Allusion To The Poets

Allusion to the words and phrases of ancestral voices is one of the hiding-places of poetry's power. Poets appreciate the great debts that they owe to previous poets, and are often duly and newly grateful. Allusion to the Poets consists of twelve essays - four published here for the first time- on allusion and its relations, in particular on the use that poets in English have made of the very words of poets in English.The first half of the book, on 'The Poet as Heir', consists of six chapters devoted to individual poets, Augustan, Romantic, and Victorian: Dryden and Pope, Burns, Wordsworth, Byron, Keats, and Tennyson. Allusion is always a form of inheritance, not to be hoarded or squandered. The critical andcreative question is its imaginative co-operation with other kinds of legacy - with whatever for a particular poet or for a particular time is judged to be an unignorable inheritance: of a throne, perhaps, or of land; of intermixed languages; of the human senses; of money; of literature itself; orof our planet, long-lived but not eternal.The second half of the book is six essays on allusion's affiliations: to plagiarism (allusion being plagiarism's responsible opposite); to metaphor (allusion being a form that metaphor may take); to loneliness in poetry (allusion constituting company). And on allusion within poetry to prose (A E.Housman); on translation as exercising allusion (David Ferry); and on the clash between one poet's practice and his critical principles (Yvor Winters).

Allusion to the words and phrases of ancestral voices is one of the hiding-places of poetry's power. Poets appreciate the great debts that they owe to previous poets, and are often duly and newly grateful. Allusion to the Poets consists of twelve essays - four published here for the first time - on allusion and its relations, in particular on the use that poets in English have made of the very words of poets in English. The first half of the book, on 'The Poet as Heir', consists of six chapters devoted to individual poets, Augustan, Romantic, and Victorian: Dryden and Pope, Burns, Wordsworth, Byron, Keats, and Tennyson. Allusion is always a form of inheritance, not to be hoarded or squandered. The critical and creative question is its imaginative co-operation with other kinds of legacy - with whatever for a particular poet or for a particular time is judged to be an unignorable inheritance: of a throne, perhaps, or of land; of intermixed languages; of the human senses; of money; of literature itself; or of our planet, long-lived but not eternal. The second half of the book is six essays on allusion's affiliations: to plagiarism (allusion being plagiarism's responsible opposite); to metaphor (allusion being a form that metaphor may take); to loneliness in poetry (allusion constituting company); to allusion within poetry to prose (on A E. Housman); to translation as exercising allusion (on David Ferry); and to the clash between one poet's practice and his critical principles (on Yvor Winters).

The study of the deliberate allusion by one author to the words of a previous author has long been central to Latin philology. However, literary Romanists have been diffident about situating such work within the more spacious inquiries into intertextuality now current. This 1998 book represents an attempt to find (or recover) some space for the study of allusion - as a project of continuing vitality - within an excitingly enlarged universe of intertexts. It combines traditional classical approaches with modern literary-theoretical ways of thinking, and offers attentive close readings, innovative perspectives on literary history, and theoretical sophistication of argument. Like other volumes in the series it is among the most broadly conceived short books on Roman literature to be published in recent years.

This study of Callimachus' and Ovid's allusive practice offers a unique view of the application of one theory of allusion (based upon that of Conte, but subsequently expanded upon) to a Greek and Latin poet.

This book examines how Gwendolyn Brooks, a self-proclaimed nonreligious person, advocates adherence to Christian ideals through religious allusions in her poetry. The discussion integrates Brooks' words, biographical data, commentary by other scholars, scriptural references, and doctrinal tenets. It identifies biblical figures and events and highlights Brooks' effective use of the sermon genre, and her express parallels between Christianity and Democracy. The work opens with a biographical chapter and Brooks' comments on religion, followed by analyses of her long poems, and more than thirty of her short ones. An illuminating interview with Nora Brooks Blakely about Brooks' religious background and philosophy is included.

"This book treats the poetics of biblical allusion in the lyric poetry of William Butler Yeats, and the ways in which the King James Bible became for Yeats a model for poetry as a communal voice shaping a culture." "The introduction analyzes the critical history of what Eleanor Cook has termed the "poetics of allusion," emphasizing the work of the Italian rhetorician Gian Biago Conte and the American critic and poet John Hollander. The major topics considered here are allusions as the intersections of texts, as figures of speech, and as structural signifiers; the centrality of the reader in the study of allusion; the quality of allusions, their placement and varying degrees of clarity; and the centrality of the study of allusion to cultural criticism." "The first chapter is concerned with the development of the Bible as a model for secular poetry from the late eighteenth century to Yeats, surveying Bishop Lowth, Blake, Coleridge, Wordsworth, Shelley, and Matthew Arnold, as well as Yeats's references in his prose works to the Bible as a model for art and the artist, and his desire to restore the Bible as sacred text, yet write his own Bible." "Chapters 2 through 5 take up in detail the poetics of biblical allusion and echo in the poems. Chapter 2 treats the poetry of the nineties: here Yeats usually engages the Bible as an antagonist, subverting it for the sake of a Celtic consciousness, denying its exclusive claim to spiritual truth. But many biblical echoes show Yeats's dependence upon the Bible as a guide to poetic language. Chapter 3 concerns the poetry from In the Seven Worlds to The Wild Swans at Coole. Yeats looks on Scripture with an ironic eye, often replacing it with what he calls "haughtier texts," the parables, prayers, visions, and private revelations that mirror biblical models and make biblical texts into warrants for his own theory of rebirth. Chapter 4 is a close reading of biblical intertextuality in seven poems: "The Second Coming," "Sailing to Byzantium," "Meditations in Time of Civil War," "Nineteen Hundred and Nineteen," "Prayer for My Son," "Dialogue of Self and Soul," and "Vacillation." In these major poems Yeats displays his antitheticality, as Hazard Adams calls it, putting into dramatic tension biblical texts and his own heterodox ideas about birth, death, and resurrection. Chapter 5 examines the poetry after "Vacillation," where Yeats gives biblical texts (often text used before) a new sensual gloss, but also admits the limits of a "high talk" derived from scriptural language." "Chapter 6 places Yeats in the broad context of biblical intertextuality, working backward from modernism to Romanticism. First, the study contrasts Yeats with two of his contemporaries, D. H. Lawrence and T. S. Eliot, for whom the Bible always asserts its religious authority, in the Victorian tradition of Arnold, Clough, Browning, and Tennyson. The study concludes by comparing Yeats to Wordsworth and Shelley. Although Yeats is deeply indebted to them, his attitude is distinct from theirs: even when rejecting the Bible, Wordsworth. and Shelley accept a dogmatic view of it, while Yeats escapes dogmatism."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

A consideration of the allusive poetry of Ovid based on the philosophy of Martin Buber

This volume defines allusion then identifies the 23 likely allusions in the Elihu speeches (Job 32–37) to Job 1–31. The allusiveness of the unit is a compositional feature that explains the varied evaluations of Elihu throughout interpretive history.