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This study was aimed at finding out the communication strategies on tourist guide professionalism in Lombok West Nusa Tenggara. The main research question raised in the study was “How the communication strategies were used by the tour guides in terms of being professional tourists guides ”. The research was categorized into a descriptive qualitative study where the researcher used purposive sampling with a specific subset of people to find out the exact criteria of respondents. The researcher adopted snowball techniques in describing and interpreting the role of self-presentation on tourist guide professionalism. There were five tourist guides on the bus tour in their videos recorder and questionnaires towards communication strategies of English speech manner regarding tourist guides’ professionalism. The sample was purposively taken by involving the guided cruise ship passenger tour at Lembar harbor. The result of the study found that the tourist guide’s professionalism with the role of self-presentation was positively related with the categories of self-promotion, Ingratiation, supplication, exemplification, and Intimidation. Further, it was found as well that the tourist guides professionalism performances were positively related to the role of communication strategies under five main categories. The study concluded that five communication strategies were used by the tourist guide those are (1) Paraphrase with various Subcategories Approximation, Word Coinage, and Circumlocution (2). Transfer with two elements: (a) Literal Translation (b) Language Switch (3). Appeal for Assistance. (4). Mime (5). Avoidance Strategy consists of two subcategories (a) Topic Avoidance and (b) Message Abandonment.

The article presents the issue of the conjunction of prayer and love, which constitutes the essence of prayer. Attention is drawn to the fact that the reflexive human nature is in demand for prayer, which was reflected in the culture of antiquity. The need and appropriate understanding of prayer in the Old and New Testament thought is emphasized, which is ultimately explained in the love manifested in Christ the Redeemer of Man. The analytical and critical as well as the historical methods are employed in this article.

Efforts to describe an Islamic psychology of religion must include the relationship that Muslims maintain with God through supplication. The Turkish theologian and scholar Said Nursi (1877–1960) offered useful theoretical guidance for understanding this issue. His perspective rested on the assumption that supplication finds its motivation in humanity’s innate shortcomings. Such imperfections encourage a person to communicate with God through supplication, and supplication then provides a source of felt closeness to God that defines how the Muslim personality should function. In broad terms, Nursi subdivided supplication into verbal (petitionary) and doing (behavioural) types. Verbal supplication helps persons respond to innate weaknesses by trusting in their own strengths, and this trust then manifests itself in the behavioural supplications that the individual uses to meet the demands of life. Nursi’s views suggest opportunities for empirically understanding supplication within an Islamic psychol...

Sentiment analysis (SA) techniques are applied to assess aspects of language that are used to express feelings, evaluations and opinions in areas such as customer sentiment extraction. Most studies have focused on SA techniques for widely used languages such as English, but less attention has been paid to Arabic, particularly the Saudi dialect. Most Arabic SA studies have built systems using supervised approaches that are domain dependent; hence, they achieve low performance when applied to a new domain different from the learning domain, and they require manually labelled training data, which are usually difficult to obtain. In this article, we propose a novel lexicon-based algorithm for Saudi dialect SA that features domain independence. We created an annotated Saudi dialect dataset and built a large-scale lexicon for the Saudi dialect. Then, we developed our weighted lexicon-based algorithm. The proposed algorithm mines the associations between polarity and non-polarity words for the dataset and then weights these words based on their associations. During algorithm development, we also proposed novel rules for handling some linguistic features such as negation and supplication. Several experiments were performed to evaluate the performance of the proposed algorithm.

Drawing on Marcel Mauss, this article contends that historians and sociologists should not focus on what prayer brings about, but on how it is brought about or “produced.” Specifically, it aims at bringing to light normative conceptions of prayer, through content analysis of Protestant children’s books, written by the Netherlands’ most important twentieth-century author of juvenile literature, W.G. van de Hulst. A recurrent theme in his earlier works is a “breach” in the prayer life of the (male) protagonists – their “conversion” from conventional, “ritual” prayer to individualised, improvised, “sincere” prayer. In his later works, by contrast, Van de Hulst suggested that “real prayer” can be learned gradually, in an intimate relationship between children – notably girls – and their mothers. The gender- and age-specific nature of these models for prayer is shown by mapping out differences between prayer scenes, e.g. with respect to social setting, body postures, and forms of address.

Ruqyah refers to the healing method based on the Quran and hadith through the recitation of the Quran, seeking of refuge, remembrance and supplication that is used as a means of treating sickness and other problems, by reading verses of the Quran, the names and attributes of Allah, or by using the prayers in Arabic or in a language the meaning of which is understood. The use of ruqyah as a method of treatment is popular among the Islamic alternative healing practitioners. This method of ruqyah is based on the recommendations and practices carried out by the Prophet (pbuh) for self-treatment or to help his Sahabah and others. Through analysis of the inductive, deductive and historical approaches, this article aims to explain the views of Imam al-Bukhari in relation to aspects of ruqyah and its use in the treatment of disease by analysing some chapters translated (tarjamah al-bab) by Imam al-Bukhari in the Kitab al-Tibb. The results show that the use of ruqyah in the treatment of diseases refers to the discussion of the seven chapters translated (tarjamah al-bab) on three main issues: [1] The use of ruqyah from the Quran, [2] Conditions in using a ruqyah, and [3] The types of ruqyah recommended by the Prophet.

We examined the associations of different types of prayer with subjective well-being—with a religious support as a potential moderator—in a sample of Korean adults. In a cross-sectional study, 468 participants completed measures of five prayer types (adoration, confession, thanksgiving, supplication, and reception prayer), subjective well-being, and religious support. After controlling for background variables, the thanksgiving prayers had positive associations and supplication prayers had negative associations with subjective well-being. In examining the potential moderating role of religious support, the current findings showed that religious support strengthened the relationship between reception prayer and subjective well-being, especially among individuals who perceived moderate and high levels of religious support. These findings indicate differential associations between prayer type and well-being in Korean adults.

Three studies examine the relation of dispositional status-seeking with workplace self-presentation behaviors. The first study showed that the status-seeking motive provided incremental prediction, over and above narcissism and self-monitoring, in self-reported exaggerating, faking, and fabricating in job search. The second study showed that, after controlling for the traits from the five factor model of personality, status-seeking predicted the undesirable job-search behaviors, as well as use of impression-management tactics at work. A field study showed that employee status seeking explained supervisor impressions of employee supplication and ingratiation, even after controlling for task and contextual performance. Male status-seekers were also more likely to engage in intimidation. Status-seeking appears to be an important motive for understanding manipulative self-presentation at work.

A plethora of studies that account for the differential use of language by men and women have explained why such differences exist from the standpoint of Deficit, Dominance and Difference models, emphasising male and female dichotomy or male domination over women. The present study aims at filling a gap in language and gender research by underpinning its analysis with a social constructionist paradigm which views language and its interaction with the community of practice (CofP) as the conduits in shaping identity and by locating the context of the study inside a religious CofP. Our analyses indicated that the members of a Charismatic religious community share common selfpresentation strategies when constructing their identities, rejecting the dualism that distinguishes male and female language. Both males and females in our study have the same tendencies in using Supplication, Intimidation, Admitting Mistakes, Apology and Excuse in the narration of their Old life and Exemplification and Burnishing in the characterisation of their New life. However, the same respondents also exhibited differential use of tactics that also bolster previous findings on gender order. The interlocking relations of language, identity (religious or social) and gender are mutually constructed and negotiated constantly in a community of practice which is influenced by cultural and religious practices.

The epics that are associated with Homer’s name, the Iliad and the Odyssey, emerge from a long tradition of oral song that extends back into the Late Bronze Age. The poems themselves, however, date from the late 8th or early 7th centuries bc. From the perspective of religious belief and religious practice, the society that is described in these epics, like the society of the 8th- and 7th-century Aegean world, is a polytheistic society: the heroes within the epics, like the audiences themselves of that epic tradition, worship not one but a number of gods. The gods of the epics, such as Zeus, Hera, Athena, Apollo, and Aphrodite, are, however, remarkably vivid, in that they have not only been intensely personalized, being endowed with humanlike form and appearance, but also socialized. These gods are portrayed as a family that lives together on Mount Olympus, where they are embedded in a complex web of interpersonal relationships. And yet, despite their divine status, the gods of epic mingle with the race of heroes on earth; indeed, when they choose, they are key players in human affairs. On occasions the gods behave in ways that, to another culture, might appear undignified, ridiculous, or ungodly; but, for the most part, they presented as powerful figures and at times terrible. To turn from theology of belief, as represented in the Homeric epics, to the theology of religious practice, it will become clear from the discussion in this article that the Homeric account of religious practice is different in some respects from the religious practice of the archaic Greek world; what is observable is that the epic tradition has omitted from its account of religious practice a number of elements important to worshippers in the real world, such as divination through the consultation of entrails or rituals of fertility. And a certain poetic stylization of presentation has made some real-world practices less recognizable. More recently there have been fruitful attempts to identify elements of religious belief and practice that can be traced back in time to the wider Bronze Age world. At the same time, too, scholars have reflected on the gods’ role in the epic as participants in and observers of the action.

This study is based on the hypothesis that the vision of the poem (the evangelism)- the transfer of the self- confessed mysteries to the divine self- is its aesthetic peculiarity, which distinguishes it from the vision of other poetic models such as the poem of the spinning, the praise and the lamentation for mere representation. The choice was made to test this hypothesis on the poetry of the Asir region; to clarify the specificity of the vision of the poem in the fabric of its texts; interacting with a striking intimacy with the values ​​of the poet's spiritual surroundings, which leads poets to speak to the divine; Thus, the study reduced its problem with the question: What is the aesthetic peculiarity of a poem in the poetry of Asir? The nature of the subject dictated to the researcher to adopt the mechanism of discourse- according to the theories of critic Henry Mishonic- whose task is to clarify the relationship between the structures of poetic discourse, and the specificity of the self- poet involved. The study plan consists of an introduction, a preface, two papers, and a conclusion. The second is the world of the divine self, which is characterized by the absolute ability to resolve the rift, and the second is the world of the divine self, Serenity, support for the defeated, and the relief of the Mujahedeen.

Compte tenu de l’immense variété des pratiques sacrificielles grecques, la présence de la flamme sur l’autel était l’un des rares éléments constants dans l’expérience de tout sacrifiant. Dans la consécration des offrandes sanglantes et non sanglantes, la présence d’un feu vif sur l’autel était indispensable à la bonne réussite du rite. Dans la tragédie, où le sacrifice est souvent représenté en tant que « rituel corrompu », le feu est une stratégie de mise en image du sacrifice, qui se présente comme une alternative à la description de la violence sacrificielle, centrée sur le sang. En observant les croisements entre l’expérience du rite et l’expérience de la tragédie, cet article analyse les différentes configurations dramatiques de l’image du feu qui brûle sur l’autel. Cette image rituelle polyvalente est employée par les poètes tragiques afin de mobiliser les différentes dynamiques de l’action sacrificielle. Les modes d’actions tragiques du feu sacrificiel sont donc explorés dans l’interaction avec les espaces et les agents du sacrifice, avec le but d’observer les réseaux d’actions qui déterminent l’efficacité du rite. Observer comment une image rituelle s’adapte à l’intrigue de la tragédie nous permet de réfléchir à la tragédie en tant qu’expérience rituelle complexe, qui exploite les différentes formes de la plasticité du rite. Given the enormous variety of Greek sacrificial practices, the presence of fire on the altar was to be one of the few constant elements in the experience of the participants : in blood and bloodless offerings, the presence of a bright fire was essential for the good outcome of the rite. In tragedy, where the sacrifice is often portrayed as a perverted ritual, the description of the sacrificial flame is an alternative strategy to represent the sacrifice, instead of focusing on the blood of the victim, the slaughter and the sacrificial violence. Focusing on the interferences between the ritual and the dramatic experience, this article analyses the different dramatic configurations of a ritual image in the texts of Greek tragedy. The image of the fire burning in the sacred space is used by the tragic poets to represent the different dynamics of the sacrificial action. The tragic modes of action of the sacrificial fire are thus explored in the interaction with the ritual spaces and the agents of the sacrifice, focusing on the networks of actions which determine the effectiveness of the rite. Observing how a ritual image is adapted to the plot of the tragedy allows us to reflect on the tragedy as a complex ritual experience, which exploits the various forms of plasticity of the rite.

This paper aims at making some preliminary remarks about the role of emotions in Greek diplomatic practice, using the rhetoric of supplication as a test case. Although supplication is widely attested both in oratory and drama, genres that share well-recognized traits with Greek diplomatic speeches, it was seldom used by ambassadors, and it appears usually unsuccessful. A few instances of speeches of this kind are preserved, and they seem to share recurring features, among which the connection between the supplication and the rhetorical use of the past to arouse emotions turns out to be particularly relevant., Dans ces remarques préliminaires sur le rôle des émotions dans la pratique diplomatique grecque, on se concentrera sur une étude de cas : la rhétorique de la supplication pratiquée par les ambassadeurs dans le monde grec à l’époque classique. Bien qu’elle soit largement attestée dans les plaidoyers et dans le théâtre, qui partagent des traits bien connus avec les discours diplomatiques grecs, la supplication est peu utilisée par les ambassadeurs grecs ; apparemment, son emploi n’a jamais réussi. Les quelques cas attestés partagent néanmoins des caractéristiques récurrentes, notamment le renvoi au passé à travers une mémoire partagée ; cet expédient rhétorique s’avère une stratégie particulièrement utilisée pour susciter des émotions. L’article revient sur l’appel des ambassadeurs platéens aux juges spartiates en 427, tel que relaté par Thucydide, sur le Plataïque d’Isocrate, écrit en 373 et sur le Presbeutikos logos, discours apocryphe attribué à Thessalos, fils d’Hippocrate de Cos., Gazzano Francesca. Greek Ambassadors and the Rhetoric of Supplication. Some Notes. In: Ktèma : civilisations de l'Orient, de la Grèce et de Rome antiques, N°44, 2019. pp. 53-69.

The purpose of this thesis is to determine how Euripidean characters are characterised through their language with respect to one another. Heraclidae is taken as a starting point. The thesis is divided into five chapters with an abstract and concluding remarks in English, an index locorum and a list of figures. Chapter 1 deals with the much-discussed question of what characterisation implies and how it can be approached. Chapter 2 addresses the method, whose aim is to establish guidelines for approaching linguistic characterisation in a dramatic corpus. The potentially relevant features for the study of linguistic characterisation have been selected under the framework of Speech Act Theory, Conversation Analysis, and especially, Politeness Theory, thus forming the baselines of a threefold approach. Chapter 3 examines the socio-pragmatic factors pertaining to the use of forms of address with a focus on the forms of address at the right periphery, namely, at the end of the clause. The last two chapters are about two speech acts, namely approval and supplication. Chapter 4 examines the distribution of approval formulae, which can be considered as taxemic markers. Chapter 5 offers an analysis of how im/politeness strategies work with regard to the role played by the characters involved in a number of suppliant scenes.

The charters of pardon or ‘remission letters’ granted by the king of France and the duke of Burgundy in the late Middle Ages have often been interpreted as a valuable source material to access to the lives, memories, and even the ‘voices’ of the ordinary people who did not produce any other writing. The preamble of each letter was indeed a copy of the supplication submitted by the future pardon beneficiary, in which he narrated his crime and begged for the sovereign’s mercy. However, as with many other documents preserved in court and chancery records, remission letters engage historians with a series of methodological questions due to the nature of the documents and the context in which they were produced. Because they hoped to be granted the monarch’s mercy, petitioners used a series of legal and rhetorical techniques to describe themselves and elaborate their narrations, following the advice of the clerks and lawyers who helped them to compose their petitions. This article explores some of these strategies used by French and Burgundian pardon beneficiaries and compares them to those found in English petitions for pardon. It argues that rather than being considered as an obstacle to accessing to the truth behind the sources, these strategies should be analysed as the testimony of the legal and administrative practices of the time.

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Cloud computing has turned into another age innovation that has enormous possibilities in organizations and business environments. Clouds can make it conceivable to get to demands and related information from anyplace. Organizations can lease assets from cloud for capacity and other ciphering purposes so that their framework cost can be diminished fundamentally. Facilitate they can make utilization of all inclusive access to supplications, in view of pay per use service. Consequently for getting singular items there is no license agreement is available. Main drawback of distributed computing is identified and assigned the assets. As a result, asset allotment is performed with the target of limiting the expenses related with it. Alternate difficulties of asset assignments are: taking care of client requests and supplication prerequisites. In this paper, different asset designation techniques and their difficulties are talked about in detail. In my paper provide benefit for both users and asset providers.

E-cigarette use is a public interest issue and has received increasing attention over the years. JUUL, the biggest brand of e-cigarettes, has been singled out in what the FDA calls a youth e-cigarette epidemic. This study uses impression management theory to examine how JUUL engaged in positive impression management online in response to these image-threatening events. Employing a thematic analysis, this study examines changes in JUUL’s website between April 1, 2018, and October 9, 2019, and Twitter posts between April 28, 2018, and October 18, 2019. Results suggest that JUUL made both textual and visual changes in its messaging over time to engage in positive impression management, while using the impression management tactics of self-promotion, exemplification, and supplication. Theoretical and practical implications are discussed.

Although modesty and supplication are both self-effacing impression management behaviors for underplaying one’s strengths, they are likely to result in different supervisory perceptions. In an examination of the effects of modesty and supplication in the same working sample, the results from a Chinese sample of supervisor–subordinate dyads (n = 88) showed that while modesty is positively related to supervisor perceptions of a subordinate’s Agreeableness and Conscientiousness, supplication is negatively related to supervisory perceptions of Agreeableness. In addition, supervisors differentially weigh supplication and modesty when assessing Agreeableness versus Conscientiousness. Results from this study suggest that subordinates may use modesty to strive for a positive impression, but they should be cautious about adopting supplication as an impression management tactic.

This research aims to analyze speeches of the former Indonesian President SusiloBambang Yudhoyono (SBY) and the current Indonesia President Joko Widodo(Jokowi) at the APEC CEO Summit. Jokowi gave his speech in Beijing, China in2014, while SBY delivered his speech in Bali in 2013. Both speeches have constructively examined as image management strategies to build an impressionmanagement at the APEC CEO Summit. APEC is one of crucial forum to buildinternational relationships, draw the investment opportunities from various countries and demonstrate their competencies as leaders. Therefore, it was important to analyze how both leaders presented themselves in front of the international public to build positive image and identity. This study used qualitative approach with content analysis as the method. This research incorporated taxonomy of Jones and Pittman which divided into five categories: Self-promotion, Ingratiation, Exemplification, Intimidation and Supplication. In regard to the data and related setting, this study had eliminated intimidation and supplication category. The findings showed that both SBY and Jokowi applied impression management in their public diplomacy in different ways. SBY applied self-promotion more frequently than Jokowi. SBY tended to display his image in formal and normative way as a systematic, charismatic and competent worldwide leader. Meanwhile, Jokowi displayed himself as a confident, straightforward and egalitarian as well as authoritative leader by using more aggressive, detailed and informal ways in order to gain foreign investment.

Introduction: Discovering biblical women in Early Modern literary culture - Victoria Brownlee and Laura Gallagher PART I: Women and feminine archetypes of the Old Testament 2. Overview: reading Old Testament women in Early Modern England, 1550-1700 - Victoria Brownlee and Laura Gallagher 3. A 'Paraditian Creature': Eve and her unsuspecting garden in seventeenth century literature - Elizabeth Hodgson 4. Christian liberty and female rule: exegesis and political controversy in the 1550s - Adrian Streete 5. Wives, fears and foreskins: Early Modern reproach of Zipporah and Michal - Michele Osherow 6. The politics of female supplication in the Book of Esther - Alison Thorne 7. Gender and the inculcation of virtue: the Book of Proverbs in action - Danielle Clarke PART II: Women and feminine archetypes of the New Testament 8. Overview: reading New Testament women in Early Modern England, 1550-1700 - Victoria Brownlee and Laura Gallagher 9. Christ's tears and maternal cannibalism in Early Modern London - Beatrice Groves 10. Mary of recusants and reform: literary memory and defloration - Thomas Rist 11. Stabat mater dolorosa: imagining Mary's grief at the cross - Laura Gallagher 12. St Helena of Britain in the land of the Magdalene: all's well that ends well - Lisa Hopkins 13. Imagining the enemy: protestant readings of the whore of babylon in Early Modern England, c.1580-1625 - Victoria Brownlee 14. Afterword - Dympna Callaghan Index

An imperial visit to a city was a grand affair, from the emperor’s adventus, to sacrificing at local shrines, to the commemorative acts which followed. This article aims to examine the multi-sensory impact of an imperial visit to a sanctuary and the lasting effects of these supplications via the case study of Caracalla’s worship of Asclepius in Pergamum in AD 213-14. This visit was commemorated on a series of medallions struck shortly after the event, which depict the acts of the emperor as he moved through the city to the Asclepieion and from secular to sacred space. This article will bring new depth to the study of imperial and divine relations as well as address the issue that often events such as these were not as neat and as clean-cut as is sometimes imagined nowadays. This article will address the following questions: How does our understanding of an imperial visit and supplication change when the sensory nature of such an event is examined? And for what reason are the senses manipulated in these images?

This article draws on participant observation in a working-class Salafist women’s mosque community outside of Lyon. A decade after the headscarf ban in public schools, public hostility and aggression against Salafist women is rampant. As they remain estranged from the secular educational system, prayer and Islamic education have come to serve as an important substitute. Prayer is defined expansively as recitation, supplication, and the effort to strengthen one’s attachment to God. I argue that Salafist women are developing their own pedagogy and learning to question the meaning and purpose of knowledge itself. They do this through their study circles in which they share prayers and have conversations about doubt, forgiveness, and wisdom. The struggles and reflection their study requires are in contrast to depictions of Islamic education as merely mechanical and stifling. Further, their education shares similarities with critical pedagogy in its religious critique of capitalist culture. The paper a...

This article explores the changing relationship between paupers and the parish authorities in Tongue, in the far north of Scotland, between the passing of the Scottish New Poor Law in 1845 and the end of the nineteenth century. It does so by focusing on Scottish pauper letters and petitions for relief. Such sources, though relatively abundant in the archives, have so far been ignored by welfare historians. The article begins with a discussion of the trials of Tongue's poor crofting community in the early years of the century, the impact of widespread land clearance, and the dislocation of long-established communities. Following on from this, through a close reading of pauper appeals alongside other official sources the authors demonstrate that, despite persistent hardship and inadequate resources, the relationship between paupers and the parish authorities changed markedly over the period. An attitude of supplication and entreaty, rooted in Highland traditions of deference and reflective of a rigid social hierarchy, gave way to a clear sense of entitlement and an expectation that paupers' appeals would—indeed, must—be heard toward the end of the century. This fundamental shift mirrored, and was profoundly influenced by, wider agitation among crofting communities for change.

Este artículo se basa en los registros de súplicas de los archivos de la Penitenciaría Apostólica –durante mucho tiempo estrictamente cerrados e inaccesibles a la investigación- en los que personas de toda la cristiandad se dirigían al Papa para pedir absolución o dispensa en casos de violaciones del derecho canónico, cuestiones reservadas a Roma. Muchas súplicas, que tenían que empezar relatando detalladamente el caso personal, contienen alusiones a acontecimientos históricos. Alguien que hubiera participado en una pelea como clérigo –algo prohibido, por supuesto– podría describir por ejemplo episodios de la conquista turca de Constantinopla en 1453, el asedio de Rodas en 1480 o la batalla de Pavía en 1525. Alguien que hubiera desafiado el embargo papal, que prohibía proporcionar a los musulmanes materiales para la guerra, describiría las mercancías y las circunstancias del comercio mediterráneo. Desde la perspectiva inferior de la experiencia personal, este artículo se centra en los lugares y acontecimientos de la expansión portuguesa del siglo XV: las Azores, las islas de Cabo Verde, las islas de Guinea, etc; el destierro a islas despobladas y recién descubiertas; la condena de religiosos culpables de luchar por Ceuta contra los musulmanes (todos ellos utilizan al Papa como órgano de apelación, esta es la única razón por la que sabemos de ellos); maridos desaparecidos en el mar; el papel de la Orden de Cristo, y muchos otros casos. Además, a partir de una fuente que también ha sido ignorada durante mucho tiempo, los registros aduaneros romanos, se pueden encontrar referencias a las primeras llegadas a Roma de esclavos, animales y mercancías procedentes del sur del Sáhara, es decir, de empresas portuguesas que se dirigían a la costa occidental africana antes de llegar al Cabo.

In 1979 the discovery of a cache of curse tablets from the sacred springs of the temple of Sulis Minerva in Bath brought to light some processes by which inscriptions were produced and employed by people outside of the upper class of Greco-Roman society. The tablets reveal that professional scribes were hired by supplicants to assist with the composition of their requests and the inscription onto lead tablets before being cast into the sacred spring. Such attention to the written form of the curses is intriguing in light of the fact that the majority of the supplicants could not read these inscriptions. In addition to the tablets that appear to be etched by professional scribes at Bath, there are also tablets that contain pseudo-inscriptions, mere markings that appear to be an attempt at replicating letters. These pseudo-inscriptions, while they did not contain the official lettering of a spoken curse, conveyed the added import that an etched tablet made to the supplication. The Bath tablets present a new view of the function of writing in a non-literate society, which has implications for the way that Biblical texts were viewed in their ancient contexts, vis-Ã -vis the oral transmission of the sacred message.

Depuis l’Antiquite grecque, ses sarcophages peuples de pleureuses et ses coupes aux scenes tirees de l’epopee ou de cycles mythologiques, les arts figures regorgent d’images donnant a voir la supplication. S’exprimant par des expressions et des gestes codifies issus de rites, elles se trouvent aussi bien dans l’iconographie paienne que chretienne, a travers des scenes de desespoir, de lamentation et de priere. Comme beaucoup de gestes symboliques et expressifs, la supplication est en effet fo...

Le sujet peut paraître anachronique dans notre société d’égalitarisme sécularisé, tant la supplication appartient à la sphère du religieux ou du sacré. Mais on ne s’étonnera pas qu’il ait quelque pertinence dans l’œuvre de fiction de Bernanos « catholique qui écrit des romans », comme il s’est lui-même défini. Pour éclairer cette étude sur la supplication, voici d’abord, à l’orée de notre culture, les Suppliantes d’Eschyle dont la solennelle théorie vient demander asile au roi, faisant appel,...

On trouve des scènes de supplication dans l’épopée et la tragédie grecques aussi bien que dans les Psaumes ; et certains théologiens, notamment Charles Journet, ont étendu au Christ et à l’Église dont il est indissociable la notion de « supplication ». Or, la Grèce et le christianisme sont restés les deux principaux centres d’intérêt d’Edgar Quinet : l’une de ses premières études, en 1828, s’intitulait De l’origine des dieux (thème qu’il reprit en 1844 dans un volume beaucoup plus vaste, le G...

Andromaque : Cela ne te fatigue pas de ne voir et de ne prévoir que l’effroyable ?Jean Giraudoux, La Guerre de Troie n’aura pas lieules tortures de ce prophète aux prises avec l’inspiration, la douleur de cette femme suppliante, l’effroi de leurs enfants, et les reproches de son propre cœurGeorge Sand, Consuelo Parmi les discours et les actes de la supplication, il en est un qui tranche par ses spécificités : la supplication prophétique. Les deux actions (supplier, prophétiser) sont des adres...

La supplication présuppose un rapport d’inégalité entre ses différents acteurs, si bien que le ton qui l’accompagne touche presque naturellement au pathétique. Présenter une supplication en contexte comique ne va pas a priori de soi : pourtant ce pas de côté est réalisé dans plusieurs histoires comiques du XVIIe siècle et notamment dans la troisième que publie en 1648 Charles Sorel, le Polyandre. Au cours du livre II, un des personnages secondaires, Orilan, qui incarne le type de l’Amoureux e...

La grande âme lyrique exalte la détresseAdmirable d’errer, tragiques, sur la scène[…] Il est tard, AntigoneŒdipe sur la route approche de Colone.Ami, tu as mendié pour moi, pour ma folieQu’Antigone guidait vers le Dieu qui mendie[…]Princes et suppliants, princes dans le royaumeD’Antigone, avançons l’un dans l’autre, Antigone. Ces quelques vers, issus du poème « Les deux Antigone », rédigé par Henry Bauchau au cours des mois de septembre et d’octobre 1982, constituent les premières traces d’un...

« Tu me couvreras et exaulceras mon ultime supplication » : c’est en ces termes qu’à la fin des Angoysses douloureuses qui procedent d’Amours (1538), de la pseudo-Hélisenne de Crenne, la narratrice conclut sa prière in articulo mortis. La dite prière, d’autre part avait été solennellement amorcée par un « je te supplie », mais il s’agit d’une formule de requête, à vrai dire, assez banale, dans l’ensemble d’une œuvre fortement marquée d’un « style piteux » outré, bien caractérisé naguères par ...

Notre objet est à la fois un morceau de musique et sa partition : c’est en effet à partir de son mode d’impression singulier que nous avons souhaité réfléchir aux enjeux musicaux et performatifs de la situation de supplication. Il s’agit de l’air que chante Orfeo devant Caronte, le nocher des Enfers, dans l’opéra d’Alessandro Striggio et Claudio Monteverdi Orfeo, créé en 1607, souvent désigné suivant son incipit : « Possente spirto ». Cet air se présente dans le livret en six strophes ou stan...

Les Lettres à Sara ont été composées par Rousseau à une date indéterminée, mais en tous cas avant janvier 1765, date à laquelle l’auteur en fait mention dans la liste des écrits qu’il destine à l’édition de ses œuvres complètes. Ce petit recueil n’a cependant pas été publié de son vivant. Il s’agit de quatre lettres, et l’ébauche d’une cinquième, adressées par un homme d’âge mûr à une jeune fille, de trente ans sa cadette, prénommée Sara. Le premier titre du recueil, couvert de rayures sur le...

C’est dans le Roman d’Eneas, adaptation de l’Eneide de Virgile, qu’apparaît vers 1160 le verbe « supplier » en ancien français. Lavine, amoureuse d’Enéas et n’ayant aucune nouvelle de lui, supplie les dieux : « Hé, les haus diex, je vous supplie / que par tens nouvelles en oye » (v. 1134-35). Le contexte d’écriture, celui d’un roman antique consacrant une large place aux amours d’Enéas, est riche d’enseignements. Il témoigne des deux caractéristiques de la supplication au Moyen Âge : le fréqu...

La poésie spirituelle catholique de la fin du XVIe siècle et des trente premières années du XVIIe a partie liée avec ces formes particulières de la requête instante et humble que sont l’imploration, l’adjuration et la supplication, mais évoque la relation qu’elle entretient avec le divin au moyen d’« oraison », « méditation » et « prière ». Le choix des termes, nullement arbitraire, obéit à la nécessité de circonscrire dans la sphère du sacré la demande qui l’inspire et lui confère sens et va...

La lecture de la célèbre supplication de Priam au chant XXIV de l’Iliade invite à revenir aux origines mêmes de la supplication dans la littérature occidentale. Ce texte magnifique a depuis longtemps retenu l’attention pour son élévation morale inédite et peu commune. Il m’a semblé qu’il permettait également de mettre en lumière plusieurs des problématiques retenues pour ce colloque, de faire apparaître la complexité et les ambiguïtés de la supplication, d’en montrer enfin les pouvoirs consid...

Alors que les personnages de Louis Guilloux sont parfois comme des ombres quand ils errent dans la petite ville qui sert de cadre à presque tous les romans de l’auteur briochin, se détachent trois figures de femmes qui imposent leur présence dans des scènes de supplication. La lecture de ces scènes permet d’éclairer la position éthique du romancier. Ces suppliantes sont au nombre de trois : dans le Sang noir, Maïa est l’une d’elle : femme du peuple, sans instruction, ancienne prostituée, elle...

Depuis l’Antiquité grecque, ses sarcophages peuplés de pleureuses et ses coupes aux scènes tirées de l’épopée ou de cycles mythologiques, les arts figurés regorgent d’images donnant à voir la supplication. S’exprimant par des expressions et des gestes codifiés issus de rites, elles se trouvent aussi bien dans l’iconographie païenne que chrétienne, à travers des scènes de désespoir, de lamentation et de prière. Comme beaucoup de gestes symboliques et expressifs, la supplication est en effet fo...