Search results

1

Św. Izydor z Sewilli, O winorośli (Etymologiae XVII 5: De vitibus)

100%

Krynicka T.

Vox Patrum

|

2002

|

vol. 42

567-575

EN

translation

PL

tłumaczenie

2

Izydor z Sewilli jako mistrz kompilacji. Organizacja materiału w "Etymologiach" na przykładzie XVII księgi „De agricultura”

100%

Krynicka T.

Vox Patrum

|

2006

|

vol. 49

319-333

ES

El estudio analiza la composición del libro XVII de “Etimologias” dedicado a las plantas y su cultivo. El Obispo de Sevilla se preocupa mucho por el orden de la materia expuesta. Clasifica las plantas segun su constitución, vegetación, modos de utilización.

3

Starotestamentalne cuda w poemacie "Paschale carmen" Seduliusza

100%

Krynicka T.

Vox Patrum

|

2014

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vol. 62

331-356

EN

Before turning to the wonderful Saviour’s deeds, that he strives to praise in Paschale Carmen, Sedulius introduces his reader into the old testamental history of salvation. In the Book 1, which fulfils the functions of a preface to the poem, he recounts 18 miracles that took place before Christ was born, since the ages of the Patriarchs to the period of the Babylonian captivity. These relations appear to be separate, self-contained stories. The longest is devoted to the miraculous fate of the prophet Elijah (lines 170-187); in the shortest the poet tells about the Balaam’s donkey, an animal without speech, who spoke to its master with a human voice (lines 160-162). Miracles fascinate Sedulius as extraordinary events, which deny the laws of nature and contradict common sense. At that they are sometimes connected with a marvelous metamorphosis. God performs miracles in order to show to the mankind His might, providence and kindness; to educate human beings and to prepare them for the coming of Christ; to foretell cosmic redemption at the end of times. Telling about the old testamental miracles Sedulius tends to refer both to the unbelievers and to the believers the revealed truth. He also aims to awake in the readers’ hearts wonderment, gratitude, love and trust towards the Holy Trinity.

4

Izydora z Sewilli "O narodzinach i śmierci świętych ojców": kompozycja traktatu

100%

Krynicka T.

Vox Patrum

|

2020

|

vol. 73

95-122

EN

Isidore's work On the Lifes and Deathes of the Fathers contains biographies of outstanding biblical figures from Adam to Titus. According to what has been announced in the titles and in the introduction, the author describes the ancestry (ortus), character, virtues and achievements (vita), circumstances surrounding the death and burial of the heroes (obitus), among which we find patriarchs, judges, kings, prophets, Lord's apostles and pupils. Most of them are men: except for few heroins (Esther, Judit, Mary, Mother of Jesus), Isidore presents biblical women very superficially. His descriptions tend to praise the heroes demonstrating them as persons worthy of being imitated. Sevillian does not design a homogenuous and binding all over the treatise model of describing the heroes he presents. Due to this the text is varied and pleasant in perception. Isidore familiarizes his reader with the great biblical figures and broadens his Visigothic audience's world while transferring into it the exotic topography of Holy Land. He seems to be less interested in precise dating of the events he describes. The treatise's time seems to be the space of mankind's redemption and salvation, propitious kairos, in which God speaks to a man and a man fulfills His will, colaborating with Lord's grace and supported by brethren's assistance.

PL

Utwór Izydora De ortu et obitu patrum zawiera życiorysy wybitnych biblijnych postaci od Adama do Tytusa. Zgodnie z tym, co Sewilczyk zapowiada w tytułach i przedmowie traktatu, opowiada on o pochodzeniu (ortus), charakterze, cnotach i osiągnięciach (vita), a także okolicznościach śmierci i pochówku (obitus) bohaterów, wśród których czytelnik znajdzie patriarchów, sędziów, królów, proroków, apostolów i uczniów Pana. W większości są to mężczyźni: za wyjątkiem kilku bohaterek (Estery, Judyty, Matki Jezusa Marii), którym Izydor poświęca osobne rozdziały, prezentuje on biblijne niewiasty w sposób bardzo powierzchowny. Charakterystyki bohaterów mają charakter laudacyjny. Biogramy są bardzo różnorodne, dzięki czemu tekst staje się urozmaicony i przyjemny w odbiorze. Izydor poszerza granice świata hiszpano-rzymskich czytelników, zapoznając ich z topografią Ziemi Świętej. Czas traktatu to czas zbawienia, czas Boga, który wkracza w dzieje ludzkości, oraz współpracujących z Nim - i ze sobą nawzajem - jednostek, niepowtarzalnych dzięki otrzymanym od Stwórcy darom.

5

Wczesna korespondencja Auzoniusza z Paulinem z Noli

100%

Krynicka T.

Vox Patrum

|

2016

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vol. 65

353-371

EN

The article is devoted to the four letters written by Ausonius to Paulinus of Nola before the latter left Aquitania in 389 changing his style of life and provoking the deep crisis of their intimate friendship (Epist. 17-20, ed. R.P.H. Green). Ausonius writes to his pupil, admirer and friend about literary theory and practice, thanks for the gifts and favours, asks for help in an hour of need, sends him new year’s wishes. The exchange of letters provided to the famous befriended poets an opportunity to participate in the jolly literary games and to share mutual respect, admiration and love.

6

Sylwetki kobiet w traktacie "O narodzinach i zgonach świętych ojców" Izydora z Sewilli

100%

Krynicka T.

Vox Patrum

|

2016

|

vol. 66

197-217

EN

Isidore’s treatise De ortu et obitu patrum (On the Lifes and Deathes of the Fathers) contains biographies of outstanding biblical figures from Adam to Titus. Among them there are four women, to which the bishop of Seville dedicates special chapters. These are Esther, Judith, John Baptist’s mother Elisabeth and Mary, Mother of Jesus. He also mentions 26 women while presenting famous biblical patriarchs, judges, kings and prophets. Mothers and grandmothers, sisters and daughters, wives and widows participate in different important biblical events, support men on their way to salvation, as well as lead them to the moral fall and suffer because of it. Except four above mentioned heroins, Isidore describes biblical women very superficially, giving only those details of their lifes and characters that help him to introduce his male heroes. Although the erudite bishop admires the virtue both in men as well as in women and hates the sin regardless of the sinner’s sex, it seems that he considers the history of Salvation to be the history of relations between God and mankind represented first of all by a man. In Isidore’s feeling it is the latter who is responsible before the Lord not only for himself, but for the whole world and for a woman as well.

7

Starożytny łaciński centon: próba przybliżenia na przykładzie „Centonu weselnego” Auzoniusza

100%

Krynicka T.

Vox Patrum

|

2012

|

vol. 57

359-378

EN

The term „cento” comes from the Latin cento, which means „a cloak made of patches,” „patchwork,” as the Greek does. Poems of Homer and Vergil were favorite sources for the ancient cento poets, who rearranged their fragments into totally different stories. The oldest preserved Latin cento is the tragedy „Medea” composed by Hosidius Geta from the fragments of Vergilian poetry circa 200 AD. We know, however, about other centos having been written before that date. Altogether, sixteen Virgilian and one Ovidian cento have been preserved. Thirteen of them, including the earliest and the latest of all extant Latin centos, are contained in the Codex called Salmasianus. Since the terminus ante quem for this manuscript is 534 AD, we assume that all preserved centos have been written between 200 AD, the broadly acknowledge date for Medea, and 534 AD. Ancient Virgilian centos mainly deal with well-known classical myths (8 of 13). Four of them have Christian themes, two treat trivial matters of everyday life, two are wedding-poems. The involvement of Decimus Ausonius Magnus (ca 310-394), a renowned teacher, rhetorician and poet, with the cento is not limited to being the author of a Virgilian cento, which he composed as a response to a similar poem by the Emperor Valentinian I (321-375). Ausonius is the only ancient author we know to have described cento in more detail and to have laid down the rules of the genre. In the introductory letter to the Cento nuptialis, addressed to his friend Axius Paulus, Ausonius maintains that verses of an original text, taken over to the cento, may be divided at any of the caesurae which occur in hexameter. No section longer than one line and a half should be taken over. The quotation may not be changed, although its meaning may change according to the new context. Ausonius compares activity of the cento poets to playing the game of stomachion. Doing so he emphasizes unity within cento and its playfulness as the particularly important traits of the genre. Ancient authors usually followed the technical rules put forth by Ausonius, although not all of them would have agreed with him about the similarity between writing a cento and playing a game. While some twentieth century scholars had treated cento with undeserved contempt, the research of the last decades has given it its honour back. Centos still require our attention, especially that, through their analysis, we may try to obtain a more faithful portrait of the well educated ancient reader. This reader knew his Virgil by heart, worshipped Virgil as the divinely inspired prince of Latin poetry, and preferred Virgil’s words to his own when he ventured to describe his world.

8

Decymus Magnus Auzoniusz, Mowa dziękczynna na cześć cesarza Gracjana (Gratiarum actio dicta domino Gratiano Augusto, CPL 1393)

100%

Krynicka T.

Vox Patrum

|

2010

|

vol. 55

919-955

PL

nie dotyczy

9

"Hexaemeron" Ambrożego z Mediolanu jako źródło do XVII księgi "Etymologii" Izydora z Sewilli

100%

Krynicka T.

Vox Patrum

|

2005

|

vol. 48

125-138

ES

El presente artlculo ofrece un intento de elucidar como, escribiendo el libro XVII de Etimologias dedicado a las plantas y su cultivo, Isidoro de Sevilla trabaja eon el texto de Hexaemeron de Ambrosio de Milan, que constituye una de sus fuentes mas importantes.

10

Izydor z Sewilli, Synonimy: tematyka, styl, źródła dzieła

100%

Krynicka T.

Vox Patrum

|

2018

|

vol. 69

405-427

EN

The article is devoted to the Synonyma – one of the most interesting writings of Isidore of Seville (560-636). The author briefly presents its content, structure, style, writes about its influence on medieval Latin prose and about its antecedents, both classical as well as Christian (biblical and liturgical).

11

Maturam frugem flore manente ferens: pochwała starości w poezjach Auzoniusza

100%

Krynicka T.

Vox Patrum

|

2011

|

vol. 56

169-183

EN

Decimus Ausonius Magnus (ca 310-394) was a rhetorician, a teacher, a tutor of young Gratian and a highly-ranked, influential official, as well as one of the most famous poets of the late Roman Empire. In his poems, he frequently described the small world he belonged to, the daily routine of his own, of his relatives, professional colleagues and friends. As the poet reached his old age, he made it a subject of his poetry. Ausonius considers old age to be a blessing, a time which permits a wise, generous person to gather fruit of his good deeds and fulfilled duties, to watch children and grandchildren grow and achieve successes, to share one’s wisdom with younger persons. Ausonius shows his grandfather and his grandmother, his aunts, but first of all his father, Ausonius senior, as the examples of happy old persons, loving and loved, respected and needed by the people who surrounded them. He notices that old persons can be joyful, healthy and beautiful. Writing about old age, he mentions illness only once, while expressing his joy of having recovered and being able to send greetings to the grandson who celebrates his birthday. In spite of his age, Ausonius still loves his wife Sabina, who died many years before, the same way as he loved her when he was a young husband. He is deeply attached to Bissula, the charming German girl captured and given to him by the Emperor Valentinian I probably circa 368. Besides, he really enjoys spending time with his friends and with the Muses. In his epigrams, most of which don’t have personal, but rather literary character, the poet translates, quotes, paraphrases and imitates Greek and Latin epigrams which deal with the theme of old age. Although in Ausonius’ poems exists an obvious resemblance to their models, he grants himself much freedom in his remouldings. Not only he alters circumstantial details, expands or abbreviates the original, bur also uses them as mere starting points of his reflexion. It becomes more important for him to ponder over quickly passing youth or over a lover’s feelings towards a woman who rejected him when she was young, but whom he still admires, than to play a literary game. Ausonius never parodies nor even portrays women trying to attire men in their old age, even though he may mock old men pretending to look younger than they are. Neither he complains about pains and sorrows of old age. In all that, he remains a true Roman and a true gentleman.

12

„Desine gentilibus iam inservire poetis…” (versus XI 9). Chrześcijańscy epicy w bibliotece Izydora z Sewilli

100%

Krynicka T.

Vox Patrum

|

2013

|

vol. 60

191-207

EN

Isidore of Seville (560-636) is rightly considered to be one of the most important teachers of the medieval Europe. He wrote numerous didactic works on catholic doctrine, biblical exegesis, history, grammar, natural sciences etc. Isidore was neither a scientist nor an independent thinker, but indeed he was a genius of compilation. He spent his youth in the famous library of the bishops of Seville, where he stored knowledge by studying Holy Scriptures and works of classic and Christian authors. This library was destroyed, but we could strive to recreate its catalogue reading the books written by Isidore. In his Versus in bibliotheca Isidore tells us about authors he knew. We find among them Christian poets – Prudentius, Iuvencus, Sedulius, Avitus Viennensis. In Etymologiae Isidore presents to the reader Dracontius, and in De viris illustribus he admires talents of the centonist Proba. Isidore’s knowledge of Christian epics and the high regard he had for them tell us a lot not only about literary tastes of the well-educated bishop, but about the culture of reading of inhabitants of Visigothic Spain in the seventh century as well.

13

Anonim "Epitafium Leandra, Izydora i Florentyny" (ICERV 272: "Epitaphium Leandri, Isidori et Florentine")

100%

Krynicka T.

Vox Patrum

|

2020

|

vol. 75

591-604

EN

"Epitaphium Leandri, Isidori et Florentine" (ICERV 272) translated into Polish and briefly commented.

PL

Przekład z opracowaniem "Epitaphium Leandri, Isidori et Florentine" (ICERV 272).

14

Auzoniuszowe "Parentalia". Charakter i kompozycja zbiorku

100%

Krynicka T.

Vox Patrum

|

2008

|

vol. 52

|

issue 1

549-561

EN

En la dedicatoria de sus Parentalia el Poeta de Burdeos advierte al lector que no va a encontrar en la obra ni una tematica muy amena ni un titulo atractivo. Sin embargo nos parece que eon esta declaración no hace sino apelar al tópico de modestia. En realidad, escribiendo el unico en la literatura latina conjunto de poe- mas dedicados a los muertos provenientes de la misma familia, Ausonio se esmera mucho para que su obra agrade a los lectores. Varietas es el principio fundamental de la composición de Parentalia. El Poeta utiliza numerosos motivos tradicionales de la antigua poesfa funeral y varios metros. En cuanto al orden en el que sus seres queridos aparecen el la ‘Commemoración”, estableciendolo tiene en cuenta no solo el cardcter del vmculo por consanguinidad o afinidad, sino tambien el papel que un fallecido desempenó en la vida del Poeta y la cronologfa de los óbitos. La obra consta de doce partes, la mayoria de las cuales la constituyen unos poemas agrupados alrededor de una persona o una idea. Aparte de esto Ausonio enlaza poemas y dichos grupos de ellos tanto usando conjunciones y adverbios, como repitiendo o contraponiendo ciertos motivos.

15

Przymioty i zadania żony według Jana Chryzostoma

100%

Krynicka T.

Vox Patrum

|

2009

|

vol. 53

113-121

EN

Like many others Church fathers John Chrysostom considers virginity preferable to marriage. At the same time, being an interpreter of Saint Paul’s doctrine, he repeats that marriage is a splendid God’s mystery (Ephesians 5, 31-33). That is why he explains to the Christian men what kind of women they have to marry in order to become happy husbands, as well as draws Christian wives’ attention to their duties. According to Chrysostom, a man who seeks a wife should follow example of the servant, sent by Abraham back to his homeland to get a bride for his son, Isaac. First of all, he must aim to find a righteous woman. Bride’s wealth, as well as physical beauty are able to make her husband happy only provided that she lives faithfully serving God. Saint John teaches that God expects married Christian women to submit to their husbands, to live a chaste life, to take care of household while the man is about his public business, to be modest in their appearance and manners. Many times he sharply points out women’s vices and faults. On the other hand he holds in high esteem their virtues and sensibility, as well as demands that husbands should love their wives, treat them with respect, be loyal to them. Analyzing female characters pictured by John Chrysostom, we often come across the types well-known through ancient Greek poetry.

16

Izydor z Sewilli jako mistrz kompilacji: metody pracy twórcy "Etymologii" na podstawie księgi XVII „De agricultura”

100%

Krynicka T.

Vox Patrum

|

2007

|

vol. 50

397-412

ES

Analizando el texto del libro XVII de las Etimologias dedicado a las plantas y su cultivo, examinamos los mćtodos de trabajo de Isidoro eon el texto de sus numerosas fuentes. Tras haber confrontado unos fragmentos de Enciclopedfa y los fragmentos de los textos de los que derivan, tras estudiar y comentar las diferencias que existen entre ellos, notamos y admiramos la impresionante habilidad eon la que Isidoro hace utilización de los datos que le suministran las fuentes. Tran-scribe tal como aparecen en las fuentes muy pocas noticias, siempre que sean muy breves (7,15; 9, 56) o traten de algun tema que no conoce bien el mismo (7,73-74). En la mayoria de los casos los reelabora profundamente. Por un lado va suprimiendo palabras innecesarias y simplificando la sfntaxis; por el otro, transmite a sus lectores sobre todo informaciones que se refieren a las naturales propiedades de plantas, reduciendo al mmimo datos relacionados eon teologia, geografia, historia, mitologia, agricultura y medicina. Tampoco menciona a autores citados, eon la excepción de Marcus Terentius Varro (9,95), Palladius Rutilius Taurus Aemilianus (10, 8) y poetas. Los fragmentos de poesias, no siempre comprensibles despues de haber sido recortados de los textos originales, los utiliza por adomar su obra y hacer gala de su erudición, puede que precisamente por eso cita a los poetas nominalmente. Debido a dichos procedimientos, Isidoro ha logrado a crear una obra de referencia breve y bien expuesta, apreciada como una enciclopedfa de gran autoridad por miles de lectores medievales.

17

Św. Izydor z Sewilli, Wiersze (Versus, CPL 1212)

100%

Krynicka T.

Vox Patrum

|

2007

|

vol. 50

565-580

EN

translation

PL

tłumaczenie

18

Izydora z Sewilli "De ortu et obitu patrum": studium źródeł traktatu

100%

Krynicka T.

Vox Patrum

|

2022

|

vol. 83

285-316

EN

Isidore of Seville’s treatise De ortu et obitu patrum is a remarkably intertextual work. The Holy Writ is its fundamental hypotext. While referring biblical Salvation history, Isidore demonstrates his acquaintance with the numerous writings of different authors. Tracing of the relations between selected chapters of the treatise (1. Adam; 26. Aaron; 41. Hosea; 45. Jonah; 59. The three young men [in the blazing furnace]) and their sources and models let us come to the conclusion that Isidore demonstrates his writer’s independence as well when composing the majority of particular relations (precisely those based on sources other than biblical vitae), as when creating the conception of the entire work, which can be regarded as a hybrid of exegesis and hagiography, and had not had a prototype in the earlier Christian literature.

PL

Traktat Izydora pt. O narodzinach i śmierci świętych ojców jest wybitnie intertekstualnym utworem. Jego podstawowy hipotekst to Pismo Święte. Referując czytelnikowi biblijnedzieje zbawienia, Izydor z Sewilli zdradza znajomość licznych pism wielu chrześcijańskich autorów. Prześledzenie zależności między wybranymi rozdziałami opracowanego przez niego traktatu (1. Adam; 26. Aaron; 41. Ozeasz; 45. Jonasz; 59. trzej młodzieńcy [w piecu ognistym]) a jego źródłami i wzorcami pozwala stwierdzić, że jest on autorem oryginalnym, gdyż wykazuje się dużą samodzielnością zarówno w komponowaniu większości poszczególnych relacji (a dokładnie tych spisanych na podstawie źródeł innych niżbiblijne vitae), jak też przy opracowaniu koncepcji dzieła będącego hybrydą egzegezy i hagiografii oraz niemającego prototypów we wcześniejszym piśmiennictwie.

19

Św. Jan Chryzostom, Jakie kobiety należy brać za żony (Quales ducendae sint uxores, CPG 4379)

63%

Krynicka T., Longosz S.

Vox Patrum

|

2009

|

vol. 53

599-621

PL

nie dotyczy

20

Św. Jan Chryzostom, Ze względu na niebezpieczeństwo rozpusty należy się żenić (In illud: „Propter fornicationes unusquisque suam uxorem habeat”, CPG 4377)

63%

Krynicka T., Longosz S.

Vox Patrum

|

2011

|

vol. 56

579-595

PL

nie dotyczy

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Św. Izydor z Sewilli, O winorośli (Etymologiae XVII 5: De vitibus)

Izydor z Sewilli jako mistrz kompilacji. Organizacja materiału w "Etymologiach" na przykładzie XVII księgi „De agricultura”

Starotestamentalne cuda w poemacie "Paschale carmen" Seduliusza

Izydora z Sewilli "O narodzinach i śmierci świętych ojców": kompozycja traktatu

Wczesna korespondencja Auzoniusza z Paulinem z Noli

Sylwetki kobiet w traktacie "O narodzinach i zgonach świętych ojców" Izydora z Sewilli

Starożytny łaciński centon: próba przybliżenia na przykładzie „Centonu weselnego” Auzoniusza

Decymus Magnus Auzoniusz, Mowa dziękczynna na cześć cesarza Gracjana (Gratiarum actio dicta domino Gratiano Augusto, CPL 1393)

"Hexaemeron" Ambrożego z Mediolanu jako źródło do XVII księgi "Etymologii" Izydora z Sewilli

Izydor z Sewilli, Synonimy: tematyka, styl, źródła dzieła

Maturam frugem flore manente ferens: pochwała starości w poezjach Auzoniusza

„Desine gentilibus iam inservire poetis…” (versus XI 9). Chrześcijańscy epicy w bibliotece Izydora z Sewilli

Anonim "Epitafium Leandra, Izydora i Florentyny" (ICERV 272: "Epitaphium Leandri, Isidori et Florentine")

Auzoniuszowe "Parentalia". Charakter i kompozycja zbiorku

Przymioty i zadania żony według Jana Chryzostoma

Izydor z Sewilli jako mistrz kompilacji: metody pracy twórcy "Etymologii" na podstawie księgi XVII „De agricultura”

Św. Izydor z Sewilli, Wiersze (Versus, CPL 1212)

Izydora z Sewilli "De ortu et obitu patrum": studium źródeł traktatu

Św. Jan Chryzostom, Jakie kobiety należy brać za żony (Quales ducendae sint uxores, CPG 4379)

Św. Jan Chryzostom, Ze względu na niebezpieczeństwo rozpusty należy się żenić (In illud: „Propter fornicationes unusquisque suam uxorem habeat”, CPG 4377)