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Networking Print in Shakespeare's England: Influence, Agency, and Revolutionary ChangeBy BlaineGreteman, Stanford, CA: Stanford UP. 2021. xvi + 238 pp. $90.00 (cloth). ISBN 13: 9781503615243; $28.00 (paper). ISBN 13: 9781503627987 莎士比亚时代英国的网络印刷:影响、代理和革命性变革(作者:BlaineGreteman，加州斯坦福大学)2021. Xvi + 238页。$90.00(布)。Isbn 13: 9781503615243;28.00美元(纸)。Isbn 13: 9781503627987

3区文学 Q3 Arts and Humanities

MILTON QUARTERLY

Pub Date : 2023-09-15 DOI: 10.1111/milt.12446

David Currell

Milton QuarterlyEarly View REVIEW Networking Print in Shakespeare's England: Influence, Agency, and Revolutionary Change Blaine Greteman, Stanford, CA: Stanford UP. 2021. xvi + 238 pp. $90.00 (cloth). ISBN 13: 9781503615243; $28.00 (paper). ISBN 13: 9781503627987 David Currell, Corresponding Author David Currell [email protected] American University of BeirutSearch for more papers by this author David Currell, Corresponding Author David Currell [email protected] American University of BeirutSearch for more papers by this author First published: 15 September 2023 https://doi.org/10.1111/milt.12446Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onEmailFacebookTwitterLinkedInRedditWechat Early ViewOnline Version of Record before inclusion in an issue RelatedInformation

弥尔顿季度/年度观点评论莎士比亚英国的网络印刷:影响，代理和革命性的变化布莱恩·格雷特曼，斯坦福，加州:斯坦福大学。2021. Xvi + 238页。$90.00(布)。Isbn 13: 9781503615243;28.00美元(纸)。ISBN 13: 9781503627987 David Currell，通讯作者David Currell [email protected]美国贝鲁特大学搜索作者更多论文，通讯作者David Currell [email protected]美国贝鲁特大学搜索作者更多论文2023年9月15日https://doi.org/10.1111/milt.12446Read全文taboutpdf ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare给予accessShare全文accessShare全文accessShare请查看我们的使用条款和条件，并勾选下面的复选框共享文章的全文版本。我已经阅读并接受了Wiley在线图书馆使用共享链接的条款和条件，请使用下面的链接与您的朋友和同事分享本文的全文版本。学习更多的知识。复制URL共享链接共享onemailfacebooktwitterlinkedinreddit微信早期视图在线版本记录前纳入问题相关信息

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引用次数: 0

The Madman and the Church Robber: Law and Conflict in Early Modern EnglandBy JasonPeacey, Oxford: Oxford UP, 2022. xvi + 307 pp. £35.00 (cloth). ISBN 13: 9780192897138 狂人与教堂强盗：现代早期英格兰的法律与冲突》，JasonPeacey 著，牛津大学出版社，2022 年：牛津大学出版社，2022 年。xvi + 307 pp.35.00英镑（布）。ISBN 13: 9780192897138

3区文学 Q3 Arts and Humanities

MILTON QUARTERLY

Pub Date : 2023-09-15 DOI: 10.1111/milt.12447

Ronald Hutton

Milton QuarterlyEarly View REVIEW The Madman and the Church Robber: Law and Conflict in Early Modern England Jason Peacey, Oxford: Oxford UP, 2022. xvi + 307 pp. £35.00 (cloth). ISBN 13: 9780192897138 Ronald Hutton, Corresponding Author Ronald Hutton [email protected] University of BristolSearch for more papers by this author Ronald Hutton, Corresponding Author Ronald Hutton [email protected] University of BristolSearch for more papers by this author First published: 15 September 2023 https://doi.org/10.1111/milt.12447Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onEmailFacebookTwitterLinkedInRedditWechat No abstract is available for this article. Early ViewOnline Version of Record before inclusion in an issue RelatedInformation

《疯子与教堂强盗:近代早期英国的法律与冲突》杰森·皮西，牛津:牛津出版社，2022年版。Xvi + 307页。35.00英镑(布)。ISBN 13: 9780192897138 Ronald Hutton，通讯作者Ronald Hutton [email protected]布里斯托尔大学搜索本作者的更多论文，通讯作者Ronald Hutton [email protected]布里斯托尔大学搜索本作者的更多论文首次发表:2023年9月15日https://doi.org/10.1111/milt.12447Read全文taboutpdf ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare给予accessShare全文accessShare全文accessShare请查看我们的使用条款和条件，并勾选下面的复选框共享文章的全文版本。我已经阅读并接受了Wiley在线图书馆使用共享链接的条款和条件，请使用下面的链接与您的朋友和同事分享本文的全文版本。学习更多的知识。复制URL共享链接共享一个emailfacebooktwitterlinkedinreddit微信本文无摘要在包含问题之前的早期视图在线记录版本相关信息

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引用次数: 0

John Selden: Soldier, Statesman, Advocate for Milton's MuseBy JasonRosenblatt, Oxford: Oxford UP, 2021. viii +264 pp. $90.00 (cloth). ISBN 13: 9780192842923 约翰·塞尔登:士兵、政治家、弥尔顿博物馆的倡导者，杰森·罗森布拉特著，牛津:牛津出版社，2021年。Viii +264页。$90.00(布)。Isbn 13: 9780192842923

3区文学 Q3 Arts and Humanities

MILTON QUARTERLY

Pub Date : 2023-09-15 DOI: 10.1111/milt.12444

David Norbrook

Milton's admiration for John Selden has long been known, but the great scholar's specialized historical and linguistic interests, laid out in rebarbative prose in long Latin texts, are a substantial deterrent to grasping the relations between the two writers. Jason Rosenblatt began this task in his pioneering Torah and Law in Paradise Lost (1994) and in John Selden: Renaissance England's Chief Rabbi (2006). His latest book brings new breadth and depth to the comparison, drawing on some earlier materials but making use of the latest scholarship, including G. W. Toomer's magisterial study of Selden and Chad van Dixhoorn's edition of the Westminster Assembly debates. Rather than adopting the stance of a gatekeeper worried that the profane may not be able to understand the master, Rosenblatt treats Selden with a warmth and enthusiasm that does not preclude some irreverence: those long recapitulations of views can “try a reader's patience, even if they didn't try Selden's” (52), and may make it hard to work out what his own views are. By deploying the particular skills and interests of a literary critic, Rosenblatt engages his readers in the process of exploration. His Introduction outlines the core element of Selden's debt to rabbinical thought: the claim that God gave to Adam—and to all humans regardless of creed—five prohibitive laws and a positive commandment to establish civil laws, with a sixth prohibition, against eating part of a living animal, added after Noah's flood. These laws, based on an arbitrary divine commandment, were to be distinguished from natural law, perceived universally by reason, but they were general enough not to make great demands on religious belief, and were open to local variation. Selden relished exploring the huge variety of laws in different polities and ages, notably on sexuality and abortion. Though he was no cultural relativist, he was aware that his deep interest in both Judaic and other non-Christian laws, and his skepticism about the afterlife, laid him open to orthodox criticism. Though he declared that Christianity was a reformed Judaism, it was not always clear why he thought it needed reform, and he devoted a lot of attention to conversion to Judaism from Christianity. He tended to leave his more controversial views to be reconstructed by the reader, as in the conclusion of his Preface to the De Jure Naturali and Gentium, Juxta Disciplinam Ebraeorum, where he calls for readers who are ready “to venture out, like explorers, beyond their own borders” (20): the tone, as Rosenblatt puts it, is “at once defensive, ironic, challenging, and misleadingly orthodox” (20). Again and again he goes beyond what are normally considered the intellectual horizons of his time. The shifts of tone are more readily apparent in the pithy comments of his Table Talk, which at first sight seem the antithesis of his sprawling major treatises—and whose irreverence on many different topics made it unpublishable in his own time—but as

弥尔顿对约翰·塞尔登的崇拜早已为人所知，但这位伟大的学者对历史和语言学的专业兴趣，在冗长的拉丁语文本中以令人厌恶的散文展现出来，这对把握这两位作家之间的关系构成了实质性的阻碍。杰森·罗森布拉特在他的《失乐园》(1994)和《约翰·塞尔登:文艺复兴时期英格兰的首席拉比》(2006)中开创了律法和律法的先河。他的新书为这一比较带来了新的广度和深度，借鉴了一些早期的材料，但利用了最新的学术成果，包括g·w·图默对塞尔登的权威研究和查德·范·迪克斯霍恩对威斯敏斯特议会辩论的版本。Rosenblatt没有采取守门人的立场，担心亵渎者可能无法理解大师，而是以一种温暖和热情对待塞尔登，但不排除一些不敬:那些冗长的观点重述可能“考验读者的耐心，即使他们没有尝试塞尔登的”(52)，并且可能使读者很难弄清楚他自己的观点是什么。通过运用文学评论家的特殊技巧和兴趣，罗森布拉特让读者参与到探索的过程中。他的引言概述了塞尔登对拉比思想贡献的核心要素:他声称上帝给了亚当——以及所有不顾信仰的人类——五条禁止的律法和一条积极的诫命来建立民事法律，第六条禁止吃活动物的一部分，这是在诺亚洪水之后添加的。这些法则是建立在神的任意命令的基础上的，应该与自然法则区别开来，为理性所普遍理解，但它们足够普遍，对宗教信仰没有太大的要求，并且可以在地方上进行变化。塞尔登喜欢探索不同政治和时代的各种各样的法律，尤其是关于性和堕胎的法律。虽然他不是文化相对主义者，但他意识到，他对犹太教和其他非基督教律法的浓厚兴趣，以及他对来世的怀疑，使他容易受到正统的批评。虽然他宣称基督教是一种改革后的犹太教，但他并不总是清楚为什么他认为它需要改革，他花了很多精力从基督教转向犹太教。他倾向于把他那些更有争议的观点留给读者去重新构造，就像他在《自然律和Gentium》前言的结语中所说的那样，他呼吁那些准备好“像探险家一样，走出自己的边界”的读者(20):正如罗森布拉特所说的那样，这种语气“立刻是防御性的、讽刺的、挑战性的、误导性的正统的”(20)。他一次又一次地超越了他那个时代通常被认为是知识分子的视野。在他的《餐桌谈话》的精辟评论中，语气的转变更为明显，乍一看，这似乎是他庞大的主要论文的对立面，而且他对许多不同主题的不敬使得他在自己的时代无法发表。但正如罗森布拉特所表明的，前者有修辞的复杂性，而后者在那些论文中有着深刻而模糊的根源。在他的第一章中，罗森布拉特回到了他之前的论点，弥尔顿从保罗式的二元论，他反主教的小册子，转变为离婚小册子中对法律的更同情的观点，部分原因是他阅读了塞尔登的《法律》。在这个意义上，塞尔登提供了“一个诗人/辩论家的类比想象的模型”(51)。这一非常丰富的章节并没有淡化两人写作方式的差异，而是将他们与主题上的相似之处进行了深刻的对比。毕竟塞尔登对诗歌毫无鉴赏力，在他的散文中“没有一句重复的句子能给人带来愉悦”(78)。然而，他确实发展了一种“À提案风格”(57)，在这种风格中，主题通过类比联系相互接替，使一种非等级美学成为可能，这种美学给广泛不同的来源提供了公平的倾听——例如，在Rosenblatt后来所说的“反三位一体思辨的令人眼花缭乱的阿拉伯风格”(188)。他在弥尔顿关于弑君的小册子和《失乐园》中，将异教，犹太教和基督教权威并列在一起，找到了相似之处，他对“我认为我看到了我已故的圣徒”进行了惊人的分析，在严格的形式下，开辟了不同的观点。他通过分析两位作家对望远镜类比的使用，突出了他们之间的差异。对于塞尔登来说，它成为自然哲学和历史学术合作进步的典范，而对于弥尔顿来说，他非常独立，对来自他人的论点持怀疑态度，这可能是错误和偏离圣经真理的根源。然而Rosenblatt也警告不要将这种差异简单化:塞尔登可以被认为是无私的学者，而弥尔顿则是善辩者，但他在许多作品中都有非常明确的，即使有时是隐蔽的，目的，而弥尔顿对学术的热爱远远超出了特定的场合。在他的第二章中，Rosenblatt关注的是他们对圣经的回应，尽管这里的比较没有那么接近，因为弥尔顿的部分已经单独出版了。罗森布拉特开始对塞尔登的阅读模式进行了一些详细的案例研究，保罗提到以色列人渡过红海(林前10:1 -2)，通常被基督徒视为洗礼的理由，但被塞尔登理解为“激进的反类型”(94)模式，强调他是作为历史学家而不是作为神学家来写作的。在考虑塞尔登对乱伦和安息日的处理之前，罗森布拉特进一步阐述了塞尔登对基督对法利赛人的斥责(马可福音7.9-12)，他对放债人的驱逐(约翰福音2.13-17)，以及他的审判的解读。塞尔登深入研究了犹太学术，表明拉比，传统上被基督徒视为严厉和惩罚性的，一再提供人道的解释，“有时残酷的法律条文”(97)。在讨论对耶稣的审判时，塞尔登虽然没有为他的惩罚辩护，但他强调了他可能被视为违法者的各种方式，并详细引用了反基督教的段落。在塞尔登进行的经常深奥的讨论之后，无论罗森布拉特如何仔细地解释，弥尔顿主义者可能会发现这一章的第二部分是一种解脱，关于弥尔顿的诗篇翻译和他在失乐园第7卷中对圣经的重写。弥尔顿在他的注释中对希伯来语术语的详细解释比哈罗德·布鲁姆在《失乐园》中的描述更符合整本书，后者让人感觉格格不入，但罗森布拉特在诗歌上写得很好，就像他观察到的那样:“沉默吧，波涛汹涌，你深沉，和平”(7.216)在“深沉”之后的停顿显示了他对技术的精通。这个比较在第三章家庭法中更加完整，Rosenblatt在这里提出塞尔登和弥尔顿之间可能有相互影响。在De Jure中，Selden将Noachide法律下的婚姻描述为“一种完全不受约束的关系”(141)，基于双方同意的性关系，任何一方都可以解除。Rosenblatt认为，这些“家庭关系的极简普遍法则”(142)与塞尔登自己与肯特伯爵夫人的公开结合是一致的。塞尔登的分析表明，犹太律法并不像基督徒经常争辩的那样严格;值得注意的是，它让男性更容易离婚。在Uxor Ebraica(1646)中，他挑战了传统的解读，即基督拒绝离婚(马太福音5.31-32)是对犹太律法的拒绝，认为他的立场实际上是一个拉比学派的立场，该学派允许在porneia(在国王詹姆斯圣经中翻译为“淫乱”，但实际上是一个广泛的术语，不限于性犯罪)的情况下离婚。Rosenblatt指出Selden并没有提出他的论点的更大的含义，只是顺便提到了现行的离婚法律自宗教改革以来一直没有改变，他暗示需要改革。到那时，弥尔顿已经热情地为离婚改革辩护，罗森布拉特指出，塞尔登拥有两本弥尔顿的离婚小册子，他也在那里讨论了“通奸”的术语，参考了拉比著作;也许，“虽然弥尔顿从来不敢想象”(152)，他影响了塞尔登。不管事实是否如此，Rosenblatt对两位作家立场的深入探讨非常有启发性，他继续探索了他们关于离婚的作品与《失乐园》之间的意象联系。塞尔登虽然不像弥尔顿那么爱辩，但他同时是议会和威斯敏斯特议会的成员，最后两章探讨了议会辩论和《论神学与司法实践》(1650-55)中更广泛的关于逐出教会的讨论之间的复杂关系，《论神学与司法实践》阐述了诺阿契派建立法庭的要求。Rosenblatt能够利用Chad van Dixhoorn版本的威斯敏斯特议会辩论，但两个手稿证人对塞尔登的演讲给出了非常不完

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3区文学 Q3 Arts and Humanities

MILTON QUARTERLY

Pub Date : 2023-09-15 DOI: 10.1111/milt.12448

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The Two‐Way Mockery in Harapha's Visit: A Typological Connection in Samson Agonistes 哈拉法来访中的双向嘲弄:参孙阿冈尼司提斯的类型学联系