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Frank O’Hara
David Herd

, ‘had gone out of our lives’ (H, 43). At O’Hara’s funeral Larry Rivers told the congregation, ‘Frank O’Hara was my best friend. There are at least sixty people in New York who thought Frank O’Hara was their best friend’ (H, 138). To gauge the significance of this, in In Memory of my Feelings: Frank O’Hara and American Art, Russell Ferguson passes on the received wisdom that the New York avant-garde of the 1950s and early 1960s consisted of no more than 300 people. The premature death of any significant artist is always mythologized, as the composer Morton Feldman

in Enthusiast!
Sukanta Chaudhuri

] combining the senses of modern ‘human’ and ‘humane’. 27 Astraea] goddess of justice. Left the world on its decline at the end of the Golden Age. 29-30 first desire . . . inferior wheels] Image of the primum mobile (first mover), the outermost sphere in the Ptolemaic scheme of the universe, which imparts motion to all the other spheres. The image, and the note of religious mystery in 32-4, added by the translator. 36 changing ... bound] The moon is the outer limit of the sublunary world, subject to change; beyond it is the eternal celestial world. 40 Varieties . . . chance

in Pastoral poetry of the English Renaissance
Peter Maxwell-Stuart

grip on all its ministers and congregations. It is therefore simple Protestant propaganda which makes people think of Scotland as a Presbyterian country. There were Catholic enclaves in plenty; the Episcopalian Church (essentially an Anglican version or imitation), flourished in various parts of the Lowlands; and a variety of -isms which rose to bestrew the religious landscape, like mushrooms in the night.41 In 1690, to be sure, the Westminster Parliament had attempted to impose Presbyterian government on Scotland by statute, but the results were not what that body

in Beyond the witch trials
The lump-child and its parents in The King of Tars
Jane Gilbert

the lump in order to show how its treatment throws into relief the different configurations of paternity and maternity, of gender roles and of religious politics put forward in a range of re-tellings. Three kinds of critical analysis are put forward, progressively narrowing the focus of study. Building on Lillian Herlands Hornstein’s impressive scholarship, I begin by studying analogues of KT drawn from medieval chronicles; these analogues allow an appreciation of features shared by the different narratives. The second section turns to the Auchinleck text of KT

in Pulp fictions of medieval England
Nicola McDonald

anthropomorphic head, is instructive. The Turk’s Head no longer serves an active commemorative function (few will identify the allusion to the Crusades or the Siege of Vienna), but it is no less key to an understanding of the complex racial and religious bigotry that underlies dominant Western ideology. Stigmatised as an object of both fear and fascination, the Muslim, reduced to a symbolic turban or a grinning face,13 can be eaten. His supremacy in the medieval Holy Land, his incursion into the heart of Renaissance Europe, his threat to American hegemony is contained

in Pulp fictions of medieval England