Dissertations / Theses on the topic 'Hagiographic literature'
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Silva, Rodrigo Pires Vilela da. "O estilo hagiográfico na figura do padre Gabriel Malagrida: o modelo de santidade na segunda metade do século XVIII." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/18343.
Full textThis dissertation develops on the issue seen as hagiographic literature from the life of Father Gabriel Malagrida which aims to extract an understanding of holiness from the colonial era . Problematizes the subject , with the backdrop of theological reflection , questions such as: What is the cultural context in which the narratives of the life of Malagrida then inserted ? You can establish a hagiographic model of holiness from the investigation of biographies of Malagrida ? What is the relationship that we establish between narrative Matias Rodrigues , Life of Father Gabriel Malagrida and more relevant information about the lives of saints hagiographic work , Legenda Aurea ? The method used is the investigation of literary , biographical and hagiographic literature of life Malagrida and other texts that contribute in understanding the thematic sources. The research aims to contribute to this approach in the valuation of a character of historical importance to Brazil , Jesuit Malagrida . It was found , first, that the current model of holiness has its origins in the medieval conception of Portuguese mother permeates all Brazilian colony . Then proved the hypothesis that an investigation of biographical works Malagrida views from the understanding of hagiographic literature , could provide us sufficient evidence to establish a model of colonial medieval holiness. Finally , we relate this concept to the hagiography contained in Legenda Aurea in order to delineate this paradigm of holiness
Esta dissertação desenvolve-se acerca da questão hagiográfica entendida como literatura a partir da vida do padre Gabriel Malagrida do qual pretende-se extrair a compreensão de santidade da época colonial. Problematiza-se o assunto, tendo como pano de fundo da reflexão teológica, questionamentos como: Qual o contexto cultural em que as narrativas da vida de Malagrida então inseridas? É possível estabelecer um modelo hagiográfico de santidade a partir da investigação das biografias de Malagrida? Qual é a relação que podemos estabelecer entre a narrativa de Matias Rodrigues, Vida do padre Gabriel Malagrida e a obra hagiográfica mais relevante sobre a vida dos santos, Legenda Áurea? O método utilizado é a investigação de fontes literárias, biográficas e da literatura hagiográfica da vida de Malagrida e de outros textos que contribuíssem na compreensão da temática. A pesquisa pretende com essa abordagem contribuir na valorização de um personagem de importância histórica para o Brasil, o jesuíta Malagrida. Verificou-se, primeiramente, que o modelo de santidade vigente tem suas origens na concepção medieval de matriz portuguesa que impregna toda a Colônia brasileira. Em seguida, comprovou-se a hipótese de que uma investigação das obras biográficas de Malagrida vistas a partir da compreensão da literatura hagiográfica, poderia-nos fornecer elementos suficientes para estabelecer um modelo de santidade medieval colonial. E por fim, relacionamos essa concepção com a hagiografia contida em Legenda Áurea de modo a delinear esse paradigma de santidade
Vinsonhaler, Nettie Christine. "The prophetic Beowulf: heroic-hagiographic hybridity in Andreas, Juliana, and Beowulf." Diss., University of Iowa, 2013. https://ir.uiowa.edu/etd/1787.
Full textDrayton, James Michael. "Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?" Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/481.
Full textDrayton, James Michael. "Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?" University of Sydney. Religious Studies, 2002. http://hdl.handle.net/2123/481.
Full textEfthymiadis, Stephanos. "The Vita Tarasii and the hagiographical work of Ignatios the Deacon : a contribution to the study of Byzantine hagiography." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670290.
Full textPratsch, Thomas. "Der hagiographische Topos : griechische Heiligenviten in mittelbyzantinischer Zeit /." Berlin [u.a.] : de Gruyter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2665456&prov=M&dok_var=1&dok_ext=htm.
Full textFanous, S. B. "Biblical and hagiographical imitatio in the book of Margery Kempe." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389407.
Full textRauer, Christine. "'Beowulf' and dragon-fights in early medieval hagiography." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368507.
Full textKey, Jennifer Selina. "Death in Anglo-Saxon hagiography : approaches, attitudes, aesthetics." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6352.
Full textZollinger, Cynthia Wittman. "Sanctifying history : Hagiography and the construction of an Anglo-Saxon Christian Past /." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1486462702467936.
Full textYoumans, Karen DeMent. "Chaucer and the Rhetorical Limits of Exemplary Literature." Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc279341/.
Full textJones, Rachel. "Mary Magdalene as counter-heroine : late Middle English hagiography and social order." Thesis, Cardiff University, 2014. http://orca.cf.ac.uk/58135/.
Full textBeresford, Andrew Martin. "'Exir D'Esti Mal Sieglo' : death and female sanctity in thirteenth century Castilian verse hagiography." Thesis, Queen Mary, University of London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285470.
Full textTraska, Georg. "Die Gesellschaft der Räume laikale und bürgerliche Handlungsräume in der italienischen Malerei und Literatur um 1300." Weimar VDG, 2004. http://d-nb.info/99562206X/04.
Full textCandolo-Camara, Teresa. "Viagens medievais ao paraiso terreal : que os homens, aquela epoca, ainda encontravam n'alguma ilha." [s.n.], 1996. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270100.
Full textDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: O Conto de Amam, texto em prosa medieval, em português do século XN, tem sido filiado a duas tradições literárias distintas: a produção hagiográfica medieval e os relatos de navegação da literatura céltica. Esta dissertação tem por objetivo perseguir no texto do Conto de Amam os elementos que justifiquem essa dupla filiação. Para tanto, recorreu-se à leitura de obras que tratassem a hagiografia enquanto subgênero literário distinto e que reconstituissem a imagem do santo medieval. Fundamentando-se no estudo de tais obras, procedeu-se à análise do Conto enquanto expressão do gênero hagiográfico. Num segundo momento, buscaram-se testemunhos dos relatos de navegação célticos, mais especificamente os imrama, bem como obras que focalizassem a cultura celta de maneira geral, para verificar as possíveis relações entre essas epopéias e as hagiografias Conto de Amam e Navigatio Sancti Brendani Abbatis (ambas relatos medievais de viagens ao Paraíso Terreal). SeJecionaram-se os dois imrama mais freqüentemente associados a essas duas hagiografias, Navegação de Bran e Imram Mael duin, e realizou-se a comparação dos quatros textos. Os resultados obtidos mostraram que, inserido na produção hagiográfica medieval, o Conto de Amam apresenta um santo cuja figura constrói-se sobre o desejo de ver o Paraíso Terreal, o que esse santo consegue "polla graça e esforço queem deus tomou". Ou seja, ele alcança seus objetivos através do milagre da graça concedida por Deus e através de suas virtudes ou esforços pessoais. Por outro lado, o Conto de Amam mostrou-se tributário dos imrama, bem corno a Navigatio Sancti Brendani Abbatis, por desenvolver, de maneira pouco alterada, a tópica céltica da quête da Terra das Fadas, em que os heróis buscavam um Outro Mundo maravilhoso sob as águas do oceano
Abstract: Conto de Amaro (Tale of Amaro), a text in medieval prose, written in XIV century Portuguese, has been related to two distinct literary traditions: 1. the medieval hagiographical tradition and 2. the navigation narratives of Celtic culture. The objective of the present dissertation is to identify elements in Conto de Amaro that provide evidence of this double relationship. For that reason, several works dealing with hagiography as a distinct literary sub-genre were studied in order to reconstruct the figure of this medieval saint. On the basis of the study of these works, Conto de Amaro was subsequently analyzed as an expression of the hagiographical literature. In a second phase of project, research efforts concentrated on the study of Celtic culture in a more general manner, in order to trace possible connections and relationships between these epopees and hagiographies Conto de Amaro and Navigatio Sancti Brendani Abbatis (Both of which are medieval narratives of journeys to the Terrestrial Paradise). The two imrama that are most frequently associated with the above mentioned hagiographies. ... Note: The complete abstract is available with the full electronic digital thesis or dissertations
Mestrado
Teoria Literaria
Mestre em Letras
Thouroude, Véronique Joséphine Gabrielle. "Sickness, disability, and miracle cures : hagiography in England, c.700-c.1200." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:b9c42b2d-9d25-454c-bed9-169ef79e223b.
Full textPrautzsch, Felix. "Heilige und Heiden im legendarischen Erzählen des 13. Jahrhunderts: Formen und Funktionen der Aushandlung des religiösen Gegensatzes zum Heidentum." de Gruyter, 2018. https://tud.qucosa.de/id/qucosa%3A74389.
Full textAgainst the backdrop of 13th century cultural history, the study examines the function of legendary narrative in Christian identity formation. Martyrdom, war, and conversion are the basic narratives in negotiating religious opposition to heathendom. These stories were handed down from the early beginnings of Christianity and specifically updated in the context of crusades and missions.:1 Einleitung 2 Heiligkeit und Heidentum im 13.Jahrhundert 2.1. Heiligkeit und legendarisches Ezählen 2.1.1 Legendarisches Erzählen zwischen Transzendenz und Immanenz 2.1.2 Heiligkeit zwischen Distanz und Teilhabe 2.1.3 Legenden zwischen imitatio, aedificatio und admiratio 2.2 Heidentum und die Aushandlung des religiösen Gegensatzes 2.2.1 Heidentum als dynamischer Gegenbegriff 2.2.2 Heidentum als Erfahrung des religiös Fremden 2.2.3 Die Dynamik der Mission 2.3 Aushandlungen des religiösen Gegensatzes im 13. Jahrhundert 2.3.1 Formen religiösen Kulturkontakts 2.3.2 Das Verhältnis von Kreuzzug und Mission 3 Martyrium: Sterben für Gott als Glaubenszeugnis 3.1 martyrium – passives Leiden und aktives Glaubenszeugnis 3.1.1 Die Herausbildung des christlichen Märtyrerbegriffs 3.1.2 Das Martyrium als Praxis der Differenz 3.2 Das Martyrium als Glaubenszeugnis in Wort und Zeichen 3.2.1 Die Zeichenhaftigkeit des Martyriums: Margareta 3.2.2 Das Martyrium als Glaubensdisput: Katharina 3.2.3 Verstockung oder Bekehrung im Angesicht des Martyriums: Die Rolle der Heiden 3.3 Heilszeugnis und Selbstheiligung in der Mission: Franziskus 3.3.1 Martyrium und Mission im frühen Franziskanertum 3.3.2 Franziskus als Vorbild apostolischen Lebens und missionarischer Sendung 3.3.3 Franziskus als religiöser Charismatiker in der Konfrontation mit den Heiden 4 Heidenkampf als Glaubenszeugnis? 4.1 Der spirituelle Kampf der christlichen Soldatenheiligen 4.1.1 Soldaten als Märtyrer: Sebastian und Mauritius 4.1.2 Vom Soldaten zum Bekenner: Martin 4.2 militia Christi – Zwischen Dulden und Streiten für Gott 4.2.1 DieVerchristlichung des Rittertums 4.2.2 DieVerbindung von Kreuzrittertum und Martyrium 4.3 Der Märtyrer als Gotteskrieger: Georg 4.3.1 Drachenkampf und Martyrium: Georg in der kirchlichen Tradition 4.3.2 Kreuzfahrer und Märtyrer: Der höfische Georg 5 Konversion: Bekehrung zu Gott und Mission 5.1 conversio – Religionswechsel und Bekehrung 5.1.1 Konversion als Grundmuster christlicher Identitätsbildung 5.1.2 Zwischen äußerer und innerer, einmaliger und beständiger Umkehr 5.1.3 Die Narrativierung von Konversion zwischen Ereignis und Prozess 5.2 Bekehrung als Wunder und Bekehrung durch Wunder: Silvester 5.2.1 Die Bekehrung des Kaisers durch den Papst als heilsgeschichtliche Wende 5.2.2 Adversus Judaeos – Die Aushandlung des religiösen Gegensatzes zum Judentum 5.2.3 Glaubensdisput und Demonstration des Heils im Stierwunder 5.3 Bekehrung durch Unterweisung: Barlaam und Josaphat 5.3.1 Die Buddhageschichte als höfische Konversionslegende 5.3.2 Bekehrung als Erkenntnisprozess: Josaphats Konversion zur Askese 5.3.3 Der Bekehrte als Bekehrer: Josaphats Mission und Anachorese 6 Zusammenfassung
Grange, Huw Robert. "Sublime and abject bodies : saints and monsters in late medieval French and Occitan hagiography." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607654.
Full textLeech, Mary Elizabeth. "The Rhetoric of the Body: A Study of Body Imagery and Rhetorical Structure in Medieval Literature." University of Cincinnati / OhioLINK, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1029156317.
Full textFialon, Sabine. ""Mens immobilis". Recherches sur le corpus latin des actes et des passions en Afrique romaine (IIe - VIe siècles)." Thesis, Montpellier 3, 2012. http://www.theses.fr/2012MON30079.
Full textThis thesis focuses on a corpus of twenty-seven hagiographic texts from Roman North Africa, dated from the second to the sixth century. None synthesis on this corpus had been made since P. Monceaux’s work in the early twentieth century. In the first part, all the latin texts were collected, together with a translation and an exhaustive research of the sources : for many ofthem I gave a new critical edition, and a new text, the long recension of the Passion of Marciana, has been discovered. This corpus is then studied from an historical point of view. The first two sections examine these texts as evidence of the christianization of Africa, through the study of the complex phenomenon of persecutions and martyrdom. The third partillustrates the multiple potentialities of hagiographic discourse, which tends to make a new Christian hero, combination of pagan hero and of the theme of Judeo-Hellenistic Just suffering. The latter addresses the corpus as evidence of the literary culture of African elites and contributes to the cultural history of North Africa and of the circulation of ideas and works. It also discusses the question of the africitas, according to the methods of the LASLA of the University of Liège, methods applied to three passions of Caesarean Mauretania
Drayton, James M. "Pachomius as discovered in the worlds of fourth century Christian Egypt, Pachomian literature and Pachomian monasticism a figure of history or hagiography? /." Connect to full text, 2002. http://hdl.handle.net/2123/481.
Full textTitle from title screen (viewed Apr. 24, 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliography. Also available in print form.
Bonord, Aude. "Le saint et l’écrivain : variations de l’hagiographie dans la littérature non confessionnelle au XXe siècle (Blaise Cendrars, Joseph Delteil, André Gide, Christian Bobin, Sylvie Germain, Claude Louis-Combet)." Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040171.
Full textThe purpose of this work is to explore a literary and cultural paradox : the re-writings of lives of Christian saints, both historical and fictional, by non-confessional authors of the twentieth century (André Gide, Blaise Cendrars, Joseph Delteil, Christian Bobin, Sylvie Germain, Claude Louis-Combet). What variations did they bring to the hagiographical genre and to the figure of the saint compared to the mediaeval tradition, as exemplified by the Légende Dorée, and to Catholic tradition, both religious and literary, represented by fellow authors of the same period ? Furthermore, what is the meaning of this unexpected return to the origins on the part of authors marked by the modern world or living in a post-modern context ?At the crossroads of anthropology, literary history, history of Religions and Ideas, this work aims first of all at exploring the basis of non-confessional hagiography, from the spiritual quest of the author to the definition of their atypical status, from the depiction of the saint to the definition of a model of sainthood. In the second part, we will probe the metamorphoses of the genre, how the subversive play shifts towards the fiction of intimacy and the literature of ideas. Finally, we will try to demonstrate how hagiography combines reflections on the status of the writer, the function of literature, the powers of language and the conception of a literary language
Machado-Matheson, Anna-Maria. "Madness as penance in medieval Gaelic sources : a study of biblical and hagiographical influences on the depiction of Suibne, Lailoken and Mór of Munster." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609646.
Full textDonnelly, Kiera Louise. "Dating the Life of St Chad: Reviewing the Evidence and Approaches." Thesis, The University of Sydney, 2022. https://hdl.handle.net/2123/29388.
Full textAdams, Sarah Joy. "Wonder, derision and fear the uses of doubt in Anglo-Saxon saints' lives /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1185822398.
Full textReeve, Daniel James. "Romance and the literature of religious instruction, c.1170-c.1330." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:00ff0d43-6ace-49e2-a80f-cf5b6c9553fc.
Full textZayas, Gonzalez María de la Concepción Enedina. "La flor de la nada. Estudio sobre la vida y obra del obispo de Puebla Manuel Fernández de Santa Cruz (Palencia 1637-Puebla de los Ángeles 1699)." Doctoral thesis, Universitat Autònoma de Barcelona, 2020. http://hdl.handle.net/10803/670988.
Full textEsta tesis es la primera investigación monográfica sobre el obispo de Puebla, Manuel Fernández de Santa Cruz y Sahagún (Palencia 1637-Puebla de los Ángeles 1699). Un personaje clave para entender el momento literario más alto de la cultura novohispana, porque en torno al obispo fueron apoyadas figuras importantísimas como la propia sor Juana Inés de la Cruz (1648-1695). A la sombra de la gran poetisa han girado la mayoría de los estudios sobre Fernández de santa Cruz, quien merece una honda reflexión dada su relevancia. Nuestro trabajo pretende sacar a la luz aspectos no tratados con anterioridad, mediante el análisis de su hagiografía, Dechado de príncipes eclesiásticos (primera edición en Puebla, 1716) y del sermón funerario escrito para sus exequias (1699) por el afamado autor novohispano José Gómez de la Parra. Uno de los ejes principales que seguimos en este trabajo es rastrear las posibles raíces filosóficas que alumbran la perspectiva del Dechado de príncipes y del sermón, así como un probable mensaje poco ortodoxo plasmado en dichas obras.
This thesis is the first monographic investigation of the Bishop of Puebla, Manuel Fernández de Santa Cruz and Sahagún (Born Palencia 1637- Died Puebla de los Ángeles 1699). He is the key person for understanding the highest literary moments in the culture of New Spain, because around the presence of the bishop important figures like Sister Juana Inés de la Cruz (1648-1695) were supported and encouraged . In the shadow of the great poetess there were many studies circulating about Fernández de Santa Cruz which merit a deep reflection given his relevance. Our work tries to bring to light aspects not dealt with before through an analysis of his hagiography Dechado de príncipes eclesiásticos (first edition in Puebla, 1716) and the funeral sermon written for the funeral rites (1699) by the famous New Spanish author, José Gómez de la Parra. One of the principal directions that we follow in this work is to search for possible philosophical roots that illuminate the perspective of Dechado de príncipes and the sermon as a probable albeit unorthodox message in these works.
Maerki, Thiago 1984. "Hagiografia e literatura : um estudo da Legenda Maior Sancti Francisci, de Boaventura de Bagnoregio." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269883.
Full textDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: A Legenda Maior, escrita por São Boaventura no século XIII, ocupa um lugar central dentre as hagiografias medievais que narram à vida de São Francisco de Assis e foi por muito tempo considerado a biografia oficial do fundador, responsável, pois, pela visão do santo mantida até o século XIX, quando estudos inovadores foram iniciados por Paul Sabatier. Apesar disso, são poucos os trabalhos que se dedicam à análise literária do texto hagiográfico boaventuriano, mais explorado pela História e pela Filosofia, ciências que não deixaram de apresentar recortes importantes sobre a obra. A primeira nos dá suporte para entender o conturbado momento interno da Ordem dos Frades Menores, o qual influenciou decisivamente a construção da narrativa; a segunda nos ajuda a compreender o pensamento místico do autor, influenciado, sobretudo, por Santo Agostinho e a pensar as Vidas de santos enquanto adoção de um "modo de vida" moldado pela ascese. Nesse sentido, procuramos analisar a personagem santoral à luz do pensamento de Pierre Hadot, principalmente no que diz respeito à associação entre "vida filosófica" e "vida cristã". Através de uma leitura interdisciplinar, desvendamos uma maneira específica de organização da narrativa, em que a construção da vida de Francisco é espelhada na teoria mística de Boaventura, narrando o itinerário da personagem em sete degraus de ascensão, partindo das criaturas até chegar à união com o criador, quando ocorre a estigmatização do santo. Para finalizar, analisamos os conceitos de figura, sermo humilis e gloria passionis, largamente explorados por Erich Auerbach, como recursos retórico-literários importantes para a economia da narrativa e para a construção da personagem Francisco
Abstract: Legenda Maior, written by St. Bonaventure in the thirteenth century, occupies a central place among the medieval hagiographies that tell the life of St. Francis of Assisi and was considered for a long time the official biography of the founder, responsible, therefore, for the saint's image kept until the nineteenth century, when innovative studies were started by Paul Sabatier. However, not many papers focus on the literary analysis of Bonaventure's hagiographic text, more explored by History and Philosophy, sciences that presented important views on this book. The former helps us understand the troubled internal situation of the Order of Friars Minor, which strongly influenced the construction of the narrative; the latter lets us know the author's mystical thought, especially influenced by St. Augustine, and consider the saints' Lives as the choice of a "way of life" shaped by asceticism. In this sense, we sought to analyze the holy personage from the perspective of Pierre Hadot's thought, especially with regard to the association between "philosophical life" and "Christian life." With an interdisciplinary approach, we reveal a specific way to organize the narrative in which the construction of Francis' life follows Bonaventure's mystical theory, narrating the character's journey in seven levels of ascension, starting from creatures to eventually attain union with the creator, when the saint's stigmatization occurs. Finally, we analyze the concepts of figura, sermo humilis and gloria passionis, widely examined by Erich Auerbach as important rhetorical and literary devices for narrative economy and for the construction of the figure of Francis
Mestrado
Teoria e Critica Literaria
Mestre em Teoria e História Literária
Bilow, Catherine A. "O Praesul Illustris: Images of the Bishop Patron in Poems of Late Medieval Latin Offices." University of Toledo / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1334801887.
Full textBevevino, Lisa Shugert. "Demis Defors: the Narrative Structure and Cultural Implications of the Contemplation of Death in Medieval French Courtly Literature." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343794962.
Full textNa, Yunhao. "Les voies de l'écrit à la fin du Moyen Âge ˸ la Vie de saint Fiacre dans ses différentes versions françaises et latines, manuscrites et imprimées." Thesis, Paris 3, 2019. http://www.theses.fr/2019PA030015.
Full textVenerated since the Early Middle Ages, Saint Fiacre was one of the most well-known saints in France during the Middle Ages and even afterwards. Many medieval texts about his life, from the 9th century to the end of Middle Ages, in Latin as well as in French, have survived to this day. The numerous manuscripts and printed works prove the widespread circulation of this saint’s Lives during the 14th, 15th and 16th centuries, in such different forms as narrative prose, poem and drama. Most of the Lives in French and some texts in Latin are still unedited. This dissertation aims to participate in the editing work of these texts. It offers six editions of French Lives which have different lengths and one edition of the Vita rhythmica (188 verses). This homogenous set of texts could make it possible for literature scholars and historians to reconsider the reception and the transformation of a sacred figure of the 7th century in the late medieval French literature. The general introduction of this thesis deals with this concrete question but is also put in a much larger history of the Saint Fiacre cult throughout the centuries, in order to describe the possible continuity and bifurcations of a hagiographic tradition. In the linguistic and literary studies of the Vita rhythmica and of the theatre play La Vie de monsieur sainct Fiacre filz du roy d’Escosse par personnaiges, this work focuses on the medieval Latin rhythmic versification — a less-explored area — and the relationship between the complicated syntax, the formal restriction and the discursive simplicity of a medieval theatre language. The different texts with various generic, formal and genealogical characteristics edited in this dissertation present a plurality of different philological exercises
De, Lencquesaing Marion. "Crises et renouveaux du geste hagiographique. Le cas des Vies de Jeanne de Chantal (1642-1912)." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA121.
Full textThe hagiographic literature from the Early Modern Period has never been studied as a plain literary issue. Departing from the institutional reading of a major part of the critics about hagiography, the hagiographic literature must be considered apart from its historical and anthropological contextualisations. Hagiography is not only the “other one” of historiography, as Michel de Certeau said. In the wake of the Trent Council, the biographies of a candidate to sanctity like Jeanne de Chantal (1572-1641, canonized in 1767) allow us to consider these new writings which show newly built structures and topical elements of a former writing tradition. Who wrote these texts? How have there been written? For whom? What were there main issues? Our point of view will be the last major Life of Jeanne de Chantal (1912), convicted by the Congregation of the Index, in the middle of the Modernist Crisis. The return to the first biography of the heroine, the Mémoires of Françoise-Madeleine de Chaugy (1642), is a paradoxical way for Bremond to claim the originality of his approach. A diachronic history of Jeanne de Chantal’s Lives can be seen through this operation. Their mutations make them a “case” of French hagiographical Literature: writing the Life of a saint is always defining what is sanctity again
Brooks, Britton. "The restoration of Creation in the early Anglo-Saxon vitae of Cuthbert and Guthlac." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:17b5d20e-446e-4891-90a6-f02a196a7409.
Full textRogozhina, Anna. "'And from his side came blood and milk' : the martyrdom of St Philotheus of Antioch in Coptic Egypt." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:35b8fd5c-5c85-4b5f-81c8-77e0b66a165d.
Full textNataša, Polovina. "Аутобиографски фрагменти у српским списима 20. века." Phd thesis, Univerzitet u Novom Sadu, Filozofski fakultet u Novom Sadu, 2014. http://www.cris.uns.ac.rs/record.jsf?recordId=90060&source=NDLTD&language=en.
Full textProblem autobiografije i autobiografskog teksta u srpskoj književnosti srednjeg veka kompleksan je i u nauci nedovoljno istražen. Iako interesovanje za autobiografske tekstove stare srpske književnosti nije novo, dosadašnja bavljenja ovom temom imala su za cilj samo da prikupe i delimično opišu te tekstove, bez pokušaja njihovog sistematskog sagledavanja i tumačenja u kontekstu srpske i vizantijske književne tradicije, a gotovo uvek bez odgovarajuće teorijske argumentacije.Definišući autobiografiju, savremene teorije u prvi plan stavljaju pojmove identiteta, individualnosti i subjektiviteta. Ovi pojmovi, međutim, zahtevaju temeljno preispitivanje kada je reč o srednjem veku, koji nije poznavao individualnost u današnjem smislu reči. Štaviše, srednji vek suočava nas sa individuumom koji se plaši svoje originalnosti, koji se boji da bude ,,on sam“.Otuda je, prema srednjovekovnom pogledu na svet, pisac samo ,,instrument“, produžena ruka Boga; on je stvaralac koji će sve dobro, tačno i istinito pripisati dejstvu Duha, a svoje autorstvo priznati jedino u odstupanjima i pogreškama. Topos skromnosti kojim srednjovekovni pisci sebe određuju kao “grešne“, “nedovoljne“, “nedostojne“, “poslednje od svih“, kojim priznaju svoje neznanje i nesposobnost da pišu o određenoj temi, konstituisao se najpre kao izraz monaške smernosti, da bi se u HIV i XV veku ovo opšte mesto zadržalo kao obična “dekoracija književnog karaktera“.Ipak, iako je za čoveka srednjeg veka originalnost bila greh taštine, to ne znači da srednjovekovni umetnici nisu bili sposobni da stvore originalna dela, niti da su književna dela nastala u epohi srednjeg veka lišena osobenosti i kreativnog pristupa. Uprkos tome što srednjovekovni autori nisu težili sopstvenom izrazu, već su sledili tradiciju ranije formiranu u odgovarajućem žanru, ipak možemo govoriti o njihovom individualnom stilu. Individualnost umetnika ogledala se, uglavnom, u inventivnosti s kojom je pisac pristupao nasleđenim navikama i u oplemenjivanju tradicionalnih postupaka.Jedna od osnovnih pretpostavki našeg istraživanja bila je da u epohi srednjeg veka socijalni identitet gotovo u potpunosti potiskuje lični identitet, te da je srednjovekovni čovek bio sveden na funkciju koju je imao u društvu, odnosno, da se pravo na pisanje autobiografije u srednjem veku zasniva na temelju socijalno priznate važnosti. Prihvatili smo, pri tom, mišljenje većine izučavalaca da je za srednjovekovlje najprikladniji pojam ,,kulturne figure“, kojim su označeni tzv. idealni tipovi ljudske egzistencije, a koji se, između ostalog, iskazuju u jeziku književnosti i pismenosti onog vremena.Imajući u vidu činjenicu da poetikom srednjovekovne književnosti dominira načelo žanra, a ne načelo autorstva, te da je upravo žanr najznačajniji faktor koji određuje šta će pisac reći o sebi i o svom životu, tragali smo za autobiografskim fragmentima u poveljama, poslanicama, zapisima i natpisima, i žitijima iz XIV veka.Budući da je osnovna karakteristika srednjovekovne autobiografske književnosti fragmentarnost (podaci koje autor ostavlja o sebi rasuti su u tekstovima različitih žanrova) jedan od osnovnih ciljeva našeg istraživanja bio je da se utvrdi kakva je veza autobiografskog fragmenta s glavnim tekstom. Takođe, kao svojevrstan autobiografski postupak, a u skladu s poetičkim načelima srednjovekovne književnosti, analizirali smo svaku inovativnu i originalnu upotrebu opštih mesta i biblijskih citata, ukazujući na široke mogućnosti uvođenja originalnog sadržaja u zadate obrasce.U naučnoj literaturi posvećenoj delima srpske srednjovekovne književnosti pojedinim tekstovima 14. veka pripisan je atribut ,,autobiografskog dela“, dok su neki čak označeni kao ,,prave autobiografije“ (npr. Ulijarska povelja pripisana kralju Milutinu i Reč Dušanova uz Zakonik). U nekim slučajevima, međutim, takvo atribuiranje je potpuno neopravdano, pa smo u radu pokušali revalorizovati uvrežena mišljenja.Konačno, jedan od ciljeva našeg istraživanja bio je da ustanovimo šta je osnovna funkcija autobiografskih fragmenata u delima srpske srednjovekovne književnosti: čuvanje od zaborava, oživljavanje prošlosti, ili, pak, piščevo predstavljanje sopstvenog religioznog i duhovnog razvoja? U svakom slučaju, na primeru srpskih spisa XIV veka pokazuje se da se autobiografski princip ne mora shvatiti isključivo kao princip samoiskazivanja, već i kao odraz duha epohe u objektivnom svedočanstvu pojedinca.
The problem of autobiographies and autobiographical texts in the medieval Serbian literature is complex and has not been researched enough scientifically. Although the interest in autobiographical texts in the old Serbian literature is not new, prior dealings with this topic only aimed at collecting and partly describing those texts, without attempting to systematically consider and interpret them in the context of Serbian and Byzantine literary tradition. What’s more, they almost always lack appropriate theoretical argumentation.In their definition of autobiography, contemporary theories emphasize the notions of identity, individuality and subjectivity. However, these notions require a thorough reconsideration in relation to the Middle Ages, when individuality was not recognized in today's sense of the word. Moreover, the Middle Ages present us with the individual afraid of their originality, afraid of being “themselves”.Thus, according to the medieval view of the world, the writer is just an “instrument” – God’s extended arm; he is the creator who will ascribe everything good, correct and true to the act of the Holy Spirit. On the other hand, he will be recognized as the author only in alterations and mistakes. Medieval writers use the topos of modesty to define themselves as “sinful”, “inadequate”, “unworthy”, “last of all”, and to admit their ignorance and incompetence to write about a specific topic. At first, the topos was constituted as an expression of monastic meekness, but in the 14th and 15th century this commonplace remained as an ordinary “decoration of literary nature”.However, even with individuality being the sin of vanity for the medieval person, it means neither that medieval artists were incapable of creating original works nor that the literary works from the Middle Ages lack any distinctiveness and creative approach. Although medieval authors did not aspire to their own expression but followed earlier established traditions in corresponding genres, their individual style can still be a matter of discussion. The individuality of an artist was reflected mainly in his inventiveness which he used to approach inherited habits and in the refinement of traditional devices.One of the basic assumptions of this research was that the social identity almost completely suppresses the personal identity in the Middle Ages, and that the medieval person was reduced to the function they had in the society, that is, that the right to write an autobiography in the Middle Ages was based on socially recognized importance. In addition, the proposition of most researchers that “cultural figures” is the most appropriate term for the medieval period is acknowledged in the research. This term signifies ideal types of human existence, which are, among other aspects, expressed in the language of literature and literacy of this era.Bearing in mind the fact that the poetics of medieval literature is dominated by the principle of genre rather than the principle of authorship and that the genre is the crucial factor when determining what the writer is going to say about himself and his life, the research focused on autobiographical fragments in charters, epistles, inscriptions and epitaphs, and hagiographies from the 14th century.Since fragmentariness is the central feature of medieval autobiographical literature (the facts which author leaves about himself are scattered in texts belonging to different genres), one of the primary aims of this research is to establish the quality of the connection between autobiographical fragments and the main text. In addition, every innovative and original use of topoi and biblical quotations has been analyzed as a particular autobiographical device in accordance with the poetical principles of medieval literature, highlighting a range of possibilities for the introduction of original contents into the given patterns.In the scholarly researches dedicated to the works of medieval Serbian literature, certain texts from the 14th century have been described as “autobiographical works” while some have even been designated as “real autobiographies” (e.g., Ulijarska Charter ascribed to King Milutin and Dusan’s Reč uz Zakonik). However, in some cases, such attribution is completely unjustified so this research has tried to revalue prevailing opinions.Finally, one of the aims of this research is to establish the basic function of autobiographical fragments in medieval Serbian literature and see if they were used to preserve memory, resurrect the past or allow the writer to present his own religious and spiritual development? In every case, taking the Serbian writings from 14th century as examples, it is shown that the autobiographical principle does not have to be understood only as the principle of self-expression, but as the reflection of the spirit of an era in an individual’s objective testimony.
Fuller, Gary Stephen. "The Virgin's Kiss: Gender, Leprosy, and Romance in the Life of St. Frideswide." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3234.
Full textDurand-Dastès, Vincent. "Littérature narrative et religions chinoises du XIIe au XIXe siècles : Un surnaturel bien de ce monde." Habilitation à diriger des recherches, Institut National des Langues et Civilisations Orientales- INALCO PARIS - LANGUES O', 2011. http://tel.archives-ouvertes.fr/tel-01069129.
Full textKilpatrick, Hannah. "The Untouchable Past and the Incomprehensible Present: Temporal Detachment and the Shaping of History in the Fineshade Manuscript." Thèse, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/20472.
Full textSneddon, Duncan Stewart. "Adomnán of Iona's 'Vita Sancti Columbae' : a literary analysis." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31169.
Full textFairise, Christelle. "Écrire et réécrire la vie de la Vierge en Islande au Moyen âge (XIIIe-XIVe siècles), la "Maríu saga" : étude et traduction." Thesis, Toulouse 2, 2017. http://www.theses.fr/2017TOU20053.
Full textMaríu saga is an anonymous hagiographic saga relating the story of Mary’s life, from her Conception to her Assumption, written in the vernacular and composed in the monastic milieu between the last third of the thirteenth century and the second half of the fourteenth century in Iceland. Coupled with an unprecedented translation of the text, this dissertation offers a new approach to Maríu saga that I situate within the long literary and theological tradition of the Lives of the Virgin – these Marian biographic homilies which draw on apocryphal gospels were composed by monks and theologians from the seventh to the tenth century in the Byzantine Empire –, and that I put into the European medieval literary and cultural context in order to examine the literary and doctrinal issues raised by the act of writing and rewriting the life of the Virgin in Iceland in the Middle Ages. I successively consider Maríu saga from different perspectives: in a first part, from the history of the reception of biblical and parabiblical texts; in a second part, from an historical and a philological aspect; in a third part, from a literary point of view; and in a fourth part, from a theological angle. My aim is to demonstrate through the study of its poetics and its doctrine that, like the medieval ecclesiastical lives of Mary, Maríu saga bears specific features of its cultural area of its time: medium between literature and theology, this work is a narrative hagiographic text that presents the double interest of being the witness both to the practice of hagiographic rewriting in the vernacular and to the doctrinal development and the evolution of the theological reflection on Mary, and in fact on Christ, in medieval Iceland
Mierke, Gesine. "Die Crescentia-Erzählung aus der ›Leipziger Kleinepikhandschrift‹ Ms 1279." Universitätsverlag Chemnitz, 2013. https://monarch.qucosa.de/id/qucosa%3A19836.
Full textHu, Wei. "Saint François d’Assise au miroir de son septième centenaire : approches hagiographique, poétique et théologique (Ghelderode, Ghéon, Déodat de Basly)." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL035.
Full textThe present research attempts to focus on the seventh centenary of the death of St. Francis of Assisi (1226- 1926). This work will study three authors who had paid homage to the saint: Michel de Ghelderode (1898- 1962) with Images de la vie de saint François d’Assise, Henri Gheon (1875-1944) with La Vie profonde de saint François d’Assise, and Déodat de Basly (1863-1937) with La Christiade française. Under hagiographic, poetic, and theological approaches, this work intends to dip into a broad perspective of literary representations of St. Francis, in order to trace a literary landscape that focuses on the chosen era
Maymó, i. Capdevila Pere. "El ideario de lo sacro en Gregorio Magno (590-604). De los santos en la diplomacia pontificia." Doctoral thesis, Universitat de Barcelona, 2013. http://hdl.handle.net/10803/123278.
Full textThis thesis aims to analyse the ideological and political relevance of Gregory the Great (590-604), author of a prolific exegetical corpus and a valuable Registrum epistularum which contains the bulk of the information known for the Italy of his time. It has been our intention to consider the pontiff from this duality, synthesis of Romanitas and Christianitas, to understand the wholeness of his thought and the transcendence of his politics. Thus, we have divided our thesis into three axes. In the first axe (Part II), we study Gregory’s figure in the historical and especially cultural context which influence on his discernment. Both his laic and religious education constitute the basis of his conception of the world and become indispensable for any research on his work. The second axe (Part III) deals with the ideology of the sacred. Firstly, we examine some accessory but important components of his proselytism –music, image and relics–, which the pope used to establish a spiritual bond with Rome that concerns her moral authority in the late antique Mediterranean. Secondly, we study the effect of Gregory’s redefinition of the sacred on his different attitude towards religious otherness: heretic, schismatic or unfaithful. Finally, we analyse the Dialogorum libri quatuor, whose authorship is discussed. In this hagiographical work, Italy is inhabited by many close and contemporary saints –the Gregorian uir Dei– who ratify God’s intervention to provide this land its own holy men. The third axe (Part IV) refers to the pontifical Realpolitik developed before the different monarchies of the sixth century Romania. We examine his monarchical conception and evaluate his actual and adaptive diplomacy before the Byzantine Empire or the Germanic kingdoms to interpret Gregory’s political interventions from a “hagiopolitical” point of view. It seems clear to us that the pontiff made use of his new ideology of the sacred to increase Rome’s influence, and the relics sent to sovereigns and patricians are the best example. Besides, Gregory was the first pope who kept a significant correspondence with empresses and queens, whose influence on their consorts was to become essential in the Christianisation of the late antique societies. The thesis also includes two Appendixes dealing with the relics and the uiri Dei, respectively.
Harrington, Jesse Patrick. "Vengeance and saintly cursing in the saints' Lives of England and Ireland, c. 1060-1215." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/277930.
Full textLi, Shao-Yun, and 李韶芸. "The Study of Literature Delineation According to Ge Hong’s Hagiographies of Immortals." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/75858435813661507702.
Full textBonenfant, Charles. "L'hagiographie pataphysique : enjeux de l'ethos dans les Vies de Saints du Calendrier." Thèse, 2010. http://hdl.handle.net/1866/4100.
Full textABSTRACT Hagiography, a literary form dating back to the beginnings of fourth century Christianism, and later sanctioned by the Roman Catholic Church, exhibits itself with all the ritualistic devices and decorum requisite to the genre, displaying the full intricacies of its knowledge and beliefs in the process. It was unexpectedly given new life by an extensive body of work put forth, in the second half of the 20th century, by the Collège de ‘Pataphysique (or ‘Pataphysics), a gathering of philosophical and literary minds. The Collège intended to be an institution dedicated to the emblematization of Science, something other than a conclave of eccentrics or a mere new “ism”. This generic reuse of hagiography exhibits a singular heterogeneity, which, far from being canonical, is part of a continuation, a problematic element vis-à-vis the subtext. Upon reviewing the Calendar of the Saints, one could conclude that this collective work is little more than a parodical and iconoclastic enterprise. But parody, a form of imitation, raises the issue of scope. Gérard Genette’s Second degree refers to two main types of discourse: the serious -what is serious per say and what is satirical-, and the playful. This approach proved useful when tackling the matter of humour. There are, in fact, two alternatives: serious parody, which would deride hagiography and the Calendar of the Saints, or playful parody, a simple game, a farce with no actual scope, “just for fun”. While a valuable argument can be made for either option, we will attempt to demonstrate that a distinction between the two is in fact impossible, precisely because it is possible to prove that it is both serious and not serious. Ultimately, we can also demonstrate that the not-serious is serious. After all, isn’t it true that puns and homophony both involve the Word? And doesn’t the impossible imitation reflect the imitabile of the Holy Church itself? The enunciative situation stemming from pataphysical hagiography is indistinguishable from any didactical endeavour with a moralistic component at its core. It calls for ethos, with a social representation of the enunciator as well as a didactical representation from within the discourse itself. It also takes a more scholarly tone, which disrupts the convergence and has a disjunctive effect on the rhetoric of the genre. We chose to approach the “rhetorical problem” raised by pataphysical hagiography through the notion of ethos. The ethos, as a validation premise, takes us beyond the speaker’s character, in the footsteps of the likes of Dominique Maingueneau, to the type of message stemming from the discourse, making it credible. But what becomes of this premise when the discourse’s persuasive scope is put into question? When the ethos multiplies itself, preserving neither the message’s cohesion nor its scope? If parody incidentally raises the issue of scope, does the answer lie in some form of parodical ethos? We saw fit to measure, articulate and analyse this hypothesis from different angles. For the purposes of our analysis, we took on a disciplined, rhetorical approach. Although cumbersome from a theoretical standpoint, this method for creating discourse is based on elements capable of inciting both adherence from (and emulation of) the enunciator, as well as on a method of analysis. Guided by a broader definition of the text, spanning both narrative and non-narrative literary genres, we sought to restore the cymbalistic approach from a body of work belonging solely to the pataphysician. We thus positioned ourselves in the greater setting of a discourse free of ideological considerations, that is never quite fully understood or stuck within the confines of meaning, and therefore has endless potential ; a discourse based on random axioms bound only by the requirement of internal coherence.
French, Todd Edison. "Just Deserts: Losing Origen and Gaining Retributive Judgment in the Hagiographical Literature of the Early Byzantine World." Thesis, 2014. https://doi.org/10.7916/D8BR8Q5P.
Full text"Revelations to Others in Medieval Hagiographical and Visionary Texts." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.55549.
Full textDissertation/Thesis
Doctoral Dissertation English 2019
Harney, Eileen. "The Sexualized and Gendered Tortures of Virgin Martyrs in Medieval English Literature." Thesis, 2008. http://hdl.handle.net/1807/16804.
Full textGanany, Noga. "Origin Narratives: Reading and Reverence in Late Ming China." Thesis, 2018. https://doi.org/10.7916/D80Z8KQ5.
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