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Calling into question the common assumption that the Middle Ages produced no secondary epics, Ann W. Astell here revises a key chapter in literary history. She examines the connections between the Book of Job and Boethius' s Consolation of Philosophy—texts closely associated with each other in the minds of medieval readers and writers—and demonstrates that these two works served as a conduit for the tradition of heroic poetry from antiquity through the Middle Ages and into the Renaissance. As she traces the complex influences of classical and biblical texts on vernacular literature, Astell offers provocative readings of works by Dante, Chaucer, Spenser, Malory, Milton, and many others. Astell looks at the relationship between the historical reception of the epic and successive imitative forms, showing how Boethius's Consolation and Johan biblical commentaries echo the allegorical treatment of" epic truth" in the poems of Homer and Virgil, and how in turn many works classified as "romance" take Job and Boethius as their models. She considers the influences of Job and Boethius on hagiographic romance, as exemplified by the stories of Eustace, Custance, and Griselda; on the amatory romances of Abelard and Heloise, Dante and Beatrice, and Troilus and Criseyde; and on the chivalric romances of Martin of Tours, Galahad, Lancelot, and Redcrosse. Finally, she explores an encyclopedic array of interpretations of Job and Boethius in Milton's Paradise Lost, Paradise Regained, and Samson Agonistes.
Excerpt from Epic and Romance Essays on Medieval Literature These essays are intended as a general description of some of the principal forms of narrative literature in the Middle Ages, and as a review Of some of the more interesting works in each period. It is hardly necessary to say that the conclusion is one in which nothing is concluded, and that whole tracts of literature have been barely touched on - the English metrical romances, the Middle High German poems, the ballads, Northern and Southern - which would require to be considered in any systematic treatment of this part of history. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Contains stories from the age of chivalry, knights and holy quests.
The popular image of Scotland is dominated by widely recognized elements of Celtic culture. But a significant non-Celtic influence on Scotland's history has been largely ignored for centuries? This book argues that much of Scotland's history and culture from 1100 forward is Jewish. The authors provide evidence that many of the national heroes, villains, rulers, nobles, traders, merchants, bishops, guild members, burgesses, and ministers of Scotland were of Jewish descent, their ancestors originating in France and Spain. Much of the traditional historical account of Scotland, it is proposed, rests on fundamental interpretive errors, perpetuated in order to affirm Scotland's identity as a Celtic, Christian society. A more accurate and profound understanding of Scottish history has thus been buried. The authors' wide-ranging research includes examination of census records, archaeological artifacts, castle carvings, cemetery inscriptions, religious seals, coinage, burgess and guild member rolls, noble genealogies, family crests, portraiture, and geographic place names.
The extent to which British Idealism was heavily influenced by Scots has been little noticed, yet not only were they at the forefront of introducing Hegel into Britain in the work of Ferrier, Carlyle, Hutcheson, Stirling and Edward Caird, but they were also distinctive in locating themselves in relation to the Scottish philosophical tradition they sought to extend. The Scottish Idealists, among them Edward Caird, David George Ritchie, Andrew Seth Pringle Pattison, William Mitchell, John Watson, and the Welshman Henry Jones who found his spiritual home in Glasgow, comprised a formidable force and dominated the philosophical professoriate in Britain, Australia and Canada from the late nineteenth century to the years leading up to the First World War. Its main centres were St. Andrews, Glasgow and Edinburgh in Scotland, Cardiff in Wales, and Oxford in England. This collection of readings, the first of its kind, has been chosen with a view to displaying the variety, richness and strength of the Scottish Idealist tradition, beginning with an essay from the famous Essays in Philosophical Criticism (1883), a book that set-out the future direction of enquiry for this group of thinkers who shared a 'common purpose or tendency'. Scottish Idealism was immensely spiritual in character and recognized no hard and fast distinctions between philosophy, religion, poetry and science. It was a formidable force in social and educational reform.