Jungmann’s Translation of Paradise Lost in the Vanguard of Modern Czech Culture

2017 ◽  
Author(s):  
Šárka Tobrmanová
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Paradise Lost ◽  
Second Generation ◽  
Literary Language ◽  
Samson Agonistes ◽  
Paradise Regained ◽  
Language And Literature ◽  
Culture And Language

This chapter centres on the 1811 experimental Czech translation of Paradise Lost, Ztracený ráj, by the Czech polyglot Jungmann, because it vitally affected the rise of modern Czech language and literature. Jungmann belonged to the second generation of the Czech national revivalists who strove to revive the Czech culture and language oppressed by Austrian rule and dominated by German. The chapter considers Jungmann’s reasons for choosing to translate Milton’s epic, concluding they were patriotic and linguistic. Relying on eighteenth-century German and Polish translations, Jungmann embarked on creating modern Czech literary language, reviving or inventing many now common words. His treatment of Milton’s grand style, including prosody, helped to shape nineteenth-century Czech poetry. Later renderings of Paradise Lost, Paradise Regained, and a recent translation of Samson Agonistes are discussed, to reveal that Jungmann’s achievement remains unsurpassed.

In ‘Milton’s Prison’

2017 ◽  
Author(s):  
Miklós Péti
Keyword(s):  
Eighteenth Century ◽  
Paradise Lost ◽  
English Literature ◽  
First Century ◽  
National Literature ◽  
Samson Agonistes ◽  
Paradise Regained ◽  
The Sublime ◽  
General Preference

This chapter demonstrates the profound and continuous influence that Milton’s works have exerted on Hungarian literature and culture since the first part of the eighteenth century. This chapter surveys the texts and paratexts of Hungarian translations of Paradise Lost and details some of the most successful renderings through the twenty-first century. These translations have significantly shaped Hungarian audiences’ responses to English literature as a whole and engaged them in more general critical debates about the sublime, the role of translation in the development of national literature, and prosody. The chapter concludes noting the curious Hungarian career of Milton’s other works: the dearth of modern translations of Paradise Regained, the two versions of Samson Agonistes from the communist era, a general preference for the shorter poems in recent years, and the several modern attempts to translate Milton’s prose tracts.

The Chronology of Milton's Major Poems

PMLA ◽  
1961 ◽  
Vol 76 (4-Part1) ◽  
pp. 345-358 ◽  
Author(s):  
John T. Shawcross
Keyword(s):  
Paradise Lost ◽  
Statistical Data ◽  
Samson Agonistes ◽  
Paradise Regained ◽  
Important Study

The conclusion of Ants Oras as to the chronology of Milton's major poems, based on his important study of the blank vejse, is, I believe, in serious error. Examining strong pauses, both terminal and medial, the distribution of medial pauses over the pentameter line, run-on lines, feminine and masculine pauses, the distribution of polysyllables over the verse line, feminine endings, rhythmical expressions creating shifted stresses, syllabized “-ed” endings, and pyrrhic verse endings, Oras concludes that the traditional chronology for Paradise Lost (from Book I through Book XII), Paradise Regained (from Book I through Book IV), and Samson Agonistes is correct. As a prosodical study, the statistical data presented lead us to a greater understanding of the aforementioned verse techniques as used by Milton than we have heretofore known. Professor Oras' inferences of dated practice are, however, another matter.

Choosing a captain back for Egypt: Milton and the Restoration

2018 ◽  
Author(s):  
Warren Chernaik
Keyword(s):  
Paradise Lost ◽  
Historical Context ◽  
The Other ◽  
Samson Agonistes ◽  
Paradise Regained ◽  
The One

Milton as a republican viewed the restoration of kingship in 1660 with dread. Paradise Regained and Samson Agonistes, like the last two books of Paradise Lost, have a specific Restoration historical context, at a time of persecution of former commonwealthsmen and religious Dissenters. In Samson Agonistes, Milton’s protagonist struggles against despair, the feeling that he has been abandoned by God, while recognizing his own responsibility for the humiliating slavery into which he has been plunged. Samson Agonistes and Paradise Regained, published in a single volume in 1671, in their different ways both concern themselves with the problems and temptations facing those who seek to serve God in a hostile, unjust society. The two works explore alternative paths for ‘the spirits of just men long opprest’: in the one case, patience, suffering, bearing ‘tribulations, injuries, insults’ courageously, not expecting redress, and in the other, violent resistance, the slaughter of one’s enemies, in an ending of Milton’s tragedy which has often puzzled and disturbed readers.

John Milton: Paradise Lost (1935); Paradise Regained, Minor Poems and Samson Agonistes (1937)

1938 ◽  
Vol 33 (3) ◽  
pp. 432
Author(s):  
B. A. Wright ◽  
John Milton ◽  
Merritt Y. Hughes
Keyword(s):  
John Milton ◽  
Paradise Lost ◽  
Samson Agonistes ◽  
Paradise Regained

Milton and the Tragedy of Nations

PMLA ◽  
2014 ◽  
Vol 129 (4) ◽  
pp. 672-687 ◽  
Author(s):  
Linda Gregerson
Keyword(s):  
Paradise Lost ◽  
Samson Agonistes ◽  
Paradise Regained

Milton's one venture into the genre of tragedy, Samson Agonistes, has prompted a notoriously divided reception among modern critics, not least because it revives the topos of exemplary violence, which the poet had conspicuously rejected in Paradise Lost and Paradise Regained. I propose we consider the underlying Samson plot not simply as the triumph or tragedy of a chosen nation and its representative hero but as the tragic collision between a universalizing faith and a nation's claims to exceptionality. Even after the devastating collapse of England's republican experiment, Milton never wavered in his commitment to the communal as well as the private manifestations of faith. The nation, or a nation equivalent, was an indispensable vehicle for continuing Reform, but the conceptual parameters of that nation, its relation to geographic place, and its rights in relation to other nations and to faiths other than its own posed a foundational dilemma for Milton's dramatic poem.

Vondel's Value as a Tragic Poet

PMLA ◽  
1905 ◽  
Vol 20 (3) ◽  
pp. 546-566
Author(s):  
F. C. L. van Steenderen
Keyword(s):  
Paradise Lost ◽  
The Other ◽  
Northern Europe ◽  
Samson Agonistes ◽  
Paradise Regained

Joost van den Vondel is one of the few Dutch poets who have attained to anything approaching international fame. To him is attributed a rather noteworthy influence on Milton. As long ago as 1854 A. Fischel demonstrated in his Life and writings of Joost van den Vondel that Milton knew and made use of Vondel's works. Gosse, in his Studies in the Literatures of Northern Europe, pointed out that this influence came only from Vondel's Lucifer and was restricted to the sixth book of Paradise Lost. Edmunson, however, in his Milton and Vondel: A Curiosity of Literature (London, 1885), showed that not only in Books 1, 2, 4, and 9 of Paradise Lost, but also in Paradise Regained and in Samson Agonistes fragments are imitated from Joannes den Boetgezant (John the Messenger of Repentance), Adam in Ballingschap (Adam in Exile), Samson of the Heilige Wraak (Samson or the Sacred Vengeance), and from Bespiegelingen van God en Godsdienst (Reflections about God and Religion). Among the other discussions the most important are that of Masson in his Life of Milton, that of Professor Moltzer in Noord en Zuid (vol. 9), and that of Van Noppen in the introduction to his translation of Vondel's Lucifer.

scholarly journals Родословная бурят хоринского рода харгана: на материале тибетоязычной автобиографии Галсан-Жинбы Дылгырова (1816–1872?)

2021 ◽  
Vol 13 (2) ◽  
pp. 328-340
Author(s):  
Elena G. Batonimaeva ◽  
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Family History ◽  
Present Article ◽  
Siberian Branch ◽  
The Family ◽  
Tibetan Studies ◽  
Family Trees ◽  
Culture And Language

Introduction. In the modern Buryat society, the knowledge of one’s own history, roots, culture, and language is becoming increasingly important. There is also a growing interest in genealogical research as many have started to search for data about their ancestors and their family trees in various archives. To illustrate, one may mention an increasing number of requests made for materials on the lineage and pedigrees of Buryats kept in the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist, and Tibetan Studies of the Siberian Branch of the RAS. The aims of the present article are, firstly, to add to the data on the Khargana clan of Khori Buryats and, secondly, to investigate the background of Galsan-Zhinba Dylgirov (1816–1872?), an outstanding Buryat religious enlightener of the nineteenth century. The research is based on textological, comparative-historical and historical-biographical methods. Data. The article draws on the evidence contained in Dylgirov’s autobiography written in Tibetan in 1864-1872 and xylographed in the Tsugol Datsan. Dylgirov’s lineage is cited in the first chapter of the book and could be read only by few of those who were literate in Tibetan. Results. The lineage goes back to eight generations, including Dylgirov himself, and covers over 150 years. The origin of the family associates with the ancestor known as Shonoguleg who lived at the turn of the eighteenth century. Of particular interest are also legends and stories that supplement the family history. The examination of the lineage sheds light on the origin of the ethnonym Baatarzhan, a branch of the Khargana clan. Also, the family history contains new data on the Buryat self-governing administration before the first third of the nineteenth century. Clearly, the data of Dylgirov’s autobiography may be useful for further genealogical research.

Pre-Eminent among Gentiles

2017 ◽  
Author(s):  
Noam Reisner
Keyword(s):  
Nineteenth Century ◽  
Paradise Lost ◽  
Samson Agonistes ◽  
Anti Semitism ◽  
English Verse ◽  
Implicit And Explicit

This chapter examines the various extant Hebrew translations of Milton’s Paradise Lost and Samson Agonistes. Both poems were first translated into elaborate biblical and midrashic Hebrew in the nineteenth century by interested Jewish readers with widely differing religious, spiritual, and literary agendas. As this chapter argues, a close examination of these translations, and their implicit and explicit aims, reveals much about the vexed, fertile relationship between Jewish and Christian consciousness. Even more interestingly, this discussion ultimately sheds fresh and important light on the peculiar Hebraic integrity of Milton’s English verse. This chapter proposes that, when viewed in light of these translations, many previous questions raised with respect to Milton’s putative anti-Semitism and his ambivalent Hebraism may be rethought and readdressed from the outside in, as it were, with startling results.

Milton and the Protestant Ethic

1961 ◽  
Vol 1 (1) ◽  
pp. 52-57
Author(s):  
William Haller
Keyword(s):  
Common Sense ◽  
Paradise Lost ◽  
Protestant Ethic ◽  
Samson Agonistes ◽  
Paradise Regained ◽  
The Many

Mr. Frank's engaging argument is convincing up to a point. Milton was indeed a protestant of the protestants and in true protestant fashion kept pressing on in his thinking to ever more extreme conclusions which seemed to him of the very essence of rationality. Such a course pointed in one direction logically enough to the reduction of the many divagations of protestant doctrine to a religion of common sense free of dilemmas and miracles. But such a conclusion would seem more natural to minds seeking a repose that ever is the same from the uncharted liberties taken by protestant revolutionaries than to a poet whose devotion to protestant individualism was as unflagging as Milton's. Mr. Frank seems to me more convincing when he says that “perhaps the Milton who wrote Paradise Lost, Paradise Regained and Samson Agonistes was more than an incipient deist, that he was what can be called a total Protestant.” But before one can say whether or to what degree Milton was even an incipient deist, surely one must consider what it amounted to in his case to be a “total” protestant, for not all total protestants turned out to be deists. In considering that question, since it was by way of their Pauline-Augustinian-Calvinistic theology that English protestants, not excepting Milton, arrived at their protestant ethic, it seems to me impossible to limit the term protestant as Mr. Frank suggests to its “ethical rather than theological signification.”

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