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Transmedialne losy wybranych fragmentów XVI- i XVII-wiecznej poezji i prozy Johna Donne’a jako ilustracja społecznej użyteczności śmiechu

100%
Gładkowska D.
Acta Neophilologica
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2020
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vol. XXII/1
113-126
EN
This article indicates the specific manner in which early modern literature is exploited in contemporary media. It focuses on the interaction involving the trans-position of philosophical texts to the domain of laughter embedded in the everyday life of the modern recipient. Selected passages of John Donne’s (1572-1631) prose and poetry serve to illustrate how an old literary work encourages new creativity, how it transcends the boundaries set by a given epoch, culture and form, to undergo a specific thematic and structural transformation. What seems particularly interesting in this process is the conversion of philosophical sadness into a useful joke incorporated in, inter alia, the transition from meditation to motivation, from inspiration to action. In other words, this article examines laughter provoked at the interface between a profound philo-sophical message and popular entertainment which combines images and words and activates the intellect as well as the senses and emotions. Such foundations give rise to a transmedia message being socially functional – not only as comic relief, but also as a didactic tool for shaping attitudes.
2
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České roráty. K dezideratům a výzvám českého literárního dějepisectví

58%
Škarpová M.
Slovo a smysl - Word & Sense
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2019
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vol. 16
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issue 32
127-160
EN
This article resumes research on the so-called Rorate chants, that is to say on the chants connected with morning Votive Mass in honor of the Virgin Mary in Advent, otherwise known as the Rorate Mass after its incipit. The central aim of this article is to present the Rorate chants as an interesting topic for (Czech) literary historiography as well as comparative hymnology. One may well point out that the polymedial nature of Rorate chants directly suggests an interdisciplinary approach. In the case of the Czech tradition, however, this only puts into sharper relief the imbalance of scholarship across the hymnological disciplines. On the one hand, one is struck by the almost total absence of research on literary historiography; in the first part of the article, we analyze how and under what circumstances Czech literary historians have excluded Rorate chants from Czech literary studies. On the other hand, one finds a rather long history of musicological research, which, conversely, has carved out an important place for the Rorate chants in the history of Czech music, going so far as to establish them as a characteristically Czech musical form. What the Czech Rorate chants seem to offer Czech society, as we show in the second part of the article, is a certain potential for self-identification — a potential that has manifested itself, at various times and with varying intensity, in a tendency to identify the Rorate chants as a product of a national past and as one of the nation’s identifying features. However, the creation of a specific vocal repertoire for the Rorate Mass is also documented in other (Central) European regions. The third part of our essay seeks to answer the question: how significantly does the Czech Rorate tradition differ from its counterparts? The difference between the various Rorate traditions cannot be understood (merely) with respect to a language traditionally characterized by monolingually defined national philologies. It is therefore possible to study the Czech Rorate tradition in the context of a pan-European process made up of various church denominations in the early modern period — that is, by investigating the Czech Rorate chants from the perspective of denominational liturgies, in reference to a particular church polity or corresponding socio-cultural context.
3
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Historia o Magielonie, królewnie neapolitańskiej. Pytanie o podstawę polskiego przekładu

58%
Wierzbicka-Trwoga K., Winiarska-Górska I.
Porównania
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2023
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vol. 33
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issue 1
403-422
EN
The paper seeks to establish the basis of the Polish translation of the Old French romance about the “beautiful Magielona.” The Polish version was translated in the sixteeth century, though not from the French, but via a German or Czech version. Until now, there were no studies on the base text of the Polish translation, transmitted in several seventeenth-century editions. The analysis presented in our paper concerns the delimitation of the text, i.e. the division of content into chapters in the Polish prints in comparison to the German editions of the sixteenth century and to the Czech version (transmitted from the eighteenth century), as well as the comparison of the opening sentences of the chapters. It allows for the conclusion that the Polish translation arose most probably from the German version, from an edition containing the primary segmentation of the German text, which in the second half of the sixteenth century was published in a secondary edition with a finer segmentation of the text.
PL
Artykuł dąży do ustalenia podstawy polskiego przekładu starofrancuskiego romansu o „pięknej Magielonie”. Polska wersja została przełożona w wieku XVI, lecz nie z francuskiego, tylko za pośrednictwem wersji niemieckiej lub czeskiej. Dotychczas brak było badań, które pozwoliłyby określić podstawę polskiego tłumaczenia, przekazanego w kilku wydaniach siedemnastowiecznych. Analiza przedstawiona w niniejszej rozprawie dotyczy delimitacji tekstu, czyli podziału treści na rozdziały w polskich drukach w porównaniu do niemieckich wydań z XVI wieku oraz do wersji czeskiej (poświadczonej dopiero z wieku XVIII), jak również porównania inicjalnych zdań rozdziałów. Pozwala sformułować wniosek, że polski przekład powstał najprawdopodobniej z wersji niemieckiej, z wydania zawierającego pierwotną segmentację tekstu niemieckiego, który w drugiej połowie XVI wieku wydawany był w redakcji wtórnej z drobniejszą segmentacją tekstu.
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Legenda jako ars compilandi. Opisování, dopisování a přepisování v Bridelově Slávě svatoprokopské

58%
Škarpová M.
Česká literatura (Czech Literature)
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2019
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vol. 67
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issue 5
645-683
EN
It is the objective of this paper to seek out new interpretational procedures for the text of Saint Prokopius Sláva svatoprokopská (1662) by Fridrich Bridel and for early modern Czech hagiography in general. In spite of the intensive interest in Bridel, considered to be one of the chief representatives of Czech literary Baroque, literary history has hitherto paid scant attention to his Sláva svatoprokopská. The greatest obstacle to interpretation of this text written by Bridel was clearly that it was neither an original work in the sense of the modern-era aesthetic of genius nor a work of interest from the standpoint of the history of editing or text criticism (Bridel was not endeavouring to make some medieval hagiographical text available in line with the Bollandists). So what could possibly interest literary history about a hagiographical text that was intentionally written as a compilation of numerous older and contemporary texts and that almost programmatically intended to „merely“ reduplicate? One possible solution is provided if a compilation is appraised as one of the basic practices of textual production during the pre-modern period, whose task it was to gather knowledge dispersed in various texts and to systematically arrange it and make it available in condensed form within a single book, thus facilitating fast and easy access to the claims of the authorities. Compilation is one of the textual procedures involved in the targeted treatment of literary manifestations of the past, reminding us that literary output also involves an aspect whereby existing texts are rewritten, and it may be a highly creative act. Although Sláva svatoprokopská is a text that emphasizes acceptance, its relationship to the cited texts is not simply repetition and confirmation of the textual connection, but it is much more complex: the text copying in it not only involves (commenting) additions, but at the same time the accepted piece often recontextualizes in a radically different way, transforming and rewriting. This study attempts to present in detail this creative treatment of adopted textual material and the complexity of the intertextual connections between Sláva svatoprokopská, including analyses of the exception, reductive and compressive techniques used by Bridel, along with his selection criteria. Hence our objective was not to find out what Sláva svatoprokopská can testify about the first abbot of the Sázava Monastery as a historical figure, but all it can testify about Czech hagiographic discourse in the 1660s, which ideals are involved in this text on Saint Prokopius, which meanings are ascribed to him and which text strategies are used to achieve those ends, and not least, how this text relates to the (literary) past, which meanings are ascribed in it to the (Czech) Middle Ages. As Bridel’s literary compilation technique was by no means unique in its day, this paper also attempts to offer a functional tool for the analysis of Czech hagiography and 17th and 18th century Czech religious prose in general.
CS
Cílem stati je hledání nových interpretačních přístupů k legendě o svatém Prokopovi Sláva svatoprokopská (1662) Fridricha Bridela a k české hagiografii raného novověku vůbec. Navzdory intenzivnímu zájmu o F. Bridela, považovaného za jednoho z hlavních představitelů českého literárního baroka, totiž literární dějepisectví jeho Slávě svatoprokopské dosud téměř nevěnovalo pozornost. Zřejmě největší překážkou při interpretaci tohoto Bridelova textu bylo, že nejde ani o originální autorský výkon ve smyslu novodobé estetiky génia, ani o počin zajímavý z hlediska dějin editování či textové kritiky (Bridel neusiloval o zpřístupnění některého středověkého hagiografického textu v intencích bollandistů). Co tedy může literární historii zajímat na hagiografickém textu, který záměrně vznikl jako kompilát z mnoha starších i soudobých textů a téměř programově chtěl „pouze“ opakovat? Možné východisko se nabízí v docenění kompilace jako jedné ze základních praxí literární tvorby v předmoderní době, jejímž úkolem bylo shromáždit vědění roztroušené v různých textech, smysluplně ho uspořádat a zpřístupnit v kondenzované formě v rámci jediné knihy, a tak umožnit rychlý a snadný přístup k výrokům autorit. Kompilace náleží k textovým postupům cíleného nakládání s literárními projevy minulosti, připomínaje, že literární produkce v sobě obsahuje též rozměr přepisování již existujících textů, a může být i výsostně tvůrčím aktem. Sláva svatoprokopská je sice textem zdůrazňujícím přejímání, její vztah k citovaným textům ovšem není jednoduše opakující a stvrzující textovou návazností, nýbrž je mnohem složitější: textové opisování v ní není spojeno jen s (komentujícím) dopisováním, přejímané se zároveň mnohdy radikálně odlišně rekontextualizuje, transformuje a přepisuje. Studie se toto tvořivé nakládání s převzatým textovým materiálem a vůbec komplexitu intertextových vazeb Slávy svatoprokopské pokouší blíže představit, a to včetně analýzy Bridelem užitých excerpčních, reduktivních a komprimačních technik i selekčních kritérií. Naším cílem tedy nebylo pátrání po tom, co může Sláva svatoprokopská vypovědět o historické osobě prvního opata Sázavského kláštera, nýbrž co (vše) vypovídá o českém katolickém hagiografickém diskursu 60. let 17. století, jaké ideály se v tomto textu do sv. Prokopa projikují a jaké významy jsou mu připisovány i jaké textové strategie se k tomu používají, a v neposlední řadě jak se tento text vztahuje k (literární) minulosti, jaké významy se v něm připisují (českému) středověku. A jelikož Bridelova kompilační technika literární tvorby nebyla ve své době nijak ojedinělá, pokouší se tato stať zároveň nabídnout funkční nástroj k analýze české hagiografie, resp. české náboženské prózy 17. a 18. století vůbec.
5
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Benediktinský klášter sv. Jana pod Skalou a ivanské legendy jezuity Bridela. Malá sonda do praxí textové produkce 17. století

51%
Škarpová M.
Slovo a smysl - Word & Sense
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2021
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vol. 18
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issue 36
13-42
EN
The aim of this article is to demonstrate the importance of Bohemian monastic communities of the 17th century — those which owned or managed a church with the status of a pilgrimage shrine — as hagiographic centres, and to highlight the ways in which they participated in hagiographic production and publication. Such is the case, for example, with the Benedictine monastery of Svatý Jan pod Skalou (Saint John Under the Cliff ), built on the tomb of the holy hermit Ivan. Nearly all surviving texts on Saint Ivan written before closure of the Svatý Jan monastery in 1785 are connected through their origin with the monastery. The origins of two works in particular, which may be the two most famous texts on Saint Ivan — Vita sancti Ivani (1656) and Život sv. Ivana (‘The life of Saint Ivan’, 1657), written in Latin and Czech respectively by the Jesuit Fridrich Bridel and printed at the Jesuit printing office in Prague —, are connected in their origins with Matouš Ferdinand Sobek of Bilenberk, abbot of the Svatý Jan monastery. In addition to direct testimony in written sources attesting to the fact that Sobek played a role in the creation of both texts and was able to ensure they would be printed, it is also clear that their publication coincides with the beginning of Sobek’s notable building activities at Svatý Jan, specifically with the laying of the foundation stone of the new church sanctuary in 1657. The lifelong hagiographic cooperation between the Benedictine abbot (and later Prague Archbishop) with the Prague Jesuits suggests how this type of cooperation enabled the Society of Jesus, which was still a relatively new religious order in the Czech lands during the 17th century, to form social ties with the ‘old’ orders, as well as representatives of the local church, and in this way to acquire, strengthen, and maintain their position in the social field. Both of these legends thus provide an example of the markedly cooperative character of early modern textual production and reveal something of its complexity. The main goal of this article is to encourage scholarship on the status of monastic communities in the early modern period by studying the literary field of that time, and by observing how these communities behaved with regard to ‘their’ texts.
6
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Zabawy kontrolowane, czyli motyw zabawy we wczesnonowożytnej literaturze niderlandzkiej

44%
Kozikowska J.
Wychowanie w Rodzinie
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2016
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vol. XIV
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issue (2/2016)
29-40
EN
The aim of this article is to analyse the motif of play appearing in early modern Dutch literature, from the perspective of the humanistic pedagogical ideas. These were humanist educators, such as Erasmus of Rotterdam and Juan Luis Vives, who started to recognize the pedagogical and educational benefits of game playing. The author discusses a manner in which the humanistic pedagogical ideals are reflected in the domain of the didactic literature, propagating ideal patterns of behavior. The paper addresses the mentioned problem by analyzing the phenomenon of play present in the one of the most popular Dutch didactic treatises Marriage (Houwelyck, 1625) of 17th-century poet and moralist Jacob Cats (1577–1660). It turns out that the motif of play presented in the treatise affects different contexts: educational, pedagogical and moral. Furthermore, the poet evaluates the concept of play by making a distinction between good and bad games. This division serves him as a metaphor of an ideal and non-ideal upbringing and parenthood. The analysis also shows that by recognizing the educational benefits of this form of entertainment, play, unless purposeful and useful, raises moral doubts, what, according to Jacob Cats and the mentioned humanist educators, has constituted its existence in the child’s world. Keywords: children’s games, motif of play, early modern period, Dutch literature, early modern literature, didactic literature, Humanism, Reformation, humanistic pedagogical ideas, Jacob Cats, Erasmus of Rotterdam, Juan Luis Vives, Christiaan Huygens.
PL
Celem niniejszego artykułu jest analiza motywu zabawy obecnego we wczesnonowożytnej literaturze niderlandzkiej, z perspektywy humanistycznej myśli pedagogicznej. To właśnie humaniści, jak Erazm z Rotterdamu czy Juan Luis Vives, zaczęli dostrzegać wychowawcze i edukacyjne walory zabawy. Rozważaniom poddano sposób, w jaki humanistyczne idee pedagogiczne znajdują swoje odzwierciedlenie na płaszczyźnie wczesnonowożytnej literatury dydaktycznej, propagującej idealne modele postępowania. W tym celu przeanalizowano fenomen zabawy obecny w jednym z najpoczytniej szych niderlandzkich traktatów dydaktycznych Małżeństwo (Houwelyck, 1625) siedemnastowiecznego poety–moralisty Jacoba Catsa (1577–1660). Okazuje się, że zaprezentowany w traktacie motyw zabawy dotyka różnych kontekstów: edukacyjnego, wychowawczego i moralnego. Sama zabawa została natomiast poddana przez poetę wartościowaniu, poprzez wyróżnienie zabaw dobrych i złych. Podział ten posłużył autorowi jako metafora idealnego i nieidealnego wychowania i rodzicielstwa. Przeprowadzona analiza wykazała również, że dzięki wskazaniu walorów edukacyjnych tej formy rozrywki, zabawa, o ile celowa i pożyteczna, przestała budzić wątpliwości moralne, co, według Jacoba Catsa i omawianych humanistów, konstytuowało jej istnienie w świecie dziecka.
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