Thesis (PH. D.)--University of Chicago, 1913. / "Reprinted with additions from Modern philology, vol. XII, nos. 6 and 9." Includes bibliographical references (p. 9-10) Also available on the Internet.

Thesis (M.A.)--University of Missouri-Columbia, 2006. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (February 23, 2007) Includes bibliographical references.

Thesis (Ph. D.)--Columbia University, 1978. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 481-496).

No description available.

This dissertation articulates a theory of adaptation for the Anglo-Saxon literature in which metaphors of embodiment mediate the reception of poetic works: when we read, our bodies get in the way. Central to my work is the understanding that the embodied situatedness of poets adapting materials from other sources informs the literature that they produce. I explore the material and textual conditions through which the writings of the period reveal themselves and seek to understand how these contexts shaped the reception of earlier writings. Poetic texts filled with sensory detail provide a framework for their own reception. My approach to textual phenomena is informed by reading in the phenomenological tradition of the twentieth and twenty-first centuries, as expressed by the work of philosophers such as Maurice Merleau-Ponty, Gaston Bachelard, Hans-Georg Gadamer, and Jean-Luc Marion. Chapter One argues for a parallel relationship between the flesh of Christ and the medieval book in the reception of Prudentius. Their shared flesh allows the Word to appear in the world by taking on the animal nature of a life characterized by suffering. Chapter Two considers the suffering of the saints in Aldhelm’s Carmen de virginitate. This suffering constitutes a form of affective piety that provides a framework for the desirous reception of holy bodies and also of the textual corpora of early authors. Chapter Three argues that in Felix’s Vita Guthlaci, eating and reading reveal the body’s permeability. Guthlac’s ingestion of hallucinogenic mold and Felix’s reception of Aldhelm appear as a demonic attack that imbricates saint and hagiographer in the textualized landscape of the fen. Chapter Four analyzes the role of visual perception in the ekphrastic presentation of the phoenix as it appears in Lactantius’s Latin poem and its Old English translation. The interrelation of ekphrasis and translation as modes of perception grants the phoenix both literary and material forms. Chapter Five argues that crossing the Red Sea in Exodus embodies the theory of textual interpretation explicated by Moses in which the keys of the spirit reveal hidden truths. The crossing becomes a fusion of horizons, as the waters lower to reveal old foundations.

This dissertation articulates a theory of adaptation for the Anglo-Saxon literature in which metaphors of embodiment mediate the reception of poetic works: when we read, our bodies get in the way. Central to my work is the understanding that the embodied situatedness of poets adapting materials from other sources informs the literature that they produce. I explore the material and textual conditions through which the writings of the period reveal themselves and seek to understand how these contexts shaped the reception of earlier writings. Poetic texts filled with sensory detail provide a framework for their own reception. My approach to textual phenomena is informed by reading in the phenomenological tradition of the twentieth and twenty-first centuries, as expressed by the work of philosophers such as Maurice Merleau-Ponty, Gaston Bachelard, Hans-Georg Gadamer, and Jean-Luc Marion. Chapter One argues for a parallel relationship between the flesh of Christ and the medieval book in the reception of Prudentius. Their shared flesh allows the Word to appear in the world by taking on the animal nature of a life characterized by suffering. Chapter Two considers the suffering of the saints in Aldhelm’s Carmen de virginitate. This suffering constitutes a form of affective piety that provides a framework for the desirous reception of holy bodies and also of the textual corpora of early authors. Chapter Three argues that in Felix’s Vita Guthlaci, eating and reading reveal the body’s permeability. Guthlac’s ingestion of hallucinogenic mold and Felix’s reception of Aldhelm appear as a demonic attack that imbricates saint and hagiographer in the textualized landscape of the fen. Chapter Four analyzes the role of visual perception in the ekphrastic presentation of the phoenix as it appears in Lactantius’s Latin poem and its Old English translation. The interrelation of ekphrasis and translation as modes of perception grants the phoenix both literary and material forms. Chapter Five argues that crossing the Red Sea in Exodus embodies the theory of textual interpretation explicated by Moses in which the keys of the spirit reveal hidden truths. The crossing becomes a fusion of horizons, as the waters lower to reveal old foundations.

No description available.

No description available.

No description available.

No description available.