characters compared to the usual ways in which a city would express its local identity in the theatrical production of the time. Keywords:Amiens; political context; public discourse; Puy de Notre-Dame

Introduction Bureau of FILLM 1999-2002 - Local Organizing Committee Keynote Address Gayatri Chakravorty SPIVAK: Commonwealth Literature and Comparative Literature SUBTHEME 1: New Foundations: Grounding Language and Literature Studies in Ethics Vridhagiri GANESHAN: Grounding Language and Literature Studies in Ethics or Altum Silentium Anders PETTERSSON: The Possibility of Global Literary History Edward P. VARGO: "I Am Not a Consumer, I Am a Learner:" Language and Literature in Lean and Mean Universities H.P. van COLLER: The Medium of Teaching At South African Universities: the Position of Afrikaans Piera CARROLI & Louise MAURER : Issues of Inclusion and Representation: Teaching Literature and Culture Across Art Forms SUBTHEME 2: New Contexts: Facing Social Change in Language and Literature Studies Roger D. SELL: Social Change and Scholarly Mediation LIANG CHUA MORITA: Language Shift in the Thai Chinese Community Esther V. SCHNEIDER HANDSHIN: History in Memory: Problems of Literary Representation of the Holocaust in the Writing of Ingeborg Bachmann, Barbara Honigmann and Ruth Schweikert Sigfrid HOEFERT: German Naturalist Drama in Film: the Case of Gerhart Hauptmann's Die Weber and Der Biberpelz Sonia FAESSEL: Construction of A Cultural Identity in the Writings of Sia Figiel and Flora Devatine: the Case of The Girl in the Moon Circle (1996) and Tergiversations et reveries de l'ecriture orale (1998) HO-BYEONG YOON: 'Language War' for the Survival of the Fittest in the Era of Multi-cultural Society: Perspectives of Korean Literary Circles for the Vision and Re-Vision Edson Rosa da SILVA: La metamorphose de la litterature et de l'art selon Andre Malraux SUBTHEME 3: New Instruments: Integrating Technology into Language and Literature Studies Antoine COMPAGNON: A World Without Authors Patrick IMBERT: Literature and Globalization: the Future of the Humanities Meta GROSMAN: Literature Teaching As A Challenge Suthira DUANGSAMOSORN: The Changing Form of Fiction: Narrative Technique in Chart Korbjitti's Time Greg STRATTON & Donna CZEKALOWSKI: Journeys in Writing: Technology and Literature As the Art of Possibility Maria Luisa ANTONAYA: A Revolutionary Medium: the World Wide Web in Peace Activism SUBTHEME 4: New Communications: East Meets West Meets North Meets South Chetana NAGAVAJARA: Contemporary Poetry As A Global Dialogue Theo D'HAEN: Post/Modernist East Cecilia HSUEH CHEN LIU: Writing Back to the Empire: From M. Butterfly to Madame Butterfly Mithilesh K. PANDEY: Akademi-Awarded Novels in English: Raja Rao's The Serpent and the Rope Carrie VILLENEUVE: S.P. Somtow's Jasmine Nights: A Lesson in Orchestration and Mastery of Language Sushama KASBEKAR: A Comparison of Arundhati Roy's The God of Small Things and S.P. Somtow's Jasmine Nights Hope SABAN-PAN YU: Representation in Philippine American Women Writers: Between Authenticity and Orientalism Lindy STIEBEL: The Return of the Native: Lewis Nkosi's Mating Birds (1986) Revisited in Post-apartheid Durban, 2001 Daniela HUREZANU: Roland Barthes et le Japon

This article analyzes comparisons between Arabic and Turkish literatures in literary histories from the late Ottoman period, with a particular focus on works by Jurji Zaydan (1861-1914). Drawing upon Alexander Beecroft's concept of "literary biomes," it argues that these comparisons overlooked intersections of Arabic and Turkish literatures in the "Ottoman literary biome" and depicted them as belonging to two separate "biomes." I define the "Ottoman literary biome" as the transcultural space of the Ottoman Empire that allowed the circulation of a multilingual textual repertoire and cultivated a cultural elite. Through foregrounding the transcultural context of Ottoman literary biome, I demonstrate that modern Arabic and Turkish literatures morphed in a reciprocal entanglement. My work finally calls for the fields of Arabic literature and comparative literature to further flesh out the diversity of literary biomes in which Arabic texts circulated., Marie-Skłodowska Curie Actions; European Union (European Union); Horizon 2020; Koç University Visiting Scholar Program

as kirsty gunn writes in the foreword to her 2012 book, the big music, the story came to her as a file of motley papers of textual and musical fragments, and the only way she could make sense of the material was to adapt it to the structure of the piobaireachd. As the classical compositional form of the highland bagpipe, a piobaireachd is a piece of music played in the style of ceòl mór, which translates into english as the titular ‘big music’. It is structured as a theme followed by a varying number of variations that become increasingly complex until the tune returns, at the end of the piece, to the opening theme. At the centre of gunn’s often fragmented narrative is a piobaireachd that is incomplete. 83-year-old protagonist and piper john sutherland wants to compose a piobaireachd called “lament for himself”, but he dies before the piece is finished. While every piobaireachd returns in conclusion to its opening theme and thereby completes a musical circle, the narrative’s central lament remains incomplete. The story itself, however, following the piobaireachd’s structure, closes with the very words with which it begins and thus concludes its narrative circle. But the text contains its own fragments: the narrative becomes increasingly fractured; it is interspersed with annotations by the author; and the rich additional material that precedes and succeeds the story blurs the boundaries between fiction and non-fiction. The book itself thereby defies easy categorisation and includes literal fragments of musical scores and textual notes, both fictional and factual. Fragmentation, both literary and musical, thus calls into question the very nature of music and text alike. But as the music provides structure to the text and thereby combines its various fragments, so the text provides meaning to the fragmented lament and, in closing as it begins, completes it.

In the spirit of the new naturalism, Adriaan Koerbagh defends in Een Ligt schijnende in duystere plaatsen (1668) the freedom to philosophize with a fundamental critique of religion and metaphysics. He links this criticism to the politically radical, anti-hierarchical idea of universal equality and freedom. Moreover, by writing in Dutch, he addresses a broad audience with this explosive mixture of ideas. At the very center of his naturalism is the idea of an indifferent God or nature. He criticizes, unmasks, and translates improper language that is aimed at deception and oppression, and leads to violence. His loanword dictionary Een Bloemhof van allerley lieflijkheyd sonder verdriet (1668) can be seen as the preparatory handwork to this critical project. Koerbagh thereby places himself in the line of the clandestine freethinkers such as Vanini, the anonymous authors of Theophrastus redivivus and De jure ecclesiasticorum, Spinoza, and the clandestine text written ‘in the spirit of Spinoza,’ Traité des trois imposteurs. I will illustrate this genealogical line and thus illuminate the significance of this (politically) subversive thinker for the radical Enlightenment.

This summary presents the main findings of my Ph.D. dissertation (University of Helsinki) on the phonological transfer of Egyptian on second language Greek usage in Egypt.

Over the past century, one of the most heavily debated topics within Safavid historiography has been the ideological sources of the Qezelbash zeal that carried the Safavid dynasty to the throne of Persia. By now, a near-consensus has been formed about Shah Esmaʿil’s personality as an incarnation of the Godhead armed with a messianic mission of salvation. This article partly challenges this long-entrenched conceptualization by calling attention to a heretofore overlooked mission that the shaykhs of the revolutionary period set for themselves. This was their desire to avenge the spilling of Hosayn’s blood, a mission which was nothing but a reincarnation of the topos ofsāheb al-khorūjor the “master of the uprising,” a heroic typology cultivated via a particular corpus of Karbala-oriented epic literature. Based on the idea that the religiosity of the Turkish-speaking milieu that constituted the Safavid movement’s grassroots was primarily shaped by this Karbala-oriented epic literature, this essay argues that Shaykh Jonayd, Shaykh Haydar, and especially Shah Esmāʿil successfully reformulated the Safavid Sufi program to address the codes of popular piety, which already existed, nurtured by Sufism and some Shiʿite elements, a particular mode of Islamic piety that I call “Shiʿite-inflected popular Sufism.”

contribution of the anonymous De jure ecclesiasticorum to the development of radical movements in the Enlightenment

While Spinoza’s impact on the early Enlightenment has always found due attention of historians of philosophy, several 17th-century Dutch thinkers who were active before Spinoza’s Tractatus theologico-politicus was published have been largely neglected: in particular Spinoza’s teacher Franciscus van den Enden (Vrye Politijke Stellingen, 1665), Johan and Pieter de la Court (Consideratien van Staet, 1660, Politike discoursen, 1662), Lodewijk Meyer (Philosophia S. Scripturae Interpres, 1666); the anonymous De Jure Ecclesiasticorum (1665), and Adriaan Koerbagh (Een Bloemhof van allerley lieflijkheyd, 1668, Een Ligt schynende in duystere plaatsen, 1668). The articles of this volume focus on their political philosophy as well as their philosophy of religion in order to assess their contributions to the development of radical movements (republicanism / anti-monarchism, critique of religion, atheism) in the Enlightenment.

Abstract According to common opinion, nineteenth-century Dutch Jewry never developed a follow-up to the German Wissenschaft des Judentums. This paper makes a case for the opposite: Dutch Jewish intellectuals not only were avid readers of Wissenschaft publications, they also used them extensively as sources of inspiration and information. The result, however, lacked the academic dimension of the German tradition. Instead, Dutch Jewish scholars consistently merged the results of critical scholarship with the edifying content of the traditional treatises they were translating and annotating. Time-bound historical truth thus served to affirm the timeless truth of Jewish ethics. It is further argued that this indeed somewhat derivative strategy was more than a mere sign of conservatism or scholarly mediocrity. The Dutch Wissenschaft soon became one of the key instruments in formulating a new Jewish civic identity in the decades following the Emancipation Decree of 1796. Working from rather than towards political equality, the Dutch Jewish scholars could afford to ignore the radical content of Jewish national philology as developed by Leopold Zunz and his German colleagues.

Martyrdom passages highlight complicated webs of power relationships to which both martyrs and oppressors contribute. This article focuses upon one aspect of the nexus of martyrdom and power that is important for the analysis of torture: the failure of communication between martyr and oppressor. It applies the concept of barbarism to ancient and contemporary presentations of martyrdom (2 Maccabees 7 and the movie Paradise Now) as well as the New Testament passion narratives. Barbarism holds within itself a double tension: it carries a persistent dichotomist logic and sustains existing power-relations; at the same time barbarism also disrupts power-relations, as it also implies acts of misunderstanding, confusion, stuttering, and thereby registers and produces processes of "discursive slippage, the repetitions and doublings, that the articulation of binaries can never completely close up" (Neilson 1999). The article focuses on the prominent feature of dialogues in martyrdoms and passion narratives, which are non-dialogues at the same time. The oppressor fails to communicate his goals, scorns his victims and uses excessive force. The martyrs despise their oppressors, refuse to talk to them and revile them, address their opponents in a foreign language, and sometimes even announce a terrible punishment for them. Torture is an important tool for the oppressors in the power game with their victims, but the martyr's sustaining the tortures seems to reverse the power relationship between the two. Finally, the martyr figure itself may be considered barbaric, because being commemorated as a martyr legitimates the protagonist's actions and elevates him/her to a level that cannot be criticized.

This essay is a first exploration of nineteenth-century Dutch Protestant memory culture. Using Reformation commemorations as our case study, we show that the appropriation of Luther and Calvin for group identity purposes underwent a twofold transition in the century between 1817 and 1917. Whereas the unity of Dutch Protestantism was a dominant theme during the first decades of the nineteenth century, the Reformation became increasingly used as an instrument for justifying subgroup identities. Simultaneously, a past-oriented discourse (the Reformation as “origin”) was gradually abandoned in favour of a future-oriented discourse (Reformation “principles” that ought to be obeyed and applied). This, we argue, distinguished Dutch Protestant memory culture both from national commemorative discourse and from Protestant memory cultures abroad.

A copious use of ancient adages is a prominent feature of the Praise of Folly. Focusing on the Colloquies, this essay discusses passages where a source or subtext has previously not been recognized. In the Ciceronianus, his plea for eclectic imitation, Erasmus declares that the basic principle of art is concealing the technique. This rule is taken as a point of departure for analyzing the ways in which he handles adages. Rather than concealing a borrowing, Erasmus adapts it, using paraphrase, parody, inversion of the sense, and by combining it with other materials. Angelo Poliziano's writing was an important model for him.

A text linguistic analysis of the narrative structure of Catullus 63 attempts, in the first half of this paper, to provide a better insight into the extraordinary nature of this poem as a narrative. On the basis of this analysis it is observed that the 'narrative event structure' is in fact subservient to what is called the 'thematic structure' of the poem, in which the devices of contrast and repetition play an essential role. The second half of the article elaborates on the all-pervasive use of repetition in the poem and the implications of this observation for its interpretation, leading up to the conclusion that in Catullus 63 repetition is a theme (or aim) in itself.

This article outlines the widespread publication on the Continent of the prose works of James VI and I in the years immediately following his accession to the English throne, and considers the possibility that this projection of the king's literary identity was linked to his desire to establish a role as the leader of Christian Europe. A central figure in the network of Protestant scholars and printers who were responsible for this publishing campaign was the German-trained theologian John Johnston, but it is possible that the king himself was to some degree involved in encouraging the translation of his works. This is certainly the case in a somewhat later phase of the campaign, the widespread translation and circulation of James's defence of the oath of allegiance imposed after the Gunpowder Plot, his Triplici nodo, triplex cuneus.

WOS: 000175614000003, The definition of the family Evaniidae is revised and Cretevaniidae are synonymised with Evaniidae based on evidence derived from recently described Mesozoic taxa and a new genus and species, Lebanevania azari, described here from Lebanese amber. A fore leg with a long trochanter and a 12-segmented antenna are autapomorphies of the new genus. A large, high and wide head and a high and short mesosoma are derived characters shared with other Evaniidae. The new genus also has complete fore wing venation and lacks a tubular petiole, which are ground plan features of the Evanioidea. A cladistic analysis of fossil and extant members of the superfamily Evanioidea and notes on fossil taxa are presented.

The religious disputation that constitutes the subject of this ‘zuta’ may itself be fittingly called a ‘zuta’. It is found towards the end of the Midrash ha-Hokhmah (‘The Exposition of the Sciences’, hereafter MH), an encyclopedic work composed by Judah ben Solomon ha-Cohen of Toledo during the third and fourth decades of the thirteenth century. This quite voluminous work (209 fols) encompasses logic, natural philosophy, metaphysics, geometry, astronomy, astrology and religious subjects.1 The disputation to be discussed is spread over slightly more than two folios of the encyclopedia. It consists of the question posed by an otherwise unspecified non-Jewish scholar of how the position of the Jews as the ‘chosen people’ may be reconciled with their troublesome history and existence (195v) and Judah’s reply to it(196r–197r 17), to which two related questions and their respective answers are added(197r 17–197v7). In the following I will summarize the contents of the disputation and comment on its background and its relation to the rest of the MH.

Remarques textuelles et interpretatives concernant la forme et le contenu du nouveau texte d'Empedocle revele par un papyrus de la Bibliotheque Nationale et Universitaire de Strasbourg, edite par A. Martin (papyrologie) et O. Primavesi (commentaire) («L'Empedocle de Strasbourg», 1999). Compose de 52 fragments ou chaque ligne correspond a un hexametre, le papyrus temoigne de la transmission directe d'un texte d'Empedocle, par opposition a un texte ou le pre-Socratique est simplement cite. Relatant un passage du livre I de la «Physique» d'Empedocle consacre a l'origine de la vie, le texte traite, selon Primavesi, de la theorie du cycle cosmique, de la zoogonie de l'amour et de la migration de l'âme

This essay offers a status quaestionis for the subject of disability history in Roman Antiquity.

This is the first volume ever to systematically study the subject of disabilities in the Roman world. The contributors examine the topic a capite ad calcem, from head to toe. Chapters deal with mental and intellectual disability, alcoholism, visual impairment, speech disorders, hermaphroditism, monstrous births, mobility problems, osteology and visual representations of disparate bodies. The authors fully engage with literary, papyrological, and epigraphical sources, while iconography and osteo-archaeology are taken into account. Also the late ancient evidence is taken into account. Refraining from a radical constructionist standpoint, the contributors acknowledge the possibility of discovering significant differences in the way impairment was culturally viewed or assessed.

Brief outline on research on wine consumption, alcoholism and drinking habits in Antiquity.

Using the model of the 'house of the history of mentalities' as developed by the French historian M. Vovelle, this chapter serves as a possible paradigm for approaching ancient disabilities tout cour . It sources material from the third century BCE of the Roman Republic to late antiquity. Only a handful of people can be identified as stutterers: the authors invariably mention them in broad categories along with slow speakers and clumsy orators. Greek and Latin vocabulary to denote speech impairment is notably vague and includes a wide range of phenomena, from temporary events such as drunkenness and bouts of shyness and embarrassment. Roman laws, which survive in compilations such as the Justinian Digest , emphasized the importance of making oneself clear in court, and hardly mentioned difficult speech per se , except for people categorized as mute, a state which could result from significant speech dysfluency. Keywords:ancient stutterers; Greek vocabulary; Justinian Digest; Latin vocabulary; Roman antiquity; speech dysfluency; speech impairment

Critical inquiry on the meaning of the ancient word "monstrum", as well as to its application in the Naturalis Historia by Pliny the Elder.

The medieval Hebrew corpus on meteorology comprises two different translations of a Latin text on meteorology, part of the so-called Philosophia pauperum . This chapter discusses the contents and structure of the Latin-into-Hebrew translation (HPP/M), as compared to its Latin source and to the Aristotelian background as found, inter alia , in ʾOtot ha-samayim (OS). It treats some features of the Hebrew translation, including its terminology and its glosses and leʾazim. Then it turns to the translator's attitude towards Christianity. Finally, the chapter describes how our anonymous translator renders the section on thunder and lightning. Our examination of HPP/M as found in Oxford, MS Opp. 583, has yielded the following results. The text is close to the corresponding part of the Latin treatise known as Philosophia pauperum . Some deviations in the Hebrew, however, suggest that the translation was based on a slightly different version than that printed in Borgnet's edition. Keywords: ʾOtot ha-samayim (OS); Borgnet; Christianity; Hebrew translation; Latin treatise; meteorology; Philosophia pauperum

This is the introductory chapter of the book Latin-into-Hebrew: Texts and Studies . This book addresses a neglected segment of the cultural transfer in medieval Europe. Cultural transfer can take place only if the two cultures in question are in contact. Here the authors are interested in intellectual contacts, which can be grossly divided into those that emerged in a context of concord and cooperation and those that grew out of confrontation. The book is arranged accordingly: Parts I, II, and III include studies on intellectual exchanges in a globally harmonious or neutral context; Part IV is devoted to exchanges in the conflictual religious sphere. Part V includes two studies of a more general nature, and, in addition, an "Afterword". A message in which political cosmopolitanism and free intellectual exchange were highlighted in order to counter the increasing focus, prevalent in both Jewish and non-Jewish scholarship, on narrowly defined national cultures. Keywords: cultural transfer; Hebrew; Latin; medieval Europe