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One of the most famous works of literature written in Latin in Hungary is the the mirror for princes attributed to Saint Stephen, founder of the Hungarian state, which, therefore, enjoys high respect in the Catholic Church. However, as all the manuscripts in which the text survives go back to the 15th and 16th century, there has arisen the suspicion of forgery. This supposition is not adequate, because legends of Saint Stephen of the 11th–12th centuries give an exact description of the work. Saint Stephen presented his admonitions to his son at a moment when, after the death of Henry (Heinrich) II, Stephen’s son Emeric, as the closest relative, was being considered a suitable candidate for emperor of the Holy Roman Empire. Later the text of the Admonitions , as a rule, came to be handed down with that of Stephen’s “Laws”, which generally meant that there emerged two versions of the text, both being of approximately the same value. The correct original text can probably be reconstructed through their collation.

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A következő elemzést az a megfigyelés indokolja, hogy Kallimachos Zeus-himnuszának epilógusa (h. 1. 91 sk.) utal az archaikus költő-filozófus Xenophanés egyik töredékére (fr. 34. 1 sk.). Hogy ez eleddig senkinek sem tűnt fel, annak tudható be, hogy Xenophanés töredékét több szerző idézi különféle változatban, Kallimachos pedig nem arra a szövegre utal, amelyik ma elfogadottnak tekinthető, hanem arra, melyet Plutarchos (de aud. poet. 2. 17 E) őrzött meg nekünk. Ez az észrevétel vezet tovább az allúzió szerepének vizsgálatához, amelyben a vendégszöveg a himnikus formakinccsel ötvöződik.

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The name and the verses of Phaedrus were unknown in the Middle Ages but his fables were widespread in several prosified versions. One of these is the collection of Romulus, which is of great importance because it has preserved some lost Phaedrian fables and various other collections have derived from it. This paper examines the textual tradition of these and of Phaedrus’ fables. I attempt to present some problems about the tradition and offer a solution to these questions.

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The description of the plough in the Kṛṣiparāśara has been a puzzle for generations of Sanskrit philologists. What especially pained me was the disfunctional character of this description: among the eight essential parts the ploughshare was missing. The turning up of an until now unknown manuscript from The Library of Congress has brought a basic change: it contains the expected reading phālikā “ploughshare” for pāśikā an otherwise meaningful term “rope” that could have been adjusted to the context only by rather strained explanations.The present paper throws light on the problems concerned in the textual tradition and offers a solution.

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This article is dedicated to a short treatise, located within the corpus of bucolic authors’ scholia, that shows a textual tradition different from the one transmitted by the other known sources and references of bucolic poetry tradition related to the works of Theocritus, Bion and Moscos. Edition and analysis of the work was carried out and organized so to suggest an interpretation of each text, discussing the figure of the author, tentatively identified with Theon Grammaticus, son of Artemidorus. Aim of the work is to reconsider a critical text possibly transmitted in fragmentary form, of which a reconstruction could be attempted.

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A XV. század közepe táján a kereszténység előtti kultúrák iránti érdeklődés megnövekedésével egyidejűleg emelkedni kezdett a görögül tanulni vágyók száma is Európa latin nyelvű felében. Ezzel párhuzamosan megnőtt az igény a különféle nyelvtanulási segédletek, így a görög–latin szótárak iránt is. Kétnyelvű szótárra többféleképpen lehetett ekkoriban szert tenni, az egyik lehetőséget egy ókori bilinguis szótár, az ún. Pseudo-Kyrillos jelentette. A Pseudo-Kyrillos a magyar kutatás érdeklődését is felkeltette az utóbbi évtizedekben, főként azért, mert egyik példányát Janus Pannonius is beszerezte magának. Az alábbi tanulmány nem ezzel a példánnyal kíván foglalkozni, hanem egy másikkal, amelyet egy bizonyos Benedictus másolt. A szerző arra tesz kísérletet, hogy azonosítsa az illető személyét, nyomon kövesse a példány keletkezésének történetét, valamint feltérképezze a Pseudo-Kyrillos szöveghagyományozódásának egyik ágát.

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. Kreyenbroek , Philipp G. 1995: Yezidism — its background, observances and textual tradition . New-York: Lewiston. Kreyenbroek P. G. Yezidism — its background, observances and textual tradition 1995

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provides an opportunity for comparative textual research – its stated aim – but also opens up new avenues for research into mediality, women’s roles, or even constructed national textual tradition. Olosz, Katalin (ed.): Nagyszalontai népballadák és epikus

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in 2001, their names were removed from the official list of martyrs of the Church of Rome as well. Their textual tradition, which evolved and survived for a long time, served too as a source for the Faust-legend. The early hagiography of the saint was

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.1080/02791072.2009.10400676 Desai , D. ( 1996 ). The religious imagery of Khajuraho . Mumbai : Franco-Indian Research Pvt. Ltd . Desai , D. ( 2007 ). Textual tradition and the

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