Edmund Spenser: A Reception History

1999 ◽  
Vol 29 ◽  
pp. 287
Author(s):  
Willy Maley ◽  
David Hill Radcliffe ◽  
James A. Riddell ◽  
Stanley Stewart
Author(s):  
Peter Auger

Guillaume de Saluste Du Bartas (1544–90) is an essential figure for understanding the diversity and strength of sixteenth- and seventeenth-century English poetry. His works were read, translated, and imitated more widely than any other non-biblical literary work in early modern England and Scotland, leading Scottish and French literary culture to shape the development of English epic poetry and inspire new kinds of popular devotional verse. Thanks to James VI and I’s support, Du Bartas’ scriptural poems became emblems of international Protestantism that were cherished even more highly in England and Scotland than on the continent. His creative vision helped inexperienced devotional writers to find a voice as well as providing a model that Protestant poets (like Philip Sidney, Edmund Spenser, Anne Bradstreet, John Milton, and Lucy Hutchinson) would resist, transform, and, ultimately, reject. This long-needed book examines Du Bartas’ legacy in England and Scotland, sensitive to the different cultural situations in which his works were read, discussed, and creatively imitated. The first part shows how James VI of Scotland played a decisive role in the Huguenot poet’s reception history, culminating in Josuah Sylvester’s translation Devine Weekes and Workes (1605). The second examines seventeenth-century divine epic, religious narrative, and popular devotional verse forms that reworked Du Bartas’ poetic structures to introduce meditative and figurative components that provided new possibilities for imaginative expression.


1997 ◽  
Vol 28 (1) ◽  
pp. 195
Author(s):  
Diane Parkin-Speer ◽  
David Hill Radcliffe

2013 ◽  
Vol 3 (2) ◽  
pp. 153-181
Author(s):  
Salwa Khoddam

Lewis’s “effort of the historical imagination” in The Allegory of Love: A Study in Medieval Tradition—commensurate with his innate romanticism—bolstered by like-minded writers as his sources, resulted in his reconstructing of Courtly Love and its characters as a fantasy. While this approach limited his understanding of Courtly Love, its origins and its relationship to marriage and adultery, it allowed him to create a mythology of a Religion of Love: a “quasi-religion” of “service love” between a chevalier/poet and his sovereign lady, under the auspices of the god Amor. This view would elevate the medieval Anglo-French allegorical poem, which he will discuss in the following chapters of his book, as the foundation of the best of poetry that led to Chaucer and Edmund Spenser, his favorite poet.


2019 ◽  
Vol 72 (3) ◽  
pp. 719-779
Author(s):  
David Gutkin

H. Lawrence Freeman's “Negro Jazz Grand Opera,” Voodoo, was premiered in 1928 in Manhattan's Broadway district. Its reception bespoke competing, racially charged values that underpinned the idea of the “modern” in the 1920s. The white press critiqued the opera for its allegedly anxiety-ridden indebtedness to nineteenth-century European conventions, while the black press hailed it as the pathbreaking work of a “pioneer composer.” Taking the reception history of Voodoo as a starting point, this article shows how Freeman's lifelong project, the creation of what he would call “Negro Grand Opera,” mediated between disparate and sometimes apparently irreconcilable figurations of the modern that spanned the late nineteenth century through the interwar years: Wagnerism, uplift ideology, primitivism, and popular music (including, but not limited to, jazz). I focus on Freeman's inheritance of a worldview that could be called progressivist, evolutionist, or, to borrow a term from Wilson Moses, civilizationist. I then trace the complex relationship between this mode of imagining modernity and subsequent versions of modernism that Freeman engaged with during the first decades of the twentieth century. Through readings of Freeman's aesthetic manifestos and his stylistically syncretic musical corpus I show how ideas about race inflected the process by which the qualitatively modern slips out of joint with temporal modernity. The most substantial musical analysis examines leitmotivic transformations that play out across Freeman's jazz opera American Romance (1924–29): lions become subways; Mississippi becomes New York; and jazz, like modernity itself, keeps metamorphosing. A concluding section considers a broader set of questions concerning the historiography of modernism and modernity.


Author(s):  
Benjamin E. Reynolds

The central place of revelation in the Gospel of John and the Gospel’s revelatory telling of the life of Jesus are distinctive features of John when compared with the Synoptic Gospels; yet, when John is compared among the apocalypses, these same features indicate John’s striking affinity with the genre of apocalypse. By paying attention to modern genre theory and making an extensive comparison with the standard definition of “apocalypse,” the Gospel of John reflects similarities with Jewish apocalypses in form, content, and function. Even though the Gospel of John reflects similarities with the genre of apocalypse, John is not an apocalypse, but in genre theory terms, John may be described as a gospel in kind and an apocalypse in mode. John’s narrative of Jesus’s life has been qualified and shaped by the genre of apocalypse, such that it may be called an “apocalyptic” gospel. Understanding the Fourth Gospel as “apocalyptic” Gospel provides an explanation for John’s appeal to Israel’s Scriptures and Mosaic authority. Possible historical reasons for the revelatory narration of Jesus’s life in the Gospel of John may be explained by the Gospel’s relationship with the book of Revelation and the history of reception concerning their writing. An examination of Byzantine iconographic traditions highlights how reception history may offer a possible explanation for reading John as “apocalyptic” Gospel.


Author(s):  
Katarzyna Lecky

If maps are instruments of power, then it matters that in Renaissance Britain they were often found in the pockets of ordinary people. Pocket Maps and Public Poetry in the English Renaissance demonstrates how early modern British poets paid by the state adapted inclusive modes of nationhood charted by inexpensive, small-format maps. It places chapbooks (“cheapbooks”) by Edmund Spenser, Samuel Daniel, Ben Jonson, William Davenant, and John Milton into conversation with the portable cartography circulating in the same retail print industry. Domestic pocket maps were designed for heavy use by a broad readership that included those on the fringes of literacy. The era’s de facto laureates all banked their success as writers appealing to this burgeoning market share by drawing the nation as the property of the commonwealth rather than the Crown. This book investigates the accessible world of small-format cartography as it emerges in the texts of the poets raised in the expansive public sphere in which pocket maps flourished. It works at the intersections of space, place, and national identity to reveal the geographical imaginary shaping the flourishing business of cheap print. Its placement of poetic economies within mainstream systems of trade also demonstrates how cartography and poetry worked together to mobilize average consumers as political agents. This everyday form of geographic poiesis was also a strong platform for poets writing for monarchs and magistrates when their visions of the nation ran counter to the interests of the government.


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