The History Of The Renowned Don Quixote De La Mancha By Miguel De Cervantes Saavedra Translated By Several Hands And Published By The Late Mr Motteux Revis D A New From The Best Spanish Edition By Mr Ozell

The Library of William Congreve by William Congreve When William Congreve died in 1729 he left a collection of books which his old friend and publisher, Jacob Tonson, described (in a letter preserved at the Bodleian) as "genteel & well chosen." Tonson thought so well of the collection that he urged his nephew, then his agent in London, to purchase Congreve's books. But Congreve had willed them to Henrietta, the young Duchess of Marlborough, who was much concerned with keeping intact (as she wrote in her will) "all Mr. Congreaves Personal Estate that he left me" in order to pass it along to her youngest daughter Mary. This daughter, said by gossip to have been Congreve's daughter also, married the fourth Duke of Leeds in 1740, and thus Congreve's books eventually found their way to Hornby Castle, chief seat of the Leeds family in Yorkshire. There apparently most of Congreve's books remained until about 1930, when the eleventh Duke of Leeds sold his English estates and authorized Sotheby's to auction off "a Selected portion of the Valuable Library at Hornby Castle." Among the 713 items advertised for sale on June 2, 3, and 4, 1930, were ten books containing the signature of William Congreve. These ten, along with a few others that have been discovered here and there with Congreve's name on the title page, and nine books published by subscription with Congreve's name in the printed list of subscribers, made a total of some thirty-odd books known to have been in Congreve's library. These, we may presume, were but a small part of the Congreve books which had been incorporated with the Leeds family library in 1740. We are delighted to publish this classic book as part of our extensive Classic Library collection. Many of the books in our collection have been out of print for decades, and therefore have not been accessible to the general public. The aim of our publishing program is to facilitate rapid access to this vast reservoir of literature, and our view is that this is a significant literary work, which deserves to be brought back into print after many decades. The contents of the vast majority of titles in the Classic Library have been scanned from the original works. To ensure a high quality product, each title has been meticulously hand curated by our staff. Our philosophy has been guided by a desire to provide the reader with a book that is as close as possible to ownership of the original work. We hope that you will enjoy this wonderful classic work, and that for you it becomes an enriching experience.

Christian-Muslim Relations, a Bibliographical History 9 (CMR 9) is a history of everything that was written on relations in the period 1600-1700 in Western and Southern Europe. Its detailed entries contain descriptions, assessments and comprehensive bibliographical details about individual works.

As the Ottoman Empire advanced westward from the fourteenth to the sixteenth centuries, humanists responded on a grand scale, leaving behind a large body of fascinating yet understudied works. These compositions included Crusade orations and histories; ethnographic, historical, and religious studies of the Turks; epic poetry; and even tracts on converting the Turks to Christianity. Most scholars have seen this vast literature as atypical of Renaissance humanism. Nancy Bisaha now offers an in-depth look at the body of Renaissance humanist works that focus not on classical or contemporary Italian subjects but on the Ottoman Empire, Islam, and the Crusades. Throughout, Bisaha probes these texts to reveal the significant role Renaissance writers played in shaping Western views of self and other. Medieval concepts of Islam were generally informed and constrained by religious attitudes and rhetoric in which Muslims were depicted as enemies of the faith. While humanist thinkers of the Renaissance did not move entirely beyond this stance, Creating East and West argues that their understanding was considerably more complex, in that it addressed secular and cultural issues, marking a watershed between the medieval and modern. Taking a close look at a number of texts, Bisaha expands current notions of Renaissance humanism and of the history of cross-cultural perceptions. Engaging both traditional methods of intellectual history and more recent methods of cross-cultural studies, she demonstrates that modern attitudes of Western societies toward other cultures emerged not during the later period of expansion and domination but rather as a defensive intellectual reaction to a sophisticated and threatening power to the East.

In the Western imagination, Spain often evokes the colorful culture of al-Andalus, the Iberian region once ruled by Muslims. Tourist brochures inviting visitors to sunny and romantic Andalusia, home of the ingenious gardens and intricate arabesques of Granada's Alhambra Palace, are not the first texts to trade on Spain's relationship to its Moorish past. Despite the fall of Granada to the Catholic Monarchs in 1492 and the subsequent repression of Islam in Spain, Moorish civilization continued to influence both the reality and the perception of the Christian nation that emerged in place of al-Andalus. In Exotic Nation, Barbara Fuchs explores the paradoxes in the cultural construction of Spain in relation to its Moorish heritage through an analysis of Spanish literature, costume, language, architecture, and chivalric practices. Between 1492 and the expulsion of the Moriscos (Muslims forcibly converted to Christianity) in 1609, Spain attempted to come to terms with its own Moorishness by simultaneously repressing Muslim subjects and appropriating their rich cultural heritage. Fuchs examines the explicit romanticization of the Moors in Spanish literature—often referred to as "literary maurophilia"—and the complex, often silent presence of Moorish forms in Spanish material culture. The extensive hybridization of Iberian culture suggests that the sympathetic depiction of Moors in the literature of the period does not trade in exoticism but instead reminded Spaniards of the place of Moors and their descendants within Spain. Meanwhile, observers from outside Spain recognized its cultural debt to al-Andalus, often deliberately casting Spain as the exotic racial other of Europe.

Jerome Gracián (1545–1614) was the first provincial of the Discalced Carmelite Order and a close collaborator of Saint Teresa of Ávila, the order's foundress. He brought stability and growth to St. Teresa's movement when it was still in its infancy, particularly among the friars. Praising Gracián in the Book of Her Foundations, Teresa writes: "Had I very much desired to ask His Majesty for a person to organize all things pertaining to the order in these initial stages, I would not have succeeded in asking for all that He gave me in Father Gracián. Our Lady has chosen him to help her order." After certain intrigues resulted in Gracián's expulsion from the order, he appealed to Rome and was eventually exonerated. After hearing Gracián's account of his dramatic experiences, the pope exclaimed he was "a saint." Although the Pilgrimage of Anastasius is largely Gracián's apologia pro vita sua, a defense of his conduct on behalf of the Discalced Carmelites, it also serves as a first-hand chronicle of the beginning of the Discalced Carmelite Order and sheds light on St. Teresa's vision and charism. Gracián was simultaneously St. Teresa's most ardent disciple and the superior to whom she made an extraordinary vow of obedience. He confirms the special love that St. Teresa had for him, and he loved her no less in return. Gracián fills his memoirs with captivating anecdotes involving influential historical figures and harrowing adventures. Notably, he relates the thrilling account of his capture at sea by slavers and his nearly two-year captivity in Tunisia. Above all, Pilgrimage of Anastasius offers readers a demonstration of Gracián's character, purity, and innocence. Observing how he maintained his faith amid his many trials, it is clear why St. Teresa loved him and had such confidence in him to carry out her vision for a religious renewal. This book contains a fully linked Index.

The beginning of the seventeenth century in Spain marks a rapid rise in the commercial market for cultural production. This book examines the evolution of this commercial market as reflected in the maturation of two genres: the public theater and the novel. Through a comparative analysis of the play-wright Lope de Vega and the novelists Mateo Aleman and Miguel de Cervantes, the author explores the new poetic principles, both implicitly and explicitly, that accompany the rise of this commercialized literature. The book argues that the logic of classical economic theory becomes internalized within the poetic structure of these two genres. Within this logic, the idea of taste comes to play a new and unprecedented role as the arbiter of literary value. Exposed increasingly to the pressures of popular taste, these writers are forced to rework or abandon many of the traditional poetic ideas of the Renaissance in a process that tends to undermine the writer's control over his own work. Donald Gilbert-Santamaria teaches in the Division of Spanish and Portuguese at the University of Washington in Seattle.