Wyniki wyszukiwania - Biblioteka Nauki

Nowa wersja platformy, zawierająca wyłącznie zasoby pełnotekstowe, jest już dostępna.
Przejdź na https://bibliotekanauki.pl

Ograniczanie wyników

3 Listy filologické (Folia philologica)

3 Adamkova I.

Znaleziono wyników: 3

Liczba wyników na stronie

Wyniki wyszukiwania

Sortuj według:

Ogranicz wyniki do:

Výklady Isidora ze Sevilly o lodích a stavbách (Etymologiae XIX, 1-19) a jejich inspirační zdroje

100%

Adamkova I.

Listy filologické (Folia philologica)

2010

tom 133

nr 3-4

315-334

In this paper, the possible sources of Isidore of Seville in his book 19 of the Etymologies are reexamined. First, the topics dealt with in book 19 are subsumed under the so-called artes mechanicae or artes minores. The main focus, then, is on Isidoris account of ships (Etymol. XIX,1-6): as possible sources, Aulus Gellius, the mosaic of Althiburus (CIL VIII, 27790) and Nonius Marcellus are mentioned, as well as the Prata of Suetonius Tranquillus which could be considered a shared starting point for all mentioned authors dealing with naval themes. The second part of the article focuses on the architecture and construction engineering (Etymol. XIX,8-19): as possible sources, Vitruvius, M. Cetius Faventinus and Palladius are named. Although none of these authors is directly quoted by Isidore, his description of a square (norma) derives, demonstrably, from the similar passage of Faventinus. As far as Vitruvius' treatise De architectura is concerned, a close interconnection between this work and Isidore's account is stated; however, it remains unclear whether Isidore knew this work directly or through his reading of Faventinus.

Il viaggio di San Felice da Cartagine in Italia e il suo ritorno. Dalla passio sancti del primo cristianesimi all'agiografia medioevale

100%

Adamkova I.

Listy filologické (Folia philologica)

2009

tom 132

nr 3-4

245-262

This paper analyses an early Christian martyrological text, the Passio Sancti Felicis Episcopi, with special regard to its later versions differing in the localization of the bishopis martyrdom. In the first part of the paper, the manuscript tradition is introduced and accompanied by a translation into Italian. The text depicts the martyrdom of St. Felix who suffered death in 303 in North Africa during the persecution under Diocletian, and it served as a basis for later editors who followed their own aims with newly modified versions of this narrative. The core of the paper consists of the analysis of the 'Nachleben' of the original text in context of South Italian hagiography, and it focuses on differencies between the two reworkings of the North African passio originating from Campanian Nola (the version N) and Apulian Venosa (the version V). The alterations and conscious manipulations of the original text are explained in detail, pointing out different narrative strategies used in each of the versions. Initially, the North African passio was an account of the martyr bishop who steadily refuses to deny his faith, he does not give over the Christian books and becomes an example for other members of North African church; the local versions, then, establish the saint in the Apennine Peninsula which was probably due to the translation of his relics from Carthage to Italy; finally, the late reworkings of the text set St. Felix into the context of Medieval hagiography.

Qualche considerazione sulla posa delle pietre nelle fondamenta degli edifici sacrali nel Medioevo

100%

Adamkova I.

Listy filologické (Folia philologica)

2008

tom 131

nr 1-2

29-44

Sacred building's foundation stone laying ceremony marked the sacred character of the chosen location and determined it to serve to a religious purpose, which was then confirmed by its consecration. The aim of this paper is to find out whether sacred buildings' foundation stone laying ceremonies in the Middle Ages were accompanied by a prescribed sequence of liturgical acts precisely defined by official liturgical texts in the early Middle Ages, or whether the establishment of such rules was a lengthy gradual process. The evidence of foundation stone laying ceremonies between 10th and 13th centuries shows the tendency to perform them ever more profoundly and solemnly. What was originally a single ritual act performed exclusively by a bishop who consecrated the location of a future building (foundation stone laying not being mentioned as yet) later became an elaborated ‘secular' ceremony connected with the early phase of the building process which was accompanied by several sequences of paraliturgic symbolic acts. There was a tendency to involve other persons in the ceremony, especially the donator or, in most important cases, the sovereign. The second part of the ceremony, the foundation stone laying rite, later became part of the even more elaborate ritual of the consecration of churches. In this context, the symbolic meaning of the ritual acts was emphasized. In the light of this material we may cautiously assume that foundation stone laying ceremonies developed slowly and gradually during the 10th-11th and were not yet too common in the 12th century, which changed significantly during 14th and 15th centuries.