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Génair Pátraicc: Old Irish between print and manuscript, 1647–1853 gsamnair Pátraicc:印刷和手稿之间的古爱尔兰语,1647-1853年
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.3318/eriu.2018.68.2
Richard Sharpe
Abstract:The ninth-century Old Irish poem Génair Pátraicc was printed with a Latin translation by Fr John Colgan at Louvain in 1647 from one of the manuscripts of the Irish Liber Hymnorum, a collection of the late tenth or early eleventh century. Its early entry into print made it, alongside Ní car Brigit, one of the first pieces of Old Irish to be widely available. This produced, in the first instance, a secondary transmission in manuscript, as it re-entered the native tradition; this was followed by numerous reprints, often with translations based on Colgan's Latin. In the late eighteenth century a Modern Irish translation was made and printed on facing pages by Richard Plunket in 1791, which in turn seems to have entered manuscript transmission. Until J.C. Zeuss revealed the grammar of the Old Irish glosses, this poem was the most widely known example of Old Irish, and it was studied as soon as Zeuss's work became available: it provided Whitley Stokes with an early test for Zeuss's results on a work transmitted down the centuries in Ireland, revealed in his letters to John O'Donovan from 1857. Since Stokes's fifth re-editing of the poem in 1903, it has been largely unstudied.
摘要:这首9世纪的古爱尔兰诗g nair Pátraicc于1647年由鲁汶的约翰·科尔根神父(Fr John Colgan)从10世纪末或11世纪初的《爱尔兰诗歌大全》(Irish Liber Hymnorum)的一份手稿中译成拉丁文印刷而成。它的早期印刷使它与Ní car Brigit一起成为最早被广泛使用的古爱尔兰语作品之一。这首先在手稿中产生了二次传播,因为它重新进入了当地的传统;随后又有很多次重印,通常是根据科尔根的拉丁语进行翻译。在18世纪晚期,理查德·普伦基特(Richard Plunket)于1791年制作了一部现代爱尔兰语译本,并将其印刷在对页上,这似乎又进入了手稿传播。在J.C. Zeuss揭示古爱尔兰语注释的语法之前,这首诗是古爱尔兰语最广为人知的例子,一旦Zeuss的作品出现,它就被研究了:它为惠特利·斯托克斯提供了一个早期的测试,以检验Zeuss在爱尔兰流传了几个世纪的作品的结果,在他1857年给约翰·奥多诺万的信中透露。自1903年斯托克斯第五次重新编辑这首诗以来,它基本上没有被研究过。
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引用次数: 0
DEE 'PAGAN DEITY' 迪伊“异教神”
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.3318/ERIU.2012.62.33
J. Carey
Abstract:This paper considers the distinction between the phonology of Día 'God' and dee 'pagan deity', offering examples from the literature of the latter's use in singular and plural forms. From the Old Irish to the Early Modern Irish period, there existed a word dea/dee/dé with the meaning 'pagan deity'. While día could mean both 'God' and 'god', dee and its variants were used only in the latter sense after the é > ía shift. It would appear, therefore, that, as the pronunciation of dé/dea was shifting to día in the course of the seventh century, the spelling of the archaic form was lexicalised with the meaning 'pagan god'. The rationale behind the coinage, however, is probably not recoverable with any certainty.
摘要:本文探讨了Día“God”和dee“pagan God”的音系区别,并从文献中列举了后者单数和复数形式的用法。从古爱尔兰语到早期现代爱尔兰语,有一个词dea/dee/ d,意思是“异教的神”。虽然día可以同时表示“上帝”和“上帝”,但dee及其变体在“ > ía”转换后仅用于后一种含义。因此,在7世纪,随着d /dea的发音转变为día,这个古老形式的拼写被词汇化,意思是“异教之神”。然而,这种说法背后的理由可能无法确定。
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引用次数: 0
SOME OBSERVATIONS ON THE 'DUBLIN ANNALS OF INISFALLEN' 关于《都柏林失落者年鉴》的一些观察
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.1353/eri.2007.0005
Meidhbhín Ní Úrdail
Abstract:This article examines the compilation and transcription of the eighteenth-century source commonly known as the 'Dublin Annals of Inisfallen'. It reviews, in particular, the work's most substantial entries, i.e. those which concern the O'Briens and the history of Thomond in the medieval period, and briefly highlights the historical value of other longer entries relating to the twelfth, thirteenth and fourteenth centuries. The 'Dublin Annals' attests to the readiness with which scribes indulged in editorial intrusion, while it also offers insights into the factors which impinged upon textual transmission in the Modern Irish period.
摘要:本文考察了18世纪的“都柏林Inisfallen编年史”的编纂和抄写。它特别回顾了作品中最重要的条目,即那些涉及奥布莱恩夫妇和中世纪时期托马斯历史的条目,并简要地强调了与第十二、十三和十四世纪有关的其他较长的条目的历史价值。《都柏林编年史》证明了抄写员乐于介入编辑,同时它也提供了对影响现代爱尔兰时期文本传播的因素的见解。
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引用次数: 0
VARIA III. An additional cognate of Gaulish souxtu and Irish suacht: Old Cornish seit 杂文集III。高卢语souxtu和爱尔兰语suacht的另一个同源词:古康沃尔语seit
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.1353/eri.2008.0007
Anders Richardt Jørgensen
it as an adjective in /-oeg/ with the meaning 'pot-like' (or perhaps a full sub stantivisation similar to *mark-ako'horseman' from *marko'horse'). As to the etymology of seit, etc., the one usually quoted is Graves' derivation (1962, 383-4) from a VLat. *sitta, supposedly from CLat. situla 'bucket'. However, VLat. *sitta appears to be inferred from a single MLat. attestation (Du Cange 1938, VII: 498), and the development from CLat. situla would not be regular in any way. In light of this, I find it much more
它作为/-oeg/中的形容词,意思是“像锅一样的”(或者可能是一个完整的定格,类似于*marko(马)的*marko(骑手)的*marko -ako)。关于seit等的词源,最常被引用的是Graves(1962, 384 -4)从一个VLat中引申出来的词源。sitta,据说来自CLat。situla“桶”。然而,VLat。*sitta似乎是从单个MLat推断出来的。《证明》(Du change 1938, VII: 498),从CLat发展而来。Situla在任何方面都不会是常规的。鉴于此,我发现它更
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引用次数: 0
A Latin Source for Merugud Uilix, the Medieval Irish Narrative of Ulysses 《尤利西斯》的中世纪爱尔兰叙事Merugud Uilix的拉丁语来源
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.3318/eriu.2020.70.1
Michael Clarke
Abstract:Merugud Uilix remains an unsolved puzzle. It clearly reflects considerable Classical learning, but its stylistic character and narrative techniques are such that many readers have associated it with oral tradition and folklore. It is here proposed that the opening of the tale is an expanded translation of the section on Ulysses in the anonymous Excidium Troie, an early medieval school-text on Trojan War mythology that served as an aid to the study of Vergil's Aeneid. The author of the Merugud began from this source and extended it with other materials, taken both from Vergil-based study and from the wider resources of Irish-language narrative tradition.
摘要:美卢固语的Uilix仍然是一个未解之谜。它清楚地反映了相当多的古典学,但它的风格特征和叙事技巧使许多读者将其与口头传统和民间传说联系在一起。这里有人提出,故事的开头是对匿名的《特洛伊神剑》中关于尤利西斯的章节的扩展翻译,这是一本关于特洛伊战争神话的中世纪早期学校文本,有助于研究维吉尔的《埃涅阿斯纪》。《默鲁固语》的作者从这个来源开始,并用其他材料进行了扩展,这些材料既取自维吉尔的研究,也取自爱尔兰语言叙事传统的更广泛资源。
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引用次数: 0
Early Irish Saints' Cults and their Constituencies 早期爱尔兰圣徒邪教及其支持者
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.3318/ERIU.2004.54.1.79
T. Charles-Edwards
Abstract:This article explores the differences between early Irish saints' cults, concentrating mainly but not exclusively on those associated with the Fothairt. It begins with a simple and local cult, that of Damnat of Tedavnet, and a complex and widespread cult, that of Brigit. It is argued that Brigit's cult had at least four constituencies: the Fothairt, Kildare, Leinster, and the weak throughout Ireland and even in Britain. Brigit's cult among the Fothairt is then contrasted with that of another Fothairt saint, Fintan of Clonenagh; and Fintan's cult, in turn, is contrasted with that of Rígnach. The Uí Ercáin, a branch of the Fothairt, illustrate how the political status of a cult's constituency may determine its character. Finally, the shift from an alliance between cults to competition is studied in the example of Cainnech and Columba.
摘要:本文探讨了早期爱尔兰圣徒崇拜之间的差异,主要关注但不限于与Fothairt有关的那些。它开始于一个简单的地方崇拜,即特达瓦内的丹纳特的崇拜,以及一个复杂而广泛的崇拜,即布里吉特的崇拜。有人认为,布里吉特的邪教至少有四个选区:福瑟尔特,基尔代尔,伦斯特,以及整个爱尔兰甚至英国的弱势群体。布里吉特的崇拜在Fothairt,然后对比另一个Fothairt圣人,芬坦的克罗尼纳;而Fintan的崇拜,反过来又与Rígnach形成了对比。Uí Ercáin, Fothairt的一个分支,说明了一个邪教支持者的政治地位是如何决定其性质的。最后,以Cainnech和Columba为例,研究了邪教之间从联盟到竞争的转变。
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引用次数: 4
Varia II. The Origin of Time 杂文集II。时间的起源
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.3318/ERIU.2017.67.4
D. Stifter
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引用次数: 2
Varia III. Miscellanea on Bardic Poetry: Metre, Language and Style 杂文集III。吟游诗杂记:韵律、语言和风格
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.1353/eri.2005.0001
D. Mcmanus
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引用次数: 5
Varia III. Gulide, Guile and Gulinus: an Irish type for a twelfth-century Latin story 杂文集III。Gulide, Guile和Gulinus: 12世纪拉丁故事的爱尔兰风格
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.3318/eriu.2016.66.7
R. Sharpe
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引用次数: 0
Varia I. Hiberno-latin quantotus, tantotus Varia I.Hyberno拉丁文quantotus,tantotus
Q1 Arts and Humanities Pub Date : 2022-01-01 DOI: 10.3318/ERIU.2016.66.8
A. Harvey
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引用次数: 1
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