Suchergebnisse

This article explores a hitherto unstudied copy of De vita […] Guilielmi ducis Novo-Castrensis (1668)—a Latin translation of The Life of William Cavendish (1667) by Margaret Cavendish (1623?–1673)—that Arthur Annesley (1614–1686), the First Earl of Anglesey, has heavily annotated. While Annesley owned the largest private library in seventeenth-century Britain, his copy of De vita is by far the most densely glossed of his identifiable books, with no fewer than sixty-one Latin and Greek annotations, not to mention numerous corrections and non-verbal markers. By studying Annesley's careful treatment of De vita, this essay makes an intervention into the burgeoning fields of reading and library history along with neo-Latin studies. I propose that Annesley filled the margins of De vita with quotations from Latin poets, scholars, philosophers, and historians—rather than his personal views—in a bid to form a politically impartial outlook on the British Civil Wars that was attuned to broader historical or even mythological trends. ; Peer reviewed

The article considers the literary and stylistic peculiarities of Neo-Latin poetry in seventeenth to eighteenth-century Ukraine. Latin poetry of that time is marked by variability and diversity of genres, for it logically continued the classical traditions and at the same time was influenced by the aesthetics and poetics of the Baroque due to the interlingual contacts. The Latin language was supposed to be the main criterion of the high style in a poetry. As for the genre peculiarities, Neo-Latin poetry tended to panegyrics as the literature "fashion" of that epoch, when the poets expressed their gratitude and admiration to the philanthropists, whereas the elegic poems were the part of poetic courses to illustrate the genre. It explains the freedom and fantazy which are present in panegyric poetry and classical canon which served for writing elegies. The period of the seventeenth to the eighteenth century was an absolutely disparate one in both the political and social life of Ukraine. Rapid development of events, dramatically changing realia and values shaped very special attitudes to life with the contemporaries, in particular with Kyiv intellectual poets who wrote a significant number of works in Latin. Analysis of these works enables to characterize the development of the Latin language in Ukraine and consider Neo-Latin poetry of Ukraine as a part of the Western European literary and language unity.

P.207-208 ; La retórica política ha resultado un motivo de estudio recurrente. Desde el momento en que los esfuerzos por controlar el lenguaje se consolidaron en formas de participación en las decisiones, la literatura que actualizaba los valores de una sociedad se renovaba constantemente. Por eso las investigaciones en este sentido no cesan de aparecer. Esta colección de artículos ofrece otras tantas perspectivas pertinentes al uso de algunos textos humanistas. ; SI

James Leeke, George Herbert,and the Neo-Latin Contexts ofThe Church MilitantThis article situates George Herbert's poem The Church Militant in new Neo‑Latin contexts. Rather than reading the poem in relation to Herbert's English poetry, as has often been done before, it argues that it has close generic ties to Anglo‑Latin miniature epics on the Gunpowder Plot. This article first shows how Herbert's English poem draws on and revises elements of this tradition; it then turns to a little‑known manuscript translation of The Church Militant prepared immediately after its publication. The translation – which significantly revises Herbert's original text – attempts to pull Herbert's poem closer to the miniature epic tradition from which it had broken. Taken together, these contexts demonstrate the surprising proximity of this English poem to a Neo‑Latin poetic genre and shed new light on Herbert's choice of the vernacular as a departure from the politics of the miniature epic tradition.

In The Judgment of Palaemon, Philip Ford examines the relationship between vernacular and neo-Latin poetry in Renaissance France, the factors that fed into language choice, and the extent of the collaboration between the two language communities.

Praising through Intertext. On Jakob Liefer's Literary Technique in the Neo‑Latin Epic Bellum SundenseThis paper examines Jakob Liefer's (1571‑1655) method of composing a carmen novo modo, that is a combination of laus urbis, epic, and cento. It demonstrates how Liefer systematically employs allusions and citations to turn his account of the historic Margrave War (1308‑1317) into a praise of the city of Stralsund and its inhabitants. The analysis focuses on the work's intertextual engagement with the characters and settings of Lucan's Pharsalia and Vergil's Aeneid. Liefer not only borrows from canonical texts to put Stralsund on the same exalted level as Massilia and Troy respectively, but he also modifies his source texts so as to have the heroes before Stralsund surpass the achievements of their literary role models. This technique includes both quantitative and qualitative amplificationes, as the author emphasises not only the scale of Stralsund's military victory but also the humility and Christian piety of its inhabitants.

Der Niederländer Johannes Narsius, ein remonstrantischer Prediger und Arzt, begab sich 1622 aus religionspolitischen Gründen für zweieinhalb Jahre ins Exil. Er bereiste Norddeutschland, Kopenhagen, Danzig und Schweden. Zu den Adressaten beziehungsweise dem Publikum seiner im Exil verfassten oder veröffentlichten Gelegenheitsgedichte gehörten Anhänger aller drei 'großen' Konfessionen (Luthertum, Römischer Katholizismus, reformierter Protestantismus). In einer politisch sehr angespannten Zeit, der Anfangsphase des Dreißigjährigen Krieges, war es nicht ohne Risiko für Leib und Leben, sich zu religiösen oder religionspolitisch relevanten Inhalten zu äußern. Da Narsius sich im fremdkonfessionellen Exil vor Verfolgung schützen wollte und vermutlich aus finanziellen Gründen eine zweite Einnahmequelle neben dem Arztberuf anstrebte, verfolgte er in seiner Dichtung bestimmte rhetorische Strategien, um deren Inhalte möglichst unverfänglich gestalten und selbst jede explizite, angreifbare theologische Positionierung vermeiden zu können. Er hob stattdessen auf die Dimension des Gemeinchristlichen ab und berief sich auf allgemein anerkannte moralische Kategorien. Zugleich dienten Strategien der Suggestion dazu, sich selbst als frommen Christen und loyalen Bürger darzustellen. So verdeutlichte er seinen Lesern implizit, dass ihren Territorien kein innenpolitischer Schaden daraus entstehen würde, wenn sie ihn aufnähmen. In den Gedichten zeigt sich eine konsequente stereotypisierende Darstellung der verschiedenen Glaubensgemeinschaften, wobei lediglich Remonstranten und Lutheraner positiv beurteilt werden. Strategien der Kritik auf religiöser Ebene werden konfessionsübergreifend auf orthodoxe Reformierte sowie Römische Katholiken angewandt. Narsius´ Verhältnis zu den drei großen Konfessionen, das sich in seinen Gelegenheitsgedichten offenbart, ist stets von Pragmatismus geprägt, vom Streben nach dem persönlichen Vorteil im Exil. Wenngleich der Themenbereich der konkreten theologisch-dogmatischen Inhalte in diesen Gedichten keine Rolle spielt, liegen doch Indizien vor, dass der Dichter als Privatperson außerhalb der poetischen Bühne weiterhin sehr wohl die remonstrantischen Interessen in dieser Angelegenheit weiterverfolgte. Dies betrifft besonders die ungefährdete Diskussion nicht heilsverbindlicher Lehrfragen, die auf Grundlage weniger gemeinchristlich verbindlicher Dogmen stattfinden können soll. Hier lässt sich Narsius der entsprechenden späthumanistischen Strömung des 17. Jahrhunderts zuordnen. Der Pragmatismus und die daraus resultierenden rhetorischen Strategien sind also kein Merkmal des Exils per se, sondern vielmehr ein Merkmal der Exilgedichte als Medien der interkonfessionellen Kommunikation in einer religionspolitisch brisanten Zeit. ; The Dutchman Johannes Narsius, a Remonstrant clergyman and physician, left his homecountry in 1622 for religious reasons, staying in exile for two and a half years. He travelled to Northern Germany, Copenhagen, Danzig and Stockholm. To his adressees and accordingly his broader audience belonged members of all three 'big' denominations (Lutheranism, Roman Catholicism and Reformed Protestantism). In a period of severe political tensions – the first years of the Thirty Years War – you could easily risk life and limb by commenting on religious contents or issues of religious-political relevance. Because Narsius wanted to protect himself from persecution in an environment of denominations that differed from his own and because he probably needed another source of income besides his work as a physician, he used certain rhetoric strategies in his poetry in order to communicate its contents in an innocous way and to avoid every explicit, attackable theological positioning. Instead, he emphasized those aspects that were common among all Christians and pled for generally acknowledged moral categories. In addition to that, strategies of suggestion served his self-presentation as a pious Christian and loyal citizen. Thus he made implicitly clear to his readers that it would do no harm to their territories if they received him there. In his poems he consequently depicts the different religious groups by stereotypes, judging only Remonstrans and Lutherans in a positive way. Strategies of critics concerning religious issues are used regarding orthodox Reformed as well as Roman Catholics, so regardless of a certain denomination. Narsius's relationship towards the three big denominations as visible in his occasional poetry is always formed by pragmatism, by the aspiration for his own advantages in exile. Although precise contents of theology or dogmata don't play a major role in these poems, there is some evidence the poet himself as a private person still showed interest in Remonstrant issues beyond the stage of poetry. This is especially the case when it comes to the safe discussion of adiaphora which could take place on a common base of some dogmata all Christians are obliged to. In this case Narsius can be seen as a representative of a 17th century late-humanist movement. Thus, his pragmatism and the rhetoric strategies deriving from it are not characeristics of the exile itself, but of the poetry written in exile as a medium of interdenominational communication in a period of severe religious-political struggles.

Der Niederländer Johannes Narsius, ein remonstrantischer Prediger und Arzt, begab sich 1622 aus religionspolitischen Gründen für zweieinhalb Jahre ins Exil. Er bereiste Norddeutschland, Kopenhagen, Danzig und Schweden. Zu den Adressaten beziehungsweise dem Publikum seiner im Exil verfassten oder veröffentlichten Gelegenheitsgedichte gehörten Anhänger aller drei 'großen' Konfessionen (Luthertum, Römischer Katholizismus, reformierter Protestantismus). In einer politisch sehr angespannten Zeit, der Anfangsphase des Dreißigjährigen Krieges, war es nicht ohne Risiko für Leib und Leben, sich zu religiösen oder religionspolitisch relevanten Inhalten zu äußern. Da Narsius sich im fremdkonfessionellen Exil vor Verfolgung schützen wollte und vermutlich aus finanziellen Gründen eine zweite Einnahmequelle neben dem Arztberuf anstrebte, verfolgte er in seiner Dichtung bestimmte rhetorische Strategien, um deren Inhalte möglichst unverfänglich gestalten und selbst jede explizite, angreifbare theologische Positionierung vermeiden zu können. Er hob stattdessen auf die Dimension des Gemeinchristlichen ab und berief sich auf allgemein anerkannte moralische Kategorien. Zugleich dienten Strategien der Suggestion dazu, sich selbst als frommen Christen und loyalen Bürger darzustellen. So verdeutlichte er seinen Lesern implizit, dass ihren Territorien kein innenpolitischer Schaden daraus entstehen würde, wenn sie ihn aufnähmen. In den Gedichten zeigt sich eine konsequente stereotypisierende Darstellung der verschiedenen Glaubensgemeinschaften, wobei lediglich Remonstranten und Lutheraner positiv beurteilt werden. Strategien der Kritik auf religiöser Ebene werden konfessionsübergreifend auf orthodoxe Reformierte sowie Römische Katholiken angewandt. Narsius´ Verhältnis zu den drei großen Konfessionen, das sich in seinen Gelegenheitsgedichten offenbart, ist stets von Pragmatismus geprägt, vom Streben nach dem persönlichen Vorteil im Exil. Wenngleich der Themenbereich der konkreten theologisch-dogmatischen Inhalte in diesen Gedichten keine Rolle spielt, liegen doch Indizien vor, dass der Dichter als Privatperson außerhalb der poetischen Bühne weiterhin sehr wohl die remonstrantischen Interessen in dieser Angelegenheit weiterverfolgte. Dies betrifft besonders die ungefährdete Diskussion nicht heilsverbindlicher Lehrfragen, die auf Grundlage weniger gemeinchristlich verbindlicher Dogmen stattfinden können soll. Hier lässt sich Narsius der entsprechenden späthumanistischen Strömung des 17. Jahrhunderts zuordnen. Der Pragmatismus und die daraus resultierenden rhetorischen Strategien sind also kein Merkmal des Exils per se, sondern vielmehr ein Merkmal der Exilgedichte als Medien der interkonfessionellen Kommunikation in einer religionspolitisch brisanten Zeit. ; The Dutchman Johannes Narsius, a Remonstrant clergyman and physician, left his homecountry in 1622 for religious reasons, staying in exile for two and a half years. He travelled to Northern Germany, Copenhagen, Danzig and Stockholm. To his adressees and accordingly his broader audience belonged members of all three 'big' denominations (Lutheranism, Roman Catholicism and Reformed Protestantism). In a period of severe political tensions – the first years of the Thirty Years War – you could easily risk life and limb by commenting on religious contents or issues of religious-political relevance. Because Narsius wanted to protect himself from persecution in an environment of denominations that differed from his own and because he probably needed another source of income besides his work as a physician, he used certain rhetoric strategies in his poetry in order to communicate its contents in an innocous way and to avoid every explicit, attackable theological positioning. Instead, he emphasized those aspects that were common among all Christians and pled for generally acknowledged moral categories. In addition to that, strategies of suggestion served his self-presentation as a pious Christian and loyal citizen. Thus he made implicitly clear to his readers that it would do no harm to their territories if they received him there. In his poems he consequently depicts the different religious groups by stereotypes, judging only Remonstrans and Lutherans in a positive way. Strategies of critics concerning religious issues are used regarding orthodox Reformed as well as Roman Catholics, so regardless of a certain denomination. Narsius's relationship towards the three big denominations as visible in his occasional poetry is always formed by pragmatism, by the aspiration for his own advantages in exile. Although precise contents of theology or dogmata don't play a major role in these poems, there is some evidence the poet himself as a private person still showed interest in Remonstrant issues beyond the stage of poetry. This is especially the case when it comes to the safe discussion of adiaphora which could take place on a common base of some dogmata all Christians are obliged to. In this case Narsius can be seen as a representative of a 17th century late-humanist movement. Thus, his pragmatism and the rhetoric strategies deriving from it are not characeristics of the exile itself, but of the poetry written in exile as a medium of interdenominational communication in a period of severe religious-political struggles.

Reseña escrita por María Asunción Sánchez Manzano de Karl Enenkel Marc Laureys Christoph Pieper Discourses of Power

This article deals with selected works by Philip Melanchthon's Silesian disciples who studied in Wittenberg in the years 1545–1560: Jacob Kuchler from Jelenia Góra (about 1526 – about 1572), Joannes Seckerwitz from Wrocław (about 1529 – about 1583), Thomas Mawer from Trzebiel (1536–1575), Caspar Pridmann from Głogów (1537–1598) and Laurentius Fabricius from Ruda (1539–1577). The article's focus is on the doctrinal and political meaning of the works used as a tool in fighting the Catholic Church and in spreading Protestantism in the stormy era of the religious struggle waged in Silesia and in the entire territory of Central and Northern Europe. The texts analysed here also aimed to promote and spread Protestant doctrines and principles (sola gratia, solus Christus, sola fide, sola Scriptura, predestination, the repudiation of priesthood and celibacy) across the Empire, Poland, Prussia and Livonia. ; p. 107-145 ; This article deals with selected works by Philip Melanchthon's Silesian disciples who studied in Wittenberg in the years 1545–1560: Jacob Kuchler from Jelenia Góra (about 1526 – about 1572), Joannes Seckerwitz from Wrocław (about 1529 – about 1583), Thomas Mawer from Trzebiel (1536–1575), Caspar Pridmann from Głogów (1537–1598) and Laurentius Fabricius from Ruda (1539–1577). The article's focus is on the doctrinal and political meaning of the works used as a tool in fighting the Catholic Church and in spreading Protestantism in the stormy era of the religious struggle waged in Silesia and in the entire territory of Central and Northern Europe. The texts analysed here also aimed to promote and spread Protestant doctrines and principles (sola gratia, solus Christus, sola fide, sola Scriptura, predestination, the repudiation of priesthood and celibacy) across the Empire, Poland, Prussia and Livonia. ; s. 107-145