Instead, the presence today of such principals as Stella Abrera, Misty Copeland (now the company's main draw) and Hee Seo are helping it become an American exemplum of racial diversity.
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Niagara Falls, for instance, had been grotesquely commercialized by private operators, who turned the overlook areas into a circus of pricey amusements, and the founders of Yellowstone considered it a negative exemplum.
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The word sampler is derived from the Latin exemplum, which means 'example'.
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In another transition (ll. 1050–1148), the narrator explains the symbolism of the second exemplum, ending with a description of God as strongly vengeful. The third, and by far the longest, exemplum (ll. 1149–1796) recounts the conquest of Jerusalem by Nebuchadnezzar and the transfer of the Temple treasures to Babylon where they were treated with reverence by the king.
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Nash, Susie. Northern Renaissance art. Oxford University Press, 2008. 168, 193. Scheller, Robert W. Exemplum: Model-Book Drawings and the Practice of Artistic Transmission in the Middle Ages (c. 900-c. 1470).
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A page from ' by An exemplum (Latin for "example", pl. exempla, exempli gratia = "for example", abbr.: e.g.) is a moral anecdote, brief or extended, real or fictitious, used to illustrate a point.
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Jacomijne Costers (c. 1462 – 1503)Scheepsma, Medieval Religious Women 174. was a nun and author whose vision of the afterlife, shown during a near-death experience, was written down in Visioen en exempel ("Vision and Exemplum").
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Canto XIX deals mainly with those who profit from war, returning briefly to the Russian Revolution, and ends on the stupidity of wars and those who promote them. Canto XX opens with a grouping of phrases, words and images from Mediterranean poetry, ranging from Homer through Ovid, Propertius and Catullus to the Song of Roland and Arnaut Daniel. These fragments constellate to form an exemplum of what Pound calls "clear song". There follows another exemplum, this time of the linguistic scholarship that enables us to read these old poetries and the specific attention to words this study requires.
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A didactic, homiletic poem, Cleanness consists of 1812 lines. Alliteration is used consistently throughout the poem, usually with three alliterating words per line. The unidentified narrator or preacher speaks in the first person throughout the work. It is an exemplum from the perspective of many.
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468 According to Diana Delia, "Omar's rejection of pagan and Christian wisdom may have been devised and exploited by conservative authorities as a moral exemplum for Muslims to follow in later, uncertain times, when the devotion of the faithful was once again tested by proximity to nonbelievers".
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The documents of the time outline a real business behind the dismantling of these monuments: Rodolfo Lanciani drew inspiration from these careful studies of smoke to obtain an exemplum on the reuse of the immense marble and stone material of ancient monuments of Rome and its surroundings.
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Kim met the composer Isang Yun in 1986 and became an admirer of his music. He conducted Yun's first work Exemplum, in memoriam Kwangju on stage of '1st Hankyore Concert' in April 1989. He resigned three orchestras' positions and went to Germany in September. He studied Yun's works with the composer himself.
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It makes the case that the most beautiful thing in the world is whatever one desires, using Helen of Troy's elopement with Paris as a mythological exemplum to support this argument. The poem is at least 20 lines long, though it is uncertain whether the poem ends at line 20 or continues for another stanza.
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Because of a large debt owed to him by Benson,Harbison, 73 David had refused to return the material. Benson pursued the matter legally and won, leading to David serving time in prison.Nash, 168, 193Scheller, Robert W. Exemplum: Model-Book Drawings and the Practice of Artistic Transmission in the Middle Ages (c. 900 – c. 1470).
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Roman scholars such as Varro interpreted the monotheistic god of the Jews into Roman terms as Caelus or Jupiter Optimus Maximus. Some Greco-Roman authors seem to have understood the Jewish invocation of Yahweh Sabaoth as Sabazius.(Valerius Maximus), epitome of Nine Books of Memorable Deeds and Sayings, i. 3, 2, see EXEMPLUM 3. [Par.
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Vixit in hac ipsa Devonia cui datus est > praefectus et provinciam triginta plus minus annis integerrime > administravit. Deum tam privatis quam publicis officiis religiosissime > coluit. Magnificum exemplum beneficentiae et hospitalitatis pauperumq(ue) et > oppressorum acerrimus patronus. Deniq(ue) cum inoffensae foelicitatis cursum > ad senium usq(ue) produxisset decessit e vivis incens et aeternum Devoniae > suae desiderium 12.
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The opening lines of the poem (ll. 1–50) function as a peroration in which the narrator states his theme by contrasting cleanness and purity with filth. He also points out that God hates filth and banishes those who are not properly dressed. A paraphrase of the Parable of the Great Banquet follows in lines 51–171. This exemplum, explained by lines 171–192, follows directly from the previous sartorial metaphor and serves to show why the hearers should give attention to cleanness. Following this, lines 193–556 expound on God's forgiveness and wrath, using the Fall of the Angels, the Fall of Adam and Eve (Gen 3), and the story of Noah (Gen 6: 5–32, 7, 8) (the first major exemplum of the poem) to demonstrate these divine attributes.
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The third exemplum, "The Cursed Dancers of Colbeck," is a prose, rather than a poetic, narrative. Like a mini-sermon, it preaches against wrong conduct—in this case, sacrilegious behavior. This tale has an identifiable author, Robert Mannyng, who set down the story in the early fourteenth century. The Norton Anthology's version is translated by Lee Patterson from the Middle English Handlyng Synne.
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First Sentence: Dolentium hominum Ecclesia semper diligentissimam curam commonstravit; qua in re nihil plane aliud fecit nisi praeclarum Conditoris sui ac Magistri secuta est exemplum. Etiam Nos igitur in Epistula Apostolica, quam hoc ipso die ante annum foras dedimus cuique titulum indidimus: “Salvifici Doloris”, luculenter profecto docuimus: “Christus opera messianica sua inter Israelis populum sine intermissione accessit ad ambitum humani doloris.
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Here, he addressed his troops and used the tribunes as living proof to legitimise his actions, calling the SCU a "new example" (novum exemplum) not in accordance with Roman law. He argued that not even Sulla had dared to touch the right of a tribune to cast his veto, as the senate had done now under the threat of armed violence (armis).Caes. civ. 1,7,2.
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The story is often used in culture as an exemplum cautioning against hasty action. It also serves as shorthand for sin, regret and grief. In Welsh it became the story of the nobleman Llywelyn who kills his loyal dog, Gelert. It was later interpreted as a legend about a true event, and small shrines to the dog exist in Wales (such as in the village of Beddgelert, "Gelert's grave").
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Baron, Salo, Kahan, Arcadius; et al., Economic History of the Jews, Nachum Gross (Ed.), Schocken Books, 1975, p. 257 Thus money lending was one of the few occupations still open to Jews. Hyam Maccoby argues that the play is based on medieval morality plays, exemplum, in which the Virgin Mary (here represented by Portia) argues for the forgiveness of human souls, as against the implacable accusations of the Devil (Shylock).
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In 1982, the SSO played Isang Yun's orchestral work Exemplum, in memoriam Kwangju for the first time in North Korea, in the presence of the composer. The orchestra toured Poland in 1986, receiving favorable criticism for performances of Isang Yun's orchestral works. Besides Poland, the SSO traveled to Bulgaria, Romania, East Germany, China (PRC), the USSR and Japan. The SSO received the highest honor of North Korea, the Kim Il-sung Medal, in May 2000.
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The opening part of this tradition, up to St. Eustace's martyrdom, is a variant of a popular tale in chivalric romance: "the Man Tried By Fate".Laura A. Hibbard, Medieval Romance in England p5 (New York: Burt Franklin) 1963 Except for an exemplum in Gesta Romanorum,Wikisource text of the Gesta Romanorum story. all such tales are highly developed romances, such as Sir Isumbras. A distant Indian origin for elements in the Eustace legend has been proposed.
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Another version of the play's plot can be found in Anthony Munday's Zelauto: The Fountain of Fame Erected in an Orchard of Amorous Adventures (1580). In this version it is Munday's Jessica analogue, Brisana, who pleads the case first in the courtroom scene, followed by Cornelia, the Portia analogue. But the Jessica–Lorenzo plot ultimately stems from medieval archetypal plots and characters. The Christian in love with a Jewess appears frequently in exemplum from the 13th to the 15th century.
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The Pardoner, as depicted by William Blake in The Canterbury Pilgrims (1810) "The Pardoner's Tale" is one of The Canterbury Tales by Geoffrey Chaucer. In the order of the Tales, it comes after The Physician's Tale and before The Shipman's Tale; it is prompted by the Host's desire to hear something positive after that depressing tale. The Pardoner initiates his Prologue—briefly accounting his methods of swindling people—and then proceeds to tell a moral tale. The tale itself is an extended exemplum.
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Jerónimo Osório da Fonseca's De nobilitate (Lisbon 1542, and seven reprintings in the sixteenth century), stressing propria strennuitas ("one's own determined striving") received an English translation in 1576. The Roman figure most often cited as an exemplum is Gaius Marius, whose speech of self-justification was familiar to readers from the set-piece in Sallust's Bellum Iugurthinum, 85; the most familiar format in the Renaissance treatises is a dialogue that contrasts the two sources of nobility, with the evidence weighted in favour of the "new man".
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The marriage of Rowena in the Gesta Regum Anglorum by William of Malmesbury, a work contemporaneous with Monmouth's Historia, serves as an exemplum of the unification of ruling families after conquest, in this case Briton and German, thus legitimating the authority of the couple's descendants. Malmesbury had in mind Henry I and Matilda, whose marriage in 1100 had united for the first time the lineages, respectively, of the Normans and Anglo-Saxons.“Edith Becomes Matilda.” England in Europe: English Royal Women and Literary Patronage, C.1000–C.
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The narrator/homilist begins by praising patience, setting it among eight virtues (which he calls blessings) or typically known as the Beatitudes in Matthew 5:3-10 from the Sermon on the Mount, which he hears in mass one day. He closely associates it with poverty, closing with an admonition not to grumble or fight one’s fate, as Jonah did (ll. 1 - 56). The remainder of the work utilizes the story of Jonah as an exemplum which illustrates and justifies the admonition to accept the will of God patiently.
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By presenting an exemplum, this poem addresses the question of whether salvation was possible to persons who lived morally admirable lives without having the opportunity to receive Christian Baptism. The story of St. Erkenwald proves that a physical body is necessary for baptism and salvation. This insinuates that such an option is not viable for heavily decomposed bodies that have been buried after many years. In the case of St. Erkenwald, it would appear that the body miraculously remained intact only to enable its salvation, since the body dissolved immediately following its baptism.
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The interview is in the nature of a philosophical disquisition on the subject "Which man is happy?" It is legendary rather than historical. Thus the "happiness" of Croesus is presented as a moralistic exemplum of the fickleness of Tyche, a theme that gathered strength from the fourth century, revealing its late date. The story was later retold and elaborated by Ausonius in The Masque of the Seven Sages, in the Suda (entry "Μᾶλλον ὁ Φρύξ," which adds Aesop and the Seven Sages of Greece), and by Tolstoy in his short story "Croesus and Fate".
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Among contemporary writers Julia is almost universally remembered for her flagrant and promiscuous conduct. Thus Marcus Velleius Paterculus (2.100) describes her as "tainted by luxury or lust", listing among her lovers Iullus Antonius, Quintius Crispinus, Appius Claudius, Sempronius Gracchus, and Cornelius Scipio. Seneca the Younger refers to "adulterers admitted in droves";Seneca, admissos gregatim adulteros, De Beneficiis 6.32 Pliny the Elder calls her an “exemplum licentiae” (NH 21.9). Dio Cassius mentions "revels and drinking parties by night in the Forum and even upon the Rostra" (Roman History 55.10).
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De casibus is an encyclopedia of historical biography and a part of the classical tradition of historiography. It deals with the fortunes and calamities of famous people starting with the biblical Adam, going to mythological and ancient people, then to people of Boccaccio's own time in the fourteenth century.History of Tragedy The work was so successful it spawned what has been referred to as the De casibus tradition,Narrative, Authority, and Power: The Medieval Exemplum and the Chaucerian by Larry Scanlon, p. 119, Cambridge University Press (1994), influencing many other famous authors such as Geoffrey Chaucer, John Lydgate, and Laurent de Premierfait.
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It expresses the speaker's desire for the absent Anactoria, praising her beauty. This encomium follows the poet making the broader point that the most beautiful thing to any person is whatever they love the most; an argument that Sappho supports with the mythological example of Helen's love for Paris. Some commentators have argued that the poem deliberately adopts this position as a rejection of typical Greek male values. The poem follows a chiastic structure, beginning with a preamble, moving through to the mythical exemplum of the story of Paris and Helen, and returning to the subject of the preamble for the concluding stanza.
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According to the Constantinian writer Trebellius Pollio, Cicero wrote the Hortensius "in the model of [a] protrepticus" (Marcus Tullius in Hortensio, quem ad exemplum protreptici scripsit).Trebellius Pollio, Historia Augusta, "Gallieni duo", 20.1. Some scholars, such as Ingram Bywater, have argued that this is proof that Cicero based his work on Aristotle's Protrepticus, whereas others, like W. G. Rabinowitz, argue it simply meant that Cicero wrote in the general protreptic style. Either way, scholars tend to classify the Hortensius as a protreptic dialogue (that is "hortatory literature that calls the audience to a new and different way of life") based on Greek models.
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By identifying Middle English antecedents for some Icelandic exempla and discussing related evidence for the date of Jónatas ævintýri, Jorgensen argues that the influence of this exemplum on Viktors saga shows that Viktors saga must have been written after the beginning of English ecclesiastical influence in Iceland (ca. 1429) and before the first extant manuscript of the saga (ca. 1470)'.Peter A. Jorgensen, 'The Icelandic Translations from Middle English', in Studies for Einar Haugen Presented by Friends and Colleagues, ed. by Evelyn Scherabon Firchow, Kaaren Grimstad, Nils Hasselmo and Wayne A. O'Neill, Janua Linguarum, series maior, 59 (The Hague: Mouton, 1972), pp.
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The already well established notion of Judith as an exemplum of the courage of local people against tyrannical rule from afar was given new urgency by the Assyrian nationality of Holofernes, which made him an inevitable symbol of the threatening Turks. The Italian Renaissance poet Lucrezia Tornabuoni chose Judith as one of the five subjects of her poetry on biblical figures. A similar dynamic was created in the 16th century by the confessional strife of the Reformation and Counter-Reformation. Both Protestants and Catholics draped themselves in the protective mantle of Judith and cast their "heretical" enemies as Holofernes.
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The poem begins with a priamel – a rhetorical structure where a list of alternatives are contrasted with a final, different idea. The first stanza opens with a list of things which some people believe are the most beautiful in the world: "some say an army of horsemen, others say foot soldiers, still others say a fleet". The poet goes on to propose a more general rule: that in fact superlative beauty is a property of "whatever one loves". This introductory stanza is followed by a mythological exemplum to demonstrate this idea – that of Helen of Troy, who abandoned her husband, daughter, and parents to be with the man she loved.
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The kind of speech act or event; for the example used here, the kind of story - The aunt might tell a character anecdote about the grandmother for entertainment, or an exemplum as moral instruction. Different disciplines develop terms for kinds of speech acts, and speech communities sometimes have their own terms for types.Anticipating that he might be accused of creating an (English language) "ethnocentric" mnemonic — and, thus, by implication, an (English language) "ethnocentric" theory — Hymes comments that he could have, for instance, generated a French language mnemonic of P-A-R-L-A-N-T: namely, participants, actes, raison (resultat), locale, agents (instrumentalities), normes, ton (key), types (genres) (1974, p. 62).
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The kind of speech act or event; for the example used here, the kind of story. The aunt might tell a character anecdote about the grandmother for entertainment, or an exemplum as moral instruction. Different disciplines develop terms for kinds of speech acts, and speech communities sometimes have their own terms for types.Anticipating that he might be accused of creating an (English language) "ethnocentric" mnemonic — and, thus, by implication, an (English language) "ethnocentric" theory — Hymes comments that he could have, for instance, generated a French language mnemonic of P-A-R-L- A-N-T: namely, participants, actes, raison (resultat), locale, agents (instrumentalities), normes, ton (key), types (genres) (1974, p.62).
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Drauma-Jóns saga (the story of Dream-Jón) is one of the medieval Icelandic chivalric sagas, written in Old Norse around the early fourteenth century.Jeffrey Scott Love (2012), The Reception of Hervarar saga ok Heiðreks from the Middle Ages to the Seventeenth Century, Herbert Utz Verlag, p. 51. It is a comparatively short work compared to others of the genre, and is really more an exemplum than a saga, similar in this respect to the chivalric saga Clarus saga and the ævintýri ('exempla') associated with Jón Halldórsson.Bjarni Vilhjálmsson, 'Formáli', in Riddarasögur, ed. by Bjarni Vilhjálmsson, 6 vols (Reykjavík: Íslendingasagnaútgáfan, 1949-1951), VI vii-xv (at xi).
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3, p.479 Though little is heard of Phaedrus’ collection of fables during mediaeval times, this story reappeared in the work of others, including in Jacques de Vitry’s 13th century collection of moral examples for sermons.The Exempla: or illustrative stories from the Sermones Vulgares, Aeterna Press 1890, Exemplum CXC Following the discovery of old Phaedrus manuscripts during the Renaissance, a number of verse translations of the whole work were made from the 18th century onwards: by Christopher Smart in 1753,Aesopica by Brooke Boothby in 1809,Fables and Satires, Phaedrus 5.7 by Frederick Toller in 1854,A poetical version of the fables of Phædrus p.221 and by P. F. Widdows in 1992.
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St. Virgilius in Salzburg The Prebiarum provides an enumerative response to many of the questions it poses, often in the form of a triadic utterance, including triads on greed (cupiditas)Richard Newhauser, The Early History of Greed: The Sin Of Avarice in Early Medieval Thought and Literature (Cambridge University Press, 2000), p. 112 online. and martyrdom. One pair of triads is of a type circulated in other florilegia of moral extracts:For example, the Liber exhortationis of Paulinus of Aquileia; for further examples of the "Three Utterances," see Mary F. Wack and Charles D. Wright, "A New Latin Source for the Old English 'Three Utterances' Exemplum" in Anglo-Saxon England (Cambridge University Press, 1991), vol.
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The Legend of the Wandering Jew, Brown UP, 1965, pp. 11-37. At least from the 17th century, the name Ahasver has been given to the Wandering Jew, apparently adapted from Ahasuerus 'Xerxes', the Persian king in the Book of Esther, who was not a Jew, and whose very name among medieval Jews was an exemplum of a fool.David Daube, "Ahasver" The Jewish Quarterly Review New Series 45.3 (January 1955), pp 243-244. This name may have been chosen because the Book of Esther describes the Jews as a persecuted people, scattered across every province of Ahasuerus' vast empire, similar to the later Jewish diaspora in countries whose state and/or majority religions were forms of Christianity.
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The term "novel" originates from the production of short stories, or novella that remained part of a European oral culture of storytelling into the late 19th century. Fairy tales, jokes, and humorous stories designed to make a point in a conversation, and the exemplum a priest would insert in a sermon belong into this tradition. Written collections of such stories circulated in a wide range of products from practical compilations of examples designed for the use of clerics to compilations of various stories such as Boccaccio's Decameron (1354) and Geoffrey Chaucer's Canterbury Tales (1386–1400). The Decameron was a compilation of one hundred novelle told by ten people—seven women and three men—fleeing the Black Death by escaping from Florence to the Fiesole hills, in 1348.
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Invitationem ipsis iteramus, ut secum recogitent gravia Christi monita de Ecclesiae unitate (Cfr. Io. 17, 21 ss.) ac de oboedientia erga legitimum Pastorem, ab Ipso universo gregi praepositum, cum signum oboedientiae sit quae Patri ac Filio debetur (Cfr. Luc. 10, 16). Nos eos aperto corde exspectamus apertisque bracchiis ad eos prompte amplectendos: utinam humilitatis exemplum praebentes, ad gaudium Populi Dei rursus viam unitatis et amoris ingredi valeant! (Consistory for the creation of twenty new cardinals, 24 May 1976) Lefebvre announced that he intended to confer ordination on some of his students at the end of June 1976. On 12 June 1976, the Nuncio in Switzerland was given instructions to inform Lefebvre that, by special order of Pope Paul VI, he was forbidden to do so.
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Dafydd may have derived the theme of sexual comedy from the fabliaux, rollicking tales in verse of a type which originated in France and spread across Europe, though he differs from them in making the poet himself the butt of the story. In that case there would be little or no reason to suppose the poem autobiographical. Alternatively, he could have been influenced in this respect by the works of Ovid, of Chaucer, or of the goliards. It has also been argued that the poem was based on the form of medieval morality tale known as exemplum, or that it was intended as a parody of the chivalric romance in which the narrator's humiliation is a judgement on his uncourtly attitude to love.
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Therefore, taking as an exemplum the act they heard performed by Rabbi Phinehas ben Jair, they assembled themselves and reverted the old practice, decreeing a state of cleanness over the city's air, and that, henceforth, Jews (including those of the priestly stock) were permitted to go into the city without harboring feelings of guilt or fear of contracting uncleanness. The next day, they assembled themselves again, this time to declare, by a majority vote, that the city's agricultural produce was exempt from tithes – even with such doubtful produce as had been carried into the city from places in Israel proper, unlike the restrictions regarding produce brought into the region of Tyre.Jerusalem Talmud (Shevi'it 6:1); p. 45a in the Oz ve'Hadar edition.
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Dondi, pp. 71–74, quotes the evidence, but rejects some of it because the author did not accept Urban VI, and Walsingham because he must have been motivated by some private passion: "Forse questo quadro è tropo caricato, forse l' autore era condotto scrivendolo da qualche privata passione, ma certo è che egli prova la Legazione di Pilleo in Inghilterra ad evidenza, e che prova anche non sempre li Ministri costituire il Principe, ma che alcune volte questi si addattano o al volere, ò al sistema pratico del Sovrano e che 'Regis ad exemplum totus componisur Orbis'." The Cardinal was back in Italy by 4 September 1382, where he visited Prata and manumitted all of his serfs, both there and elsewhere.
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The tale was quite common during the medieval era, appearing in Barlaam and Josaphat (written in the 8th century), an exemplum of Jacques de Vitry (13th century) and Cento Novelle Antiche (also 13th century), The Seven Wise Masters, and Italian collection of fables called Fiori di Virtù (14th century), Odo of Shirton's "De heremita iuvene" (12th century), and a French fabliau (13th century). The last two are the most probable sources for Boccaccio because in them the father refers to the women as "geese", whereas in the earlier versions he calls them "demons" who tempt the souls of men. Filostrato reigns during the fourth day, in which the storytellers tell tales of lovers whose relationship ends in disaster. This is the first day a male storyteller reigns.
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Eight medieval versions of the Man Tested By Fate are known; except for an exemplum in Gesta Romanorum and the legend of Saint Eustace, all such tales are highly developed romances, such as Sir Isumbras.Laura A. Hibbard, Medieval Romance in England p3 New York Burt Franklin,1963 Sir Isumbras is noteworthy among them for a blunt realism of language; while most have the hero performing menial labor, Isumbras is described in detail laboring at a smithy.Laura A. Hibbard, Medieval Romance in England p4 New York Burt Franklin,1963 Some have drawn attention to close parallels in the story of Sir Isumbras, and in other medieval hagiographic works, with tales from Iran and northern India.Burton, Richard Francis, Sir (translator and annotator). 1886.
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Although a Catholic, he was plunged into the controversies of the Italian Reformation when he visited a young lawyer of Cittadella, Francesco Spiera, who was slowly dying of despair, having adopted the new opinions and then been forced to recant. Scrimgeour wrote an essay on piety, published at Geneva (under the name of Henricus Scotus) by Jean Gerard and with a preface by Jean Calvin dated December 1549, entitled "Exemplum memorabile desperationis in Francisco Spera, propter abiuratam fidei confessionem". The tract was republished the same year in Basel. Nonetheless, it was some years before Scrimgeour would openly show his adherence to protestantism, and his second publication was a law book, an edition of the Novellae, printed by Estienne in Geneva in May 1558 and subsidized by Ulrich Fugger, entitled: Impp.
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She asked that Zeus make her lover immortal; he granted the request, but as she did not ask for eternal youth for Tithonus, he continued to age for eternity. The story of Tithonus was popular in archaic Greek poetry, though the reference to him in this poem seems out of place, according to Rawles. However, Page duBois notes that the use of a mythical exemplum to illustrate the point of a poem, such as the story of Tithonus in this poem, is a characteristic feature of Sappho's poetry – duBois compares it to Sappho's use of the story of Helen in fragment 16. Martin Litchfield West considers that these lines seem like a weak ending to the poem, though Tithonus functions as a parallel to Sappho in her old age.
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This use of Helen as a mythological exemplum might be seen as problematic: after all, Helen is the most beautiful mortal, and yet Sappho has her judging Paris to be the most beautiful. Harold Zellner explains this apparent paradox as an integral part of the argument that Sappho makes that the most beautiful is the one that one loves: the apparent contradiction between Helen being the most beautiful, and Helen finding Paris the most beautiful, can be resolved if we agree with Sappho's definition of beauty. After setting out Sappho's definition of what beauty is, the poem moves into a more personal section, recalling the narrator's beloved, Anactoria. The transition from the mythological example of Helen and Paris to the narrator's desire for Anactoria is missing, so it is not known what exactly reminded the narrator of her.
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Modern illustration of the clerk, showing him wearing the garb of a medieval scholar The story of patient Griselda first appeared as the last chapter of Boccaccio's Decameron, and it is unclear what lesson the author wanted to convey. Critics suggest Boccaccio was simply putting down elements from the oral tradition, notably the popular topos of the ordeal, but the text was open enough to allow very misogynistic interpretations, giving Griselda's passivity as the norm for wifely conduct.The reception of Boccaccio's Griselda (French text) In 1374, it was translated into Latin by Petrarch, who quotes the heroine, Griselda, as an exemplum of that most feminine of virtues, constancy. Circa 1382–1389, Philippe de Mézières translated Petrarch's Latin text into French, adding a prologue which describes Griselda as an allegory of the Christian soul's unquestioning love for Jesus Christ.
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For the "educated" observer Bedlam's theatre of the disturbed might operate as a cautionary tale providing a deterrent example of the dangers of immorality and vice. The mad on display functioned as a moral exemplum of what might happen if the passions and appetites were allowed to dethrone reason. As one mid- eighteenth-century correspondent commented: "[there is no] better lesson [to] be taught us in any part of the globe than in this school of misery. Here we may see the mighty reasoners of the earth, below even the insects that crawl upon it; and from so humbling a sight we may learn to moderate our pride, and to keep those passions within bounds, which if too much indulged, would drive reason from her seat, and level us with the wretches of this unhappy mansion".
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In 1077 the community passed into the reformed Benedictines under the Abbey of Cluny. At the time of the Gregorian reforms, the abbot was one of the principal proponents of the papacy in the Investiture Conflict.Reformist propaganda is visually expressed in Gospels executed at Polirone for Matilda, now at the Morgan Library, New York (MS 492): Richard Rough, The Reformist Illuminations of the Gospels of Matilda, Countess of Tuscany: A Study in the Art of the Age of Gregory VII (The Hague) 1973. From 1115 until 1632, the abbey church housed thearca raised on eight columns housing the mortal remains of Matilda of Canossa, who had selected Polirone as her memorial place, rather than the ancestral mortuary church of Canossa.The white marble sepulchre now in the sacristy vestibule may be the original tomb (Beth L. Holman, "Exemplum and Imitatio: Countess Matilda and Lucrezia Pico della Mirandola at Polirone", The Art Bulletin 81.4 [December 1999:637-664] p. 638.).
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Many scholars think of the seafarer's narration of his experiences as an exemplum, used to make a moral point and to persuade his hearers of the truth of his words.Rosteutscher and Ehrismann, cited in It has been proposed that this poem demonstrates the fundamental Anglo-Saxon belief that life is shaped by fate. In The Search for Anglo-Saxon Paganism, 1975, Eric Stanley pointed out that Henry Sweet’s Sketch of the History of Anglo-Saxon Poetry in W. C. Hazlitt’s edition of Warton’s History of English Poetry, 1871, expresses a typical 19th century pre- occupation with “fatalism” in the Old English elegies. Another understanding was offered in the Cambridge Old English Reader, namely that the poem is essentially concerned to state: "Let us (good Christians, that is) remind ourselves where our true home lies and concentrate on getting there"Marsden, p. 222 As early as 1902 W.W. Lawrence had concluded that the poem was a “wholly secular poem revealing the mixed emotions of an adventurous seaman who could not but yield to the irresistible fascination for the sea in spite of his knowledge of its perils and hardships”.
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