“A new discovery of a new world”: The Moon and America in Seventeenth-and Eighteenth-Century European Literature

2016 ◽  
pp. 167-182
Author(s):  
Brycchan Carey
Keyword(s):  
Eighteenth Century ◽  
New World ◽  
The Moon ◽  
European Literature ◽  
New Discovery

Ben Jonson's Reception of Lucian

2019 ◽  
Vol 26 (2) ◽  
pp. 159-179
Author(s):  
Robert S. Miola
Keyword(s):  
New World ◽  
Ben Jonson ◽  
Thomas Dekker ◽  
The Moon ◽  
True Story ◽  
News Industry ◽  
The Dead

Throughout his career Ben Jonson drew variously upon Lucian, whom he encountered in the mythographies as well as in several Greek and Latin editions he owned. Jonson's receptions take the form of glancing reminiscence in the masques, as Lucian supplies mythological decoration and literary conceit. They appear as transformative allusion in Cynthia's Revels, which draws upon several satirical Dialogues of the Gods, and in The Staple of News, which re-appropriates a favorite satirical dialogue, Timon, the Misanthrope, to satirize the greed of the news industry. Jonson practices an extended and creative imitatio of Lucian's fantastic moon voyages (A True Story and Icaromenippus) in his much neglected News from the New World Discovered in the Moon. And, likewise, Jonson reworks Lucian extensively for the action of Poetaster: The Carousal supplies the lascivious banquet of 4.5, and Lexiphanes, the humiliating purge of Crispinus. Jonson's rich engagement with Lucian comes to a climax in Volpone, which borrows directly from The Dream, and several Dialogues of the Dead. Here whimsical ancient satire enables stern moral allegory. Responding to Poetaster in Satiro-mastix, Thomas Dekker has Captain Tucca rebuke Horace (i.e. Ben Jonson) by sarcastically calling him “Lucian.” Jonson, no doubt, took the proffered insult as the highest compliment.

Nicolas Gueudeville's Enlightenment Utopia

Moreana ◽  
2018 ◽  
Vol 55 (Number 209) (1) ◽  
pp. 24-60
Author(s):  
Russ Leo
Keyword(s):  
Political Economy ◽  
Eighteenth Century ◽  
New World ◽  
Economic Life ◽  
Political Anthropology ◽  
French Translation ◽  
Natural Religion ◽  
Original Length ◽  
English Law

Nicolas Gueudeville's 1715 French translation of Utopia is often dismissed as a “belle infidèle,” an elegant but unfaithful work of translation. Gueudeville does indeed expand the text to nearly twice its original length. But he presents Utopia as a contribution to emergent debates on tolerance, natural religion, and political anthropology, directly addressing the concerns of many early advocates of the ideas we associate with Enlightenment. In this sense, it is not as much an “unfaithful” presentation of More's project as it is an attempt to introduce Utopia to eighteenth-century francophone audiences—readers for whom theses on political economy and natural religion were much more salient than More's own preoccupations with rhetoric and English law. This paper introduces Gueudeville and his oeuvre, paying particular attention to his revisions to Louis-Armand de Lom d'Arce, Baron de Lahontan's 1703 Nouveaux Voyages dans l'Amérique Septentrionale. Published in 1705, Gueudeville's “revised, corrected, & augmented” version of Lahontan's Voyages foregrounds the rational and natural religion of the Huron as well as their constitutive aversion to property, to concepts of “mine” and “yours.” Gueudeville's revised version of Lahontan's Voyages purports to be an anthropological investigation as well as a study of New World political economy; it looks forward, moreover, to his edition of Utopia, framing More's work as a comparable study of political economy and anthropology. Gueudeville, in other words, renders More's Utopia legible to Enlightenment audiences, depicting Utopia not in terms of impossibility and irony but rather as a study of natural religion and attendant forms of political, devotional, and economic life. Gueudeville's edition of Utopia even proved controversial due, in part, to his insistence on the rationality as well as the possibility of Utopia.

To Sin No More

2018 ◽  
Author(s):  
David Rex Galindo
Keyword(s):  
Eighteenth Century ◽  
Native Americans ◽  
Urban Areas ◽  
New Spain ◽  
New World ◽  
Spanish America ◽  
Rural And Urban Areas ◽  
Rural And Urban ◽  
Spanish Atlantic ◽  
Franciscan Order

For 300 years, Franciscans were at the forefront of the spread of Catholicism in the New World. In the late seventeenth century, Franciscans developed a far-reaching, systematic missionary program in Spain and the Americas. After founding the first college of propaganda fide in the Mexican city of Querétaro, the Franciscan Order established six additional colleges in New Spain, ten in South America, and twelve in Spain. From these colleges Franciscans proselytized Native Americans in frontier territories as well as Catholics in rural and urban areas in eighteenth-century Spain and Spanish America. This is the first book to study these colleges, their missionaries, and their multifaceted, sweeping missionary programs. By focusing on the recruitment of non-Catholics to Catholicism as well as the deepening of religious fervor among Catholics, the book shows how the Franciscan colleges expanded and shaped popular Catholicism in the eighteenth-century Spanish Atlantic world. This book explores the motivations driving Franciscan friars, their lives inside the colleges, their training, and their ministry among Catholics, an often-overlooked duty that paralleled missionary deployments. It argues that Franciscan missionaries aimed to reform or “reawaken” Catholic parishioners just as much as they sought to convert non-Christian Native Americans.

Robert Livingston (1654-1728): Businessman of Colonial New York

1956 ◽  
Vol 30 (1) ◽  
pp. 18-45 ◽  
Author(s):  
Lawrence H. Leder ◽  
Vincent P. Carosso
Keyword(s):  
New York ◽  
Eighteenth Century ◽  
New World ◽  
Political Life ◽  
Business Enterprise ◽  
Business Organization ◽  
Manufacturing Enterprises ◽  
Social Prestige ◽  
The Social ◽  
Business Functions

Robert Livingston's career provides the first opportunity to consider in detail the emergence of an early New York businessman. Trained in business in Rotterdam, he brought to the New World the experience, knowledge, and techniques of one of the most advanced commercial centers of his day. On the Albany frontier he applied the Old World's business methods to advantage and gradually emerged as a dominant figure in colonial New York. His records and business correspondence leave no doubt that Livingston belonged to that class of businessmen often referred to as sedentary or resident merchants, though he did not employ as many agents and partners as his later, more mature counterparts. Neither did he engage in as many ventures or perform as many functions as the Browns, Hancocks, and other late eighteenth-century merchants, nor did he create an impressive business organization at home or abroad as was customary among certain European contemporaries. Still, as a wholesaler and retailer, importer and exporter, shipowner and land speculator, Livingston was an early New York practitioner of diversified business functions and investments. His extensive land dealings, no doubt motivated in part by the social prestige attached to real estate, were undertaken primarily as a source of credit and revenue. Livingston Manor was operated as a business enterprise: some of it was cultivated on Livingston's behalf, parts were leased to tenants who provided for the Lord of the Manor not only rents but a steady market for the goods he obtained in overseas trading ventures, and other sections were devoted to various manufacturing enterprises. Livingston's political life was an integral and necessary part of his business ventures, which reflected at all points the total instability of most colonial institutions. From the details of Livingstons many-sided commercial life emerges a rare picture of an embryonic business society in which the means were sorely taxed to achieve the ends conceived by ambitious men.

Terrible Turks, Bedouin Poets, and Prussian Prophets: The Shifting Place of Islam in Herder's Thought

PMLA ◽  
2008 ◽  
Vol 123 (1) ◽  
pp. 57-75 ◽  
Author(s):  
Ian Almond
Keyword(s):  
Eighteenth Century ◽  
Middle Eastern ◽  
Belief System ◽  
Multiple Identities ◽  
The Other ◽  
European Literature ◽  
German Nation

In an examination of the varied responses to the Muslim Orient by the eighteenth-century German thinker Johann Gottfried von Herder, I try to locate the multiple identities he displayed in his treatment of Turks, the Koran, Arab thought, and the doctrines of Islam. What emerges is a series of different voices, employing different registers of language: a Christian response to Islam as a rival revelation-based monotheism (but, at the same time, a more sympathetic Protestant privileging of “Muhammadanism” as a belief system preferable to “papism”); a poetic register, in which “Muhammadans” move from spiritual ignorance to a status of aesthetic desirability; a philological response to the Muslim Orient, one whose emphasis on the Middle Eastern origins of European literature would assist Herder's project of the reprovincialization of Europe; and a nationalist vocabulary, one that would see the rise of Islam as a model for the emergence of Herder's German nation but that would also, paradoxically, express a Turcophobia that demonizes the Ottomans into the other of civilization.

scholarly journals Translations of Cicero in Lomonosov’s A Brief Guide to Eloquence

2020 ◽  
Vol 8 (4) ◽  
Author(s):  
Anna Smirnova
Keyword(s):  
Eighteenth Century ◽  
Comparative Method ◽  
Practical Importance ◽  
Russian Language ◽  
Original Text ◽  
European Literature ◽  
Translation Techniques ◽  
Word Translation ◽  
The Russian Language

This article examines Mikhail V. Lomonosov’s translation techniques and idiolect in his A Brief Guide to Eloquence (1748), with most of the examples being translated fragments of European literature. A comparison of the translated fragments from Cicero (the author analyses 82 excerpts from the antique orator’s works) with Lomonosov’s own Latin texts makes it possible to see some features of Lomonosov’s translation techniques. Except for the translated fragments included in the textbook on rhetoric, some of Cicero’s works were entirely translated into Russian in the eighteenth century. The author also compares Lomonosov’s translated fragments from Cicero (Cic. Leg. Man., Cat., Arch., Har. resp., etc.) with translations by K. Kondratovich, which were released twenty years after those by Lomonosov. The aim of the research is to show the peculiarities of Lomonosov’s translations, resulting both from the specifics of his translation techniques and the task of these texts as examples of Russian eloquence. The comparative method allows the author to conclude that Lomonosov managed to adequately convey the content and form in his translations and to recreate the style while closely adhering to the original – all this convinced him that the Russian language ‘stands out among all the languages of Europe in its grandeur and richness’. In Lomonosov’s translation techniques, there is a tendency for word-by-word translation and an attempt to preserve the Latin syntax; there is also a noticeable tendency to replace specific ancient culture-specific concepts with modern ones (a principle dating back to humanistic translations into Latin and vulgar languages). The translator’s adherence to the original is of practical importance for historians of literature and allows us to determine when the original text was taken from textbooks on rhetoric.

Architectural Remains at Fort St. Joseph

2019 ◽  
pp. 79-100 ◽  
Author(s):  
Erika K. Hartley ◽  
Michael S. Nassaney
Keyword(s):  
Eighteenth Century ◽  
New World ◽  
Structural Materials ◽  
New France ◽  
Documentary Sources ◽  
Architectural Styles ◽  
Construction Techniques ◽  
French Colonial ◽  
Materials Used ◽  
Function Construction

This chapter reveals the architectural remains recovered at Fort St. Joseph. Unlike other colonial settlements, no detailed maps, drawings, or descriptions have come to light to illuminate the physical appearance of the fort. Here, we trace the origins of French colonial architectural styles and how they were adapted to the New World. We then employ archaeological and documentary sources to ascertain the types of buildings that may have existed at Fort St. Joseph, their functions, and what they may have looked like. This information will help in our interpretations of the function, construction techniques, and materials used to construct buildings as revealed through the architectural remains and associated structural materials found at Fort St. Joseph. This examination of eighteenth-century buildings in New France provides a better appreciation and understanding of colonial architecture and the conservative nature of French building practices.

scholarly journals Freedom-Seeking Slaves in England and Scotland, 1700–1780*

2019 ◽  
Vol 134 (570) ◽  
pp. 1136-1168 ◽  
Author(s):  
Simon P Newman
Keyword(s):  
Eighteenth Century ◽  
Great Britain ◽  
New World ◽  
Work Conditions ◽  
American Slavery ◽  
Returning Home ◽  
Physical Effects

Abstract This essay explores the experiences of enslaved people who sought to escape their bondage in England and Scotland during the first three-quarters of the eighteenth century. It argues that, while the conditions of their servitude in Britain may appear closer to those of white British servants than those of enslaved plantation labourers in the colonies, the experiences of these people were conditioned by the experiences of and the threat of return to colonial enslavement. For some successful Britons an enslaved serving boy was a visible symbol of success, and a great many enslaved men, women, youths and children were brought to Great Britain during the eighteenth century. Some accompanied visiting colonists and ships’ officers, while others came to Britain with merchants, planters, clergymen and physicians who were returning home. Some of the enslaved sought to seize freedom by escaping. Utilising newspaper advertisements placed by owners seeking the capture and return of these runaways (as well as advertisements offering enslaved people for sale), the essay demonstrates that many such people were regarded by their masters and mistresses as enslaved chattel property. Runaways were often traumatised by New World enslavement, and all too aware that they might easily be sold or returned to the horrors of Caribbean and American slavery: improved work conditions in Britain did not lessen the psychological and physical effects of enslavement from which they sought to escape.

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