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Evariste-Désiré de Parny, though largely forgotten now, was well known in the nineteenth century for his lyric poems, especially the Poésies Erotiques (1778-81), and the prose-poems in Chansons Madécasses (1787). He also wrote much humorous verse, including the anti-religious La Guerre des Dieux (1799) and Le Paradis perdu (1805). The latter is a parody of Milton's Paradise Lost in four relatively short cantos. It gives a central place to the War in Heaven, casting Satan as a revolutionary. It is highly entertaining in itself, and also an important example of parody as critical response to an original text.
John Milton (1608-1674) was arguably one of the best-read persons of his epoch. Miltonâ¿¿s commonplace book reveals that in addition to the thoroughly humanistic education that he received at Trinity College Cambridge (1625-1632), he also conducted an extensively broad reading program of his own immediately after concluding his university studies which included forays into nearly every branch of learning in a period that he affectionately referred to as his â¿¿studious retirementâ¿¿ (1632-38). For over 400 years, many literary critics have declared this monumental work, Paradise Lost, to be the greatest poem in the English language. Dr. Stallard contends that a full understanding of the Bible as the poemâ¿¿s primary inter-text is essential to appreciating the poem in its Puritan context. John Miltonâ¿¿s Bible is lavishly annotated with Biblical references that demonstrates that Milton was mining a wide variety of translations including the 1540 Great Bible, the 1560 Geneva Bible, the Bishops Bible of 1568, the Douay-Rheims of 1582, and the revised Authorized Version of 1612. This Biblically annotated edition of Paradise Lost will be useful to all scholars and students of Milton alike. That a lack of familiarity with the Bible should discourage students of English literature from reading the pinnacle achievement of one of the finest poets and minds in the English language is both sad and avoidable. This edition makes Milton more accessible, comprehensible, and enjoyable for everyone.
Alchemy and Amalgam explores a relatively un-researched area of the Baudelairean corpus (his translations from English) and relates them to the rest of his works. It seeks to establish a link between translational and creative writing, arguing for a reassessment of the place of translation in Baudelaire’s writing method. Rather than a sideline in Baudelaire’s creative activities, translation is thus shown to be a central form of dual writing at the core of his works. Baudelaire’s translations from English, his constant rewriting of pre-existing material (including his own), the doublets, the transpositions d’art, and the art criticism are all based on an approach to writing which is essentially derivative but also transformative. Thus the Baudelairean experiment illustrates the limits of romantic notions of originality, creativity and genius, reminding us that all writing is intrinsically intertextual. It also shows the complexity of translation as a form of creation at the core of modern writing. The book is one of the first of its kind to link the study the translational activity of a major writer to his ‘creative’ writings. It is also one of the first to provide an integrated presentation of French 19th-century translation approaches and to link them to questions of copyright and authorship in the context of the rise of capitalism and romantic views of creation and genius. It offers, therefore, a new perspective both on translation history and on literary history. Alchemy and Amalgam will be of interest to students of translation, comparative literature and French studies.