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The Eve of Spain demonstrates how the telling and retelling of one of Spain’s founding myths played a central role in the formation of that country’s national identity. King Roderigo, the last Visigoth king of Spain, rapes (or possibly seduces) La Cava, the daughter of his friend and counselor, Count Julian. In revenge, the count travels to North Africa and conspires with its Berber rulers to send an invading army into Spain. So begins the Muslim conquest and the end of Visigothic rule. A few years later, in Northern Spain, Pelayo initiates a Christian resistance and starts a new line of kings to which the present-day Spanish monarchy traces its roots.Patricia E. Grieve follows the evolution of this story from the Middle Ages into the modern era, as shifts in religious tolerance and cultural acceptance influenced its retelling. She explains how increasing anti-Semitism came to be woven into the tale during the Christian conquest of the peninsula—in the form of traitorous Jewish conspirators. In the sixteenth century, the tale was linked to the looming threat of the Ottoman Turks. The story continued to resonate through the Enlightenment and into modern historiography, revealing the complex interactions of racial and religious conflict and evolving ideas of women’s sexuality.In following the story of La Cava, Rodrigo, and Pelayo, Grieve explains how foundational myths and popular legends articulate struggles for national identity. She explores how myths are developed around few historical facts, how they come to be written into history, and how they are exploited politically, as in the expulsion of the Jews from Spain in 1492 followed by that of the Moriscos in 1609. Finally, Grieve focuses on the misogynistic elements of the story and asks why the fall of Spain is figured as a cautionary tale about a woman’s sexuality.

Jews --- Muslims --- Christians --- Legends --- European history --- History. --- Spain --- Ethnic relations --- History --- Juifs --- Musulmans --- Chrétiens --- Légendes --- Histoire. --- Espagne --- Histoire

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L'auteur tente d'analyser la société orokaiva de langue papoue (Papouasie-Nouvelle-Guinée) en respectant les valeurs des intéressés qui accordent une place privilégiée à la circulation des prestations cérémonielles. L'étude des rituels des âges de la vie (naissance, initiation, funérailles) permet de mettre en place une circulation cérémonielle dominée par des échanges entre les esprits et les hommes. Les esprits, qui font partie intégrante de l'univers orokaiva, donnent aux hommes, sous la forme de porcs, les moyens de perpétuer aussi bien les relations entre villages que celles entre sujets. Dans un second temps l'analyse de l'organisation sociale et du mariage montre la subordination de ces deux domaines au cycle cérémoniel. Elle met en relief le rôle fondamental joué par la relation frere-soeur, qui, supérieure à toutes les autres relations de parenté, articule la circulation des échanges. Finalement, en dégageant la valeur fondamentale du retour égal des prestations, et en ordonnant les différents niveaux de l'échange en fonction de cette valeur, l'auteur réussit à proposer une vue cohérente de la société orokaiva.

Binandeli (Papuan people) --- Binandele (Peuple papou) --- Binandere (Papua New Guinean people) --- Orokaiva (Papua New Guinean people) --- Anthropology --- Orolaiva --- Papouasie-Nouvelle-Guinée --- Binandeli --- rite --- parenté --- légendes --- Orokaiva (peuple de Papouasie-Nouvelle-Guinée) --- Parenté --- Rites et cérémonies --- Légendes --- Orokaiva (peuple de Papouasie-Nouvelle-Guinée) --- Parenté --- Rites et cérémonies --- Légendes --- Papouasie-Nouvelle-Guinée

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Quel rapport y a-t-il entre le légendaire des saints bretons qui donne son titre à l’ouvrage et l’enluminure empruntée au Beatus (1086) conservé à la cathédrale de Burgo de Osma (Soria) qui en illustre la couverture ? Aucun, à première vue. Toutefois, ce rapprochement n’est pas aussi artificiel qu’on pourrait le penser. On insiste souvent sur les particularismes des Vies de saints bretons. Elles appartiennent pourtant à un genre littéraire qui fleurit alors dans toute la chrétienté médiévale. Ces textes entendent actualiser l’Écriture sainte au même titre que le programme iconographique de l’abbé Beatus de Liébana (fin du viiie siècle) vient illustrer l’Apocalypse. L’« épée effilée » placée par saint Jean dans la bouche du « Verbe de Dieu » doit « frapper les nations » avant le premier combat contre la Bête qui inaugurera le règne de mille années auquel auront part les saints (Ap., 19, 15). Cet arrière-plan millénariste que fait ressortir l’enluminure espagnole se décèle aussi derrière la présentation par les hagiographes de l’« Âge des saints » comme le fondement d’une chrétienté bretonne « incréée » (J.-C. Cassard). D’après saint Paul, ce « glaive à deux tranchants » est la parole de Dieu qui « pénètre jusqu’au point de division de l’âme et de l’esprit, des articulations et des moelles » (He., 4, 12). En dépassant l’opposition obsolète entre culture « folklorique » et culture « savante », les études de cas (inédites ou actualisées) présentées par Bernard Merdrignac révèlent la complexité des interactions à l’œuvre dans une littérature relevant d’un « outillage culturel à double tranchant » (J. Le Goff) et donc susceptible de plusieurs niveaux de lecture. Les relations entre l’homme et l’animal (le loup, en particulier), les positions des lettrés à l’égard des géants originels, la place des rapports de « genre » dans cette littérature cléricale, les interférences entre représentations socio-économiques et conceptions idéologiques sont autant de thèmes qui font…

Christian hagiography --- Christian saints --- Hagiographie chrétienne --- Saints chrétiens --- Legends --- History and criticism. --- France --- Légendes --- Histoire et critique --- Brittany (France) --- Bretagne (France) --- Religious life and customs. --- Vie religieuse --- Religion --- Philosophy & Religion --- Christianity --- saint --- hagiographie --- Légendes. --- Saint --- Hagiographie --- Hagiographie chrétienne --- Saints chrétiens --- Légendes --- Bretagne --- Saints --- hagiographie chrétienne --- Moyen Âge --- Chrétienté médiévale --- vie des Saints bretons --- histoire religieuse --- relations homme-animal --- histoire culturelle --- Littérature

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How did the world begin? How were the first people created and which specific roles were they supposed to play in the cosmos? Like other mythologies worldwide, China’s creation and origin myths explain how man created order out of chaos and imposed culture on nature. Cross-cultural approaches to myth make us aware of the limitations of our own familiar classifications. This book makes a provocative case for the comparative study of the hidden treasures of China’s oral and written myth traditions in different languages and cultures, a legacy generously left behind by singers, storytellers, poets, and writers. This book opens new doors to the study of Chinese mythologies, a surprising and so far almost unknown world outside China.

Creation --- Mythology, Chinese. --- Création --- Mythologie chinoise --- Legends --- Légendes --- S13A/0402 --- S11/1210 --- China: Religion--Mythology (incl. pantheon, ghosts, myths and legends) --- China: Social sciences--Works on the national minorities and special groups in China: general and before 1949 (Tibetans, Mongols etc. see Tibet, Mongolia ... but social relations between Chinese and these minorities come here) --- Mythology --- Mythology, Chinese --- Religion --- Philosophy & Religion --- Eastern Religions --- Création --- Légendes --- Chinese mythology --- Biblical cosmogony --- Cosmogony --- Natural theology --- Teleology --- Beginning --- Biblical cosmology --- Creation windows --- Creationism --- Evolution

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The Book of Reykjahólar, produced on the very eve of the Reformation, investigates what may be considered the last medieval legendary. The legendary's significance resides in its preserving in Icelandic translation a group of otherwise unattested medieval Low German saints' lives. Marianne E. Kalinke presents a literary analysis of the Reykjahólar legendary, demonstrating what kind of sources the translator used in his compilation and how he collected, combined, and adapted these texts to suit his Icelandic audience. The book also offers stylistic, thematic, and comparative analyses of the legends.A number of these Christian myths are apocryphal, some transmit folk tales and romances, such as the legend of the hairy anchorite (St John Chrysostom), the search for the highest king (St Christopher), the tale of the grateful lion (St Jerome), the tale of the dragon-slayer (St George), and the story of the holy sinner (Gregorius peccator). The legends belong to the vast corpus of German hagiography, yet the currency of these particular versions is documented today only in translation by virtue of their inclusion in this Icelandic legendary. The book opens with a survey of the development of German hagiography, goes on to a discussion of the religious and intellectual climate in early sixteenth-century Iceland, and then follows with a consideration of the legendary's Low German sources and its production by one of the wealthiest Icelanders of the time, Björn Thorleifsson of Reykjahólar.

Low German literature --- Old Norse literature --- Tales, Medieval --- Christian saints --- Christian hagiography --- History and criticism --- History --- Reykjahólabók --- Saints chrétiens --- Littérature bas-allemande --- Littérature vieux norroise --- Legends --- Légendes --- Histoire et critique --- Reykjahólabók --- History and criticism. --- Reykjahólabók. --- Book of Reykjahólar --- Low German literature - History and criticism --- Old Norse literature - History and criticism --- Tales, Medieval - History and criticism --- Christian saints - Legends - History and criticism --- Christian hagiography - History - To 1500