Classical Theories Of Allegory And Christian Culture

Here, for the first time in one volume, are all the extant writings focusing on rhetoric that were composed before the fall of Rome. This unique anthology of primary texts in classical rhetoric contains the work of 24 ancient writers from Homer through St. Augustine, including Herodotus, Thucydides, Plato, Aristotle, Cicero, Quintilian, Tacitus, and Longinus. Along with many widely recognized translations, special features include the first English translations of works by Theon and Nicolaus, as well as new translations of two works by important sophists, Gorgias' encomium on Helen and Alcidamas' essay on composition. The writers are grouped chronologically into historical periods, allowing the reader to understand the scope and significance of rhetoric in antiquity. Introductions are included to each period, as well as to each writer, with writers' biographies, major works, and salient features of excerpts.

Since publication in 1979 Isabel Rivers' sourcebook has established itself as the essential guide to English Renaissance poetry. It: provides an account of the main classical and Christian ideas, outlining their meaning, their origins and their transmission to the Renaissance; illustrates the ways in which Renaissance poetry drew on classical and Christian ideas; contains extracts from key classical and Christian texts and relates these to the extracts of the English poems which draw on them; includes suggestions for further reading, and an invaluable bibliographical appendix.

Allegorical readings of literary or religious texts always begin as counterreadings, starting with denial or negation, challenging the literal sense: "You have read the text this way, but I will read it differently." David Dawson insists that ancient allegory is best understood not simply as a way of reading texts, but as a way of using non-literal readings to reinterpret culture and society. Here he describes how some ancient pagan, Jewish, and Christian interpreters used allegory to endorse, revise, and subvert competing Christian and pagan world views. This reassessment of allegorical reading emphasizes socio-cultural contexts rather than purely formal literary features, opening with an analysis of the pagan use of etymology and allegory in the Hellenistic world and pagan opposition to both techniques. The remainder of the book presents three Hellenistic religious writers who each typify distinctive models of allegorical interpretation: the Jewish exegete Philo, the Christian Gnostic Valentinus, and the Christian Platonist Clement. The study engages issues in the fields of classics, history of Christianity and Hellenistic Judaism, literary criticism and theory, and more broadly, critical theory and cultural criticism.

In an impressively comparative work, Jane K. Brown explores the tension in European drama between allegory and neoclassicism from the sixteenth through the nineteenth century. Imitation of nature is generally thought to triumph over religious allegory in the Elizabethan and French classical theater, a shift attributable to the recovery of Aristotle's Poetics in the Renaissance. But if Aristotle's terminology was rapidly assimilated, Brown demonstrates that change in dramatic practice took place only gradually and partially and that allegory was never fully cast off the stage. The book traces a complex history of neoclassicism in which new allegorical forms flourish and older ones are constantly revitalized. Brown reveals the allegorical survivals in the works of such major figures as Shakespeare, Calderón, Racine, Vondel, Metastasio, Goethe, and Wagner and reads tragedy, comedy, masque, opera, and school drama together rather than as separate developments. Throughout, she draws illuminating parallels to modes of representation in the visual arts. A work of broad interest to scholars, teachers, and students of theatrical form, The Persistence of Allegory presents a fundamental rethinking of the history of European drama.

Allegorical readings of literary or religious texts always begin as counterreadings, starting with denial or negation, challenging the literal sense: "You have read the text this way, but I will read it differently." David Dawson insists that ancient allegory is best understood not simply as a way of reading texts, but as a way of using non-literal readings to reinterpret culture and society. Here he describes how some ancient pagan, Jewish, and Christian interpreters used allegory to endorse, revise, and subvert competing Christian and pagan world views. This reassessment of allegorical reading emphasizes socio-cultural contexts rather than purely formal literary features, opening with an analysis of the pagan use of etymology and allegory in the Hellenistic world and pagan opposition to both techniques. The remainder of the book presents three Hellenistic religious writers who each typify distinctive models of allegorical interpretation: the Jewish exegete Philo, the Christian Gnostic Valentinus, and the Christian Platonist Clement. The study engages issues in the fields of classics, history of Christianity and Hellenistic Judaism, literary criticism and theory, and more broadly, critical theory and cultural criticism.

Augustine and the Disciplines takes its cue from Augustine's theory of the liberal arts to explore the larger question of how the Bible became the focus of medieval culture in the West. Augustine himself became increasingly aware that an ambivalent attitude towards knowledge and learning was inherent in Christianity. By facing the intellectual challenge posed by this tension he arrived at a new theory of how to interpret the Bible correctly. The topics investigated hereinclude: Augustine's changing relationship with the 'disciplines', as he moved from an attempt at their Christianization (in the philosophical dialogues of Cassiciacum) to a radical reshaping of them within a Christian world-view (in the De Doctrina Christiana and Confessiones); the factors that prompted andfacilitated his change of perspective; and the ways in which Augustine's evolving theory reflected contemporary trends in Christian pedagogy.

Included among the sacred books of Judaism and Christianity alike, the Song of Songs does not mention God at all; on the surface it is a lyrical exchange between unnamed lovers who articulate the range of emotions associated with sexual love. Ann W. Astell here examines medieval reader response, both interpretive and imitative, to the Song. Disputing the common view that the literal meaning of Canticles had no value for medieval readers, Astell points to twelfth-century commentaries on the Song, as well as an array of Middle English works, as evidence that the Song's sensuous imagery played an essential part in its tropological appeal. Emphasizing the ways in which a complex fusion of the Song's carnal and spiritual meanings appealed rhetorically to a variety of audiences, Astell first considers interpretive responses to Canticles, contrasting Origen's dialectical exposition with the affective commentaries of the twelfth century—ecclesiastical, Marian, and mystical. According to Astell, these commentaries present Canticles as a marriage song that mirrors a series of analogous marriages, both within the individual and between human and divine persons. Astell describes interpretations of the Song of Songs in terms of the various feminine archetypes that the expositors emphasize—the Virgin, Mother, Hetaira, or Medium. She maintains that the commentat5ors encourage the auditor's identification with the figure of the Bride so as to evoke and direct the feminine, affective powers of the soul. Turning to literature influenced by the Song, she then discusses how the reading process is reinscribed in selected works in Middle English, including Richard Rolle's autobiographical writings, Pearl, religious love lyrics, and cycle dramas. The Song of Songs in the Middle Ages provides an innovative model of reader response that opens the way for a deeper understanding of the literary influence of biblical texts.