Hasil untuk "Oriental languages and literatures"

Ahmet Onur

ينتمي شعر الأطفال الإسلاميّ إلى تجربتين اثنتين: تجربة شعر الأطفال عمومًا، وتجربة الشعر الإسلاميّ الذي شكّل ظاهرة أدبية جديدة في الأدب الحديث، وقد كان الأدب الإسلاميّ الحديث ضرورة وجودية في المجتمع الإسلاميّ في ظل الاتجاهات الاجتماعيّة والفكريّة التي صدرت عن نظرة أصحابها إلى الإنسان والحياة معًا، وأحدثت أثرًا في الأدب الغربيّ، وفي مقابل ذلك ثمّة نظرة إسلاميّة للإنسان والحياة يُؤمن بها المسلمون ويعيشونها في واقعهم، وقد أثّرت في أدبهم، فنتج عنها مذهب أدبيّ يتميّز من غيره، وهو أدب نافع ممتع من ناحية الفنّ والفكر. وقد التفت الشعراء أيضًا إلى الطفل الذي يرمز عالمه إلى البراءة والصدق والأمل واستشراف المستقبل، فكتبوا شعرًا لهم ذا مضامين تربويّة وتعليميّة مختلفة. يتناول هذا البحث شعر الأطفال الإسلاميّ، ويقف عند محتوى هو من أهمّ المضامين في شعر الأطفال، وهو المحتوى الدينيّ المستند إلى قيم الإسلام، حيث تنهض المضامين الإسلاميّة بربط الطفل بتراثه وتدلّه على تاريخه المجيد وتُنمّي فيه شخصيّته المسلمة وتُعلِيها وتختار له القُدُوات الصالحة في ظلّ زمن اختلطت فيه القيم حتى بات بعضها تحت مسمّى الحداثة ينظر إلى الغربيّ على أنّه المَثَل الأعلى في الحياة، وقد استند شعراء الاتجاه الإسلاميّ في شعر الطفل إلى مَعين ثَرٍّ من المصادر الإسلاميّة التي تتجلّى في القرآن والحديث والسيرة والتاريخ الممتدّ قرونًا طويلة. استعان البحث بالمنهج الوصفيّ التحليليّ في تتبّع نصوص عدد من الشعراء، وأبان أيضًا أنّ هذا المحتوى الإسلاميّ لم يُؤثّر في التقليل من شعريّة النصّ، بل تأدّى بوسائل فنّيّة عالية لا تختلف عن أدوات الشعر الفنّيّة في الاتجاهات الأخرى، وهو ما ينفي أنّ الدّين يحدّ من حرّيّة الشاعر كما يُحاول بعضهم تصوير ذلك

Tereza Amryan

The Yezidi wedding, due to its unique and different colours and elements, has been a subject of interest for their non-Yezidi neighbors. From time to time, it has been an object of interest for journalists, researchers and scientists as well. However, the transforming elements of the Yezidi traditional wedding have not been properly studied as of yet. In the framework of this article, some elements of Yezidi traditional weddings are examined: those elements have undergone various transformations due to external influences over the last few decades. The wedding ceremony is a more open, easily influenced and transformable ritual. Therefore, many elements of the traditional Yezidi wedding have partly been influenced by the Armenian wedding ritual and partly influenced by modern wedding trends. Many elements have been given a new appearance and interpretation, while some old ceremonies have been reborn and are performed in a new way. Additionally, some traditional forms of marriage (polygamy, levirate) have been forgotten among the Yezidis of Armenia. The study of the transformation of some elements of the traditional Yezidi wedding is important, as it can greatly contribute to the study of the dynamics of other ethnic transformative processes.

Febriansyah Febriansyah, Fatihunnada Fatihunnada, Hasan Basri Salim et al.

The interaction and exchange between local culture and Islamic culture dominate in influencing the social system. This research aims to explore the perspective of Hadith on the Gerudo and Topeng celebrations in Jambi. This research relies on an analytical descriptive method based on collecting library data from various paper and electronic sources and field data through observation and interviews. The researcher then used thematic methods in the takhrīj of hadith, involving the search for hadiths based on sentences related to the topic. In analyzing hadith texts, the researcher has employed a contextual method with comparison approach and has compared them with the opinions of ‘ulamā’ who are both supportive and critical of these approaches. The key finding of this research is that the taṣwīr prohibited by the Prophet Muhammad refers to taṣwīr that contains an 'illah or reason for its prohibition. This prohibition applies to taṣwīr used as a rival to Allah's creation, for worship, or due to elements in its form that contradict Islam. Therefore, Gerudo and Topeng are not considered prohibited taṣwīr because current practices no longer embody the reasons for their prohibition.

Natalia N. Nikolaeva, Liudmila S. Dampilova

Introduction. It is urgent enough to reveal original features of epic traditions in certain ethnic environments to draw a general epic picture of Central Asian peoples. As is evident, shamanism has given rise to diverse epic and poetic genres. Shamanic and epic texts of Mongols are characterized by identical mythological patterns of world order, unified heavenly pantheons, coherent and synonymous ideas and concepts. Goals. The article aims to identify the functions of a shaman/shamaness in plots of Buryat epic narratives, determine the former’s position and status in the system of images. So, the paper shall analyze epic texts clustering with different local traditions of Cis-Baikal Buryats, delineate images of shamans and shamanesses to consider them in a comparative perspective with the involvement of ethnographic material. Materials and methods. The study employs comparative-historical and contrastive methods as key tools of analysis. It examines Buryat epic texts — both published ones and those contained in archives of the Center of Oriental Manuscripts and Xylographs (IMBTS SB RAS). Results. The paper suggests that in the Buryat epic tradition shamans and shamanesses can be viewed as traditional characters traced back to most archaic beliefs, though their functions in uligers are essentially limited and monotypic. There is a gender division at different levels of the universe: celestial deities of upper realms are represented by male shamans, while only shamanesses exhibit activity in the Middle World (i.e., on the Earth). The functions of male shaman deities are nominal and not that significant for the plot. The status of a shamaness in variants and versions of the Unga Geseriad is quite high: she serves as mediator between Heaven and Earth, defender, assistant and adviser to the main characters, clairvoyant and soothsayer — and performs the classical role of shamans in society. Narratives recorded from shaman taletellers or individuals with extensive expertise in shamanic traditions tend to entrust shamanesses with larger plot development impacts rather than those delivered by mere narrators. However, in other uligers (not included in Geseriad) the shamaness — though endowed with the same functions of a clairvoyant, soothsayer and adviser — is opposed to the main character and supports his enemies. So, such uligers often contain the motif of her physical elimination. As can be seen from the above, in Buryat uligers male shamans are rather passive and nominal characters, while shamanesses do play most active roles. In general, the status of shamanesses in the epic tradition does not quite correlate with the traditionally high status of shamans and shamanesses among Cis-Baikal Buryats.

Basilius Bawardi, Reem Ghanayim

This study examines the themes and distinctive features of the grotesque as manifested in the literary works of Algerian author Waciny Laredj (Wasīnī al-Aʿraj), who depicts the Algerian reality through an experimental form of novelistic writing. Laredj makes use of the features of the grotesque—sarcasm, irony, amplification, exaggeration and the nightmarish—as a way of silhouetting Algeria’s situation and highlighting the struggle against both Islamic and state terrorism. Major similarities are noted between the style of the grotesque and elements central to novelistic narrative, such as polyphony and parallel plots. The grotesque reveals itself linguistically and stylistically in Laredj’s novels through their plots, the fantastical atmosphere that prevails throughout, and the use of analepsis, foreshadowing, omission, close-up shots and exaggeration. Specific examples of these phenomena are found in his Ḍamīr al-Ghā’ib (Third Person Pronoun) (1990) and Ḥārisat al-Ẓilāl (Guardian of the Shadows) (1997), in which human beings take on other forms by means of bizarre devices, and in which state terrorism mingles with Islamic terrorism in an atmosphere of comedic horror.

Galina M. Yarmarkina

Introduction. Religious vocabulary is a means to express a special view of the world, a special value system. Goals. The work aims to identify some specific patterns in the functioning of religionyms in seventeenth-eighteenth century Kalmyk official letters and their Russian translations. Materials and methods. The article examines a total of seventy nine letters by the Kalmyk Khan Ayuka for the years 1685 to 1715 — and their parallel Russian translations. The original texts are housed by the Russian State Archive of Ancient Acts and the National Archive of Kalmykia. Results. The analysis of religious vocabulary reveals certain differences in linguistic worldviews articulated by representatives of different religions. The texts contain religionyms associated with Buddhism (in Kalmyk letters), Orthodox Christianity (in Russian translations), and Islam (single mentions in Kalmyk letters and their Russian translations). In most cases, religionyms act as an important tool of diplomatic etiquette. Our comparison of the original texts and their translations made it possible to identify some semantic extensions pertaining to Kalmyk religion-related toponyms — names of places of pilgrimage, while there are almost no traces of Buddhist terms in Russian translations, which may be explained by differing religious ideas and concepts.

Amrina Amrina, Zulmuqim Zulmuqim, Iswantir Iswantir et al.

The purpose of this study is to describe and analyze multicultural values in Arabic language learning in Madrasah (school) and what are the obstacles for educators in undergoing multiculturalism. The method used in this research is qualitative, with a field research study done in a detailed, intensive, and profound way on the object under investigation. The data analysis technique used is content analysis and descriptive analysis. The results of this study explain that the implementation of multicultural values in Arabic lessons in Madrasah has the values of democracy, humanism, and tolerance so that students can learn Arabic among their friends without the need to look at ethnicity, race, or culture. The challenges and obstacles in carrying out multiculturalism are the adaptation of students to the introduction of the learning environment, the understanding of which has not led to the value of diversity. With multicultural values, tolerance and mutual respect create a conducive and fun learning atmosphere so that learning Arabic does not become a realm of fear for students.

Leonid A. Bobrov, Alexey M. Pastukhov

Introduction. The article deals with “Qinding Huangyu Xiyu tuzhi” (QHXT), the Qing source of the second half of the 18th century, namely its chapter (juan) 41 devoted to the weapons and military symbols of the Oirats of the Dzungarian state (1635–1758). The chapter in question has not been translated into Russian, neither has it been the subject of a special study so far. The aim of the present article is to introduce the evidence of this part of the Qing source on the weapons and banners of the Dzungars. Results. The compilation of the document was initiated by Emperor Qianlong after the territory of the Dzungar state was annexed to the Qing Empire. A group of Qing officials and of European specialists was sent to explore the newly acquired lands. The work in Dzungaria was largely carried out in 1756–1757, while the study of East Turkestan was completed in the spring of 1759. The work on the text itself began the same year to continue for about 23 years (1759–1782). Manchu military leaders who participated in the war in Central Asia took part, among others, in the compilation of the document. The source includes descriptions of Dzungarian weapons for distant and close combat, armor, and two types of Dzungarian banners. Each item is supplied with description and transcription of its original name. In some cases, the material used for their manufacture and typical sizes are indicated. The data of the written source under study compared with authentic samples of Dzungar weapons and pertaining visual materials has shown that the Qing officials described the features of their construction and decoration with high degree of reliability. Some of this information is unique and can be found in no other sources of the period. The data of the source is of special relevance for attributing various types of weaponry cited in Mongolian sources of the 17th–18th cc., as well as in the Mongolian and Oirat epics. The Qing authors made comparisons of the original names of the Dzungar weapons and armor with their construction features, which opens new avenues for elaborate studies of written works and epics of Central Asian populations. Conclusion. The analysis undertaken in the present article has shown that to date QHST is the most valuable and detailed Qing written source on the weapons and banners of the Dzungars of the middle of the 18th century.

محمد عبدالله حسين محرم

Samuel Huntington's The Clash of Civilizations and the Remaking of World Order is a seminal text in postcolonial theory and contemporary wartime cultural studies. The Washington Post has recently described him as "a prophet for the Trump era". This paper is a response to the dangers of two practices in politics and the academy worldwide: (1) adopting such a view by high rank policy makers; and (2) the Library of Congress' classification of Huntington's book as textbook of "history” that is being taught to students of history, postcolonialism, and cultural studies around the world. Drawing from some postcolonial and literary theorists, including Depish Chakrabarty and Gayatri Spivak, the paper deconstructs Huntington's notion of "history" which has been found to be based on secondary sources, selective, ignorant, and marginalizing non-Western histories, including five hundred years of philosophical and scientific contribution of Islamic civilization to the sleeping Europe and the West. The paper calls for the combat of such a dangerous theory and its abolition from the syllabus of the departments of English and history as well as from the usage by high rank political decision makers. After establishing the similarities between Huntington and the nihilist philosopher, Frederick Nietzsche, the researcher concludes with a possible solution to the problem of adopting Huntington's view of the inevitable future clash between civilizations: the belief of the contemporary philosopher of phenomenology and hermeneutics, Paul Ricouer that the reality of the existence of the Self cannot be attained without embracing the Other into the Self, becoming one with it, which ultimately eliminates any conflict or violence between individuals, communities and civilizations. This principle is one of theprinciples of Islam which calls a Muslim Self to be one with the other.

Bintu Syaifa Al-Azizah, Muhammad Khoirul Mustaghfirin

This article examines the pandemic in the Prophet's tradition perspective, especially His method in managing, treating, and preventing the spread of a pandemic which can be applied today. This study uses library research to identify and locate relevant information on hadiths related to pandemics, epidemics, and quarantine from primary sources. The Hadiths, then, are extracted and authenticated from their collections (getting takhrij process) to reveal the judgment on practising, knowing the meaning of words as well as the explanations.

Mariateresa Albanese

The aim of this paper is to highlight some of the peculiarities and problems of interpretation that emerge from the analysis of the rites which are described within the text of the tablet listed under the number 479.2.1 of the Catalogue des Textes Hittites. This text preserves the so called “Kizzuwatna ritual”, which concerns the purification of the Hittite royal couple. In this paper I will discuss: the uzianza rite, the locations in which the ritual took place (lack of knowledge of which has hitherto created difficulties in understanding the ritual’s execution); the use within this text and in other texts of the term UN?TU for which a new translation is suggested, and finally a ritual action, described as (MUNUS.)LUGAL-UT-TUM-ma-kán an-da KAxU-az me-mi-an-zi, which uniquely appears in two paragraphs of the uzianza offering cycle.

Илья Васильевич Торопицын, Жанат Бековна Кундакбаева, Данара Аксеновна Сусеева

Проблема изучения взаимоотношений народов России на различных этапах развития российской государственности остается чрезвычайно востребованной и актуальной темой в исторической науке. В процессе исторического развития России в орбиту внутренней и внешнеполитической жизни страны вовлекались самые разные народы. Перед российскими властями постоянно стояла задача удержать их в составе государства. Для этого требовалось определить им место и роль в системе государственного устройства страны. Однако далеко не все народы ранее поддерживали мирные отношения со своими новыми соседями. Центральным и местным российским властям приходилось искать пути преодоления возникающих трудностей в налаживании мирного сосуществования разных народов. В ход шли различные приемы военного, административного и дипломатического характера. В числе последних использовался фактор удержания и возврата заложников или пленных. Цель — рассмотреть калмыцко-казахские взаимоотношения в середине XVIII в. и роль российских властей в налаживании мирного сосуществования двух степных народов в составе одного государства под верховенством российского закона; изучить различные аспекты, связанные с ролью пленных в дипломатических контактах российских властей с представителями степной знати. Результаты. Вступление в 30-х гг. XVIII в. казахов Младшего и Среднего жузов в российское подданство создало определенный феномен, когда в составе российского государства оказались два степных народа, придерживавшиеся в политике взаимоотношений друг к другу практики взаимных набегов. Российские власти в 1740-х гг. предприняли усилия для налаживания мирного сосуществования калмыков и казахов под верховенством Российской империи. В качестве дипломатического инструмента применялась практика добровольного возврата пленных, сопровождавшая переговорный процесс. Выводы. Анализ рассмотренных фактов позволяет говорить о том, что в середине XVIII в. в рамках взаимоотношений со степными народами российские власти широко использовали фактор обмена пленными для достижения необходимых результатов в переговорном процессе.

Ibrahim Al-Bib, hekmat Barbahan

This paper seeks to study the effect of Quranic readings in general, and atypical readings in particular, on the formation of grammatical rules and syntax. It also tries to show the relationship between Quranic readings and the seven enunciation styles. The Quran allows the opportunity of different readings. These readings, together with the seven famous accents, constitute an important manifestation of the uniqueness of Quran. They support one another without any contradiction. Some researchers believe that Quranic readings have not received the due attention of grammarians regarding the formation of syntactic rules. Readings of exceptions in the Quran which lack systematic and coherent relation to the big whole are not less important than the mainstream of the vocabulary, rules and styles. Regular or irregular readings are standard grammatical illustrations or bases, which are probably better than the poetic examples. In neglecting those readings, grammarians missed a number of standard Arabic accents. They deemed as irregular what did not fit their analogies and preconceptions. They should have taken into consideration the Quranic readings both in the formation and modification of syntactic rules.

Moh. Fery Fauzi, Miftahul Fadliah Buhun, Agus Purwadi

This study aimed to determine the effect of cooperative learning model of TGT type in the interest of learning Arabic language in VII grade students at MTs. Negeri Banggai Kepulauan, Central Sulawesi. The approach used in this study was a quantitative using a correlational research design. The data collecting technique was observation and questionnaires. Data was analyzed using the correlation product moment formula with the help of SPSS version 16. The results of this study indicate that there was a significant influence on the cooperative learning model of TGT type in the interest learning Arabic language in MTs. Negeri Banggai Kepulauan, Central Sulawesi. It was proven by the score of rcount 0,771 while rtable 0,404. It meant that the score of rcount was greater than the score of rtable with a significant level of 5%. Based on the decision making criteria and testing, the cooperative learning model of TGT type in the interest learning Arabic language in VII grade students was categorized into strong category of influence.

Emine Zeytunlu

Behrâm-i Sâdıkî, 19. yüzyılda başlayan ve 20. yüzyılda gelişiminisürdüren modern İran öykücülüğünde önemli bir şahsiyet olarak karşımıza çıkar.1936 yılında İsfahan’a bağlı Necefabad’da dünyaya gelen Sâdıkî henüz liseöğrencisiyken ‘Sahbâ Mikdârî’ takma adıyla şiirler yazar. 1955 yılında TahranÜniversitesi Tıp Fakültesi’ne başlayan Sâdıkî’nin öyküleri o yıldan itibarendönemin ünlü edebiyat dergilerinde yayımlanır ve bu öyküler büyük beğenitoplar. Sanatsal yaratıcılık dönemi 1956-1972 yılları arasını kapsayan vetemelde bu on yılın yazarı olarak kabul edilen Sâdıkî, bu kısa süreye rağmenkendisini İranlı öykücülerin ön saflarına yerleştiren eserlere imza atar.Bunlardan ilki 25 yaşındayken yazdığı ve onu üne kavuşturan “Melekût”(Ruhlar Âlemi) adlı romanıdır. Bazı eleştirmenler bu eseri uzun öykü (novella)kategorisine koyar. Diğer eseri 30 öyküden oluşan “Siper ve Boş Mataralar”adlı kitabıdır. Bu ikisinden başka yazarın dağınık halde şiirleri,tamamlanmamış öyküleri ve birkaç tane de piyesi bulunmaktadır. 1984 yılındahenüz 48 yaşındayken hayata veda eden Sâdıkî kısa yaşamı boyunca yazdığıöykülerle hem yaşadığı dönemde hem de kendinden sonra gelen yazarlar üzerindesarsıcı ve derin etkiler bırakmıştır. Behrâm-i Sâdıkî, yaşamdan ümidini kesmişve kendilerine tek sığınak olarak ölümü gören karakterler üzerinden ölümkavramını öykülerinde ustalıkla işler. Yazınlarında bazen kara mizaha yaklaşanironik anlatımıyla bazen tüm acısı ve gerçekliğiyle ölüm korkusunun üzerinegider. Kuruntu, kaçış, intihar, kimliksizleşme ve cinnet geçirme gibi temalarlaanlatımını güçlendirir. Çalışmada, Sâdıkî’nin anlatı süzgecinden geçengerçeklik ile var olan gerçekliğin karşılaştırılması yapılarak, ölüm kavramınıele alışı incelenecektir.

Нэркэс Ахметовна Хуббитдинова , Гульнар Вилдановна Юлдыбаева, Гульнара Хависовна Абдрафикова et al.

Введение. Зародившийся на стыке фольклора и литературы жанр баит в башкирском фольклоре возник на основе стихотворной формы бейт, который в поэзии народов Ближнего и Среднего Востока означает двустишие в разных жанрах классической поэзии. В башкирском и татарском фольклоре баит служит определением жанра национальной поэзии, в котором повествуется об исторических или бытовых происшествиях трагического или остродраматического характера. Башкирские народные баиты делятся на военно-исторические и социально-бытовые. Цель. В статье исследуются некоторые башкирские социально-бытовые баиты как жанр, находящийся между устной и книжной литературой, и их отличительные черты с точки зрения композиции и художественно-эстетического разнообразия. Материалы. При рассмотрении данной проблемы в основу исследования легли документы фольклорных научных экспедиций, организованных в разные годы, которые затем вошли в том «Баит» многотомного свода «Башкирское народное творчество» (Уфа, 1978, на башк. яз.; 2004, на рус. яз.), а более позднего периода — в сборники материалов экспедиций. Среди всего материала авторы выделяют интересующий их жанровый вид баитов — социально-бытовые, которые в национальной фольклористике не изучены в достаточной степени. Об этом свидетельствует отсутствие публикаций, прежде всего монографий. Авторы статьи делают попытку восполнить этот пробел, привлекая найденные фольклорные материалы. Для объективности выводов и более выпуклой демонстрации художественного своеобразия башкирских народных социально-бытовых баитов авторы также обращаются к трудам татарских исследователей и ссылаются на некоторые их высказывания. Результаты. В результате проделанной работы авторы статьи установили яркие отличительные художественно-эстетические, идейно-тематические, художественно-функциональные качества и своеобразие социально-бытовых баитов. В отличие от баитов других жанровых видов (социально-исторических баитов с их разновидностями) для них в особенности характерны эпитеты, образные сравнения, параллелизмы и уменьшительно-ласкательные формы в обращениях, наличие зачина, концовки и т. д. Также было выявлено сходство социально-бытовых баитов с идейно-тематическими особенностями эпитафики, надгробных записей. Обнаруженные татарскими исследователями эти сходства во многом характерны и для башкирского народного творчества

Yuli Ochirovich Oglaev

In this article analyzed the historiography on the history of Kalmykia during wartime, including K.N.Maksimov's monography «The Great Patriotic War: Kalmykia and the Kalmyks» (М.: Nauka 2007).

Aissa Faris, Tallal Ali Deyoub

Nostalgia is a tendency of conscience include humanitarian all ages and at all times. It is an expression of sincere desire of poet to see the motherland where he was established, and where requirements of life forced him to abandon it. Associated poems of the kings and leaders in Andalusia set in political circumstances and social self, deepened their sense of sorrow and regret for the loss of splendor, combined with sovereignty and power, and activated nostalgic feelings for the anticipated return, to convenience, luxury life and the grace. This study investigates the poems which kings and leaders sang in nostalgia, and handles them in the light of the psychological, social conditions and self-raised these emotional feelings It also deals with delicate sensations in the class of these poets who expressed through nostalgia two contradictory elements oin the elegance of the past. Under some extreme conditions that have occurred in their lives, they missed the grace of communication with their parents, relatives, and their places, and their emotions began flowing honestly from their depths, puffing it in an exhale under the difficult conditions in which they live. Nostalia for the Homeland includes nostalgic poems of kings and leaders, as we will see in their selected poems. Unlike religious poems, nostalgia in the poems of poet Minister Lisan Din Ibn al-Khatib merges the past and the future.

Shaker Amery, Mahmood Khorsandi, Somayah Tarahomi

 Questions are real if they are about what we do not know. But, sometimes they are used for purposes other than this primary purpose. In such cases, they are refered to as rhetorical questions. Rhetorical questions are one of the controversial issues in rhetoric. Some scholars think that this area belongs to semantics some think it falls in the same area as figures of speech. This article intends to explores different purposes of rhetorical Questions in the Holy Quran and provide Quranic examples to support the claims. There are two kinds of questions in the Quran: questions posed by God and Questions narrated from others. As God is omniscient and never seeks information, all these questions must be considered rhetorical questions.Therefore, to better understand the secondary purposes of these questions, we have examined only questions which are posed by God to help the audience follow the right path.

Laura Rossi

The problem of the relationship between Russian epistolary and fictional prose during the last quarter of the eighteenth century arose as a consequence of Yu. Tynyanov’s happy intuition that in certain epochs familiar letters could achieve the status of literary genre. In recent studies familiar correspondence has appeared as almost the only factor prompting the development of Russian sentimentalist prose. In this article a thorough investigation of Mikhail Muravyev’s published and unpublished letters and prose fiction (1776-1797) shows that the relationship between these two literary forms was far more complicated, because in fact on the one hand they both owed much to classical and contemporary West European sources and, on the other, in each of them the same elements had different functions and “worked” in a different way.