Bibliography

Michael
Clarke
s. xx / s. xxi

14 publications between 2006 and 2020 indexed
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Works edited

Clarke, Michael, and K. M. Shields (eds), Translating emotion, Oxford: Peter Lang Publications, 2011.
Clarke, Michael, Bruno Currie, and Oliver Lyne (eds), Epic interactions: perspectives on Homer, Virgil and the epic tradition presented to Jasper Griffin by his pupils, Oxford: Oxford University Press, 2006.

Contributions to journals

Clarke, Michael, and Máire Ní Mhaonaigh, “The ages of the world and the ages of man: Irish and European learning in the twelfth century”, Speculum 95:2 (2020): 467–500.  
Sections: Medieval Irish narrative: context and contacts; The six ages in theology and historiography; The Irish evidence: Sex aetates mundi; The Irish evidence: Cogadh Gáedhel re Gallaibh; Intamlugud intliuchta: the figure of thought; The Irish evidence: summary; The Liber floridus of Lambert of Saint-Omer; The Hymns for the Paraclete of Abelard; The typological windows in Christ Church, Canterbury; The Isidorean Liber de numeris: a key intertext?; Irish and European images and intellectualism.
abstract:
In the grand narrative of renewal and creativity in the Europe of the "long twelfth century," it has been easy to assume that Ireland was marginal and backward-looking, with the energy of its thinkers and writers concentrated on preserving and continuing the cultural forms of the national past. In recent scholarship, however , it has become clear that Irish intellectual life in this period was much closer to the European mainstream than was once believed. Here we present a case study in this area, concerned with the schematization of historical time and the course of human life in parallel systems of six ages. Two examples of Irish text production from the early twelfth century-one an extended marginal gloss of some theological subtlety and the other a complex heroic image in a narrative eulogy-are compared with parallel manifestations in three sources from the heart of mainstream European creativity in the period: an encyclopedic compilation of history and theology, a sequence of newly composed hymns for the Divine Office, and the iconographic program of stained-glass windows in a newly rebuilt cathedral. The parallels we draw here point to the conclusion that, despite the obvious differences in outer form, the modes of learned creativity reflected in Irish manuscript culture were closely aligned with international trends across Europe in the same period. To set this material in context, we preface our discussion with some general remarks on medieval Irish writing , before proceeding to the details of the chosen examples.
Sections: Medieval Irish narrative: context and contacts; The six ages in theology and historiography; The Irish evidence: Sex aetates mundi; The Irish evidence: Cogadh Gáedhel re Gallaibh; Intamlugud intliuchta: the figure of thought; The Irish evidence: summary; The Liber floridus of Lambert of Saint-Omer; The Hymns for the Paraclete of Abelard; The typological windows in Christ Church, Canterbury; The Isidorean Liber de numeris: a key intertext?; Irish and European images and intellectualism.
abstract:
In the grand narrative of renewal and creativity in the Europe of the "long twelfth century," it has been easy to assume that Ireland was marginal and backward-looking, with the energy of its thinkers and writers concentrated on preserving and continuing the cultural forms of the national past. In recent scholarship, however , it has become clear that Irish intellectual life in this period was much closer to the European mainstream than was once believed. Here we present a case study in this area, concerned with the schematization of historical time and the course of human life in parallel systems of six ages. Two examples of Irish text production from the early twelfth century-one an extended marginal gloss of some theological subtlety and the other a complex heroic image in a narrative eulogy-are compared with parallel manifestations in three sources from the heart of mainstream European creativity in the period: an encyclopedic compilation of history and theology, a sequence of newly composed hymns for the Divine Office, and the iconographic program of stained-glass windows in a newly rebuilt cathedral. The parallels we draw here point to the conclusion that, despite the obvious differences in outer form, the modes of learned creativity reflected in Irish manuscript culture were closely aligned with international trends across Europe in the same period. To set this material in context, we preface our discussion with some general remarks on medieval Irish writing , before proceeding to the details of the chosen examples.
Clarke, Michael, “The extended prologue of Togail Troί: from Adam to the wars of Troy”, Ériu 64 (2014): 23–106.
Clarke, Michael, “The lore of the monstrous races in the developing text of the Irish Sex aetates mundi”, Cambrian Medieval Celtic Studies 63 (Summer, 2012): 15–50.

Contributions to edited collections or authored works

Clarke, Michael, “Merger and contrast between Latin and Medieval Irish”, in: Ó Flaithearta, Mícheál, and Lars B. Nooij [ass. ed.] (eds), Code-switching in medieval Ireland and England: proceedings of a workshop on code-switching in the medieval classroom, Utrecht 29th May, 2015, Münchener Forschungen zur historischen Sprachwissenschaft 18, Bremen: Hempen Verlag, 2018. 1–32.
Clarke, Michael, “International influences on the later medieval development of Togail Troí”, in: Harlos, Axel, and Neele Harlos (eds), Adapting texts and styles in a Celtic context: interdisciplinary perspectives on processes of literary transfer in the middle ages: studies in honour of Erich Poppe, Studien und Texte zur Keltologie 13, Münster: Nodus Publikationen, 2016. 75–102.
Clarke, Michael, “The Leabhar gabhála and Carolingian origin legends”, in: Moran, Pádraic, and Immo Warntjes (eds), Early medieval Ireland and Europe: chronology, contacts, scholarship. A Festschrift for Dáibhí Ó Cróinín, Studia Traditionis Theologiae 14, Turnhout: Brepols, 2015. 441–479.  
abstract:
The Irish Leabhar gabhála is poised between several different literary modes: conduit of ancient traditions, bogus charter of national identity, by-product of commentary on Latin cosmography and world history. Attempts to explain the themes and purposes of its earlier sections (Tracts I and II) usually focus on parallels between the story of the ancestors of the Irish and that of the Hebrews of the Old Testament. This article attempts to situate the work in the context of Carolingian global and national histories, focussing on the theme of the origins of each nation in the westward wanderings of fugitives from the classical heartlands of the eastern Mediterranean or western Asia. It is argued that the narrative of the travels of the ancesters of the Goídil (Irish) involves an implicit parallel with the travels of the ancestors of Romans, Franks, and British from the fall of Troy. The paper proposes that this parallel may have been prominent in a lost Latin version of the Leabhar gabhala of which parts are preserved as embedded quotations in hagiographical texts.
abstract:
The Irish Leabhar gabhála is poised between several different literary modes: conduit of ancient traditions, bogus charter of national identity, by-product of commentary on Latin cosmography and world history. Attempts to explain the themes and purposes of its earlier sections (Tracts I and II) usually focus on parallels between the story of the ancestors of the Irish and that of the Hebrews of the Old Testament. This article attempts to situate the work in the context of Carolingian global and national histories, focussing on the theme of the origins of each nation in the westward wanderings of fugitives from the classical heartlands of the eastern Mediterranean or western Asia. It is argued that the narrative of the travels of the ancesters of the Goídil (Irish) involves an implicit parallel with the travels of the ancestors of Romans, Franks, and British from the fall of Troy. The paper proposes that this parallel may have been prominent in a lost Latin version of the Leabhar gabhala of which parts are preserved as embedded quotations in hagiographical texts.
Clarke, Michael, “Demonology, allegory and translation: the Furies and the Morrígan”, in: O'Connor, Ralph [ed.], Classical literature and learning in medieval Irish narrative, Studies in Celtic History 34, Cambridge: D. S. Brewer, 2014. viii + 244 pp. 101–122.
Clarke, Michael, “Reconstructing the medieval Irish bookshelf: a case study of Fingal Rónáin and the horse-eared kings”, in: O'Connor, Ralph [ed.], Classical literature and learning in medieval Irish narrative, Studies in Celtic History 34, Cambridge: D. S. Brewer, 2014. viii + 244 pp. 123–139.
Clarke, Michael, “Linguistic education and literary creativity in Medieval Ireland”, in: Ronan, Patricia [ed.], Ireland and its contacts / L'Irlande et ses contacts, Cahiers du CLSL 38, Lausanne: Centre de linguistique et des sciences du langage, 2013. 37–70.
Clarke, Michael, “Translation and transformation: a case study from medieval Irish and English”, in: Clarke, Michael, and K. M. Shields (eds), Translating emotion, Oxford: Peter Lang Publications, 2011. 29–54.
Clarke, Michael, “An Irish Achilles and a Greek Cú Chulainn”, in: Ó hUiginn, Ruairí, and Brian Ó Catháin (eds.), Ulidia 2: proceedings of the Second International Conference on the Ulster Cycle of Tales, Maynooth 24-27 July 2005, Maynooth: An Sagart, 2009. 238–251.
Clarke, Michael, “Achilles, Byrhtnoth, and Cú Chulainn: from Homer to the medieval North”, in: Clarke, Michael, Bruno Currie, and Oliver Lyne (eds), Epic interactions: perspectives on Homer, Virgil and the epic tradition presented to Jasper Griffin by his pupils, Oxford: Oxford University Press, 2006. 243–272.