Böcker i Medieval & Renaissance Literary Studies-serien

"During the Reformation, as Christian scholars demonstrated more interest in Hebrew language and the Jewish roots of European civilization, John Donne's prose works highlight this intellectual trend as Donne draws on specific exegetical, lexical, rhetorical, and thematic strategies tied to Hebrew traditions. Goodblatt also includes reproductions of the Hebrew Rabbinic and Geneva Bibles for reference"--Provided by publisher.

This is the first full-length study of the relation between Milton and Homer, arguably Milton's most important precursor. It is also the first study of a major interpoetic relationship that is responsive to the historicist critical enterprise, which has been dominant within literary study for the past 30 years, and engages the work of theorists of canon formation such as Barbara Herrnstein Smith and John Guillory. Most studies of the relation between one poet and another are wholly diachronic, examining the way in which brief, verbal recollections of the earlier poet?allusions?enhance or qualify the significance of passages in the later, alluding poet's work. But this study goes beyond that, considering its focal poets within a synchronic framework that allows us to respond to the Homer of mid-seventeenth century England specifically rather than to some transhistorically unvarying Homer, thus revealing that Homer is important not only to the significance but also to the canonical status of Paradise Lost. Machacek not only examines the ways in which Homer enriches our understanding of Paradise Lost, but also argues that Milton was guided by the ways that Homeric epics were being reproduced in his time to leave something so written to aftertimes as they should not willingly let it die. The Homeric poems influenced Milton in his own ambition of composing an enduring work of literature, as Machacek details in chapters on the war in heaven as moral exemplum; on Milton's negotiation of the contradictions inherent in the genre of Christian epic; on the relation of Paradise Lost to the emerging critical categories of originality and the sublime; and on the institution of the school, to which Milton entrusted the perpetuation of his epic. Milton's approach to (and success at) securing canonical status for Paradise Lost provides important insights not only into his own artistry, but into the dynamics of literary canon formation in general. Milton and Homer will appeal to Miltonists, classicists, scholars of early modern literature, and those interested in the debate over the formation of the literary canon.

"Readers of Paradise Lost have long been struck by two prominent aspects of the poem: its compelling depiction of Satan and its deep engagement with its literary tradition. Satan's Poetry brings these two issues together to respond to the resurgent interest in Milton's Satan by examining the origins of conflict and ambiguity in Paradise Lost"--

"Offers new readings of Milton's major works, including Areopagitica, Paradise Lost, Paradise Regained, and Samson Agonistes, highlighting how Milton shifts the parlance of freedom and liberty from the arena of civic order to that of the individual conscience engaged in the process of choosing; this, in turn, invites readers to consider alternatives even to Milton's own positions"--

"Places Shakespeare's sonnets and plays, including Hamlet, The Taming of the Shrew, and Antony and Cleopatra, within the context of the literary history of praise poetry and explores the underlying influence of early modern skepticism on Shakespeare's writing"--

"In this comparative and hybrid study, Wilburn examines the presence and influence of John Milton in a diverse array of early African American writing such as Phillis Wheatley, Frederick Douglass, Frances Ellen Watkins Harper, Anna Julia Cooper, Sutton E. Griggs, and others"--

"Eleven essays explore the ways in which English drama reinforces, revises, resists, and reacts against the religious doctrine of the Reformation, and investigates how early modern drama was shaped by the religion of its producers and audiences"--

Examines Milton's identification with characters in Jesus's parables. Connects Milton's engagement with the parables to his self-representation throughout his poetry and prose.

Rooted in the interpretive field of ecocriticism, this collection asks what we can learn from representations of soil in early modern literature

Explores Milton's creative power to create a desire for a unified resolution that we are never meant to actually reach--at least in this world

In The Plague in Print, Rebecca Totaro takes the reader into the world of plague-riddled Elizabethan England, documenting the development of distinct subgenres related to the plague and providing unprecedented access to important original sources of early modern plague writing. Totaro elucidates the interdisciplinary nature of plague writing, which raises religious, medical, civic, social, and individual concerns in early modern England. Each of the primary texts in the collection offers a glimpse into a particular subgenre of plague writing, beginning with Thomas Moulton''s plague remedy and prayers published by the Church of England and devoted to the issue of the plague. William Bullein''s A Dialogue, both pleasant and pietyful, a work that both addresses concerns related to the plague and offers humorous literary entertainment, exemplifies the multilayered nature of plague literature. The plague orders of Queen Elizabeth I highlight the community-wide attempts to combat the plague and deal with its manifold dilemmas. And after a plague bill from the Corporation of London, the collection ends with Thomas Dekker''s The Wonderful Year, which illustrates plague literature as it was fully formed, combining attitudes toward the plague from both the Elizabethan and Stuart periods.These writings offer a vivid picture of important themes particular to plague literature in England, providing valuable insight into the beliefs and fears of those who suffered through bubonic plague while illuminating the cultural significance of references to the plague in the more familiar early modern literature by Spenser, Donne, Milton, Shakespeare, and others. As a result, The Plague in Print will be of interest to students and scholars in a number of fields, including sixteenth- and seventeenth-century English literature, cultural studies, medical humanities, and the history of medicine.

In this comparative and hybrid study, Reginald A. Wilburn offers the first scholarly work to theorize African American authors'' rebellious appropriations of Milton and his canon. Wilburn engages African Americans'' transatlantic negotiations with perhaps the preeminent freedom writer in the English tradition.Preaching the Gospel of Black Revolt contends that early African American authors appropriated and remastered Milton by completing and complicating England''s epic poet of liberty with the intertextual originality of repetitive difference. Wilburn focuses on a diverse array of early African American authors, such as Phillis Wheatley, Frances Ellen Watkins Harper, Frederick Douglass, and Anna Julia Cooper. He examines the presence of Milton in their works as a reflection of early African Americans'' rhetorical affiliations with the poet''s satanic epic for messianic purposes of freedom and racial uplift.Wilburn explains that early African American authors were attracted to Milton because of his preeminent status in literary tradition, strong Christian convictions, and poetic mastery of the English language. This tripartite ministry makes Milton an especially indispensible intertext for authors whose writings and oratory were sometimes presumed beneath the dignity of criticism. Through close readings of canonical and obscure texts, Wilburn explores how various authors rebelled against such assessments of black intellect by altering Milton''s meanings, themes, and figures beyond orthodox interpretations and imbuing them with hermeneutic shades of interpretive and cultural difference. However they remastered Milton, these artists respected his oeuvre as a sacred yet secular talking book of revolt, freedom, and cultural liberation.Preaching the Gospel of Black Revolt particularly draws upon recent satanic criticism in Milton studies, placing it in dialogue with methodologies germane to African American literary studies. By exposing the subversive workings of an intertextual Middle Passage in black literacy, Wilburn invites scholars from diverse areas of specialization to traverse within and beyond the cultural veils of racial interpretation and along the color line in literary studies.

Ken Simpson's study, focusing on John Milton's Paradise Regained, examines the literary ecclesiology of this most subtle and elusive of Milton's works. While far less critical attention has been given to Paradise Regained over the years as compared to Paradise Lost and others of Milton's canon, it might be argued that Paradise Regained may be read as a full and culminating expression of Milton's views on the doctrine of the church, the nature of the Word, prophecy and vocation, and apocalypticism. As Simpson asserts, in Paradise Regained Milton not only continues his critique of the English Reformation by confronting the failures of the Restoration settlement, but he also continues to develop the consistent theology of the church that preoccupied him in his prose during the civil war and Interregnum. Theology, polemics, and poetry were not backgrounds of one another in Milton's work, nor was theology a set of abstract propositions to which all discourses referred; rather, these were overlapping fields of discourse that offered different opportunities to fulfill the religious imperative to build the church. Simpson examines Milton's view of the church as a textual community--a group of participants in the church who are each guided by the Holy Spirit in their reading of the Word. The interplay of silence and the Word, then, in Paradise Regained demonstrates that interpretive authority must always defer to the Spirit rather than tradition. This approach also shapes Milton's construction of ministry, liturgy, and church militancy in the poem. Simpson's provocative and unique examination of Milton and Paradise Regained will become an indispensable study, offering new views of this somewhat neglected poem.

Theresa M. DiPasquale's study of John Donne, Aemilia Lanyer, and John Milton demonstrates how each of these seventeenth century English poets revised, reformed, and renewed the Judeo-Christian tradition of the sacred feminine. The central figures of this tradition--divine Wisdom, created Wisdom, the Bride, the Blessed Virgin Mary, and Ecclesia--are essential to the works of Donne, Lanyer, and Milton. All three poets are deeply invested in the ancient, scripturally authorized belief that the relationship between God and humankind is gendered: God is father, bridegroom, king; the human soul and the church as corporate entity are daughter, bride, and consort.This important text not only casts new light on these poets and on the history of Christian doctrine and belief, but also makes enormous contributions to our understanding of the feminine more broadly. It will be of interest to scholars who study the Literary Studies, religion, and culture of early modern England, to feminist theologians, and to any reader grappling seriously with gender issues in Christian theology and spirituality.

With the publication of Thomas More's Utopia in 1516, it may have seemed as if England had found the place whereby its most optimistic of futures could be imagined. But the truth is that there was already a serious contender for that role: Eden. To a modern reader this may seem counterintuitive. After all, isn't Edenic literature in some sense just the opposite of the utopian genre in that the concern is not with an imagined future but rather with a lost past? While it is certainly true that Eden was imagined as a paradise lost at the dawn of human history, this topos was also seen as a place that might be regained. What made Eden of particular interest to early modern England was that, as a pristine garden, it captured the imagination of a country in the midst of an environmental crisis of unprecedented proportions.The essays in Renaissance Ecology consider how writers and artists such as John Milton imagined, by way of Eden, a future where human beings would live in greater peace with the natural world. This impressive collection, which includes contributions by such eminent scholars as Barbara Lewalski and Diane McColley, takes an exciting, new, "green" approach to representations of Eden, while also considering the role of gender, politics, and poetics, discussing relevant issues of both literature and culture.

Tropes provide access into habits of thought and worldviews-they express a climate of opinion and a hermeneutical context. Focusing on the textual activity of major cultural tropes, this study demonstrates the ways in which they enunciate and transform the cultural imagination on matters of love and power in the world, the body politic, and the rising sphere of personal life in early modern England. In twelve essays, prominent Renaissance scholars extend the theoretical analysis and application of the four tropes identified by Gale Carrithers and James Hardy: theatre, moment, journey, and ambassadorship. Renaissance tropologies and habits of thought are here demonstrated through exegesis of the works of Shakespeare, Vaughan, and especially John Donne, whose writings, because they explore the most provocative issues of his day, are a lens through which one can understand the surrounding culture. The text itself is organised around the four tropes, and their cross-disciplinary approach to cultural phenomenon is part of the move toward a more fully historicised rhetorical analysis of texts.

In lively, forceful, and at times witty language, Michael Lieb has written an illuminating study of the figure of God as a literary character in the writings of John Milton. Milton's God has always been a provocative and controversial figure, and Lieb offers a fresh way to look at the relationship between the language of theology and the language of poetry in Milton's works. He draws into the discussion previous authors on the subject Patrides, Hunter, Kelley, Empson, Danielson, Rumrich, and others resulting in a dynamic debate about Milton's multifarious God. By stressing God's multivalent qualities, Theological Milton offers an innovative perspective on the darker side of the divinity. Lieb allows us to see a Miltonic God of hate as well as a God of love, a God who is a creator as well as a destroyer. Lieb directly confronts the more troubling faces of God in a manner richly informed by Milton's own theology. Against the theoretical framework for the idea of addressing God as a distinctly literary figure, Lieb presents Milton in the historical milieu prior to and contemporaneous with his works. More cogently than others, Lieb clarifies Milton's theology of the godhead and the various heresies, such as Socinianism and Arianism, that informed the religious controversies of the seventeenth century. He does so in a manner that exemplifies how literary studies and theology are inextricably intertwined.

Reading the Renaissance is a timely and compelling answer to a decades-long attack on literature by various schools of critical theory. A collection of new and provocative essays by prominent scholars, it speaks eloquently to the enduring value of Renaissance literature and literary study.Reading Renaissance literature requires what Edward W. Tayler calls "literary tact," the willingness to allow poets their own ideas. A reader might best come to understand Renaissance writers by attending, again and again, to their ideas, idioms, and intentions. "Reading," writes Marc Berley, "is a dangerous act, for how we confront another's genius reveals much about ourselves."The contributors here--Frank Kermode, Marc Berley, Michael Mack, Louis L. Martz, Albert C. Labriola, Anne Lake Prescott, Stanley Stewart, Ernest B. Gilman, Martin Elsky, Anthony Low, Edward W. Tayler--hold that the author, not the critic, is supreme, that the aim of a reader should be, as Ben Jonson urged, to "understand." These scholars focus on the various Renaissance authors they consider, not contemporary theories or schools that might seem to offer totalizing safety. They are committed to the thrill of reading the Renaissance--not the power of rewriting it. This commitment, not coincidentally, leads them to authoritative new readings of major texts. Reading the Renaissance makes a powerful corrective statement about the direction in which Renaissance literary studies should go in the wake of critical theory. Unabashed in detailing wrong turns made by critical theory in recent years, this book will doubtless make waves. But it will be most appreciated for its own considerable accomplishments. The essays here are exemplary--signs of how rich, joyous, and indeed critical, engagement with the Renaissance can be in the twenty-first century.