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Glass Houses: Surrey, Petrarch, and the Religious Poetics of the ‘London’ Invective

机译:玻璃屋:萨里(Surrey),彼得拉奇(Petrarch)和“伦敦”运动的宗教诗学

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Henry Howard, Earl of Surrey responded to his incarceration in 1543 for Lenten misrule with an invective against London. This article traces how the division of critical opinion over this poem is related to its rhetorical instability, especially where Surrey's perceived religious convictions have been sought or supplied. However, Surrey's related poetics of elegy, complaint and ostensible confession, tend towards an entrenched isolation of lament reflecting a conflict between the genealogies of dynastic and literary authority. Reformers were ever distrustful of the son of the Duke of Norfolk, yet Surrey's purposeful literary association with Wyatt alienated him from conservatives. His London poem—part satirical, part apocalyptic—manifests his profoundly unresolved nature, one that finally rendered him a political liability. Furthermore it asks important questions of how religious commitments are to be understood from such writing. Those who find an evangelical Surrey in his poetry appeal to his use of fervent prophetic language. The mediation of these biblical voices by Petrarch's Rime sparse has previously ignored the commentary Vellutello included in the edition that was perhaps the most influential at the Henrician court. This commentary is shown to complicate our understanding of Petrarch's moral and anti-curial, rather than proto-evangelical, exemplarity, to show the arch-humanist occupying the same ambiguous terrain of the early Reformation as the poet earl.
机译:萨里伯爵亨利·霍华德(Henry Howard)在1543年因对伦滕(Lenten)的不当统治而对伦敦进行了挑衅,以回应他的入狱。本文探讨了对这首诗的批判性意见分歧与其修辞的不稳定性如何相关,尤其是在寻求或提供萨里所认为的宗教信仰的地方。然而,萨里相关的挽歌,抱怨和表面上的认罪诗学倾向于根深蒂固的哀叹孤立,反映了王朝和文学权威之间的矛盾。改革者从来都不信任诺福克公爵的儿子,但萨里与怀亚特的有目的的文学交往使他脱离了保守派。他的伦敦诗(部分讽刺,部分世界末日)彰显了他深深未解决的本性,这最终使他承担了政治责任。此外,它提出了重要的问题,即如何从这样的著作中理解宗教承诺。那些在他的诗歌中找到福音派萨里的人都对他使用热烈的预言表达了兴趣。 Petrarch的Rime稀疏对这些圣经声音的调解以前忽略了该版本中包含的Vellutello评论,这可能是Henrician法院最有影响力的。显示该评论使我们对Petrarch的道德和反宗教的理解更加复杂,而不是原始的福音派的表现,从而表明弓人文主义者与早期的改革宗徒一样占据着宗教改革时期相同的模糊领域。

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