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Developed in the 30 s, the L-00 was an industry standard for many years. The 2019 L-00 Standard beautifully captures the heritage of those exempla...

Composer: Sofia Gubaidulina Duo Sonata Alto Saxophone and Cello Exempla Nova 681 Publisher: Sikorski Category: Solo Instrumental Series: Ensem...

Anyone in search of Reality, must of necessity encounter Sufis on his way, as they are the doorway to Reality. If you wish to stand for an instant on the threshold of this Reality spend an hour in the company of Abu Sa'id, reflecting on his dicta and exempla . . . so sensitively translated here. (Dr. Leonard Lewisohn, Editor, Classical Persian Sufism: from its Origins to Rumi). Abu Sa'id is best known for establishing spiritual centers and rules of Sufi conduct which are followed to this day by traditional Sufi orders. He also introduced musical elements (sama') and dance into the Sufi's ritual. The 100 stories narrated here offer an excellent view into the mystical wisdom of Abu Sa'id and insightful commentary on the teaching methodology of one of the most significant figures in the development of Sufism. (Dr. Laleh Bakhtiar, Author of Sufi Expressions of the Mystic Quest).

“El Conde Lucanor” es un libro de exempla o cuentos moralizantes, escrito entre 1330 y 1335 por el Infante Don Juan Manuel. Obra cumbre de la narrativa en prosa del siglo XIV de la literatura española, su título original en castellano medieval es Libro de los enxiemplos del Conde Lucanor et de Patronio (Libro de los ejemplos del Conde Lucanor y de Patronio). El libro está compuesto por cinco partes, las cuales incluyen 51 cuentos tomados de varias fuentes, como Esopo y otros clásicos, así como cuentos tradicionales árabes, e incluso, japoneses e hindues del Pancha-tantra. La presente edición de “El Conde Lucanor”, conserva la grafía castellana medieval originaria de la obra.

Vatican 2011 -- Rilegato con sovraccoperta / Reliure éditeur. Format in-8°(.24 x 17 cm )(.500 gr ). ------ 270 pagine. **************** [ Collana EXEMPLA SCRIPTURARUM QUADERNI N° 1 ] ************** Ref fav-06-03-07

In this book, Richard A. Carr elucidates Boaistuau's quest for a 'nouvelle form' in his loose adaptation of Bandello's Novelle. Emphasizing psychological details absent in the Italian original, Carr repeatedly questions the human motives for the gruesome acts that Boaistuau selected as exempla for his readers. This book demonstrates the Boaistuau's use of two elements generally ignored by writers of his day, the conventions of tragedy, and those of rhetoric. Carr's discussion of his style of writing illuminates Boaistuau's use of each accepted rhetorical device to add to the aesthetic appeal of his text without falling into the excesses that would ultimately conflict with his didactic, moralistic purpose. This text delves not only into Boaistuau's work, but also into his character, placing him in the context of the conflict-ridden time in which he lived. The struggle between the author's moralist stance and seeming malaise when confronted with the violence that filled his world allows entry into the limbo that is seeing the evil in mankind, but having no assurance of the infallibility of God and His Law as a means of redemption. Through this analysis, Carr offers new insights on the complexity and generic innovation of an author often accused of banal superficiality.

Short stories in the Middle Ages known as exempla (moralized tales) have entertained and instructed Spaniards and others from the Middle Ages until today. The Libro de los enxienplos por a.b.c. (Book of Tales by A.B.C.), the richest collection of prose tales, numbering more than 500, was the creation of the fifteenth-century Archdeacon, Clemente Sánches. Some stories he translated almost literally, others he retold in his own words as he read ancient and medieval documents, some of which are lost in their original form, and some he recast from the oral literature of the folk - all in excellent style. Many of his stories are among the best tales ever told in world literature.

Partial contents: Pre-Exilic Prayers and the Beginnings of Scripturalization; Scripturalization in the Telling of History: Nehemiah 9; The Past as Blueprint for Present: Salvation by Typology in Judith 9; Biblical Exempla: The Arrogance of Power in 3 Maccabees 2; From Prayers to Liturgy.

specific precedents (exempla) may have been alleged in court 1; in Edward I.'s day the pleaders are already citing and 'distinguishing' previous cases 3; but as a general rule the judges, [p. 163] assisted by clerks, who were on their way to become judges, would regard themselves as having an implicit knowledge of the consuetudo curiae and would not feel bound to argue about past cases. The justices of the bench would often be fully justified in behaving thus; many of them were experienced men who had worked their way upwards through all the ranks of the king's court and chancery. And so even the knights who were employed to take assizes in their shires, though they had read no law, would believe that they knew the law and custom applicable to the cases that came before them. Every man who does his duty knows a great deal of law and custom: the difficulty is to persuade him that he does not know everything2. The custom of the king's court is the custom of England, and becomes the common law. As to local customs, the king's justices will in general phrases express their respect for them4. We see no signs of any consciously conceived desire to root them out5. None the less, if they are not being destroyed, their further growth is checked. Especially in all matters of procedure, the king's court, which is now obtaining a thorough control over all other courts, is apt to treat its own as the only just rules2. A heavy burden of proof is cast upon those 1 Note Book, pi. 1213: the Earl of Chester appeals to cases concerning other palatine earls. Ibid. pi. 1227: in the exceedingly important case raising the qnestion whether a palatinate can be partitioned, the magnates reject foreign precedents; 'nec voluerunt iudicare per exempla usitata in partibua transmarinis.' In 1291 the Earl of Glouces...

Anyone in search of Reality, must of necessity encounter Sufis on his way, as they are the doorway to Reality. If you wish to stand for an instant on the threshold of this Reality spend an hour in the company of Abu Sa'id, reflecting on his dicta and exempla . . . so sensitively translated here. (Dr. Leonard Lewisohn, Editor, Classical Persian Sufism: from its Origins to Rumi). Abu Sa'id is best known for establishing spiritual centers and rules of Sufi conduct which are followed to this day by traditional Sufi orders. He also introduced musical elements (sama') and dance into the Sufi's ritual. The 100 stories narrated here offer an excellent view into the mystical wisdom of Abu Sa'id and insightful commentary on the teaching methodology of one of the most significant figures in the development of Sufism. (Dr. Laleh Bakhtiar, Author of Sufi Expressions of the Mystic Quest).