Whitman wanted to bolster the American democratic spirit by creating a democratic literature through his Leaves of Grass, he also wanted to create something epic, so he crafted a new form, the lyric-epic. Pablo Neruda wrote Canto general as a foundational text for communism in Latin America. In both books, these poets want to politicize the reader, Whitman for democracy and Neruda for communism, both of which have become foundational poets for their countries over time.

American Modern(ist) Epic argues that during the 1920s and ‘30s a cadre of minority novelists revitalized the classic epic form in an effort to recast the United States according to modern, diverse, and pluralistic grounds. Rather than adhere to the reification of static culture (as did ancient verse epic), in their prose epics Gertrude Stein and John Dos Passos utilized recursion, bricolage, and polyphony to represent the multifarious immediacy and movement of the modern world. Meanwhile, H. T. Tsiang and Richard Wright created absurd and insipid anti-heroes for their epics, contesting the hegemony of Anglo and capitalist dominance in the United States. In all, I posit, these modern(ist) epic novels undermined and revised the foundational ideology of the United States, contesting notions of individualism, progress, and racial hegemony while modernizing the epic form in an effort to refound the nation. The marriage of this classical form to modernist principles produced transcendent literature and offered a strenuous challenge to the interwar status quo, yet ultimately proved a failure: longstanding American ideology was simply too fixed and widespread to be entirely dislodged.

The epic calls to mind the famous works of ancient poets such as Homer, Virgil, and Ovid. These long, narrative poems, defined by valiant characters and heroic deeds, celebrate events of great importance in ancient times. In this thought-provoking study, Christopher N. Phillips shows in often surprising ways how this exalted classical form proved as vital to American culture as it did to the great societies of the ancient world. Through close readings of James Fenimore Cooper, Lydia Sigourney, Henry Wadsworth Longfellow, and Herman Melville, as well as the transcendentalists, Phillips traces the rich history of epic in American literature and art from early colonial times to the late nineteenth century. Phillips shows that far from fading in the modern age, the epic form was continuously remade to frame a core element of American cultural expression. He finds the motive behind this sustained popularity in the historical interrelationship among the malleability of the epic form, the idea of a national culture, and the prestige of authorship—a powerful dynamic that extended well beyond the boundaries of literature. By locating the epic at the center of American literature and culture, Phillips’s imaginative study yields a number of important finds: the early national period was a time of radical experimentation with poetic form; the epic form was crucial to the development of constitutional law and the professionalization of visual arts; engagement with the epic synthesized a wide array of literary and artistic forms in efforts to launch the United States into the arena of world literature; and a number of writers shaped their careers around revising the epic form for their own purposes. Rigorous archival research, careful readings, and long chronologies of genre define this magisterial work, making it an invaluable resource for scholars of American studies, American poetry, and literary history.

Between 1932 and 1934, José Clemente Orozco painted the twenty-four-panel mural cycle entitled The Epic of American Civilization in Dartmouth College's Baker-Berry Library. An artifact of Orozco's migration from Mexico to the United States, the Epic represents a turning point in his career, standing as the only fresco in which he explores both US-American and Mexican narratives of national history, progress, and identity. While his title invokes the heroic epic form, the mural indicts history as complicit in colonial violence. It questions the claims of Manifest Destiny in the United States and the Mexican desire to mend the wounds of conquest in pursuit of a postcolonial national project. In Orozco's American Epic Mary K. Coffey places Orozco in the context of his contemporaries, such as Diego Rivera and David Alfaro Siqueiros, and demonstrates the Epic's power as a melancholic critique of official indigenism, industrial progress, and Marxist messianism. In the process, Coffey finds within Orozco's work a call for justice that resonates with contemporary debates about race, immigration, borders, and nationality.

Epic has long been regarded as the exclusive domain of the male literary genius and as an incarnation of patriarchal values. This provocative collection of essays challenges such a hegemonic stereotype by demonstrating the ways in which women writers have successfully adapted the masculine epic tradition to suit their own aesthetic needs and to express their own heroic literary, social, and historical visions. Bringing the female epic out of the shadows, the contributors rethink generic boundaries to illuminate this heretofore hidden literary practice. The essays range from Mary Tighe to Rebecca West from Elizabeth Barrett Browning to Gwendolyn Brooks, and from Frances Burney to Virginia Woolf. Bernard Schweizer's introduction, titled 'Muses with Pens,' connects the trajectory of ideas and influences in the individual essays to demonstrate how each participates in reclaiming for women writers a place in the development of a female epic tradition. The volume will be an invaluable resource for scholars working on issues related to genre, canon formation, and the evolution of female literary authority.

Reproduction of the original: The Book of the Epic by H.A Guerber