This volume breaks new ground in the exploration of Anglo-Italian cultural relations: it presents analyses of a wide range of early modern Italian texts adapted into contemporary English culture, often through intermediary French translations. When transposed into English, their Italian origin was frequently categorized as marvellous and consequently censured because of its strangeness: thus, English translators often gave their public a moralized and tamed version of Italy’s uniqueness. This volume’s contributors show that an effective way of moralizing Italian custom was to exoticize its origins, in order to protect the English public from an Italianate influence. This ubiquitous moralization is visible in the evolution of the concept of tragedy, and in the overtly educational aim acquired by the Italian novella, adapted for an allegedly female audience. Through the analysis of various literary genres (novella, epic poem, play, essay), the volume focuses on the mechanisms of appropriation and rejection of Italian culture through imported topoi and narremes.

This volume breaks new ground in the exploration of Anglo-Italian cultural relations: it presents analyses of a wide range of early modern Italian texts adapted into contemporary English culture, often through intermediary French translations. When transposed into English, their Italian origin was frequently categorized as marvellous and consequently censured because of its strangeness: thus, English translators often gave their public a moralized and tamed version of Italy's uniqueness. This volume's contributors show that an effective way of moralizing Italian custom was to exoticize its origins, in order to protect the English public from an Italianate influence. This ubiquitous moralization is visible in the evolution of the concept of tragedy, and in the overtly educational aim acquired by the Italian novella, adapted for an allegedly female audience. Through the analysis of various literary genres (novella, epic poem, play, essay), the volume focuses on the mechanisms of appropriation and rejection of Italian culture through imported topoi and narremes.

Crawford examines accounts of monstrous births in popular pamphlets along with the strikingly graphic illustrations accompanying them, demonstrating how Protestant reformers used these accounts to guide their public through the spiritual confusion and social turmoil of the time.

The sense of reading as an intimate act of self-discovery--and of communion between authors and book lovers--has a long history. Lina Bolzoni returns to Petrarch, Boccaccio, Machiavelli, Montaigne, and Tasso, exploring how Renaissance humanists began to represent reading as a private encounter and a dialogue across barriers of time and space.

Through its exploration of the intersections between the culture of the wool broadcloth industry and the literature of the early modern period, this study contributes to the expanding field of material studies in sixteenth- and seventeenth-century England. The author argues that it is impossible to comprehend the development of emerging English nationalism during that time period, without considering the culture of the cloth industry. She shows that, reaching far beyond its status as a commodity of production and exchange, that industry was also a locus for organizing sentiments of national solidarity across social and economic divisions. Hentschell looks to textual productions-both imaginative and non-fiction works that often treat the cloth industry with mythic importance-to help explain how cloth came to be a catalyst for nationalism. Each chapter ties a particular mode, such as pastoral, prose romance, travel propaganda, satire, and drama, with a specific issue of the cloth industry, demonstrating the distinct work different literary genres contributed to what the author terms the 'culture of cloth'.

In this study, Michael Ullyot makes two new arguments about the rhetoric of exemplarity in late Elizabethan and Jacobean culture: first, that exemplarity is a recursive cycle driven by rhetoricians' words and readers' actions; and second, that positive moral examples are not replicable, but rather aspirational models of readers' posthumous biographies. For example, Alexander the Great envied Achilles less for his exemplary life than for Homer's account of it. Ullyot defines the three types of decorum on which exemplary rhetoric and imitation rely, and charts their operations through Philip Sidney's poetics, Edmund Spenser's poetry, and the dedications, sermons, elegies, biographies, and other occasional texts about Robert Devereux, second earl of Essex, and Henry, Prince of Wales. Ullyot expands the definition of occasional texts to include those that criticize their circumstances to demand better ones, and historicizes moral exemplarity in the contexts of sixteenth-century Protestant memory and humanist pedagogy. The Rhetoric of Exemplarity in Early Modern England concludes that all exemplary subjects suffer from the problem of metonymy, the objection that their chosen excerpts misrepresent their missing parts. This problem also besets historicist literary criticism, ever subject to corrections from the archive, so this study concedes that its own rhetorical methods are exemplary.