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这一章考察了文艺复兴时期旅行写作中沉船的动态。通过阅读让·德·拉斯海姆和鲜为人知的让-阿诺·布鲁诺·德·里弗杜的作品,本书展示了在目击证人或最近流传的第一手沉船记录中,非常真实的事件是如何被本世纪初通过寓言、虚构和辩论性的沉船文本建立起来的惯例所标记和塑造的。但(实际的)海难的极端条件给这些一贯的比喻带来了极大的压力,而lassiry和Bruneau的《历史》都为曾经熟悉的人物创造了新的化身。例如,《lsamry》以《诗篇》第107篇和伊拉斯谟的《Naufragium》为蓝本,提供了对海上风暴的传统叙述,后来又有几个重新编排的版本,指出了谚语、经典和圣经中司空见惯的东西在这种特殊情况下的局限性。这两篇文章都是由改革派撰写的,目的是突出他们的经验主义方法,在这里研究的所有文本中,它们为海上旅行提供了最有力的证明。虽然他们生动地描述了海员和海难受害者所遭受的痛苦,往往令人痛心,但他们也强调了这种经历的价值,以及这种经历对那些在陆地上观看的人的影响。
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‘Shipwreckful’ Afterlives
This chapter examines the dynamics of shipwreck as played out in Renaissance travel writing. Through a reading of the work of Jean de Léry and the lesser-known Jean-Arnaud Bruneau de Rivedoux, it shows how in eyewitness or recently passed-on first-hand accounts of shipwreck, very real events were marked and shaped by the conventions established earlier in the century by allegorical, fictional and polemic shipwreck texts. But the extreme conditions of (actual) shipwreck place great strain on these otherwise persistent tropes, and both Léry’s and Bruneau’s Histoires generate new incarnations of once-familiar figures. Léry, for example, offers both a conventional narration of the storm at sea modelled on Psalm 107 and Erasmus’s ‘Naufragium’, and, later, several rearranged versions that point to the limitations of proverbial, classical, and biblical commonplace in such extraordinary circumstances. These texts, both written by Reformists intent on foregrounding their empirical approach, present the most forceful vindications of sea travel of all the texts studied here. While they describe vividly and often distressingly the suffering endured by seafarers and the victims of shipwreck, they also emphasise the value of such experience, and its power to affect even those who are spectators to it from dry land.
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‘À deux doigtz prés de la mort’ ‘Cet universel naufrage du monde’ ‘Shipwreckful’ Afterlives ‘Le naufrage de ce mortel monde’
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