This book explores the relationship between allusion and the uncanny in literature. An unexpected echo or quotation in a new text can be compared to the sudden appearance of a ghost or mysterious double, the reanimation of a corpse or the discovery of an ancient ruin hidden in a modern city. This study identifies moments where this affinity between allusion and the uncanny is used by writers to generate a particular textual charge, where uncanny elements are used to flag patterns of allusion and to point to the haunting presence of an earlier work. The book traces the subtle patterns of connection between texts centuries, even millennia apart, from Greek tragedy and Latin epic, through the plays of Shakespeare and the Victorian novel, to contemporary film, fiction and poetry. Each chapter takes a different uncanny motif as its focus: doubles, ruins, reanimation, ghosts and journeys to the underworld.
Reading, space and intimacy in Chaucer’s Troilus and Criseyde
Andrew James Johnston
the act of reading as assumed by traditional research. Instead of a
quasi-structuralist binary that establishes a contrast between
‘male’, ‘classicist’, ‘Latin’,
‘epic’, ‘historical’ and
‘hermeneutically sophisticated’, on the one hand, and
‘female’, ‘focused on the present’,
‘love-related’ and ‘identificatory’, on the
Masculinity, sexuality and exploration in the Argonaut story of Kingsley’s The Heroes
significantly shorter than either Apollonius or Valerius Flaccus (an eight-book Latinepic from the first century CE), and this may have appealed to Kingsley. Further, the OA avoids episodes involving sexuality, especially de-emphasising Medeia. The other part which Kingsley chose to follow in detail is the return journey, which in the OA includes the far north. The expansiveness of the Argonauts’ exploration may also have been a factor: this too is passed on to Morris, as I discuss below.
Masculinity and the erotic: women and sexuality
. Lynch’s patron was himself something of a
humanist: as a young man he had composed a three-book Latinepic on
the life of St Patrick. Blake was also a client of Ulick Burke, earl of
Clanricarde, whom Lynch later celebrated in print as the ideal Irish
nobleman, and the Galway merchant became a prominent figure in the
Catholic Confederation which governed most of Ireland between
1642 and 1649. Blake sought the reward of a baronetcy for his efforts to
establish the second Ormond peace in the latter year.1 Lynch lived in
Galway until the town’s surrender to a
vernacular French until he was six; his family, servants, and
tutors spoke only Latin to him. Neo-Latin literature is formidable.
Thomas More wrote his Utopia in Latin. Gabriel Harvey, Spenser's
schoolmate at Cambridge, may have begun a Latinepic and did publish Latin
tracts and verse. Thomas Campion wrote verses in both Latin and English. Sir
Francis Bacon began publishing his terse and epigrammatic vernacular Essays
Raleigh’s ‘Ocean to Scinthia’, Spenser’s ‘Colin Clouts Come Home Againe’ and The Faerie Queene IV.vii in colonial context
Irish nobility, i.e., Frances Howard, the Countess of Kildare and Elizabeth
Sheffield, the Countess of Ormond.41 Among writers, Spenser praises
most loudly the poet William Alabaster, who had written a fragment of
a Latinepic celebrating Queen Elizabeth and whose immediate family
became deeply involved in the Munster plantation, probably as tenants
on Raleigh’s lands, in 1595.42 Is there a connection between Spenser’s
poem and the Alabaster family activity in Munster? Who knows? Spenser
would, nonetheless, logically temper criticism of Raleigh’s courtly woes
was the object of an illuminating, yet sadly unpublished, study by
G. West, History as
Celebration: Castilian and Hispano-LatinEpics and
Histories, 1080–1210 AD (Ph.D. thesis,
University of London, 1975 ), ch. 4.
CAI (ed. Maya Sánchez), pp
Merlin by Geoffrey of Monmouth. The poem itself
is in Latinepic metre, perhaps echoing Virgil’s Fourth
Eclogue which also speaks of a golden age and a virgin, and was
taken in medieval Europe to be a prophecy of Christianity.
Clerks and other men of
understanding considered this matter [whether to place trust in Joan]
and among the other writings was found a prophecy of Merlin, speaking in
‘Introductions to the Authors’, in A.J. Minnis and A.B. Scott (eds), Medieval
Literary Theory and Criticism c.1100–c.1375 (Oxford, 1988), pp. 18–19; Gregory of
Tours, Histories, I.36, p. 91, quoting Jerome, Letters, ed. and trans. J. Labourt
(Paris, 1949–63), Ep.LXX, p. 214; Paul the Deacon, History of the Lombards, trans.
W.D. Foulke, rev. E. Peters (Philadelphia, 2003), I.25, p. 47; Otto of Freising,
Chronicle, V.4, p. 330; cf. R.P.H. Green, LatinEpics of the New Testament: Juvencus,
Sedulius, Arator (Oxford, 2007).
93 Conrad of Hirsau, Dialogue on the Authors, trans. A