By Karin E. Olsen, Jan R. Veenstra
Ever because the center a long time the Otherworld of Faerie has been the article of significant highbrow scrutiny. What technology in spite of everything pushed aside as ethereal nothings used to be given a neighborhood habitation and a reputation by way of artwork. This publication offers a few of the major chapters from the historical past and culture of otherworldly spirits and fairies within the folklore and literature of the British Isles and northern Europe. In 11 contributions various specialists care for a number of the major difficulties posed via the scholarly and inventive war of words with the Otherworld, which not just fuelled the mind's eye, but additionally resulted in the last word redundancy of discovered perceptions of that Otherworld because it was once eventually obfuscated by way of the readability of an enlightened age. participants contain: Henk Dragstra, John Flood, Julian Goodare, Tette Hofstra, Robert Maslen, Richard North, Karin E. Olsen, David J. Parkinson, Rudolf Suntrup, Jan R. Veenstra, and Helen Wilcox.
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Additional resources for Airy Nothings : Imagining the Otherworld of Faerie from the Middle Ages to the Age of Reason : essays in honour of Alasdair A. MacDonald
C2r), and concludes with a brusque dismissal of the chapter’s quality as fiction. It is typical, he observes, of the gross ‘lies’ that the Germans like to ‘father’ on Faustus, ‘new children’ (in the form of stories) who ‘cost very litle nursing and bringing uppe’ (sig. C3r). In this chapter, then, a discussion between Wagner and Faustus concerning substance and insubstantiality is identified as a thing of no substance—which is no surprise, the narrator adds, when you ‘consider from whose braines [it] proceede[s]’, since ‘witte for the most part [the Germans] have very little’ (sig.
But it is equally possible that the dates in the epistles were fabricated, for some special purpose of the writer or printer. The Second Report was entered in the Stationers’ Register for November 16, 1593; and the fact that the first known edition of 1594 does not contain the two epistles, while the second contains them, suggests that they were composed between the two editions as a means of defusing the controversy to which the first gave rise. In support of this hypothesis is the fact that the printer of both editions, Abel Jeffes, had been in trouble with the authorities in 1592 for printing books 24 My thanks to Robert Cummings for furnishing me with a translation of the Latin in the second epistle.
Can the hideous mountaines hide me, can wealth redeeme sinne, can beautie countervaile my faults, or the whole world counterpoyse the ballance of mine offences? 39 (‘Stipendium, etc. 104–23. Greene does not identify himself here with Faustus/Marlowe’s supposed atheism—he is guilty only of ‘vanitie, and fond conceited fancies’—and once again his repentance is implied at the end of the pamphlet. But his willingness to mimic Faustus indicates Greene’s keen perception that the drama of his own life might profitably (and indeed daringly) be made the subject of his fiction, just as Marlowe’s life had got mixed up with his dramatic fabrications.