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Showing 1 to 8 of 8 (0.06 seconds)Spelling suggestions: "subject:"mirrors off princes"" "subject:"mirrors off perinces""
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'A Mirror for Princes?' A Textual Study of Instructions for Rulers and Consorts in Three Old French GenresMorgan, Erin Liana January 2008 (has links)
This study focuses on the literary subgenre of Mirrors for Princes. A
number of twelfth-century works from three genres of Old French literature
are examined in order to ascertain what forms any didacticism takes, and
whether the texts can be read as Mirrors for Princes. The three genres studied are epic, romance and pseudo-historical chronicle. From epic, I discuss La Chanson de Roland, Le Voyage de Charlemagne, La Chançun de Willame and Le Couronnement de Louis. Chrétien de Troyes forms the study of Mirrors for
Princes in romance, and for pseudo-historical chronicle I examine Wace’s
Roman de Brut.
The didacticism present in the studied texts assumes two forms. The first is direct didacticism, in which the narrator or a character portrays an
instruction or moral lesson through “speech”. This gives extra emphasis to the message, whether addressed directly to the audience or to another character
within the narrative. The second form is indirect didacticism, which is more
common in these texts. It consists of exemplary characters, their actions,
behaviour and reputations. The Mirrors for Princes aspects of these texts
provide not only examples of successful kings, but also of excellent vassals
and queens. The mirrors for the women involve virtuous characteristics, where
they fulfil their wifely and noble duties. They are addressed to regents and queens consort more so than to queens regnant, who were uncommon figures in the twelfth century.
As well as providing examples and lessons on what is optimal behaviour for the ruling class, there are characters who supply examples of
behaviour that is to be avoided. With these ignoble characters, common
methods of transmitting the didactic messages are through their lasting
reputation, the consequences of their actions, or the nature of their deaths.
The study concludes that the examined texts can be read as Mirrors for
Princes, despite most of them not being originally conceived as belonging to
this subgenre. Lessons for vassals, noblemen and noblewomen, queens and
kings are present to varying extents throughout these works using both forms
of didacticism outlined above.
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“Mirrors for princes” and kingship in modern IranOakes, Summer Cozene 05 January 2011 (has links)
This report examines the legacy of “mirrors for princes” literature, or advice literature for kings, in Iranian political thought, particularly in the modern period. While most scholars have studied ‘mirrors’ literature as a predominantly medieval phenomenon, this report argues that the genre and the ideals of kingship it articulates continued to flourish well into the modern period in Iran. Through an analysis of themes found both in the medieval Persian texts and the ‘mirrors’ composed in the Safavid and Qajar periods, this report demonstrates a remarkable continuity in the genre and in the ideology of kingship throughout centuries of dynastic and structural changes in Iran. Moreover, although the genre of ‘mirrors’ appears to have faded with the Qajar dynasty, this report shows how its ideology of kingship continued to influence the rhetoric of political legitimacy in the Pahlavi period. Muhammad Reza Shah in particular relied on the office of the king and his duties of executing justice and protecting Islam to justify both the necessity of the monarchy and his right to the throne. / text
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Entre leões e tigres, entre chacais e raposos: aproximações entre poder e saber em fabulários / Between lions and tigers, between jackals and foxes: relationships between power and knowledge in fable collectionsCassucci, Milena de Mello 11 December 2015 (has links)
A presente dissertação se propôs a analisar quatro fabulários, tendo como fio condutor dessa escolha o Kalla e Dimna, fabulário árabe do século VIII d.C. Partindo desta obra, os estudos se orientaram tanto às suas origens, que remontam à compilação indiana Pañcatantra, datada do século I d.C. e que teve entrada no mundo árabe, bem como aos seus frutos, o Livro do tigre e do raposo e O leão e o chacal Mergulhador, dois fabulários árabes produzidos, respectivamente, nos séculos IX d.C., XI d.C. e XII d.C. e que tiveram, em relação aos anteriores, menor disseminação. Os dois primeiros fabulários tratam de uma série de temas que podem atender às normas mais gerais de decoro na sociedade, sendo que o Pañcatantra chega até mesmo a ser classificado como um tratado sobre a conduta em manuais de literatura sânscrita. Entre esses temas diversos, é notável o espaço privilegiado dado às relações políticas e aos seus trâmites. Os outros dois livros, embora inseridos na mesma tradição, deixam de lado aspectos mais gerais da convivência e passam a se deter apenas nos temas especificamente políticos. No que se refere a esse assunto em comum, é possível perceber uma série de elementos recorrentes nos quatro fabulários, entre eles, o fato de que todos tratam das vicissitudes das relações entre poder e saber, personificada em personagens-tipo que ora se aproximam, ora se afastam, mas que se mantém atrelados a uma estrutura que os molda conforme os resultados que almeja atingir. Além disso, foram estudadas as estruturas que, no caso, se apoiam na maior parte das vezes em narrativas-quadro ou prólogos-moldura a partir dos quais se desenvolvem subnarrativas e outros elementos que nos possibilitaram, ao término do estudo, apontar o que há de particular na universalidade a que se propõem os fabulários. / This dissertation aims to analyze four collections of fables, choosing as the central work from which further analysis will stem the Kalla and Dimna, an Arab collection of fables dating from the VIII century A.D. From this starting point, these studies were furthered by revisiting its origins in the Panchatantra, an Indian compilation of fables from the I century A.D. that left its marks on the Arab world, as well as its developments in the books that directly follow its legacy, the Livro do tigre e do raposo and O leão e o chacal Mergulhador, two arab collections of fables dating, respectively, to the IX century A.D. and the XI and XII century A.D. which had, however, far less dissemination than the last two works here cited. The first two collections develop around a variety of subjects relating to rules regulating manners in a broader sense, to the point that the Panchatantra has been classified as a treatise on manners in Sanskrit literature manuals. Between the diversity of subjects broached, the privileged attention given to political relations and their formalities is readily noticeable. The two other works, though part of the same literary tradition, set aside more general or day-to-day aspects of good manners to focus exclusively on political relations and political conduct. Regarding this shared thematic, a number of recurring elements can be identified, one of many being the fact that all of them deal with the specifics of the relationship stabilished between power and knowledge, personified in character types that alternate between approaching and distancing themselves from one another, but that are always attached to a structure that moulds them according to the results it desires. Beyond that, the narrative structures of the works were studied they usually make use of frame narratives or frame prologues from which further subnarratives are developed along with other elements that made it possible, at the end of this study, to point towards the particularities of the universality that the collections of fables undertake as their purpose.
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Entre leões e tigres, entre chacais e raposos: aproximações entre poder e saber em fabulários / Between lions and tigers, between jackals and foxes: relationships between power and knowledge in fable collectionsMilena de Mello Cassucci 11 December 2015 (has links)
A presente dissertação se propôs a analisar quatro fabulários, tendo como fio condutor dessa escolha o Kalla e Dimna, fabulário árabe do século VIII d.C. Partindo desta obra, os estudos se orientaram tanto às suas origens, que remontam à compilação indiana Pañcatantra, datada do século I d.C. e que teve entrada no mundo árabe, bem como aos seus frutos, o Livro do tigre e do raposo e O leão e o chacal Mergulhador, dois fabulários árabes produzidos, respectivamente, nos séculos IX d.C., XI d.C. e XII d.C. e que tiveram, em relação aos anteriores, menor disseminação. Os dois primeiros fabulários tratam de uma série de temas que podem atender às normas mais gerais de decoro na sociedade, sendo que o Pañcatantra chega até mesmo a ser classificado como um tratado sobre a conduta em manuais de literatura sânscrita. Entre esses temas diversos, é notável o espaço privilegiado dado às relações políticas e aos seus trâmites. Os outros dois livros, embora inseridos na mesma tradição, deixam de lado aspectos mais gerais da convivência e passam a se deter apenas nos temas especificamente políticos. No que se refere a esse assunto em comum, é possível perceber uma série de elementos recorrentes nos quatro fabulários, entre eles, o fato de que todos tratam das vicissitudes das relações entre poder e saber, personificada em personagens-tipo que ora se aproximam, ora se afastam, mas que se mantém atrelados a uma estrutura que os molda conforme os resultados que almeja atingir. Além disso, foram estudadas as estruturas que, no caso, se apoiam na maior parte das vezes em narrativas-quadro ou prólogos-moldura a partir dos quais se desenvolvem subnarrativas e outros elementos que nos possibilitaram, ao término do estudo, apontar o que há de particular na universalidade a que se propõem os fabulários. / This dissertation aims to analyze four collections of fables, choosing as the central work from which further analysis will stem the Kalla and Dimna, an Arab collection of fables dating from the VIII century A.D. From this starting point, these studies were furthered by revisiting its origins in the Panchatantra, an Indian compilation of fables from the I century A.D. that left its marks on the Arab world, as well as its developments in the books that directly follow its legacy, the Livro do tigre e do raposo and O leão e o chacal Mergulhador, two arab collections of fables dating, respectively, to the IX century A.D. and the XI and XII century A.D. which had, however, far less dissemination than the last two works here cited. The first two collections develop around a variety of subjects relating to rules regulating manners in a broader sense, to the point that the Panchatantra has been classified as a treatise on manners in Sanskrit literature manuals. Between the diversity of subjects broached, the privileged attention given to political relations and their formalities is readily noticeable. The two other works, though part of the same literary tradition, set aside more general or day-to-day aspects of good manners to focus exclusively on political relations and political conduct. Regarding this shared thematic, a number of recurring elements can be identified, one of many being the fact that all of them deal with the specifics of the relationship stabilished between power and knowledge, personified in character types that alternate between approaching and distancing themselves from one another, but that are always attached to a structure that moulds them according to the results it desires. Beyond that, the narrative structures of the works were studied they usually make use of frame narratives or frame prologues from which further subnarratives are developed along with other elements that made it possible, at the end of this study, to point towards the particularities of the universality that the collections of fables undertake as their purpose.
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La littérature sapientielle sous Sanche IV (XIIIe - XIVe siècles, Castille) : écriture et enjeux / The wisdom literature under Sancho IV (Castile, 13th-14th century) : Writing and StakesRobert, Sylvie 05 July 2016 (has links)
En accord avec mes intérêts scientifiques, j’ai décidé, dans le cadre de ce travail doctoral, d’étudier un corpus correspondant règne de Sanche IV, roi de Castille et du León de 1284 à 1295, et constitué des quatre œuvres suivantes qui, à l'instar du Sendebar ou du Calila e Dimna antérieurs, exploitent toutes les ressources de l'exemplum afin d'enseigner certes mais aussi de captiver le lecteur : El Libro del Tesoro, El Lucidario, El libro del consejo e de los consejeros et Los Castigos de Sancho IV. Bien que chacun de ces livres ait été l’objet d’études ponctuelles intéressantes, ce groupement de textes n’avait, jusqu’à présent, bénéficié d’aucune grande étude monographique et appelait donc une analyse approfondie. Ces quatre ouvrages, d’origine spatiale et temporelle différente, se sont construits selon les mentalités et les pratiques de l’époque, c’est-à-dire en réutilisant, en retravaillant la matière des sources par des ajouts, des corrections, des suppressions en fonction des visées de l’auteur ou du promoteur de l’œuvre. Cette réappropriation des sources et des modèles correspond à une finalité plus ou moins évidente ou avouée, notamment si l’on en juge à l’aune du « molinisme », pensée politique du début du XIVe siècle. Les œuvres de cette période sont, en effet, soit écrites soit commanditées par le roi ou la régente, Marie de Molina. En outre, on connaît suffisamment le rôle joué par l’Archevêque de Tolède et l’importance de la pensée religieuse dans la constitution et la consolidation du « molinisme », pour parier sur l’existence d’un discours renvoyant à l’éthique chrétienne, à la morale ou à la philosophie. J’ai donc analysé la nature du projet moral, religieux et politique qui sous-tend cette littérature sapientielle. L’analyse des textes du corpus prend en compte, dans un premier temps, la structure des ouvrages et du cadre narratif, afin de définir la voix auctoriale, c’est-à-dire celle qui choisit sources et modèles et se les réapproprie : il s’agit de mettre en lumière un mode de pensée spécifique et des intentions particulières. Dans un deuxième temps, j’ai confronté ces textes aux contextes, notamment historique, si prégnant pendant le règne de Sanche IV et la régence, pour en extraire le sens politique et idéologique, moral, religieux ou philosophique. Enfin, une des finalités de ce travail de thèse est de comprendre comment, à partir de la réécriture des sources, traités, écrits religieux, auteurs classiques, exempla… s’est réalisé ce que l’on doit considérer comme un renouvellement de la production sapientielle. La thèse permet, grâce à une confrontation croisée entre histoire et littérature, de dégager l’évolution de la littérature sapientielle médiévale en castillan, et, parallèlement, de mettre en lumière la vision culturelle et morale, politique et sociétale promue par le roi Sanche IV et soutenue ensuite par Marie de Molina. / In line with my centres of scientific interest, I have decided to examine a corpus corresponding to the reign of Sancho IV, namely El Libro del Tesoro, El Lucidario, El libro del consejo e de los consejeros and Los Castigos of Sancho IV. Although interesting individual studies have been produced on each of these books, the collation of the four texts has not hitherto benefited from any in-depth monographic study. These four works, all of different origin in time and space, were put together according to the mind-sets and practices of the time, by revisiting the source material by means of additions, corrections and deletions according to the author’s intentions. Such reworking of the sources and models corresponds to a more or less self-evident or openly admitted purpose, given that these works were either written or commissioned by the king. It is therefore essential to question the nature of the political project underlying this sapential literature. The initial analysis of the texts takes account of their structure and narrative framework in order to define the voice of the author, that is to say who chooses and takes on the relevant sources and models. Secondly, these texts need to be set against their context, especially their historical context, in order to highlight their political, ideological, moral, religious or philosophical meaning. Finally, one of the aims of this thesis is to understand how, as from the-re-writing of the sources, treatises, scriptures, classic authors and other exempla, what can be considered as a renewal of sapiential or wisdom literature actually came about. Thanks to such a cross-matching of history and literature, the thesis should evidence the evolution of sapential literature and throw light upon the cultural, moral, political and social vision promulgated by king Sancho IV and upheld by Maria de Molina.
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The Medieval Reception of Firdausī's Shāhnāma: The Ardashīr Cycle as a Mirror for PrincesAskari, Nasrin 02 August 2013 (has links)
Based on a broad survey of the reception of Firdausī’s Shāhnāma in medieval times, this dissertation argues that Firdausī’s oeuvre was primarily perceived as a book of wisdom and advice for kings and courtly élites. The medieval reception of the Shāhnāma is clearly manifested in the comments of medieval authors about Firdausī and his work, and in their use of the Shāhnāma in the composition of their own works. The production of ikhtiyārāt-i Shāhnāmas (selections from the Shāhnāma) in medieval times and the remarkable attention of the authors of mirrors for princes to Firdausī’s opus are particularly illuminating in this regard.
The survey is complemented by a close textual reading of the Ardashīr cycle in the Shāhnāma in comparison with other medieval historical accounts about Ardashīr, in order to illustrate how history in the Shāhnāma is reduced to only a framework for the presentation of ideas and ideals of kingship. Based on ancient Persian beliefs regarding the ideal state of the world, I argue that Ardashīr in the Shāhnāma is represented as a Saviour of the world. Within this context, I offer new interpretations of the symbolic tale of Ardashīr’s fight against a giant worm, and explain why the idea of the union of kingship and religion, a major topic in almost all medieval Persian mirrors for princes, has often been attributed to Ardashīr. Finally, I compare the Ardashīr cycle in the Shāhnāma with nine medieval Persian mirrors for princes to demonstrate that the ethico-political concepts contained in them, as well as the portrayal of Ardashīr, remain more or less the same in all these works.
Study of the Shāhnāma as a mirror for princes, as this study shows, not only reveals the meaning of its symbolic tales, but also sheds light on the pre-Islamic roots of some of the ethico-political concepts presented in the medieval Perso-Islamic literature of wisdom and advice for kings and courtiers.
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The Medieval Reception of Firdausī's Shāhnāma: The Ardashīr Cycle as a Mirror for PrincesAskari, Nasrin 02 August 2013 (has links)
Based on a broad survey of the reception of Firdausī’s Shāhnāma in medieval times, this dissertation argues that Firdausī’s oeuvre was primarily perceived as a book of wisdom and advice for kings and courtly élites. The medieval reception of the Shāhnāma is clearly manifested in the comments of medieval authors about Firdausī and his work, and in their use of the Shāhnāma in the composition of their own works. The production of ikhtiyārāt-i Shāhnāmas (selections from the Shāhnāma) in medieval times and the remarkable attention of the authors of mirrors for princes to Firdausī’s opus are particularly illuminating in this regard.
The survey is complemented by a close textual reading of the Ardashīr cycle in the Shāhnāma in comparison with other medieval historical accounts about Ardashīr, in order to illustrate how history in the Shāhnāma is reduced to only a framework for the presentation of ideas and ideals of kingship. Based on ancient Persian beliefs regarding the ideal state of the world, I argue that Ardashīr in the Shāhnāma is represented as a Saviour of the world. Within this context, I offer new interpretations of the symbolic tale of Ardashīr’s fight against a giant worm, and explain why the idea of the union of kingship and religion, a major topic in almost all medieval Persian mirrors for princes, has often been attributed to Ardashīr. Finally, I compare the Ardashīr cycle in the Shāhnāma with nine medieval Persian mirrors for princes to demonstrate that the ethico-political concepts contained in them, as well as the portrayal of Ardashīr, remain more or less the same in all these works.
Study of the Shāhnāma as a mirror for princes, as this study shows, not only reveals the meaning of its symbolic tales, but also sheds light on the pre-Islamic roots of some of the ethico-political concepts presented in the medieval Perso-Islamic literature of wisdom and advice for kings and courtiers.
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Le discours des vices et des vertus aux époques carolingiennes et ottonienne. De l'écrit à l'image (IXe - XIe siècle) / The discourse of vices and virtues in the Carolingian and Ottonian periods. From writing to image (9th-11th century)Rodrigues, Perrine 17 October 2018 (has links)
Le discours des vices et des vertus est une étude qui porte sur la définition des notions de bien et de mal, de droit et d’interdit dans le cadre de la renouatio carolingienne, débutée sous le règne de Charlemagne et poursuivit sous ses successeurs, puis redynamisée sous le règne des Ottoniens. Les genres littéraires et artistiques où apparaissent les allégories des vices et des vertus constituent un corpus très varié de sources (judiciaire, morale, iconographique…). La diversité des sources permet de faire émerger la définition d’un idéal permettant de conduire l’homme à son salut, tout en mettant en place des codes moraux et une norme qui permettent d’encadrer la société dans tous les domaines. / The discourse of vices and virtues is a study which deals with the definition of the notions of good and evil, law and prohibition in the context of Carolingian renouatio, begun under the reign of Charlemagne and continued under his successors, then revitalized under the reign of Ottonians. The literary and artistic genres in which allegories of vices and virtues appear, constitute a very varied corpus of sources (judicial, moral, iconographic, etc.). The diversity of sources makes it possible to emerge the definition of an ideal allowing to lead the man to his salvation, while setting up moral codes and a norm which make it possible to regulate the society in all areas.
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