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The aim of this article is to demonstrate that the mystical treatise known as “Siete grados o sendas”, that historiography and literary criticism have attributed to the hermit and mystic of New Spain Fernando de Córdoba y Bocanegra (1565-1589), was not written by him, but copied entirely from a Portuguese Franciscan chronicle, translated into Spanish, that circulated in the Hispanic territories at the end of the sixteenth century. It also explains the reasons why this hermit-was influenced by Franciscan spirituality and interested in his soul being united with God-he appropriated this treaty, transcribed it and sought to have other devout people read it and take advantage of its contents. [ABSTRACT FROM AUTHOR]

Audrey Punnett interviews Sheila O'Handley about the mystical experience she had at the age of fifteen that began her journey into the religious life, first as a Sister of St. Martha, and later as a professed hermit in the Roman Catholic Church in first Newfoundland and then Nova Scotia, Canada. An introduction to Jung's work confirmed her mystical experience and led her into analysis and the process of individuation. She speaks of an informed living faith integrated with the wholeness of Jung's ideas. The interview explores the Trinity and the Assumption through Catholic and Jungian lenses as well as the power of dreams in announcing soul shifts and life changes. [ABSTRACT FROM AUTHOR]

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The term sacred grove‘ is used to denote an area of vegetation that is afforded special protection on religious grounds. In India, where sacred groves are known by a wide repertoire of local names, such places may be found right from the Himalayas up to the far South. Sacred groves host veneration of natural phenomena or elements of landscape, but also ancestral, local, folk or tribal gods and Sanskritised deities; the use of their resources is strictly regulated. Research studies on sacred groves in India often consider them to be a legacy of archaic economic forms, possibly harking back to the stage of hunters-gatherers, and an expression of a religiosity dating back to a remote, non-Aryan, pre-Vedic antiquity. However, main sources for our knowledge of Indian antiquity, namely the literary sources, provide no direct record of voices of such archaic societies. Nonetheless, the same sources allow us to highlight some important aspects of the sacredness anciently ascribed to vegetation, forest, and specific places therein. The present paper proposes to focus on the Brahmanical hermit‘s distinct relationship with the forest and examine some aspects related to food.

The term =sacred grove' is used to denote an area of vegetation that is afforded special protection on religious grounds. In India, where sacred groves are known by a wide repertoire of local names, such places may be found right from the Himalayas up to the far South. Sacred groves host veneration of natural phenomena or elements of landscape, but also ancestral, local, folk or tribal gods and Sanskritised deities; the use of their resources is strictly regulated. Research studies on sacred groves in India often consider them to be a legacy of archaic economic forms, possibly harking back to the stage of hunters-gatherers, and an expression of a religiosity dating back to a remote, non-Aryan, pre-Vedic antiquity. However, main sources for our knowledge of Indian antiquity, namely the literary sources, provide no direct record of voices of such archaic societies. Nonetheless, the same sources allow us to highlight some important aspects of the sacredness anciently ascribed to vegetation, forest, and specific places therein. The present paper proposes to focus on the Brahmanical hermit's distinct relationship with the forest and examine some aspects related to food. [ABSTRACT FROM AUTHOR]

Copyright of Anales de Historia del Arte is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents the issue of formation for hermits, which is currently experiencing a specific heyday in the Church. Recently, more and more people have chosen one of the forms of individual consecrated life as their vocation path. Therefore, the life of the hermit is very popular. In order to take up this specific path of life, one needs an appropriate formation that will allow the future hermit to be correctly formed. In the article, the synthesis contains three selected documents: Hermit Life in the Tarragona Archdiocese. Statutes; The Basic Order of Hermit Life in the Diocese of Regensburg and The State of Hermits. Auxiliary Materials for the Church in Poland and an appendix to this document: Selected Pastoral Guidelines for Consecrated Hermits, which have a valuable full view of formation for this form of consecrated life. These documents are not only to be understood through their application in Can. 603 of the CCL, the spiritual and legal elements, but also unique elements inscribed in the history and spirituality of a given region, are indicated, which can serve the entire community of the Church and constitute a valuable source of the exchange of experiences on the subject of formation.

Value pluralism is the view that values are many. Monotheism is the view that God is one. If God is one, and if God is the ultimate source of values, then all values would be ultimately unified. However, that is precisely what value pluralism denies. Monotheism sees the world as a unity, while value pluralism sees the world as a plurality. This paper aims to reconcile value pluralism with monotheism through the concept of complexio oppositorum, as posited by Carl Schmitt in Roman Catholicism and Political Form. This paper will illustrate the operation of the complexio oppositorum through a historical vignette that is drawn from the earliest days of church history. The historical vignette will comprise three characters – martyr, hermit, monk – each of whom embodies a different set of values, but all of whom have been absorbed into the complexio oppositorum that is the Catholic Church. [ABSTRACT FROM AUTHOR]

Commercialization in the Ming and Qing dynasties caused profound changes to China's conventional hierarchies in multiple respects. This article examines literati and popular writings about drinking between the twelfth and eighteenth centuries as competing views of good taste for alcoholic beverages emerged among scholars. Many prominent writers, officials, and connoisseurs developed a taste for alcoholic drinks, such as the distilled spirits that were often associated with the non-elite classes. Some literati even operated breweries and distilleries. By focusing on the works of connoisseurs like Yuan Mei, I argue that ordinary people's taste for food and drinks helped constitute Ming-Qing literati elites' identities and sensibilities. Contrary to historians Craig Clunas and Wu Renshu, who argue that the dichotomy of literati elegance and non-elite vulgarity preserved social hierarchies, this article presents a more contested history of taste formation in late imperial society and questions the position of literati taste in broader sociocultural transformations. [ABSTRACT FROM AUTHOR]

Copyright of Librosdelacorte.es is the property of Instituto Universitario "La Corte en Europa" - IULCE and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Hipogrifo: revista de literatura y cultura del siglo de oro is the property of Hipogrifo: revista de literatura y cultura del siglo de oro and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It is proved that the works by Maxim Gorky are inseparable from the socio-historical reality of the early XX-th century. Maxim Gorky is a writer, whose work has evolved throughout his career. One of the values in the works by Maxim Gorky is the image of the hero - the hermit, presented in the "Tales of 1922-1924". The semantic space of the hermit hero image exists at the intersection of the semantic fields "social status", "nature", "hero image", "love" and "service to people". [ABSTRACT FROM AUTHOR]

1922-1924 was a fruitful period of Maxim Gorky's literature work. It is related to searching a new art form. The cycle "Stories of 1922-1924" is an expressive example of "new prose". For the first time, the hermit character appeared in the cycle "Stories of 1922-1924". From the point of view of generally recognized morality and the Church, the new type of character is ambiguous. It is characterized by both sinfulness and holiness. [ABSTRACT FROM AUTHOR]

Copyright of National Palace Museum Research Quarterly is the property of National Palace Museum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Hieronymus wrote three portraits belonging to the hagiographic tradition: Vita Beati Pauli, monachi Thebaei, [Vita Malchi] De monacho captiuo and Vita Hilarionis. The solitude of the three hermits is adorned with moments of intense encounters in human and divine dimensions: different as they are, Paulus, Malchus and Hilarion share a sense of harmoniously living, either among people or in secluded places, in the desert or in the mountains.

Thomas Merton's ideas about solitude and eremitic life have been the subject of considerable scholarly focus. Employing findings from several recent studies, this essay revisits the circumstances around the composition and publication of Merton's monograph The Solitary Life (1960) in order to illumine a critical juncture in the development of his thought. [ABSTRACT FROM AUTHOR]

Copyright of Quaestiones Disputatae is the property of Universidad Santo Tomas, Seccional Tunja and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The book and the belly. Jean Bouche d'or, Anthure, Dieudonnée and the vagaries of (re)writing. The article focuses on a comparison of the three texts: Renaud’s La vie de saint Jehan Bouche d’or, La vie de sainte Dieudonnée anonymous and the Miracle de saint Jehan Crisothome et de Anthure, sa mère from the collection of Miracles de Notre dame par personnages. These are three versions of the legendary saint’s life, the last two of which introduce the character of his mother. The changes which the subsequent authors brought into the plot concern two areas: on one side - the body and gender relations, on the other side – the writing, which plays an essential role in the life and character of John. Both sets of modifications are undoubtedly associated, since the writing is opposed to the speech like the feminine to the masculine and the spirit to the body, these oppositions being hierarchical and subjected to the power of which writing is a tool. However, the analysis of the three texts shows the relationship between writing and speech as more complex, since it presents itself not only in terms of opposition but of complementarity.

Copyright of Creneida is the property of Creneida and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Quetes Litteraires is the property of Katolicki Uniwersityt Lubelski Jana Pawla II, Wydzial Nauk Humanistycznych, Institut Filologii Romaj and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Cultural Studies / Roczniki Kulturoznawcze is the property of John Paul II Catholic University of Lublin, Institute of Cultural Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of study is to obtain procedures of designing several models of rack support and pole component, so that the shape are varies, symmetrical, graded, and balance. The results show that the procedure of designing rack support component can be done by taking some data of a space frame construction of the cube, triangular prism, or cone, then we set a few points on the frame to build piece of parametric curve. Finally we interpolate the curves to find a rack support surfaces. As for the rack pole component, the procedures are: we extract data of straight line segments, oblique or helical shape, then we enumerate the lines into several sub-segments, and then breaks it down to build the trending, chain, and graded curve to get a balance rack pole .

Forest as inspiration for literature created at the court of Henry II Plantagenet The purpose of this paper is to illustrate the ambivalent attitude of courtly poets attached to the court of Henry II Plantagenet, towards the symbolism of the forest. Their fascination with Celtic myths and legends emphasizing the otherwordly, pre-Christian nature of the woods, results in their conscious effort to turn the forest into a kind of antithesis for the orderly world of courtly culture. Thus, the forest, inhabited by devilish fairies, and various half-human, half-animal creatures, serves as a refuge for old, pagan cults. Elements of Celtic beliefs, however, intermingle with early Christian tradition presenting wilderness as desert, creating in effect, an interesting synthesis of both Christian and pre-Christian motifs. Thus, the forest is also presented as a shelter for hermits who seek solitude to fight with the fiend and to regain that devilish territory for God. Finally, one cannot forget about the role of the forest as a structural device of the chivalric adventure story, and about its role as a place of refuge for unhappy lovers.

The objective of this text is to capture the poet's snapshots made in words. This article is the first chapter of the creative research project "Emily or the invention of the abyss". This collection is intended to grasp Emily Dickinson starting from the reading of her work and in dialogue with the views of some of her biographers and critics. Collecting bread crumbs, reconstructing and molding each of Emily's photograms, giving life to small pieces of existence, help us to comprehend the beating mystery, the bottomless abyss where we never finish falling. [ABSTRACT FROM AUTHOR]

There are mainly three kinds of interpretation on Chuang-tzu's "Free and Unfettered View" as the Confucian, the Buddhism and the Taoism perspectives interpretation on Chuang-tzu. Neither Guo Xiang's Confucian perspective nor Zhidun's Buddhism perspective was Chuang-tzu's intention so Chuang-tzu's view had long been misunderstood. The most important concept of "Free and Unfettered View" is "Wu Dai", which Chuang-tzu approached gradually step by step. This "Free and Unfettered View" is associated with not only ones mood but also the way of his life reflected by the hermit himself. [ABSTRACT FROM AUTHOR]

Looking closely at the figures of the Brahmin and the hermit in Thai Buddhism, the author argues that, despite the prevalence of these figures in modern and pre-modern Thai art, literature and ritual, it should not be assumed that the presence of statues of Brahmins, hermits, or deities such as Indra, Śiva, LakṢmī, Gaņeśa and Brahma represents the presence of 'Hindu' influence or Hinduism in Thailand. The author argues that when we separate Hindu figures from the study of Thai Buddhist practice we do not see them as part of Thai Buddhism. [ABSTRACT FROM AUTHOR]

BRAK

The spectacular evolutionary radiation of hummingbirds (Trochilidae) has served as a model system for many biological studies. To begin to provide a historical context for these investigations, we generated a complete matrix of DNA hybridization distances among 26 hummingbirds and an outgroup swift (Chaeturu pelagica) to determine the principal hummingbird lineages. FITCH topologies estimated from symmetrized ΔTm,H-C values and subjected to various validation methods (bootstrapping, weighted jackknifing, branch length significance) indicated a fundamental split between hermit (Eutoxeres uquilu, Threnetes ruckeri; Phaethornithinae) and nonhermit (Trochilinae) hummingbirds, and provided strong support for six principal nonhermit clades with the following branching order: (1) a predominantly lowland group comprising caribs (Eulumpis holosericeus) and relatives (Androdon uequutoriulis and Heliothryx burroti) with violet-ears (Colibri coruscuns) and relatives (Doryferu Zudovicue); (2) an Andeanassociated clade of highly polytypic taxa (Eriocnemis, Heliodoxu, and Coeligenu); (3) a second endemic Andean clade (Oreotrochilus chimboruzo, Agluiocercus coelestis, and Lesbiu victoriue) paired with thorntails (Popeluiriu conversii); (4) emeralds and relatives (Chlorostilbon mellisugus, Amuziliu tzucutl, Thuluruniu colombicu, Orthorhyncus cristutus and Cumpylopterus villuviscensio); (5) mountain-gems (Lumpomis clemenciue and Eugenes fulgens); and (6) tiny bee-like forms (Archilochus colubris, Myrtisfinny, Acestruru mulsunt, and Philodice mitchellii). Corresponding analyses on a matrix of unsymmetrized Δ values gave similar support for these relationships except that the branching order of the two Andean clades (2, 3 above) was unresolved. In general, subsidiary relationships were consistent and well supported by both matrices, sometimes revealing surprising associations between forms that differ dramatically in plumage and bill morphology. Our results also reveal some basic aspects of hummingbird ecologic and morphologic evolution. For example, most of the diverse endemic Andean assemblage apparently comprises two genetically divergent clades, whereas the majority of North American hummingbirds belong a single third clade. Genetic distances separating some morphologically distinct genera (Oreotrochilus, Agluiocercus, Lesbiu; Myrtis, Acestruru, Philodice) were no greater than among congeneric (Coeligenu) species, indicating that, in hummingbirds, morphological divergence does not necessarily reflect level of genetic divergence. [ABSTRACT FROM AUTHOR]