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"…tak jak odciska się w wosku pieczęć". Mnemotechnika w kazaniach Peregryna z Opola

100%
Kiełbus M.
Ogrody Nauk i Sztuk
|
2012
|
issue 2
EN
This article demonstrates the function of ars memorativa in the works of Peregryn from Opole. Analyzing one of his sermon, we can see the presence of an ancient technique called imagines agentes.
2

Ars Memorativa, Ars Oblivionis in Middle English Religious Plays

84%
Ciobanu E. A.
American, British and Canadian Studies Journal
|
2015
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vol. 25
|
issue 1
96-118
EN
This paper investigates the multi-layered violence of religious representation in the late medieval York biblical plays, with a focus on the Supper at Emmaus. I read Emmaus (Y40), a play which commemorates the Crucifixion and openly encourages strong anti-Judaism, alongside scenes in an early predecessor pageant, The Crucifixion (Y35), within their contemporary devotional and mnemonic practices, i.e. the confessional Book of Margery Kempe and Thomas Bradwardine’s tract on ars memorativa. Emmaus in particular demonstrates how a fundamentally violent ars memorativa, the legacy of ancient rhetoric to the Middle Ages, also underpins the instruction of the laity in the basics of Christian faith, here with the aid of highly musical prosody and repetition, and thereby hones a biased, intolerant and violence-inured Christian collective memory. To study the York play’s position relative to late medieval mnemonic practices, I frame my analysis within memory studies, enriched with the more specific insights offered by social-psychological, neurobiological and cognitivist studies of memory.
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Ars memorativa i nauczanie retoryki w kolegiach jezuickich. Recepcja dzieł: "Rhetorica ad Herennium", "De oratore" Marka Tuliusza Cycerona i "Institutio oratoria" Marka Fabiusza Kwintyliana w podręczniku "De arte rhetorica" libri III Cipriano de Soareza

71%
Konrad A.
Collectanea Philologica
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2022
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issue 25
51-71
EN
Members of the Society of Jesus, as didacticians (and humanists), were aware of the importance of the memoria for the delivery of speech. For this reason, they did not omit this opus oratoris in rhetorical studies intended for their students. An example of this is the textbook De arte rhetorica libri tres ex Aristotele, Cicerone, et Quintiliano praecipue deprompti by the Portuguese Jesuit Cipriano de Soarez (1524–1593). The aim of the research was to trace the influence of Rhetorica ad Herennium, De oratore by Marcus Tulius Cicero and Institutio oratoria by Marcus Fabius Quintilian on the rhetorical theory presented by Soarez concerning ars memorativa. An attempt was also made to determine what the teaching of rhetoric looked like in Jesuit colleges, which was helped by the Ratio studiorum treatise (1599). In the course of comparative analysis, it was found that the Portuguese teacher mainly drew on Marcus Fabius Quintilian’s Institutio oratoria.  
4

Wie „übersetzt“ man Embleme? Am Beispiel der Emblem- und Emblematikrezeption im Kiever Kulturmodell der Barockzeit

67%
Kroll W.
Rocznik Komparatystyczny
|
2014
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vol. 5
p. 197-225
EN
When we define the literary genre of the emblem as a threefold composition, consisting of the inscriptio, pictura and subscriptio, we confront the question of the way the pictura had been translated in the XVII century. Did intermedial translation mean the simple reproduction of the pictura? Or did it mean that the pictura was also subjected to alterations and transformations? The paper argues that the reception of emblems by scholars and students of the Kievo-Mohylanska Akademia was combined with a transformation of the pictura of the emblem, which was formed into a new threefold combination by a process of “projection”, “transposition” and/or “transfiguration” (A. Hansen-Löve) of heraldic and emblematic signs. The trilingual – Polish, Latin and Churchslavonic – emblems of Kievan authors are here described 1) in the context of Jurij Lotman’s semiotic concept of “semiosphere”, and 2) in comparison with the description of neighbouring genres like symbola, hieroglyphica, stemmata in seventeenth-century treatises on rhetorics and poetics. Finally, the paper interprets emblems of Filip Orlyk (Hippomenes sarmacki, 1698) and Stefan Jaworski (Vinograd Christov, 1698) as innovative results of intermedial translation, i. e., of a process of “projection”, “transposition” and “transfiguration” of the pictura.
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