In Bajazet and Mithridate Racine depicts the tragedies of characters who either wield tyrannic power or are subjected to tyranny. This international collection of essays deploys cutting-edge research to illuminate the plays and their contexts. The contributors to this volume examine Racine’s stagecraft, his exploration of space, sound and silence, his language, and the psychology of those who exercise power or who attempt to maintain their freedom in the face of oppression. The reception and reworking of his plays by contemporaries and subsequent generations round off this wide-ranging study.

Now in paperback, an award-winning look at French salons and the women who presided over them In the seventeenth and eighteenth centuries, between the reign of Louis XIII and the Revolution, French aristocratic society developed an art of living based on a refined code of good manners. Conversation, which began as a way of passing time, eventually became the central ritual of social life. In the salons, freed from the rigidity of court life, it was women who dictated the rules and presided over exchanges among socialites, writers, theologians, and statesmen. They contributed decisively to the development of the modern French language, new literary forms, and debates over philosophical and scientific ideas. With a cast of characters both famous and unknown, ranging from the Marquise de Rambouillet to Madame de Sta‘l, and including figures like Ninon de Lenclos, the Marquise de Sevigne, and Madame de Lafayette, as well as Pascal, La Rochefoucauld, Diderot, and Voltaire, Benedetta Craveri traces the history of this worldly society that carried the art of sociability to its supreme perfection–and ultimately helped bring on the Revolution that swept it all away.

As an aesthetic notion and dramatic genre, tragedy has enjoyed a privileged place in French culture, particularly during the early modern period when debates over its nature and philosophy reflected fascination with a style whose fundamental principles were drawn from ancient Greek sources. Through the works of Pierre Corneille and Jean Racine, routinely cited for an alleged regularity of form and content exemplifying the academic notion of French Classicism, tragedy has grounded the French literary canon. Because of its place at the heart of canonical French literary studies, tragedy’s traditionally prescribed boundaries and interpretations have rarely been questioned. Fortune and Fatality: Performing the Tragic in Early Modern France challenges conventional notions of the nature and function of tragedy and the ends to which philosophical, theatrical, and performative aspects of the tragic were appropriated during the sixteenth and seventeenth centuries. The scope of material explored in this volume will be of interest not only to scholars and students of sixteenth- and seventeenth-century literature, but to those working in areas such as theater, gender studies, aesthetics, history, religion, philosophy, classics, and cultural studies.

"In preparing his translation for an English audience, the anonymous translator made many references to English authors in his notes, among them More, Hobbes, Swift, and Milton. While he could also have used a variety of French comments on the duke's maximes as well, he deliberately chose to cater to his English readers by emphasizing English parallels and classical sources. In his introduction, Dr. Primer reviews the translation history of the duke's maxims and finds that some of the main characteristics of this translation were borrowed from the posthumously published French edition prepared by the Sieur Abraham-Nicholas Amelot de la Houssaye, whose presence in this edition is visible from time to time. The anonymous translator of selections from Amelot's edition adopted a more colloquial style than is generally associated with La Rochefoucauld's maxims; he also turns out to be significant not only as a translator but also as a reinterpreter of the central moral issue in the entire book. Most readers, including Jonathan Swift, had taken the duke's position on human nature to be the same as Hobbes's (stressing the human being's selfishness or natural egoism), but the translator/annotator finds that the duke's message is not inconsistent with the more positive view of human nature found in Lord Shaftesbury and in the poetry of Pope."--BOOK JACKET.

A curated collection of Enlightenment operas, paintings, and literary works that were all marked by the "Telemacomania" scandal, a furious cultural frenzy with dangerous political stakes. Imaginatively structured as a guided tour, Opera and the Politics of Tragedy captures the tumultuous impact of the so-called Telemacomania crisis through its key artifacts: literary pamphlets, spoken dramas, paintings, engravings, and opera librettos (drammi per musica). Prominently featured in the gallery are two operas with direct ties to this aesthetic and political war: Mozart and Cigna-Santi's Mitridate (1770) and Mozart and Varesco's Idomeneo (1781). Reading and listening across the Enlightenment's cultural spaces (its new public museums, its first encyclopedias, and its ever-controversial operatic theater), this book showcases the Enlightenment's disorderly historical revisionism alongside its progressive politics to expose the fertile creativity that can emerge out of the ambiguous space between what is "ancient" and what is "modern."

Blending history and architecture with literary analysis, this ground-breaking study explores the convent's place in the early modern imagination. The author brackets her account between two pivotal events: the Council of Trent imposing strict enclosure on cloistered nuns, and the French Revolution expelling them from their cloisters two centuries later. In the intervening time, women within convent walls were both captives and refugees from an outside world dominated by patriarchal power and discourses. Yet despite locks and bars, the cloister remained "porous" to privileged visitors. Others could catch a glimpse of veiled nuns through the elaborate grills separating cloistered space from the church, provoking imaginative accounts of convent life. Not surprisingly, the figure of the confined religious woman represents an intensified object of desire in male-authored narrative. The convent also spurred "feminutopian" discourses composed by women: convents become safe houses for those fleeing bad marriages or trying to construct an ideal, pastoral life, as a counter model to the male-dominated court or household. Recent criticism has identified certain privileged spaces that early modern women made their own: the ruelle, the salon, the hearth of fairy tale-telling. Woshinsky's book definitively adds the convent to this list.