Matter provide the first ever translation of the Latin Ogdoas, a series of eight dialogues written by the fifteenth-century author Alberto Alfieri. While neither the author nor his work are particularly well-known, Weinberg and Matter set out, not only to rectify this lacuna, but more importantly, to justify its importance in Renaissance studies; two goals they deftly accomplish. The extensive introduction to the Ogdoas begins with a biography of Alfieri (1-4): a grammar teacher who, at the time of writing, the Ogdoas, resided in Genoa in the colony of Caffa, in modern Crimea, and who was, by birth, a Milanese subject. Alfieri himself provides these geographical touchstones in the Ogdoas prologue, which are utilized to date both Alfieri and his text. Milanese and Genoese political events figure prominently in the Ogdoas as well as their ruling families, the Visconti and Adorno respectively. This is of primary interest because the dialogues purport to have taken place in the afterlife among the deceased members of these ruling families as they muse on subjects of civic virtue and just leadership. The irony of this is not lost on our editors who acknowledge the historical inaccuracy or, more precisely, historical omissions, which they attribute to Alfieri's bias "particularly when it concerns the lives and deeds of statesmen with whom the author wants to ingratiate himself " (42).
CENOTAPHS OF THE HEBRE'V PATRIARCHS AT THE CAVE OF l\1ACHPELAH.l By THE REV. A. B. GRIMALDI, l\1.A. THE Mohammedans consider Hebron one of their most sacred cities, and the cenotaphs "ritbin the l\iosque there as of the utmost sanctity, and have prohibited all access to thenl by Jews and Christians. Edward VII obtained entrance, when Prince of Wales, only by a firman from the Sultan. George V obtained admission, when a youthful Prince, in the same way. An extremely few other Christians have entered by secret n1anagement. Even as late as' 1908, when I was at Hebron, adnlission to visitors was impossible. I went up a vaulted passage by the side of the Haranl wall, but at the top, near the entrance in the gigantic Herodian wall, was a seated l\iosque official, who prohibited all further progress. Extremely few, therefore, have entered the l\10sque, and it need hardly be said, that not one of them took photographs of the monuments, nor even dared to ask permission to do so. But even this has now been accomplished, and by the indefatigable exertions of the Editor of the lV01'ther'n British-Israel Review, a nlost valuable set of si~photographs of the Patriarchal Nlonuments were secured for that Journal, and are now presented to the readers of the Q.S.
This paper will explore the role of collaboration to explain how a pedagogical reading group supported faculty and staff at an institution in Canada in the development of self-awareness and application of Universal Design for Learning (UDL) principles. Within this social learning framework, a community of individuals, an educational developer, and members of the pedagogical reading group, were able to articulate and disseminate a process where learning together, as an experience of small meaningful moments, led to the possibility of larger wholescale movements as institutional change.
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