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3544.More information
In the Renaissance, it is only the biological use of the games of Venus which seemed to give the right to practice them or to discuss them in vernacular in medical treaties. But the enjoyment of the text, much like sexual pleasure, can be liberated from its function leading us to enjoy these medical treaties for themselves or for immodest purposes, and not for the information or knowledge they contain. We propose to examine a corpus of French medical texts from the 16th and early 17th centuries (Joubert, Cabrol, Ferrand, Duval) in this way. These texts mark a decisive step in the history of the emergence of a vernacular medical knowledge discussing such delicate subjects as gynecology and reproduction. This literature shows and exalts the complicity of knowledge and desire. It dresses up sexual possession as medical observation, expressing the ethereal image of the Plato’s Symposium, in which love guides the soul towards science, on a much more Rabelaisian mode.
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3545.More information
In 1506, Erasmus was the first person to translate complete Greek tragedies into Latin, in this case two tragedies by Euripides, Hecuba and Iphigenia at Aulis. Though he used a verse by verse translation for Hecuba, he opted in Iphigenia for a more detailed translation, taking care to reproduce in the target language the effects of the original. In his work on Euripides’ Hecuba in France, Bruno Garnier has shown how the Latin translation of Erasmus influenced the first French translation of Hecuba, attributed to Guillaume Bochetel (1544). This article addresses the first translations of Iphigenia at Aulis and in particular that of Thomas Sébillet. He pitted himself against Erasmus to demonstrate, contrary to Joachim Du Bellay, the capacity of a poetic translation to exemplify the French language.
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3548.More information
ABSTRACTThe study area lies from 56°00 to 57o00 N along the eastern shore of Hudson Bay and extends inland to the edge of the submergence area of Tyrrell Sea and somewhat further. Drumlins, roches moutonnées, crag-and-tail and related features all show a westerly flow of ice during late Wisconsinan. Ice front retreat is estimated at 108 m/year in the Rivière Nastapoca area according to a unique and short series of De Geer moraines; it has been estimated at 150 m/year in the Lac Guillaume-Delisle area by previous workers. The Tyrrell Sea inundated the valleys as the ice front was receding eastward; however large rock plateaus and hilly areas remained untouched above the marine limit. The inland limit of marine submergence was determined by rapid emersion simultaneous to ice retreat. This limit shows a belt of sandurs-deltas, outwashes and eskers-deltas. The marine limit plane also slopes landward with a 0,9 m/km gradient in the Rivière Nastapoca valley and a 0,64 m/km gradient in the Rivière à l'Eau Claire valley. Emersion rate was 9,6-10 m/100 years at déglaciation time according to these data. Also the plane of the marine limit slopes from 185 to 228 m from the north to the south end of the study area. Déglaciation date is estimated to be 7300 BP (14C shells) in the coastal hills of the Nataspoca area. A proglacial lake was retained in the Lac à l'Eau Claire basin. The present lake plane was already set at least 5050 years ago as determined by a radio-carbon date on basal peat.
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3549.More information
This article examines the theatrical and matrimonial allusions in the tenthcentury hagiography of the Byzantine touch-relic of Christ: the Mandylion. The legend of the Mandylion was said to have been created when Christ washed his face and left a likeness of his face on the cloth with which he dried himself. It became immensely popular in the Byzantine and East Christian worlds, and it stood for God's protection of his new chosen people, for his imminence in the material world, and for a divine ratification of Christian figural art. This article argues that the Mandylion's arrival at Edessa and its reception in the king's chamber invests the face of Christ with powerful possibilities of real union with God. Those possibilities were expressed in terms educated Byzantines could have recognized, visceral inversions of the classical past and of the Christian present. Not only were the possibilities recognizable, but they also underscored the legitimacy of sole rule by Constantine VII through parallels to the first Christian king, Abgar of Edessa.