Neo-latin literature

"Praxis Grammatica : Showing the true and authentic use of declensions and conjugations, nicely organized for solid and rapid acquisition of a knowledge of the essential grammatical components of meaning.  There are also attached a substantial number of both famous sayings and rather well-chosen witticisms.  For the use of the students of Magdalene at Oxford."

The thesis contains selected Latin poetry composed during the Great Northern War and attributed to the Swedish Neo-Latin poet Magnus Rönnow (c. 1665–1735). The Carolean age (1654–1718) was the hey-day of Latin literature, eloquence and poetry in Sweden. Rönnow was one of the last Latin poets in this tradition, and indeed one of the most outstanding. Stylistically and linguistically, his
works are truly ingenious pieces of Baroque Neo-Latin verse. Propagandistic in their contents, they comment upon the major events of the war and mirror the contemporary ideological debate in a most interesting way.
    In Chap. One, Introduction, I give an account of the historical and socio-cultural situation that generated these poems. This is followed by a survey of leading ideas and motifs, ancient and
contemporary. In addition, a thorough analysis of Magnus Rönnow’s language and style is provided. Special attention is paid to Augustan poetry, primarily Horace, as the main source
of inspiration. All this is done on the basis of a comparative study of contemporary Latin texts from both Sweden and neighbouring countries, especially Denmark and Russia.
    In Chap. Two, Edition, Translation and Commentary, the edited Latin poems are provided with an English translation in prose and a commentary. The latter part aims to elucidate
Rönnow’s possible models and sources and intertextual bounds to other Latin literature, both ancient and Early Modern.
    This dissertation is the first modern edition of Magnus Rönnow’s Latin poetry and also the first comprehensive comparative study of Neo-Latin literature produced during the fatal struggle for supremacy in the Baltic Region at the turn of the 18th century.

Il volume è il risultato di una ricerca sull’atteggiamento di medici e filosofi di fronte alla peste, dalle prime reazioni nel ‘300 fino al maturo ‘400, con particolare attenzione all’umanesimo fiorentino e alla figura di Marsilio Ficino. Si è voluto mostrare come l’avvento del morbo abbia profondamente inciso sulla produzione della letteratura filosofica, accelerando l’osmosi tra i saperi e le tendenze culturali, calamitando l’attenzione di molti sull’urgenza medica. La trattazione si concentra sulle opere di Marsilio Ficino, soprattutto sul Consilio contro la pestilentia, pubblicato per la prima volta a Firenze nel 1481 e da allora testo di riferimento per la tradizione posteriore. Attraverso l’analisi delle fonti e della fortuna di quest’opera si possono rileggere le questioni fondamentali che sono al centro della letteratura medico-filosofica contro la peste. In Appendice si presenta un’edizione accompagnata da alcune annotazioni critiche, con un Glossario essenziale di termini notevoli.

This essay examines Milton's Elegia Septima within the context of his larger poetic canon to trace a pattern of thought connecting erotic desire with queer temporalities, thus complicating previous readings of the seventh elegy that frame the poem as simplistic and solely focused on heteroerotic attraction. Instead, the elegy positions erotic encounters as profoundly queer, especially in the sense that they collapse not only multiple objects of desire but also multiple moments in time. Such an approach allows readers to see a lacuna in the critical reception of the poem that has overlooked various forms of homoerotic and heteroerotic modes of relation, as well as how the elegy can be contextualized within the larger body of Milton's early Latin poems and in relationship to later poems such as Paradise Lost.

A brief account of a translation experiment of the Scottish poet, historian, and fraud John Pinkerton presented in the context of the reception of Maciej Kazimierz Sarbiewski and his poetry in 18th century Scotland.
The file is the original paper presented at the conference in 2012. It was later published as “Neo-Latin Poetry in 18th Century Scotland - John Pinkerton Translates Maciej Kazimierz Sarbiewski”, in: Korzeniowska, Aniela and Izabela Szymańska (eds.) Scotland in Europe / Europe in Scotland: Links – Dialogues - Analogies. Warszawa: Semper, 2013, pp. 143-153. and the book is available at:
http://semper.istore.pl/pl,product,20162236,scotland,in,europe,europe,in,scotland.html

The article deals with a Latin booklet published in 1914 by the German government. Its author, Matthias Erzberger (1875-1921), aimed to show to the cardinals, who were sitting in conclave in order to choose the successor of pope Pius X,  that Germany was not responsible for the outbreak of the First World War.

Il più rilevante e noto trattato rinascimentale sulle qualità morali, fisiche e divine dell'uomo fu redatto da uno fra i più poliedrici e dotti umanisti del Quattrocento. Il ''De dignitate et excellentia hominis'' è l'opera capitale di Giannozzo Manetti (Firenze, 1396 - Napoli, 1459), ricco mercante, politico, autore di numerosi scritti in latino, e traduttore di Aristotele dal greco e dei Salmi dall'ebraico. Fu per un ventennio ambasciatore della repubblica fiorentina, quindi segretario pontificio e, infine, cortigiano presso la corte dei re d'Aragona a Napoli. Proprio su committenza di Alfonso il Magnanimo, Manetti portò a compimento nel 1452 la sua summa enciclopedica di quanto scritto dagli autori classici e cristiani sul miracolo del corpo umano e dello spirito divino che vi alberga. L'opera rappresenta un imperituro monumento alla più perfetta tra le creature divine, posta al centro delle meravigliose bellezze dell'Universo e dotata di un corpo e di un'anima che sono riflesso del macrocosmo. L'esaltazione dei prodotti dell'ingegno umano e delle arti figurative, la contestazione della tradizionale posizione medievale che individuava nella morte l'unica via d'uscita dalle sofferenze terrene, la glorificazione delle virtù e delle prerogative dell'uomo, e soprattutto la riflessione sui privilegi e gli oneri della ''dignitas hominis'' fanno di questo scritto il manifesto del Rinascimento italiano. Il volume offre per la prima volta al lettore italiano una traduzione integrale dell'opera a cura di Giuseppe Marcellino, specialista della letteratura latina umanistica, preceduta da un saggio introduttivo di Stefano U. Baldassarri, Direttore dell'ISI Florence e studioso del Rinascimento di fama internazionale.

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Gli altri sono di livello inferiore, e talora saccheggiano i grandi, senza confessarlo (si vedano, per esempio, i Dialogi di Antonio van Torre) 1 D.: Aveo scire, qua potissimum via initurus sim. M.: Accipe perpaucis. Dei et Sanctorum cultu: morum compositione: Latini sermonis usu: praelectionibus ad unguem mandandis memoriae. D.: Agam pro viribus, quod potero. Numquid aliud placet, reverende Domine? M.: Nihil. I, licet! Nunc temporis sermo ipse a philologis valde dignus videtur qui indagetur. Qua in re licet perscrutari quomodo discipulus et magister inter se loquantur: quibus modis utantur (magistri magis imperativo et coniunctivo exhortativo), quemadmodum praeceptores saepe dissimulanter sive ironice interrogantes discipulos verbis superent, quomodo pueri omnibus modis id conentur ut magistris satis humiliter alloquantur. Quae dominatio ironica praeceptorum bene etiam apparet in dialogo sequenti:

Thomas More's Utopia continues to elicit scholarly interest and has retained a firm place in the literary canon and British literature survey courses. Originally printed in Latin in 1516, new translations appear regularly, and frequently these translations reflect values altered by the ever-changing Western political climate. For instance, the new Penguin Classics edition of More's Utopia, translated and edited by luminary More scholar Dominic Baker-Smith, largely stays close to the spirit of earlier twentieth-century translations, but some of Baker-Smith's translation decisions reflect the contemporary political landscape of academia. In this essay I will compare several translations of More's Utopia to demonstrate the way in which English translations have changed over time. In particular, I will examine J.H. Hexter's translation for the Yale edition, the first modern edition and still an important version of the text, and explore subsequent translations of key Latin passages in the original. Indeed, even Robert Adams's relatively recent translation for the popular Norton edition contrasts greatly with Baker-Smith's new Penguin translation. In addition, I will look at a 1947 edition compiled by Mildred Campbell to demonstrate how she used gendered language in a manner similar to Hexter, Adams, and Baker-Smith. I argue that since the 1556 translation by Ralph Robynson, More's text has elicited a subjective reading experience that has resulted in subjective translation decisions. These decisions reflect unintentional consequences for More's text, and this aspect of its history and reception is what has kept Utopia an important text in higher education and part of the Western literary canon. Translation played a very prominent role in the Reformation. John Wycliffe translated the Vulgate Bible into English in the fourteenth century, but his translation did not find a widespread audience. Aided by the relatively recent appearance of the printing press in England in 1476, however, English scholar William Tyndale translated the Bible from Hebrew and Greek texts and, along with Martin Luther, advocated for widespread dissemination of scripture in vernacular languages. Such an aim amounted to heresy in the eyes of the Catholic Church, leading Thomas More to write, "Tyndale changed in his translation the common known words to the intent to

十六世紀半ばから十七世初頭にかけ、日本イエズス会により、日本語の教理書が出版されたということは周知の通りだ。世俗のヨーロッパ文学である『イソップ物語』の和訳、そして天草版『平家物語』、『太平記抜書』の存在もよく知られている。しかし、日本語で書かれたオリジナルのキリスト教説話が現存するということは案外知られていない。近年、このテキスト群を「異文化接触」というレベルで取り上げた研究が現れているが、漢訳仏典や漢籍の影響を受けた『日本霊異記』『今昔物語集』などとは対照的に、室町末期にラテン語文脈から国語に翻案されたキリスト教文学は、残念ながらこれまで国文学として扱われてこなかった。その理由をここで詳しくは追究できないが、日本精神というものが（漢文脈との関連性ではある程度まで認められている一方で）キリスト教との関係性については根本的に異質で相容れないものと一般的には理解されていることが、その背景にあると考えられる。しかし、キリスト教説話を聞いた織豊期の日本人がこのように日本精神とキリスト教を両極的なものとして捉えていたということは、資料からは読み取れない。本稿では、キリスト教も日本精神も信仰していない筆者が日本中世キリスト教の代表的な説話集をバレト写本という資料の中から取り上げ、その原典が何であったかを明らかにし、さらに、同時代の日本文学との関係性を探る。その結果、この説話集は当時の武士階級によって評価された軍記・語り物文学、取り分け幸若舞と最も関連性が深いということを示す。

The period known as the Italian Renaissance witnessed a rebirth of Greek learning and, along with it, a renewed impetus to translate the two epic poems, the Iliad and Odyssey, attributed to Homer in antiquity. During the course of one century (1362-1460s) there were more than a dozen attempts to translate Homer from Greek into Latin. These Latin versions were the first to be printed in the fifteenth century and in turn offered a template for the first vernacular translations well into the seventeenth century. In addition to translation practice, humanists also began to develop increasingly more sophisticated ways of thinking about the task of the translator and thus did much to advance the field of translation theory. Despite this decisive contribution to the history of Homer's reception and interpretation, critical commentary on the period as a whole has been largely negative. The argument of this dissertation is that much of the scholarship on Homer's reception in the Renaissance is still beholden to aesthetic assumptions inherited from the period in question. Chief among them is the assumption that translation can only take place between two texts (source and target) and that one of the most important features of a good translation is its fidelity to the source text, whether that be in word or sense. Additionally, scholars often expect a translation to stand alone as a piece of literature in its own right. Many humanists of the day and scholars thereafter held Homeric translations up to these standards and judged them a "failure." By applying a historical-contextualist methodology, I put pressure on the "failure thesis" by arguing that there was never any consensus about the standards to which translators ought to hold themselves; these standards changed over time; and in many cases they were simply impossible to fulfill. These translations can be divided into three phases: Literal ("The Feather") (1362-1440s), Oratorical ("The Wing") (1438-1460s), and Verse translation ("The Flight") (1440s-1500).

Artikeln ger en kort introduktion till en av de få, renodlat genealogiska dissertationer som hölls på 1700-talet. Det handlar om två mytiska hjältars uppdiktade dåd men som ändå fick stort genomslag i litteraturen, i synnerhet på 1700-talet. Rätt mycket i dissertationen verkar vara hämtat från ett otryckt manuskript av A. O. Rhyzelius' hand från ca 1740. Också Casströms dissertation kom att flitigt efterfrågas, och den totalt historiskt omöjliga släktkedja bak till vikingatiden kom att införlivas i Gabriel Anreps ättartavlor över den svenska adeln och har nu evigt liv på nätet.

This study explores the presence of Petrarchist poetic and rhetoric tools in Neo-Latin poetry writtenin, or connected to Hungary, between 1450 and 1550. As the term ’Neo-Latin Petrarchism’ itself iscontroversial, I shortly discuss the applicability of the terminology at the beginning. According totwo of his epigrams, Janus Pannonius (1434–1472) has translated a Petrarchist poetry cycle by  Jacobo Antonio Marcello into Latin, which does not survive. Int he 1480s, Hieronymus Balbus (c.1460-c. 1535) composed several love poems during his stay in Paris, which clearly show the influenceof Petrarchist poetic diction, although his later poetry written in Hungary and Vienna is rather keenon subverting the Petrarchist values and ideals. Antonius Verantius (Verancsics, Vrančić, 1504–1573) composed a sonnetto and a madrigal in two languages (Italian and Latin), which are analyzed indetail. It is demonstrated that his Italian madrigal ’Si tolta è la speranza’ is a poetic paraphrase of Petrarch’s ’Amor quando fioria’, and he translated this text into a Latin madrigal in a unique Latinmeter which he created in order to express the sentiment of the Italian variant

URL: http://hbl.lzmk.hr/clanak.aspx?id=12009
U biobibliografskom članku donose se detaljni podaci o životu i djelovanju znamenitog hrvatskog humanista Fausta Vrančića (1551-1617). (Dostupno samo on-line.)  / Biobibliographical entry on life and work of Croatian humanist Faustus Verantius (1551-1617). (The article is available only on-line.)

Here is my glowing review of Anthony Gibbins' Latin lego novel "Legonium Season One: a Latin story, told entirely in bricks". In the review I explain why it's a great resource for teachers and Latin readers alike. I highly recommend this book and all the resources Mr. Gibbins produces over at http://www.legonium.com/.

Rafael Landívar is the best known of all the poets from the Americas to write in Latin. In the Rusticatio Mexicana (1782), his masterpiece of didactic poetry, he drew extensively from Greek and Roman literature to describe in vivid epic verse the natural wonders, livelihoods and popular traditions of Mexico and his native Guatemala.
This book begins with a detailed account of Mexico's unique classical heritage, showing how humanists in colonial New Spain applied indigenous forms of knowledge and a multicultural perspective to their reading of ancient authors. Further information about Landívar's life and exile to Italy helps to illuminate the allegorical character of his work - and its important political dimension. This accessible study of 'the American Virgil' will encourage readers to discover for themselves the astonishing quality and sophistication of the Latin literature of Latin America. The present volume incorporates a complete text of the Rusticatio Mexicana (with Regenos' translation). Landívar's shorter works have also been collected and translated into English for the first time.