Polemical Literature Research Articles

Callimachus’ Taxonomy of Men (Iamb 2.10-13)

AbstractThis study argues that Callimachus’ treatment of his ‘animal-voiced’ contemporaries at the conclusion of the fable inIamb2 reflects zoological and physiognomic practices so as to represent the poetic narrator as a taxonomist of men. Elsewhere the classification of men as if they were flora or fauna appears, like fable itself, in distinctly moral and ethical contexts, as, for example, in Theophrastus’Characters. Callimachus’ formulation of his narrator as a taxonomist who classifies ‘species’ of men based upon their literary ‘voices’ thus plays with modes of invective new toiamboswhile uniting moral criticism with literary polemic.

Leer y editar a Góngora en el Siglo de Oro: Martín de Angulo o la forja (frustrada) de un cancionero de autor

Abstract: The present study offers a monographic analysis of the unpublished manuscript Varias poesias y casi todas las que compuso… D. Luis de Gongora, Martin de Angulo y Pulgar, guarded at the Fundacion Bartolome March (B87-V3-10). With a date of 1639-1640, it constitutes a kind of poetry songbook or anthology prepared by this author with the aim of spreading the work of Gongora, canonizing it and, in turn, position himself, with respect to the large gallery or cast of commentator scholars, in a privileged place of the Republic of letters. However, despite challenging the previous editors of Gongora and even enter into interpretative discord with other prominent actants of the literary polemic, for its ambitious fuste, the project would end unfinished and without reaching a good publishing port. Keywords: Luis de Gongora, Martin de Angulo y Pulgar, controversy about Gongora, poetry songbook, Golden Age.

"BETWEEN V.BRUSOV AND G.ADAMOVICH: D.OLERON'S TRANSLATION OF “LES TROPHÉES” BY J.HEREDIA (THE LITERARY POLEMICS OF THE SILVER AGE)"

"The article is devoted to such a little-known figure of Russian symbolism as Dmitrij Oleron-Glushkov (1884-1918) – a revolutionist, a poet and a translator. His interest to the “la poésie du Parnasse” to some extent continues the traditions established by V.Brusov and therefore should be considered in the context of the literary polemics of the Silver Age."

Shevelenko, Irina Modernizm kak arkhaizm. Natsionalizm i poiski modernistskoi estetiki v Rossii (review)

REVIEWS 549 Shevelenko,Irina.Modernizmkakarkhaizm.Natsionalizmipoiskimodernistskoi estetiki v Rossii. Nauchnaia biblioteka, 163. Novoe literaturnoe obozrenie, Moscow, 2017. 334 pp. Illustrations. Notes. Index. R450.00. ‘ModernismasArchaism:NationalismandtheQuestforaModernistAesthetic in Russia’ is the product of more than ten years’ concentrated study and takes into account not only Russian primary sources but also much American and some English, German, French and Scandinavian scholarly considerations of various aspects of the subject; or, perhaps, as the title and subtitle suggest, the subjects, for it is ‘nationalism’, as it was variously understood in the early twentieth century, which dominates much of this book. Irina Shevelenko sets the scene with a detailed picture of the increasing importance of the concept of the nation state and, later, of the imperial ethos, throughout Europe during the period preceding the turn of the century and the run-up to the First World War and the Russian Revolution of 1917 which is the main focus of her study. From this, she proceeds to a meticulous overview of modernist debate from the rejection of governmentsponsored populist nationalism (narodnost´) which, in the World of Art group, for instance, coexisted and sometimes overlapped with interest in the largely merchant-class and Old Believer sponsored patronage of folk art and crafts and nostalgia for the splendour of the ‘Westernized’ culture of the St Petersburg eighteenth century. Inevitably, the aesthetic and political debate touches on the religious (Orthodox) roots of pre-Petrine culture, although the element of Russian Nietzscheanism, the cult of the Superman and ‘The Birth of Tragedy’, so important for later interest in the archaic, is not taken into consideration. This omission somewhat undermines the introduction of Viacheslav Ivanov’s Solov´evian synthesis of the two cultures and ideal of the artist as healer of the social divide, a creator of myth who returns to ancient roots. It was, after all, Ivanov who introduced, albeit theoretically, the idea of a choral, cathartic art which would viscerally involve the reader or audience. Shevelenko, however, chooses to trace his direct influence on the poet Gorodetskii and Aleksei Remizov, writer of unique and learnedly archaic fairy tales, and to demonstrate, most interestingly, a direct link between these less well-known figures and, on the one hand, the futurists (notably Khlebnikov) with their strange combination of ethnography and neologism and, on the other, with Diaghilev’s Ballets Russes, Stravinskii and Prokof´ev, Larionov and Goncharova. Here, we see also the explosion of the pan-Slavic and Scythian ideas which provided an alternative, more exotic and gloriously barbaric past to the folklore and artefacts of Kievan and Muscovite Rus´. In the last chapter, Shevelenko returns to the visual arts, the consideration of which began with the art and craft revival and the heavy ‘old Russia’ stylizations of Vasnetsov, and gives an interesting account of the rediscovery of the medieval Russian icon as high art, culminating in the Moscow Exhibition of 1913, welcomed at SEER, 96, 3, JULY 2018 550 the time as pre-Petrine Russia’s entrance ticket to the club of civilized medieval and pre-Renaissance Europe. These rich and complex developments are mapped out with admirable clarity through literary polemics, manifestoes, critical articles and surveys. For once the summary in English at the end of the book (pp. 328–33), usually an embellishment any academic Russian publication could well do without, is admirably cogent and faultlessly expressed. Indeed, one of the few reservations I have about this book is the number of transliterated Anglo-American words which make it heavy reading in the Russian. Exchange and loanwords are, of course, endemic to the growth and flexibility of language, but I would have preferred fewer of these: ‘instiutsional´no’. ‘idiosinkraticheskii’, ‘subordinirovannaia pozitsia’, ‘intentsia’, ‘reinkarnatsia’, ‘transformatsiia’ — to cite but a few — which all sit uneasily in the Slavonic context. This contributes to a sense of disappointment more difficult to formulate: the research is impeccable but the excitement and beauty of the rediscovery of an archaic modernist aesthetic is not conveyed. The profoundly poetic and universal idea that the many may speak for the one, that the individual can embody the people, so essential to ‘choir’ and ‘myth’, does not mix happily with the kind of discourse appropriate to the discussion...

Reverend Ivan Vyshensky’s Cultural and Worldview Movements in South-Western Rus' of the Second Half of the 16th Century – Beginning of the 17th Century

Reverend Ivan Vyshenskyi (1530-1620) was an Orthodox eremite and a famous Ukrainian writer-polemicist of the second half of the 16th century – early 17th century. This period in the history of the Ukrainian Orthodox Church was marked by the events associated with the decision of the Ruthenian Orthodox Church eparchies in the Polish-Lithuanian Commonwealth to break with the Eastern Orthodox Church and enter into communion with, and place themselves under the authority of the Pope of Rome in 1596.The Saint expressed a number of essential features of the worldviews (and, partly, of the civil position) of the part of the Orthodox Church that did not compromise on the question of the Union. His attitude to Roman Catholicism, after the events of the Union of Brest, was extremely negative. There is some biographical information about the monk’s life, especially before his departure to Mount Athos. During his youth, he lived in South-Western Rus’, where the worldview movements gave rise to a minor cultural revival in polemical literature. In this literature, a significant place is occupied by the work of Reverend Ivan.

Jesus, Mary, and Akiva ben Joseph

Early parallels to and commentaries on Massekhet Kallah (a rabbinic text from the Talmudic Period) read the story in it about a woman and her ill-conceived son as being about Jesus and Mary. While some modern scholars have shied away from this reading, I argue in this paper that Massekhet Kallah should be read as engaging its cultural context, particularly its Syriac Christian milieu. In the passage under discussion, Rabbi Akiva tricks the woman into revealing the circumstances under which her son was conceived by falsely promising her life in the world-to-come. False oaths, however, are strictly forbidden in rabbinic literature, which leaves scholars scrambling to justify Rabbi Akiva’s behavior. Read as an anti-Christian polemic, this and other anomalies begin to make sense and seem to be crafted to counter Christian ideology. If the narrative is read through this lens, it appears that the author is attempting to establish that Jesus is not the son of God, but the product of adulterous and impure sex; that the “true” revelation is of Jesus’ lowly birth rather than his divine conception; and that rabbis, rather than Jesus, have the power to grant a person eternal life. Typical of polemical literature, certain passages, like the one about the child and his mother, attack central Christian tenets, and the broader themes of Massekhet Kallah do appear to be wrestling with its Christian counterparts over the definitions of holiness and sexual asceticism; however, other passages present stories that can be read as consistent with those proliferating in the Christian monastic literature of the Egyptian desert fathers popular in Syriac Christianity. Taken together, the evidence suggests that Massekhet Kallah is a text that is engaging with its Christian milieu – at times striving with it and at times consonant with it. This article, then, is an experiment in reading Massekhet Kallah in that Christian context.

Jews and Judaism in Classical Sufi Literature

Abstract This paper addresses a paradox at the heart of the classical Sufi tradition. On the one hand, key Sufi writers express a radical universalism or ‘transconfessionalism’ in their mystical verse. This has led a variety of modern scholars to identify Sufism as an ecumenical and non-dogmatic tradition. On the other hand, in other writings the selfsame authors conduct a vigorous literary polemic and celebrate missionary efforts against unbelievers of all stripes, yet with a notable emphasis on Jewish unbelievers. This article examines the image of Jews and Judaism in key Sufi texts in both Arabic and Persian between the tenth and thirteenth centuries through a variety of motifs, including the construction of the Jew as embodiment of the demonic and as archetypal unbeliever. These images become critical to the literary function of the Jew in classical Sufi texts with little connection to their historical role in Near Eastern societies.

Transformation of Early Christian Ideas about Judaism (Based on the Analysis of Christian Polemic Literature of the II-III c. and its Historical and Cultural Context)

II–III c. gave the world what is now called “Judaism” and “Christianity”. Two religions, which are now perceived as original and separate from each other, at that time had many intersection points. Christianity had not yet rid itself of its Jewish past, and in the Jewish environment there were many people who accepted Jesus’ messianism and converted to a new faith. However, more gentiles people in the II c. come to the Christian community, while the Jewish are closing themselves from the outside world. Christian literature directed against the Jews (Adversus Judaeos) contributed to this. Although studying the treatises created in this period from in different provinces of the Roman Empire, we can see how much more refined and reasoned these works become. However, it is evident that, in the process of the development of the Adversus Judaeos texts Christian authors rarely invest their own knowledge of Judaism, but only draw us the image of the Jew of that time, borrowing arguments from the writings of their predecessors. In this article we will trace the transformation of the image of the Jews and the emergence of the concept of “Judaism” in the Christian environment on the basis of three polemic works — Justin’s “Dialogue with Trypho” (mid-2nd c.), “On the Passover” by Melito (160–170) and Tertullian’s “Against the Jews” (2nd half of 3rd c). At the same time, the analysis of the historical and cultural context of the places there the treatises were created, shows that the extent to which the image of Judaism was perceived in the Christian anti-Judaic treatises was influenced by the position of these two communities in ancient society. Furthermore, the notion “Judaism” emerges in the Christian environment, which Christian authors counter posed to “Christianity”, creating a counterculture, through which they indicated the distinctive features of their religion, showed its advantage.

THE SAFAVID THREAT AND JURISTIC AUTHORITY IN THE OTTOMAN EMPIRE DURING THE 16TH CENTURY

AbstractThis article investigates the opinions of three senior Ottoman jurists, Sarıgörez (d. 1522), Kemalpaşazade (d. 1534), and Ebussuud (d. 1574), on the subject of the Safavids and their supporters. Historians have treated these opinions as part of the vast polemical literature uniformly intended to justify an impending Ottoman attack against their Safavid rivals. Questioning the notion that all authors shared an undifferentiated attitude, this article underlines that, unlike most polemical literature, the opinions of these three jurists focused on the religiolegal aspects of the Safavid issue and varied and evolved in line with changing historical realities, the jurists’ divergent assessments of the Safavid threat, and their preference for different jurisprudential doctrines. Based on an analysis of the opinions, I argue that these jurists assumed a high degree of autonomy as producers and interpreters of the law and thus did not necessarily feel obliged to legitimate or excuse every imperial action.

Entre la regeneración educativa y las polémicas literarias: la "sátira gramatical" y la figura del profesor de latinidad en escritores y "hombres de letras" del siglo XVIII español

En el siguiente artículo se analiza la formación de la “sátira gramatical”, de tipo carnavalesco, en su aplicación a la figura literaria del profesor de latinidad dentro del entorno de las polémicas literarias del siglo xviii español. En la primera parte del estudio definimos el concepto y presentamos un panorama de autores representativos a lo largo de la historia de la literatura que han empleado en sus obras esta variedad del género satírico. En la segunda parte estudiamos detalladamente la aplicación literaria de la “sátira gramatical” en la manera de representar la figura literaria del profesor de latín, cuyo empleo deja de manifiesto las polémicas literarias de “eruditos” y “hombres de letras” en cinco obras concretas del siglo xviii español.

Muslim-Christian Polemics and Scriptural Translation in Safavid Iran: ʿAli-Qoli Jadid al-Eslām and his Interlocutors

This article explores the work of ʿAli-Qoli Jadid al-Eslām (d. circa 1722), a Portuguese Augustinian missionary who embraced Islam during in the late seventeenth century. This investigation situates the work of this author within the social, political, and intellectual context of the late Safavid period. It traces the genealogy of his work as a response to the Jesuit missionary Jerome Xavier (d. 1617) and the Italian scholar Filippo Guadagnoli (d. 1656). The article examines how ʿAli-Qoli’s production fits within the genre of dalā’il al-nubuwwah, whereby the Bible is used as “proof” of the validity of Islam. It also analyzes the author’s use of common tropes of polemical literature, mainly that of accusing Christian scholars of practicing taḥrīf or scriptural tampering.

The classification of historical sources on Jesuit practices in the East Slavic region in the late XVI - early XVII centuries

The author reviewed the documents of various periods issued in the East Slavic region and systemized widely-known historical sources on the activities of the Society of Jesus in the late XVI - early XVII cent. The present paper reveals that the source base of Jesuit practices in the abovementioned period in the East Slavic region mostly consists of archives and unpublished documents, pictorial and other artifacts. Certain documents are stored at the archives, museums and libraries in the East Slavic region. Many sources have already been translated into Ukrainian, Belarusian and Russian and published. In the times of the Russian Empire, most of the documents were published in the collections of sources sorted by the region. Some volumes of these collections contain church documents and polemic literature. In the times of the Soviet Union the documents on the activities of the Society of Jesus were mostly published and republished in subject collections. Nowadays, a number of documents and sources of the Society of Jesus have already been published in subjects collections, and researchers' papers in the territory of modern Ukraine, Russia and Belorussia. Documents and articles on the Jesuit practices posted on the Internet resources of the region and official websites of the Society of Jesus are also worth mentioning. Sources on Jesuit practices in the late XVI - early XVII cent. in the East Slavic region can be conditionally divided into three groups by the type, class, origin and the sphere of the activities of the Society. One can single out the following types of sources: verbal, pictorial, audial, behavioral and conventional ones. The verbal ones are also subdivided according to the class into written and oral. Written ones include regulatory documents, acts and recordkeeping documents, descriptive documents and special documents. According to the origin, the sources can be divided into the documents issued by the Society; documents on the Jesuit practices issued by other confessions; documents issued by certain states and their authorities; documents and papers issued by particular individuals. By the sphere of activities documents can be divided into political, financial and economic, religious and cultural ones. Each of these subdivisions will provide for an objective, comprehensive, and detailed historical research. It is clear that there is no strict rule for classifying a document according to certain type, class, origin or sphere of the activities. Many documents have features of two, three or more groups. In this case, sources are of an integrated nature. However, the general classification will facilitate any research process as it allows choosing more appropriate methods of reviewing and processing of the documents. This is the reason why it is advisable to continue to analyze all the groups of historical sources on the activities of the Society of Jesus.

Radical Cross-Writing for Working Children: Toward a Bottom-Up History of Children's Literature

Radical Cross-Writing for Working Children:Toward a Bottom-Up History of Children's Literature Elizabeth Massa Hoiem (bio) In a letter to the editor of the Radical newspaper The Poor Man's Guardian, an anonymous article signed "M.A.B." urges the "mothers and teachers of both sexes, (whose business it is to instruct the rising generation)," to read educational literature with their families. Self-identifying as a wife and mother, M.A.B. provides the following list of suggested works: "the 'poor Man's Guardian,' Mr. Cobbett's 'History of the Reformation,' the 'Poor Man's book of the Church,' 'Church Examiner,' 'The National Holiday,' the 'Political Writings of Mr. Paine, and other such excellent publications.'"1 Such pamphlets and periodicals touting constitutional reform, deism, general strikes, and redistribution of wealth are the kind of dangerous literature that made British elites ask whether teaching poor children to read "would only tend to make the people study politics, and lay them open to the arts of designing men" (Hansard HC Deb 24 April 1807). These recommended readings look nothing like the early nineteenth-century moral tales, domestic fiction, or imaginative literature widely anthologized in the Norton Anthology of Children's Literature or Patricia Demers's From Instruction to Delight, and none of the authors single out children as their intended audience. Yet M.A.B.'s recommendations point to a tradition of Radical working-class cross-writing from Britain's First Industrial Revolution that warrants integration into our histories of children's literature.2 I establish this tradition by focusing on the 1830s as a watershed decade, when Radicals first identified children as an important audience. The writings of Thomas Paine or William Benbow may not strike us as children's literature. But the suggestion that their texts were recommended reading for young people begs the question why we accept as children's literature classics some adult works that were appropriated by children, [End Page 1] such as Robinson Crusoe, but not Paine's Rights of Man or his defense of deism, Age of Reason. Neither do we include Radical works that explicitly target a working youth audience, such as William Cobbett's surprisingly seditious A Grammar of the English Language.3 Such exclusions are all the more remarkable given that some "church and king" polemical literature, written to counteract Paine's influence among poor adults and children, passes as children's literature, including Hannah More's Village Politics and Sarah Trimmer's The Family Magazine and The Servant's Friend (Jackson 174–90). Those Radical Dissenters and reformers who regularly attract scholarship—William Godwin, Anna Laetitia Barbauld, and Mary Wollstonecraft—are specifically bourgeois Radicals, tied to Unitarianism and rational Enlightenment values—in Godwin's case, vilified but not imprisoned.4 The pattern suggests that we may unwittingly eliminate from consideration those texts written for and embraced by Radical working-class readers.5 This oversight stems from a scholarly consensus that pioneers of children's literature publishing (e.g., John and Elizabeth Newbery, John Marshall, and John Harris) served middle-class readers with books that reflect their values. Thus, the rise of English children's book publishers in the eighteenth and early nineteenth centuries is closely associated with the rise of middle-class families, with parents who could afford to purchase books and whose children had the time and education necessary to read them. Rigorous studies have established and embellished this narrative: Isaac Kramnick charts the eighteenth-century transition from aristocratic to bourgeois values by locating the Dissenting Protestant doctrine—that life is a race fairly won through hard work—in children's literature from Little Goody-Two Shoes to The Little Engine that Could (99–132). Offering a more nuanced reading, Andrew O'Malley in The Making of the Modern Child argues that by the late eighteenth century, "Children's literature became one of the crucial mechanisms for disseminating and consolidating middle-class ideology" (11). Approaching children's books through the history of reading, M. O. Grenby's The Child Reader, 1700–1840 confirms that no one profession dominated children's book ownership, but "irrespective of authors' or publishers' intentions, children's literature was consumed predominantly by middle...

Spenser’s Mind of Exile and Colonial Apologetics

This essay examines A View of the Present State of Ireland (1596) and Colin Clouts Come Home Againe (1596) as projects born in the creative matrix of Spenser’s state of exile between England and Ireland. I show that a complex rhetoric of national identity was at play in the margins of England’s geopolitical borders—a rhetoric that critiques the center of power. Spenser codifies such rhetoric in his polemical and imaginative literature, struggling (but ultimately failing) to defend English colonial expansion.

ЛІНГВОСТИЛІСТИЧНІ ОСОБЛИВОСТІ ПОЛЕМІЧНИХ ТЕКСТІВ ІПАТІЯ ПОТІЯ ТА ІВАНА ВИШЕНСЬКОГО В НАУКОВІЙ ІНТЕРПРЕТАЦІЇ І. ФРАНКА

In this article the language and stylistic peculiarities of works of Ivan Vyhenskii and Ipatii Potii in the scientific interpretation of Ivan Franko are investigated. The formation of Ukrainian polemic and publicistic style by authors is analyzed. The main features of the style of the writers are defined. The specific features of the main works of Ipatii Potii and Ivan Vyshenskij in the context of the epoch of Ukrainian literature Baroque in general and polemic literature partly are analyzed. It is represented the author vision of the main language and stylistic features of texts by Ipatii Potii behind Union and works of Ivan Vyshenskij against Union. It is underlined that Ivan Vyshenskii was the first writer who wrote in Ukrainian language. He founded the epoch of Baroque in the Ukrainian literature.

What a Suave Man he Was! […] The Earth Trembled as he Perished Two Polish Suicides: Wołodyjowski – Wokulski

There is more to the literary polemic between the author of The Doll and the creator of The Trilogy than merely Prus’ contradictory review of Sienkiewicz’s With Fire and Sword. It also includes The Doll’s multifarious allusiveness to Fire in the Steppe, manifested in particular in the meaningful, symbolic ending, whereby both protagonists blow themselves up, literally and metaphorically cornered in old buildings. Prus converses with Sienkiewicz in a discreet manner, though the careful reader will spot contentious issues. These include the struggle for a different type of protagonist – not a hero, but an individual entangled in romantic myths, paralysing their life forces; a different perception of the past, rational and fair rather than glorified and martyrological; finally, a different outlook on the present and the future, promoting entrepreneurship and economy as tools for the development of Poland as a European partner, rather than the idealistic focus on the utopian, foregone concepts of military achievements. The text highlights the similarities in the characters of Wokulski and Wołodyjowski, with special emphasis on the final scenes and the demise of the world after the protagonists’ respective disappearance. The two famous literary suicides, patterning after the deed of Ordon as depicted in Mickiewicz’s poem, have been parodied (e.g. by Mrożek) and adopted, thus becoming literary weapons in the struggle with the Polish mythopoeia, xenophobia, and exaggerated patriotism.

Notes pour l’édition commentée des lettres familières de Marino envoyées de France

The article takes stock of what is known about the letters Marino sent from Paris, with a view to the forthcoming edition of his correspondence (Edizioni di Storia e Letteratura, Rome). Less than a hundred letters have survived: very few, in light of Marino’s relations. Moreover, despite the discovery of several new documents, which are accurately described in the article, these letters make no mention of French authors, while they abound in references to the Italian literary polemics. As far as Marino’s works are concerned, it should be pointed out that the compositions closely linked to the Bourbon court, like Tempio and Francia Consolata, aren’t mentioned but at the beginning of the French period; the other letters confirm the major role played by Adone, whose praising strategies gradually adapt to the court situation. Besides Adone, Marino’s art collection, to be exposed in a private gallery after his return in Italy, receives the most attention.

L’argomentazione politica in Antirrēsis di Hipacy Pociej

The article investigates the interconfessional polemical literature as a valuable source offering an insight into the major values of the society of the Polish-Lithuanian Commonwealth in the 16th–17th centuries. These texts also help understanding phenomena other than the merely religious ones. In the debate, juridical and political arguments were used too. We focus on the case study of Hipacy Pociej’s Antirrēsis (Ruthenian: 1599; Polish: 1600), written in response to Marcin Broniewski’s Apokrisis (1597). Pociej, who had an outstanding political career before becoming a Uniate bishop, mastered these arguments perfectly. His work is imbued with the mentality of the communitas nobilium, which also played a part in his lexical choices.

Translation and Intertextuality in the Soviet-Russian Context: The Case of Georgy Shengeli's "Don Juan"

В России художественный перевод издавна считался неотъемлемой частью творчества писателя. В советское время, однако, эта традиция была усилена, главным образом, из-за политических и идеологических ограничений, наложенных на оригинальное творчество. В настоящей статье рассматриваются несколько последствий такой массовой переориентации авторов—ставшей чуть ли не отличительной чертой советской культуры—для исследования переводов этого периода и их теоретического осмысления. Превращенный в переводчика автор был вынужден мирить собственное творчество с воссозданием творчества другого. Поэтому исследователю необходимо подходить к переводам, сделанным в это время, так же, как к оригинальному творчеству, то есть, как к литературным произведениям в контексте советской культуры в целом. При таком подходе на передний план выходят связи между переводами и оригинальной литературой, или, другими словами, проблемы интертекстуальности. На основе разработки концепта интертекстуальности по отношениию к переводу, предложенной Лоренсом Венути (2009), в статье анализируется русский перевод байроновского Дон Жуана, сделанный Г.А. Шенгели в начале 1940-х годов и выпущенный ГИХЛом в 1947 году. Материалы из биографии и литературной деятельности Шенгели, в том числе и архивные, используются с целью продемонстрировать функционирование перевода (этого «уникального случая интертекстуальности») как средства для диалога и литературной полемики по отношению к культуре-реципиенту (target culture). Для Шенгели—поэта, стиховеда, переводчика—акт реконтекстуализации английского классика имел значение, выходящее за рамки воссоздания оригинальной интертекстуальности—значение, связанное именно с той функцией замены, которая была характерной чертой для многих переводов его эпохи.

Oświeceniowe rozważania o eposie. Dyskusja wokół Pułtawy i Jagiellonidy

Literary polemics are a very characteristic phenomenon of eighteenth century culture. Some of the polemics refer to the essential problems of culture, while others, such as the analysed discussion on “Jagiellonida” and “Pultawa”, are critical in nature. The reviewers criticise the two unsuccessful epics, however, they also touch upon the important issues concerning this genre. Who should be the protagonist in epic literature? How to combine realism with fantasy fiction? Which classical authors should be imitated? The answers to these questions are sought by the theoreticians of Enlightenment literature and the participants in this argument. A reconstruction and juxtaposition of their opinions are presented in this article.