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Corpus Christi College, Cambridge Ms 282 dates from the late fourteenth century and contains one of the six copies of the Mirror. The Mirror is an English translation of the Miroir, a series of Anglo-Norman verse sermons for Sundays and other liturgical occasions. The Miroir was written by one Robert of Gretham, probably during the early part of the thirteenth century. Excerpts from the Miroir and the Mirror have been published; for the Anglo-Norman there are a book length study and an edition of eight sermons, and for the English there is an unpublished edition of the introduction and first twelve sermons (Hunterian MS). We need complete editions of the Anglo-Norman and English works; it is unlikely that a critical edition of the English Mirror would be base upon, or even draw heavily upon, the Corpus Christi MS, and I have thought it worthwhile to examine at least part of that MS because it is one of the texts which preserve an early London-type dialect. This edition presents a reader’s edition of eight sermons. Notes and a glossary accompany the text; the notes make limited use of one of the MSS of the Miroir. The introduction considers such matters of palaeography etc. as it is possible to discuss when one is working from a microfilm copy; it then covers language (aspects of phonology, morphology, syntax, and vocabulary) and cites some analogues to the Miroir/Mirror. The introduction and the bibliography survey what has been written about the English work and its Anglo-Norman original.

Corpus Christi College, Cambridge Ms 282 dates from the late fourteenth century and contains one of the six copies of the Mirror. The Mirror is an English translation of the Miroir, a series of Anglo-Norman verse sermons for Sundays and other liturgical occasions. The Miroir was written by one Robert of Gretham, probably during the early part of the thirteenth century. Excerpts from the Miroir and the Mirror have been published; for the Anglo-Norman there are a book length study and an edition of eight sermons, and for the English there is an unpublished edition of the introduction and first twelve sermons (Hunterian MS). We need complete editions of the Anglo-Norman and English works; it is unlikely that a critical edition of the English Mirror would be base upon, or even draw heavily upon, the Corpus Christi MS, and I have thought it worthwhile to examine at least part of that MS because it is one of the texts which preserve an early London-type dialect. This edition presents a reader’s edition of eight sermons. Notes and a glossary accompany the text; the notes make limited use of one of the MSS of the Miroir. The introduction considers such matters of palaeography etc. as it is possible to discuss when one is working from a microfilm copy; it then covers language (aspects of phonology, morphology, syntax, and vocabulary) and cites some analogues to the Miroir/Mirror. The introduction and the bibliography survey what has been written about the English work and its Anglo-Norman original.

Corpus Christi College, Cambridge Ms 282 dates from the late fourteenth century and contains one of the six copies of the Mirror. The Mirror is an English translation of the Miroir, a series of Anglo-Norman verse sermons for Sundays and other liturgical occasions. The Miroir was written by one Robert of Gretham, probably during the early part of the thirteenth century. Excerpts from the Miroir and the Mirror have been published; for the Anglo-Norman there are a book length study and an edition of eight sermons, and for the English there is an unpublished edition of the introduction and first twelve sermons (Hunterian MS). We need complete editions of the Anglo-Norman and English works; it is unlikely that a critical edition of the English Mirror would be base upon, or even draw heavily upon, the Corpus Christi MS, and I have thought it worthwhile to examine at least part of that MS because it is one of the texts which preserve an early London-type dialect. This edition presents a reader’s edition of eight sermons. Notes and a glossary accompany the text; the notes make limited use of one of the MSS of the Miroir. The introduction considers such matters of palaeography etc. as it is possible to discuss when one is working from a microfilm copy; it then covers language (aspects of phonology, morphology, syntax, and vocabulary) and cites some analogues to the Miroir/Mirror. The introduction and the bibliography survey what has been written about the English work and its Anglo-Norman original.

Corpus Christi College, Cambridge Ms 282 dates from the late fourteenth century and contains one of the six copies of the Mirror. The Mirror is an English translation of the Miroir, a series of Anglo-Norman verse sermons for Sundays and other liturgical occasions. The Miroir was written by one Robert of Gretham, probably during the early part of the thirteenth century. Excerpts from the Miroir and the Mirror have been published; for the Anglo-Norman there are a book length study and an edition of eight sermons, and for the English there is an unpublished edition of the introduction and first twelve sermons (Hunterian MS). We need complete editions of the Anglo-Norman and English works; it is unlikely that a critical edition of the English Mirror would be base upon, or even draw heavily upon, the Corpus Christi MS, and I have thought it worthwhile to examine at least part of that MS because it is one of the texts which preserve an early London-type dialect. This edition presents a reader’s edition of eight sermons. Notes and a glossary accompany the text; the notes make limited use of one of the MSS of the Miroir. The introduction considers such matters of palaeography etc. as it is possible to discuss when one is working from a microfilm copy; it then covers language (aspects of phonology, morphology, syntax, and vocabulary) and cites some analogues to the Miroir/Mirror. The introduction and the bibliography survey what has been written about the English work and its Anglo-Norman original.

This thesis investigates the English versions of the Grimms’ Kinder- und Hausmärchen (= KHM) published between the years 1823 and 1884, i.e. from the first translation by Edgar Taylor and David Jardine, German Popular Stories (1823 and 1826), to the first complete edition of the Grimms’ collection of stories and notes by Margaret Hunt, Grimm’s Household Tales (1884). Each of the first eleven chapters deals with a specific English edition and gives an analysis of one or more stories from that edition together with the texts of the German original. The two versions, German and English, are placed alongside each other in parallel columns to facilitate comparison. The twelfth chapter takes the final paragraph of one story, ‘Sneewittchen’ (KHM 53), and examines the seven different English versions of it in the editions discussed in the previous chapters. The final chapter compares the quality of English translations of the KHM in the nineteenth century with that of the Grimms’ sole venture in translating tales in the English language into German, viz. Wilhelm Grimm’s Irische Elfenmärchen (1826). Included as an appendix is a tabulated concordance of the contents of the twelve major editions discussed in this thesis. The investigation shows that the areas deemed to be sensitive ones by English translators were those which had to do with what Darton (Children’s Books in England, 1982, p.99) has singled out as ‘a deep-rooted sin-complex’ in England. Any story that touched on the issues of religious belief and superstition, the human body and its physical nature, violence and evil, and the intense emotions felt by human beings which prompt them to commit violent and destructive acts, was inevitably viewed with concern and mistrust, especially by purveyors of children’s literature in the nineteenth century. All these issues, as well as the element of fantasy which so readily admits and entertains them, were prone to considerable revision by successive translators of the KHM. / Also published (in shorter form) as Sutton, Martin James (1996). The sin-complex : a critical study of English versions of the Grimm's Kinder- und Hausmärchen in the nineteenth century. Kassel Germany: Brüder Grimm-Gesellschaft.

Qu’est-ce que la littérature océanienne ? Cette question liminaire et peut-être naïve veut lever tout risque de malentendu, mais aussi indiquer le projet fondateur de cette recherche : écouter et reconnaître les voix du grand « océan d’îles » d’Epeli Hau’ofa1 dans leur pleine originalité. Il est en effet difficile d’imaginer une situation plus paradoxale que celle de la région Pacifique et de ses habitants, qui ont fait couler tant d’encre occidentale depuis le XVIIIe siècle, mais dont la voix propre n’est, aujourd'hui encore, que très rarement entendue en dehors de la région, mais aussi à l’intérieur.2 Le champ littéraire océanien Les corpus littéraires désignés comme « océaniens » varient selon les auteurs : ainsi dans une conférence de 2002 intitulée « Tahiti ou l’atelier d’une invention littéraire »,3 Daniel Margueron utilisait la dénomination « littérature océanienne » pour évoquer les premiers écrits européens sur le Pacifique et plus précisément Tahiti, réservant aux littératures contemporaines produites par des écrivains maohi les dénominations « littérature polynésienne francophone dite d’émergence » ou littérature « tahitianophone » pour les écrits en langue maohi. Cependant, dans la plupart des anthologies, actes de colloques ou articles publiés à ce jour, la dénomination « littérature océanienne » vient plutôt désigner les littératures émergentes produites en Océanie par des auteurs qui y vivent de façon permanente. On observe toutefois des différences notables lorsqu’il s’agit de délimiter le champ exact des littératures océaniennes. Les anthologies disponibles aujourd'hui peuvent fournir des indications précieuses sur les représentations dominantes de ce que sont ces littératures. Elles distinguent de fait, à travers les sélections sur lesquelles elles s’appuient, plusieurs grands ensembles. -- from Introduction

The Apostolic Fathers is the name given to the body of literature, written in Greek, which dates from immediately after the New Testament period. The works cover the last decade of the 1st century AD, and the first half of the second century. They give a varied picture of the moral and doctrinal state of the early Christian Church in a period characterised by constant threat of persecution and martyrdom on the one hand, and growth in theological and ethical understanding on the other. The works considered in this thesis are the genuine letters of Ignatius; the Shepherd of Hermas; the Epistle of Barnabas and the Didache; the letter to Diognetus; the Clementine Homily (commonly called II Clement); the letters of Polycarp to the Philippians and the Martyrdom of Polycarp. The study begins with an essay on the development of the language of faith. This traces the use of the pistis group from Homer to the New Testament, and shows how the Homeric and Classical Greek usages were taken by the Septuagint and applied in a religious context to God and salvation, and how this process was further developed in the New Testament into a full-blown technical vocabulary of faith. The Apostolic Fathers take this process a step further, and there is a broadening of the meanings of the cognates, together with resultant changes in the linguistic usage. All the occurrences of pistis and its cognates in the Apostolic Fathers are examined in detail. In each case there is comment of the meaning of the words within the wider context in which they are set in each work. The Greek is given, together with a translation, and obscure passages are elucidated.

In the last two decades there has been a significant shift in Bible translation, away from the approach developed by Eugene A. Nida of the United Bible Societies. The practice of Bible translation in the modern era was greatly influenced by Nida, and still is to a great extent. His ‘functional equivalence’ approach to translation gave priority to communicating the meaning of the text instead of merely retaining the form. His approach also included testing the translation to ensure that average readers understood the meaning. Nida’s approach was expanded upon by the Summer Institute of Linguistics (SIL) into what is known as the ‘meaning-based’ approach. The difference between it and the functional equivalence approach is mainly one of degree, with the meaningbased approach being freer in several respects than Nida’s approach. However, there has been a movement away from Nida (as well as SIL’s meaning-based approach) among many Bible translators. The reasons for this shift are varied, although one major influence has been the growing awareness that the language communities who are the recipients of these translations should have a major part in deciding what kind of translation will be prepared. Such communities often prefer more literal translations. Yet they are seldom given the background information they need to make an informed decision about what approach is appropriate for them, partly because no studies exist which document the objective evaluation and comparison of different approaches to translation of the Bible. This thesis documents actual testing of three types of translation in the Thai language to determine which one most clearly communicates the meaning of the Bible. It was found that the meaning-based translation communicated most clearly for some stories that were tested, the functional equivalence translation achieved the second best results, and a semi-literal translation had the most significant communication problems. The findings also provide dramatic evidence about the limits any translation of the Bible has for people who have never heard its message before. This thesis also describes a new kind of testing of translation quality which the author developed in order to objectively compare different translations in Thai. Subjects were asked to read translated passages and then take a written multiple-choice test about the meaning of the translation. This new kind of testing has several advantages over the kind of testing in general use by most Bible translators.