calamity
发表于 2025-3-25 04:51:45
Giulia Ferrari,Francesca Ferrarae the casual observer. However, in late antiquity and the early medieval period, Greek and Latin narratives of Mediterranean holy women—in North Africa, Rome, Constantinople, Syria—are, if not replete, at least studded with cross-dressing virgins and “manly” women. As has been noted in the scholarly
多产子
发表于 2025-3-25 10:14:04
https://doi.org/10.1007/978-3-319-76590-7 an inherited notion of a “genderless” Christian eschatological body. Medieval Irish writers put some intellectual energy into coming to terms with the notion of “gender,” both as biologically and socioculturally defined, with respect to Christian theology. I believe that the alternative to male/fem
nascent
发表于 2025-3-25 11:59:34
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发电机
发表于 2025-3-25 16:09:32
https://doi.org/10.1007/978-3-319-76726-0f Irish narrative, blending as it does hundreds of tales and poems inside a narrative frame of considerable sophistication.. This frame brings together the tradition of increasingly popular Fenian tales—already at this period in the process of being formed into a major narrative cycle—and the presti
Robust
发表于 2025-3-25 23:44:22
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happiness
发表于 2025-3-26 02:10:25
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保守党
发表于 2025-3-26 04:52:48
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滔滔不绝的人
发表于 2025-3-26 08:29:41
https://doi.org/10.1007/978-3-319-75358-4elfth century, perhaps later.”. As she notes, Version II omits some episodes and poems, and focuses more on plot and action than Version I; less charitably, Myles Dillon has called Version II “a poor performance.”. Nevertheless, the presence of the tale in four manuscripts suggests that it held persistent interest for medieval Irish audiences.
Ligneous
发表于 2025-3-26 14:33:10
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保存
发表于 2025-3-26 17:22:05
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