From Many Gods to One: Divine Action in Renaissance Epic

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University of Chicago Press, Nov 15, 2009 - Literary Criticism - 240 pages

Epic poets of the Renaissance looked to emulate the poems of Greco-Roman antiquity, but doing so presented a dilemma: what to do about the gods? Divine intervention plays a major part in the epics of Homer and Virgil—indeed, quarrels within the family of Olympian gods are essential to the narrative structure of those poems—yet poets of the Renaissance recognized that the cantankerous Olympians could not be imitated too closely. The divine action of their classical models had to be transformed to accord with contemporary tastes and Christian belief.

From Many Gods to One offers the first comparative study of poetic approaches to the problem of epic divine action. Through readings of Petrarch, Vida, Ariosto, Tasso, and Milton, Tobias Gregorydescribes the narrative and ideological consequences of the epic’s turn from pagan to Christian. Drawing on scholarship in several disciplines—religious studies, classics, history, and philosophy, as well as literature—From Many Gods to One sheds new light on two subjects of enduring importance in Renaissance studies: the precarious balance between classical literary models and Christian religious norms and the role of religion in drawing lines between allies and others.

From inside the book

Contents

INTRODUCTION
1
Homer and Virgil
31
EpicPetrarch and Vida
56
Orlando furioso
102
Gerusalemme liberata
140
Paradise Lost
178
AFTERWORD
217
WORKS CITED
225
INDEX
237
Copyright

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Page 187 - Whereto with speedy words the arch-fiend replied: 'Fallen cherub, to be weak is miserable, Doing or suffering; but of this be sure, To do aught good never will be our task, But ever to do ill our sole delight, As being the contrary to his high will Whom we resist.
Page 87 - From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him and began to rebuke him, saying, "God forbid, Lord! This shall never happen to you.
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Page 187 - As being the contrary to his high will Whom we resist. If then his providence Out of our evil seek to bring forth good, Our labour must be to pervert that end, And out of good still to find means of evil...
Page 37 - Calydona merentem ? ast ego, magna lovis coniunx, nil linquere inausum quae potui infelix, quae memet in omnia verti, vincor ab Aenea. quod si mea numina non sunt 310 magna satis, dubitem baud equidem implorare quod usquam est. flectere si nequeo superos, Acheronta movebo. non dabitur regnis, esto, prohibere Latinis, atque immota manet fatis Lavinia coniunx : at trahere atque moras tantis licet addere rebus, 315 at licet amborum populos exscindere regum.
Page 87 - No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.
Page 69 - Conicit, inque sinum praecordia ad intima subdit, Quo furibunda domum monstro permisceat omnem. Ille inter...

About the author (2009)

Tobias Gregory is assistant professor of literature at Claremont McKenna College.

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