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When the Christian poets of the Renaissance turned toward the poetic works of Classical antiquity, the greatest achievements that they encountered were the epics of Virgil and Homer. But in their desire to emulate the ancient masters they confronted the problem of creating a recognizable epic narrative. Focusing on Tasso's La Gerusalemme liberata and on Milton's better-known Paradise Lost, Professor Kates subtly analyzes the manner in which these works resolve the conflict of pagan and Christian values.
This interdisciplinary study examines the literary, artistic and biographical afterlives in England of the great sixteenth-century Italian poet Torquato Tasso, from before his death to the end of the nineteenth century. Focusing on the lasting impact of his once famous poem Gerusalemme liberata across a spectrum of arts, it aims to stimulate a revival of interest in a neglected poetic masterpiece and its author, some fifty years after the last account of the poet in English. The influence of Tasso’s poem is traced and analysed in the literary works of Spenser, Milton, Shakespeare and Daniel, and consideration is also given to its impact on the visual and musical arts in England, in works by Van Dyck, Poussin and Handel. A second strand focuses on English responses to Tasso’s troubled life in the eighteenth and nineteenth centuries, exemplified in Byron’s memorable impersonation of the poet’s voice in The Lament of Tasso.
Literary allegory has deep roots in early reading and interpretation of Scripture and classical epic and myth. In this substantial study, Mindele Treip presents an overview of the history and theory of allegorical exegesis upon Scripture, poetry, and especially the epic from antiquity to the seventeenth and early eighteenth centuries, with close focus on the Renaissance and on the triangular literary relationship of Tasso, Spenser, and Milton. Exploring the different ways in which the term allegory has been understood, Treip finds significant continuities-within-differences in a wide range of critical writings, including texts of postclassical, patristic and rabbinical writers, medieval writers, notably Dante, Renaissance theorists such as Coluccio Salutati, Bacon, Sidney, John Harrington and rhetoricians and mythographers, and the neoclassical critics of Italy, England and France, including Le Bossu. In particular, she traces the evolving theories on allegory and the epic of Torquato Tasso through a wide spectrum of his major discourses, shorter tracts and letters, giving full translations. Treip argues that Milton wrote, as in part did Spenser, within the definitive framework of the mixed historical-allegorical epic erected by Tasso, and she shows Spenser's and Milton's epics as significantly shaped by Tasso's formulations, as well as by his allegorical structures and images in the Gerusalemme liberata. In the last part of her study Treip addresses the complex problematics of reading Paradise Lost as both a consciously Reformation poem and one written within the older epic allegorical tradition, and she also illustrates Milton's innovative use of biblical "Accommodation" theory so as to create a variety of radical allegorical metaphors in his poem. This study brings together a wide range of critical issues—the Homeric-Virgilian tradition of allegorical reading of epic; early Renaissance theory of all poetry as "translation" or allegorical metaphor; midrashic linguistic techniques in the representation of the Word; Milton's God; neoclassical strictures on Milton's allegory and allegory in general—all of these are brought together in new and comprehensive perspective.
In The Reason of Church Government, a thirty-three-year-old John Milton writes of his hope that by labour and intent study... joyn'd with the strong propensity of nature, I might perhaps leave something so written to aftertimes, as they should not willingly let it die. Even the young Milton, committed as he was to achieving a place in the annals of poetic history, might have been surprised by the strenuous efforts in aftertimes to keep his legacy alive. The fifteen essays that comprise this collection focus, from varied perspectives, on Paradise Lost, Paradise Regained, and A Mask, poems that have attracted sustained critical attention. Several consider shorter poems, such as the Nativity Ode, The Passion, Upon the Circumcision, and Sonnet 14. Some pursue issues of sources, authorship, and audience, while still others probe extant biographical records or reflect on the author as biographical subject. Diverse though they are in subject matter, approaches, and emphases, all demonstrate how Milton scholarship in the twenty-first century continues to be committed to not willingly let ting] Milton's literary legacy die. Kristin A. Brothers University. Charles W. Durham is professor emeritus of English at Middle Tennessee State University, and is president of the Milton Society of America.
This nine volume set presents in easily accessible format the extensive information now available about John Milton. It has grown to be a study of English civilization of Milton's time and a history of literary and political matters since then.
This book joins a growing trend toward transnational literary studies and revives a venerable tradition of Anglo-Italian scholarship centering on John Milton. Correcting misperceptions that have diminished the international dimensions of his life and work, it broadly surveys Milton’s Italianate studies, travels, poetics, politics, and religious convictions. While his debts to Machiavelli and other classical republicans are often noted, few contemporary critics have explored the Italian sources of his anti-papal, anti-episcopal, and anti-formalist religious outlook. Relying on Milton’s own testimony, this book explores its roots in Dante, Petrarch, Ariosto, and that great "Venetian enemy of the pope," Paolo Sarpi, thereby correcting a recent tendency to make native English contexts dominate his development. This tendency is partly due to a mistaken belief that Italy was in steep decline during and after Milton’s travels of 1638-1639, the period immediately before he produced his prose critiques of the English Church, its canon law, and its censorship. Yet these were also fundamentally "Italian" issues that he skillfully adapted to meet contemporary English needs, a practice enabled by his extraordinarily positive experience of the Italian language, cities, academies, and music, the latter of which ultimately influenced Milton’s "operatic" drama, Samson Agonistes. Besides republicanism and theology (radical doctrines of free grace and free will), equally strong influences treated here include Italian Neoplatonism, cosmology, and romance epic. By making these traditions his own, Milton became what John Steadman once described as an "Italianate Englishman" whose classical "literary tastes and critical orientation...were...to a considerable extent" molded by Italian critics (1976), a view that is fully credited and updated here.