Introduction: ‘I dote on Tasso’

2017 ◽  
Author(s):  
Jason Lawrence
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Sixteenth Century ◽  
Final Part ◽  
Late Nineteenth Century ◽  
Epic Poem ◽  
Starting Point ◽  
Late Nineteenth

The introduction demonstrates the continuing popularity of Tasso’s troubled life and epic poem in England up to the late nineteenth century via a fictional conversation in George Eliot’s final novel. It then gives an overview of knowledge of Tasso’s works and life in England by the end of the sixteenth century, using John Eliot’s translated comments in his Ortho-epia Gallica (1593) as a starting point. The final part of the introduction considers Milton’s knowledge of Tasso’s apparent madness in the mid-seventeenth century, probably acquired from his first-hand acquaintance with the great Italian poet’s last patron and earliest biographer, Giovanni Battista Manso.

The Modernities of H. Lawrence Freeman

2019 ◽  
Vol 72 (3) ◽  
pp. 719-779
Author(s):  
David Gutkin
Keyword(s):  
Nineteenth Century ◽  
New York ◽  
Reception History ◽  
Black Press ◽  
Late Nineteenth Century ◽  
Starting Point ◽  
History Of ◽  
Late Nineteenth ◽  
White Press ◽  
Grand Opera

H. Lawrence Freeman's “Negro Jazz Grand Opera,” Voodoo, was premiered in 1928 in Manhattan's Broadway district. Its reception bespoke competing, racially charged values that underpinned the idea of the “modern” in the 1920s. The white press critiqued the opera for its allegedly anxiety-ridden indebtedness to nineteenth-century European conventions, while the black press hailed it as the pathbreaking work of a “pioneer composer.” Taking the reception history of Voodoo as a starting point, this article shows how Freeman's lifelong project, the creation of what he would call “Negro Grand Opera,” mediated between disparate and sometimes apparently irreconcilable figurations of the modern that spanned the late nineteenth century through the interwar years: Wagnerism, uplift ideology, primitivism, and popular music (including, but not limited to, jazz). I focus on Freeman's inheritance of a worldview that could be called progressivist, evolutionist, or, to borrow a term from Wilson Moses, civilizationist. I then trace the complex relationship between this mode of imagining modernity and subsequent versions of modernism that Freeman engaged with during the first decades of the twentieth century. Through readings of Freeman's aesthetic manifestos and his stylistically syncretic musical corpus I show how ideas about race inflected the process by which the qualitatively modern slips out of joint with temporal modernity. The most substantial musical analysis examines leitmotivic transformations that play out across Freeman's jazz opera American Romance (1924–29): lions become subways; Mississippi becomes New York; and jazz, like modernity itself, keeps metamorphosing. A concluding section considers a broader set of questions concerning the historiography of modernism and modernity.

TRANSFORMING THE CHARACTER OF THE UPPER MISSISSIPPI RIVER

2021 ◽  
Vol 40 (1) ◽  
pp. 102-129
Author(s):  
KRISTAN COCKERILL
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Mississippi River ◽  
River Management ◽  
Late Nineteenth Century ◽  
Upper Mississippi River ◽  
Flow Rates ◽  
Specific Language ◽  
Late Nineteenth ◽  
Over Time

ABSTRACT Despite the long-understood variability in the Mississippi River, the upper portions of the river have historically received less attention than the lower reach and this culminated in the lower river dominating twentieth century river management efforts. Since the seventeenth century, there have been multiple tendencies in how the upper river was characterized, including relatively spare notes about basic conditions such as channel width and flow rates which shifted to an emphasis on romantic descriptions of the riparian scenery by the mid-nineteenth century. Finally, by the late nineteenth century the upper river was routinely portrayed as a flawed entity requiring human intervention to fix it. While the tone and specific language changed over time, there remained a consistent emphasis that whatever was being reported about the river was scientifically accurate.

Chapter 8 The End of the Northern Fishery in the Late Nineteenth Century

2004 ◽  
pp. 129-140
Author(s):  
Gordon Jackson
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Capital Investment ◽  
The Arctic ◽  
Late Nineteenth Century ◽  
Technical Advance ◽  
Baffin Bay ◽  
Late Nineteenth ◽  
Marking Time ◽  
Modern Industry

With the run-down of both Northern and Southern fisheries, the second half of the nineteenth century experienced the same sort of marking-time as had occurred in the late seventeenth century. As a consequence the period is relatively unimportant compared with the great exertions before 1840 and the vast expansion after 1900, and it is only necessary here to outline the main lines of development. None of them led on to the modern industry, and important though British whaling may have been to individual persons and places, it had already departed from the mainstream of whaling and was sailing up a backwater as dangerous and ruinous as any in Baffin Bay. No amount of incentive, capital investment, technical advance or human bravery could save the Arctic trade, but it fought its painful death-struggle for three-quarters of a century, periodically encouraged by remissions that eased the pressure and sometimes brought a measure of prosperity....

Theosophy

2018 ◽  
Author(s):  
Michael B. Wakoff
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Late Nineteenth Century ◽  
Intuitive Knowledge ◽  
Divine Nature ◽  
Helena Petrovna Blavatsky ◽  
Late Nineteenth ◽  
Material Bodies

Etymologically, ‘theosophy’ means wisdom concerning God or divine things, from the Greek ‘theos’ (God) and ‘sophia’ (wisdom). Seventeenth-century philosophers and speculative mystics used ‘theosophy’ to refer to a knowledge of nature based on mystical, symbolical or intuitive knowledge of the divine nature and its manifestations. It referred also to an analogical knowledge of God’s nature obtained by deciphering correspondences between the macrocosm and God. In the late nineteenth century, ‘theosophy’ became associated with the doctrines of Helena Petrovna Blavatsky, the founder of the popular Theosophical Society. She drew on Buddhist and Hindu philosophy and fragments from the Western esoteric tradition, especially Neoplatonism. She espoused an absolutist metaphysics in which there is a single, ultimate, eternal principle which remains unchanged and undiminished, despite manifesting itself partially in the periodic emanation and reabsorption of universes. Her cosmology included a spiritual account of the evolution of material bodies, which serve as the necessary vehicles by which individuals gradually perfect themselves through cyclic rebirth.

Conclusion

2021 ◽  
pp. 292-304
Author(s):  
Jennifer Walker
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Catholic Church ◽  
Church And State ◽  
Late Nineteenth Century ◽  
Popular Theatre ◽  
Starting Point ◽  
Late Nineteenth ◽  
The Republic ◽  
The Catholic Church

Taking the 1903 death of Pope Leo XIII as its starting point, the conclusion extends beyond the legal separation of Church and State (1905) in order to trace the ways in which the processes of transformation that were set in motion during the late nineteenth century continued well into the twentieth century. Pierre Nora’s concept of the lieu de memoire illuminates the numerous ways that the sites of Catholic and French memory that the book explores—whether as opera, popular theatre, or concert—found an extraordinary ally in the Republic as it collectively harnessed the power of memory. From its “origin” in the French medieval era, to its transformations throughout the fin-de-siècle, to the response to the devastating fire at Notre-Dame in 2019, the Catholic Church provided (and continues to provide) a new mode of expression for the French Republic. In effect, the success of the twentieth-century renouveau catholique was set in motion by its nineteenth-century forbear: the path was paved by the Republic’s musical Ralliement and the memorialization of its Catholic past as a fundamental cornerstone of its modern existence.

The Stained Glass at Chavenage House, Tetbury, Gloucestershire

1998 ◽  
Vol 78 ◽  
pp. 391-432
Author(s):  
Hilary Wayment
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Late Nineteenth Century ◽  
Stained Glass ◽  
Historic House ◽  
Late Nineteenth ◽  
Coats Of Arms

The windows of the Great Hall, the Chapel, the Porch, the Priest's Chamber and ‘Queen Anne's Bedroom’ are all garnished with stained glass – figures, roundels, coats of arms, and interesting fragments from a variety of sources English and Continental, and of all centuries from the fifteenth to the twentieth. The most striking are perhaps the four Oxford scholars in the Great Hall, wearing their medical gowns, with the seventeenth-century arms of the Due de Guise below; the three medieval Flemish roundels in Queen Anne's Room; and in the Chapel the Virtues inspired by Reynolds’ designs for New College, Oxford, alongside a late nineteenth-century Crucifixion, no doubt by C.E. Kempe & Co. The collection as a whole is fully worthy of a fine historic house.

Courting Legitimacy or Delegitimizing Custom? Sexuality, Sambandham, and Marriage Reform in Late Nineteenth-Century Malabar

2001 ◽  
Vol 35 (2) ◽  
pp. 349-384 ◽  
Author(s):  
PRAVEENA KODOTH
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Late Nineteenth Century ◽  
Late Nineteenth ◽  
Marriage Reform

At an interview which Della Vella [seventeenth century] had with the Zamorin, [the Samudiri or the ruler of Calicut] there were present two little princesses of the Royal house aged 12 years each; and of them he says, ‘they were all naked (as I said above the women generally go) saving that they had a very small blue cloth wrapped about their immodesties. One of them being more forward could not contain, but approaching gently towards me, almost touched the sleeve of my coat with her hand, made a sign of wonder to her sister, how could we go so wrapped up and entangled in clothes. Such is the power of custom that their going naked seemed no more strange to us, than our being clothed appeared extravagant to them.’K. P. Padmanabha Menon

Modern Ideas of the Present

2017 ◽  
Author(s):  
Julian Wright
Keyword(s):  
Nineteenth Century ◽  
Third Republic ◽  
Late Nineteenth Century ◽  
Paris Commune ◽  
The Third ◽  
Experience Of Time ◽  
Starting Point ◽  
Late Nineteenth ◽  
Political Spectrum ◽  
Commune Of 1871

With Walter Benjamin’s concept of a ‘messianic present’ as its starting point, this chapter uncovers the different ways in which modern history can be explored using concepts of time. It considers the tradition of revolution and the focus on ‘abstract, unknowable’ futures analysed by Reinhardt Koselleck and draws on the idea of plural experiences and concepts of time in the work of Georges Gurvitch. It suggests that the late nineteenth-century experience of time was thought through in new ways in France, particularly after the Paris Commune of 1871. The chapter explains the theoretical and ideological basis for a new focus on change in the present that emerged across the French political spectrum during the Third Republic (1870–1940).

Hermann Cohen and the Jewish Neo-Kantians

2011 ◽  
pp. 213-224
Author(s):  
David Novak
Keyword(s):  
Nineteenth Century ◽  
German Society ◽  
Late Nineteenth Century ◽  
Kantian Ethics ◽  
Moral Law ◽  
Starting Point ◽  
Late Nineteenth ◽  
The Law ◽  
Hermann Cohen ◽  
Secular State

This chapter reviews Hermann Cohen's presentation of the Noahide laws. Cohen desired to show that Jews in late nineteenth-century European (and especially German) society could be and were in fact good citizens, and that their Judaism was an aid to citizenship. Judaism was not an insular religion, and Jews supported the secular state, Cohen affirmed. For instance, he maintained that the aim of the law of adjudication was “objective lawfulness,” a signal starting-point for any society, secular or religious. Cohen's view of moral law was shaped by Kantian ethics. He argues that Noahide law confirms the humanity of gentiles, and that this rabbinic construction was the first of its kind. Recognizing the humanity of others is the beginning of autonomous ethics. For Cohen, the human ethical future is best presented through Jewish universalism, leading to universal ethical monotheism in the messianic age. This last point has been central to liberal Jewish theology since Cohen's time.

Reforming the Priests of Manipe: Reflections on the “Buddhist Modernist Monk” in Euro-America

2012 ◽  
Vol 28 (2) ◽  
pp. 203-232
Author(s):  
Laura Harrington
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Late Nineteenth Century ◽  
Open Framework ◽  
Buddhist Modernism ◽  
History Of ◽  
Jesuit Missionaries ◽  
Late Nineteenth ◽  
Moral Ambivalence ◽  
American Thought

From the late nineteenth century onwards, Asian Buddhist monks have been associated in American thought with science, rationality and anti-colonialism. Though the narrative of nineteenth century ‘Buddhist Modernism’ is routinely invoked to explain this, a more illuminating genealogy of this ‘modernist monasticism’ identifies deeper roots in anti-Catholicism. This paper explores these roots through a genealogy of the Buddhist Modernist Monk. Beginning with the seventeenth century travel journals of Jesuit missionaries, it winds its way through varied British rhetorics to nineteenth century Sri Lanka, and ends in Chicago, at the World’s Parliament of Religion of 1893. There, these intertwined discourses coalesced in the form of the Buddhist Modernist Monk: a figure now familiar and beloved in American culture as an embodiment of compassion and rationality, yet with a history of prejudice and politics that has yet to be meaningfully explored. As we acknowledge anti-Catholicism’s centrality to the history of the Modernist Monk, we are necessarily reminded of the moral ambivalence of the ‘science-religion’ dichotomy that fuels his mystique. At minimum, future analyses must critique the presumption of such supra-historical binaries, and deploy an open framework attentive to the contradictions and relations of reciprocal determination that characterize his genealogy.

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