These lists, which are arranged under chapter headings, are not intended as complete bibliographies of the subjects concerned. Instead, they provide briefly annotated selections of books dealing with a number of different aspects of each subject and ranging from the introductory to the specialised. Easier works are asterisked, and students unfamiliar with the subject are advised to start with these. Many contain useful bibliographies. For works on specific non-English authors the Bibliographical Appendix should be consulted. Some works on individual English poets are listed here in cases where these are particularly relevant.
Three books which cover similar ground to this one and which students will find useful are A.G.Dickens et al., Background to the English Renaissance* (London, 1974), a series of introductory lectures; C.S.Lewis, The Discarded Image: An Introduction to Medieval and Renaissance Literature * (Cambridge, 1964); J.R.Mulder, The Temple of the Mind: Education and Literary Taste in Seventeenth-Century England* (New York, 1969). On the classical tradition see R.R.Bolgar. The Classical Heritage and its Beneficiaries (Cambridge, 1958, first pub. 1954). Two more difficult works which discuss in different ways the influences of classical on later literature are E.R.Curtius, European Literature and the Latin Middle Ages, trans. W.R.Trask (London, 1953, first pub. 1948), and F.Kermode, The Classic (London, 1975). A comprehensive guide with helpful bibliographies is provided by C.A. Patrides and R.B.Waddington, eds, The Age of Milton: Backgrounds to Seventeenth-Century Literature* (Manchester, 1980). W.Kerrigan and G. Braden, The Idea of the Renaissance (Baltimore, 1991), is a lively introduction with chapters on Italian thinkers.
The classical texts on the golden age are collected by A.O.Lovejoy and G. Boas, Primitivism and Related Ideas in Antiquity (New York, 1965, first pub. 1935). For Renaissance uses of classical motifs see A.B.Giamatti, The Earthly Paradise and the Renaissance Epic (Princeton, 1966); H.Levin, The Myth of the Golden Age in the Renaissance (New York, 1972, first pub. 1969); F.A. Yates, Astraea (London, 1975). N.Frye is extremely illuminating on the idea of paradise in ‘The Mythos of Summer: Romance’, in Anatomy of Criticism (New York, 1969, first pub. 1957), and Five Essays on Milton’s Epics* (London, 1966). What sixteenth-century theologians thought about paradise is set out by A.Williams, The Common Expositor: An Account of the Commentarles on Genesis 1527–1633 (Chapel Hill, 1948). The early chapters of R. Williams, The Country and the City (London, 1973) are highly critical of the use of golden age motifs in seventeenth-century poetry. S.Stewart, The Enclosed Garden (Madison, 1966), is useful for Herbert and Marvell.
T.Comito, The Idea of the Garden in the Renaissance (Hassocks, 1978), is wide ranging and suggestive. Literary developments are traced in H.Cooper, Pastoral: Mediaeval into Renaissance (Ipswich, 1977). A Low, The Georgic Revolution (Princeton, 1985), explores the emphasis on work in sixteenth-and seventeenth-century rural poetry.
For the myths, consult H.J.Rose, A Handbook of Greek Mythology* (London, 1958, first pub. 1928). R.Graves, The Greek Myths (2 vols, Harmondsworth, 1955), is detailed but eccentric in interpretation. M. Grant, Myths of the Greeks and Romans* (London, 1962), is an attractive introduction which compares literary uses. G.S.Kirk, The Nature of Greek Myths* (Harmondsworth, 1974), is a good introduction to theory. On the Christian absorption of classical educational methods see H.I.Marrou, A History of Education in Antiquity, trans. G.Lamb (New York, 1964, first English edn 1956). The most important book on the continuity of the gods is J.Seznec, The Survival of the Pagan Gods, trans. B. Sessions (New York, 1961, first pub. 1940). On myth in English Renaissance literature see D.C.Allen, Mysteriously Meant: The Rediscovery of Pagan Symbolism and Allegorical Interpretation in the Renaissance (Baltimore, 1970), especially ch. VIII; D.Bush, Mythology and the Renaissance Tradition in English Poetry (Minneapolis, 1932); D.T.Starnes and E.W.Talbert, Classical Myth and Legend and Renaissance Dictionaries (Westport, Conn., 1973, first pub. 1955); H.G.Lotspeich, Classical Mythology in the Poetry of Edmund Spenser (New York, 1965, first pub. 1932); C.G.Osgood, The Classical Mythology of Milton’s English Poems (New York, 1900). On the gods in Renaissance painting see E. Panofsky, Studies in Iconology (New York, 1962, first pub. 1939); E.Wind, Pagan Mysteries in the Renaissance (London, 1958, rev. 1967).
L.Barkan, The Gods Made Flesh: Metamorphosis and the Pursuit of Paganism (New Haven, 1986), explores Ovidian motifs in Renaissance poetry.
A good introduction to Plato is J.E. Raven, Plato’s Thought in the Making* (Cambridge, 1965). On pagan Neoplatonism see A.H.Armstrong, An Introduction to Ancient Philosophy (London, 1947), and F.Copleston, A History of Philosophy I: Greece and Rome (2nd edn rev., New York, 1962). On Florentine Neoplatonism see E.Cassirer, P.O.Kristeller and J.H.Randall, Jr, eds, The Renaissance Philosophy of Man (Chicago, 1967); S.Jayne, ‘Ficino and the Platonism of the English Renaissance’, Comparative Literature, IV (1952), 214–38; P.O.Kristeller, EightPhilosophers of the Italian Renaissance* (London, 1965), Renaissance Thought* (New York, 1961), Renaissance Thought II* (New York, 1965); J.C.Nelson, Renaissance Theory of Love (New York, 1958); N.A.Robb, Neoplatonism of the Italian Renaissance (London, 1935); D.P.Walker, The Ancient Theology (London, 1972); E.Wind, Pagan Mysteries in the Renaissance (London, 1958, rev. 1967). Studies of Neoplatonism and English poets include R.Ellrodt, Neoplatonism in the Poetry of Spenser (Geneva, 1960); W.Nelson, ‘Love Creating’, in The Poetry of Edmund Spenser* (New York, 1971); E.Welsford, Spenser: Fowre Hymns, Epithalamion (Oxford, 1967); I.Samuel, Plato and Milton (Ithaca, 1947). On the Cambridge Platonists see E.Cassirer, The Platonic Renaissance in England (London, 1953), and the anthology edited by G.R.Cragg, The Cambridge Platonists (New York, 1968).
For a fuller introduction to Plato see The Cambridge Companion to Plato, ed. R.Kraut (Cambridge, 1992). On pagan Neoplatonism see also R.T.Wallis, Neo-Platonism (London, 1972). On Florentine Neoplatonism see a further survey by P.O.Kristeller, Renaissance Thought and its Sources (New York, 1979), and two very detailed histories: A.Field, The Origins of the Platonic Academy of Florence (Princeton, 1988), and J.Hankins, Plato in the Italian Renaissance, 2 vols (Leiden, 1990), especially the Introduction and Pt 4. Modern scholars are warned not to overemphasise the importance of Plato in C.B.Schmitt, Aristotle and the Renaissance (Cambridge, Mass., 1983).
A good introduction is F.H. Sandbach, The Stoics* (London, 1975); see also A.H. Armstrong, An Introduction to Ancient Philosophy (London, 1947). E.V.Arnold, Roman Stoicism (Cambridge, 1911), is detailed but rather old-fashioned; J.M. Rist, Stoic Philosophy (Cambridge, 1969), is altogether more demanding. On Renaissance Stoicism see J.L.Saunders, Justus Lipsius: The Philosophy of Renaissance Stoicism (New York, 1955), and R.Kirk’s introduction to Two bookes of constancie written in Latine by Iustus Lipsius; Englished by Sir John Stradling (New Brunswick, 1939). Jonson’s Stoicism is discussed by I.Rivers, The Poetry of Conservatism, 1600–1745 (Cambridge, 1973); that of the Cavaliers by M.-S.Røstvig, The Happy Man I (rev. edn, Oslo, 1962), and E.Miner, The Cavalier Mode from Jonson to Cotton (Princeton, 1971).
There is a revised edition of F.H.Sandbach, The Stoics* (Bristol, 1989). See also A.A.Long, Hellenistic Philosophy: Stoics, Epicureans, Sceptics (2nd edn, London, 1986, first pub. 1974). The tension between Stoicism and Christianity in the Renaissance is explored in W.J.Bouwsma, ‘The Two Faces of Humanism: Stoicism and Augustinianism in Renaissance Thought’, The Usable Past (Berkeley, 1990). The political influence of Lipsius’ Stoicism is traced in G.Oestreich, Neostoicism and the Early Modern State, trans. D McLintock (Cambridge, 1982). For the translation and diffusion of Stoic texts in England see G.Monsarrat, Light from the Porch: Stoicism and English Renaissance Literature (Paris, 1984).
There is a brief but provocative contrast between classical and Christian views of history in R.G.Collingwood, The Idea of History (London, 1970, first pub. 1946). On classical historians see J.B.Bury, The Ancient Greek Historians (London, 1909), and M.L.W.Laistner, The Greater Roman Historians (Berkeley, 1947). C.A.Patrides, The Grand Design of God* (London, 1972), gives a survey of Christian views and has useful bibliographical notes. See also C.R.North, The Old Testament Interpretation of History (London, 1946); R. L.P.Milburn, Early Christian Interpretations of History (London, 1954); and a more specialised work, R.A.Markus, Saeculum: History and Society in the Theology of St Augustine (Cambridge, 1970). N.Cohn, The Pursuit of the Millennium (rev. edn, London, 1970, first pub. 1957), is an excellent history of millenarianism, though concentrating on the Middle Ages. On changing attitudes to history in the Renaissance P.Burke, The Renaissance Sense of the Past* (London, 1969), is a useful introduction for students; the first two chapters of W.K.Ferguson, The Renaissance in Historical Thought (Cambridge, Mass., 1948), are indispensable. For English historiography in general see F.J.Levy, Tudor Historical Thought (San Marino, 1967). A superb account of the Protestant view is W.Haller, Foxe’s Book of Martyrs and the Elect Nation (London, 1963). Sir Charles Firth, Essays Historical and Literary (Oxford, 1968, first pub. 1938), includes essays on the histories of Ralegh and Milton. For changing treatments of the Matter of Britain see T.D.Kendrick, British Antiquity (London, 1950), and R.F.Brinkley, Arthurian Legend in the Seventeenth Century (Baltimore, 1932). F.Kermode, The Classic (London, 1975), discusses poetic use of classical ideas of empire. For the views of history of specific poets see E.A.Greenlaw, Studies in Spenser’s Historical Allegory (Baltimore, 1932); F.Kermode, Renaissance Essays (London, 1973), on Spenser; M.Fixler, Milton and the Kingdoms of God (London, 1964); J.A. Mazzeo, Renaissance and Seventeenth-Century Studies (New York, 1964), on Marvell.
G.W. Trompf, The Idea of Historical Recurrence in Western Thought: From Antiquity to the Reformation (Berkeley, 1979), questions the traditional contrast between Judeo-Christian linear and Greco-Roman cyclical views. A.G. Dickens and J.Tonkin, The Reformation in Historical Thought (Oxford, 1985), is a parallel volume to that by W.K.Ferguson (see above). Changes in historical consciousness are explored by A.B.Ferguson, Clio Unbound: Perception of the Social and Cultural Past in Renaissance England (Durham, N.C., 1979). K.R. Firth, The Apocalyptic Tradition in Reformation Britain 1530–1645 (Oxford, 1979), is an interesting corrective to W.Haller (see above). For further studies of the views of specific poets see D.Norbrook, Poetry and Politics in the English Renaissance (London, 1984), on Spenser and Milton; M.O’Connell, Mirror and Veil: The Historical Dimension of Spenser’s ‘Faerie Queene’ (Chapel Hill, 1977); E.W.Tayler, Milton’s Poetry: Its Development in Time (Pittsburgh, 1979).
Two very helpful general histories of science are S. Toulmin and J.Goodfield, The Fabric of the Heavens* (London, 1961), on cosmology, and The Architecture of Matter* (London, 1962), on physics. R.G.Collingwood, The Idea of Nature (Oxford, 1965, first pub. 1945), is brief and provocative. For a clear introduction to Greek science see S.Sambursky, The Physical World of the Greeks* (London, 1956). J.H.Randall, Jr, Aristotle (New York, 1960), covers all aspects of his work. For post-Greek science A.C.Crombie, Augustine to Galileo (2 vols, 2nd edn, London, 1961), is clear and systematic with a good bibliography. A good detailed account of the old cosmology is J.L.E.Dreyer, A History of Astronomy from Thales to Kepler (2nd edn rev., New York, 1953). For Renaissance science and astronomy an excellent introduction is M.Boas, The Scientific Renaissance* (London, 1962); see also T.S.Kuhn, The Copernican Revolution (Cambridge, Mass., 1975, first pub. 1957), the most thoughtful account; A.Koyré, From the Closed World to the Infinite Universe (Baltimore, 1957), on the development of the idea of infinity and the plurality of worlds; A.Koestler, The Sleepwalkers* (London, 1959), a very readable account of Copernicus, Tycho, Kepler and Galileo; F.R.Johnson, Astronomical Thought in Renaissance England (New York, 1968, first pub. 1937), which stresses the importance of Recorde, Dee and T.Digges.
For cosmological ideas in literature two good introductions are C.S. Lewis, The Discarded Image* (Cambridge, 1964), and E.M.W.Tillyard, The Elizabethan World Picture* (London, 1956, first pub. 1943). A very scholarly, well-documented account is S.K.Heninger, Jr, Touches of Sweet Harmony: Pythagorean Cosmology and Renaissance Poetics (San Marino, 1974). A.O. Lovejoy, The Great Chain of Being (New York, 1960, first pub. 1936), is important but difficult. For cosmic music see L.Spitzer, Classical and Christian Ideas of World Harmony (Baltimore, 1963), and J.Hollander, The Untuning of the Sky: Ideas of Music in English Poetry (Princeton, 1961). For astrology see D.C.Allen, The Star-Crossed Renaissance (New York, 1966, first pub. 1941). P.H.Kocher, Science and Religion in Elizabethan England (San Marino, 1953), covers a useful range of topics. Specific literary studies include M.H.Nicolson, The Breaking of the Circle: Studies in the Effect of the ‘New Science’ upon Seventeenth-Century Poetry* (rev. edn. New York, 1960), and Science and Imagination (Ithaca, 1962, first pub. 1956), chs I–IV; C.M.Coffin, John Donne and the New Philosophy (New York, 1937); C.A.Patrides, Milton and the Christian Tradition (Oxford, 1966), ch. 3; K.Svendsen, Milton and Science (Cambridge, Mass., 1956); J.A.Mazzeo, ‘Metaphysical Poetry and the Poetic of Correspondence’, in Renaissance and Seventeenth-Century Studies (NewYork, 1964).
A.G.Debus, Man and Nature in the Renaissance* (Cambridge, 1978), stresses both the mystical-occult tradition and the new mathematicalobservational approach to nature, and has an annotated bibliography. B. Vickers, ed., Occult and Scientific Mentalities in the Renaissance (Cambridge, 1984), is more detailed (and critical of Debus). The range of cosmological thought in the Renaissance is clearly explained and beautifully illustrated in S.K.Heninger, Jr, The Cosmographical Glass: Renaissance Diagrams of the Universe (San Marino, 1977).
For reference consult F.L.Cross and E.A.Livingstone, eds, The Oxford Dictionary of the Christian Church (2nd edn, London, 1974). O.Chadwick, The Reformation* (rev. edn, Harmondsworth, 1972; vol. III of The Pelican History of the Church), and A.G.Dickens, Reformation and Society in SixteenthCentury Europe* (London, 1966), are useful general introductions. A.G. Dickens, The English Reformation (rev. edn, London, 1973), is excellent. H. Bettenson, ed., Documents of the Christian Church (2nd edn, London, 1963), contains much relevant material. A lively biography of Luther which forms an excellent introduction to the Reformation as a whole is R.H. Bainton, Here I Stand* (New York, 1950). A useful summary account of English Bible translation is C.R.Thompson, ‘The Bible in English 1525–1611’,* in L.B. Wright and V.A.La Mar, eds, Life and Letters in Tudor and Stuart England (Ithaca, 1962). See also The Cambridge History of the Bible, vol. III, ed. S.L. Greenslade (Cambridge, 1963), especially chs I, II and IV; and A.W.Pollard, Records of the English Bible (London, 1911). C.C.Butterworth, The Literary Lineage of the King James Bible 1340–1611 (Philadelphia, 1941), provides passages for comparison. For liturgy and ceremonies see especially H.Davies, Worship and Theology in England, vol. I, From Cranmer to Hooker (Princeton, 1970), vol. II, From Andrewes to Baxter and Fox (Princeton, 1975); the same author’s The Worship of the English Puritans (London, 1948) is more detailed. F.Proctor and W.H.Frere, A New History of the Book of Common Prayer (rev. edn. London, 1901) is factual. A full anthology of Anglican writers, but with a High Church emphasis, is P.E.More and F.L.Cross, eds, Anglicanism (London, 1957, first pub. 1935). A much slighter anthology of Puritan writers is E.H.Emerson, ed., English Puritanism from John Hooper to John Milton (Durham, N.C., 1968). J.F.H.New, Anglican and Puritan (London, 1964), is a brief but far from easy account of their differences. Detailed histories of Puritanism are M.M.Knappen, Tudor Puritanism (Chicago, 1970, first pub. 1939), and P.Collinson, The Elizabethan Puritan Movement (London, 1967), for the sixteenth century; W.Haller, The Rise of Puritanism (New York, 1957, first pub. 1938), for the seventeenth century. For the Counter-Reformation, A. G.Dickens, The Counter Reformation* (London, 1968), is a general historical introduction; H.O.Evennett, The Spirit of the Counter-Reformation (Cambridge, 1968), is much more theoretical. L.L.Martz, The Poetry of Meditation (rev. edn, New Haven, 1962), explores the influence of Catholic devotion on English poets, especially Southwell, Donne and Herbert; L.B.Campbell, Divine Poetry and Drama in Sixteenth-Century England (Cambridge, 1959), explores the turning of the Bible into English literature.
Parts of A.G.Dickens, The English Reformation, were considerably rewritten for the second edition (1989). On the English Bible see also G. Hammond, The Making of the English Bible (Manchester, 1982), and D. Norton, A History of the Bible as Literature, vol. I, From Antiquity to 1700 (Cambridge, 1993). There is much disagreement on the causes and meaning of the English Reformation: see R.O’Day, The Debate on the English Reformation* (London, 1986), and C.Haigh, ed., The English Reformation Revised (Cambridge, 1987), Introduction and ch. I, which challenges A.G.Dickens and the ‘Foxe version’. The characteristics of Puritanism are briefly outlined in P. Collinson, English Puritanism* (London, 1983); his The Religion of Protestants: The Church in English Society 1559–1625 (Oxford, 1982) is much fuller but very lively and readable. Two works which emphasise the importance and popularity of late medieval Catholicism are J. Bossy, Christianity in the West 1400–1700* (Oxford, 1985), and E. Duffy, The Stripping of the Altars: Traditional Religion in England c. 1400-c. 1580 (New Haven, 1992). On the Counter-Reformation see J.Delumeau, Catholicism between Luther and Voltaire, trans. J.Moiser (London, 1977), with an introduction by J.Bossy. On the impact of the reformed churches in Europe see M.Prestwich, ed., International Calvinism 1541–1715 (Oxford, 1985). Religious differences in seventeenth-century England are explored in different ways by J.S.McGee, The Godly Man in Stuart England: Anglicans, Puritans and the Two Tables 1620–1670 (New Haven, 1976); N. Tyacke, Anti-Calvinists: The Rise of English Arminianism c. 1590–1640 (Oxford, 1987); and H.Trevor-Roper, Catholics, Anglicans and Puritans (London, 1989, first pub. 1987). J.E.Booty et al, The Godly Kingdom of Tudor England: Great Books of the English Reformation (Wilton, Conn., 1981), provides accounts of the Great Bible, Erasmus’ Paraphrases, the Book of Homilies, and the Book of Common Prayer. See also R.Zim, English Metrical Psalms: Poetry as Praise and Prayer 1535–1601 (Cambridge, 1987). Two very thorough studies of literature and the Reformation are J.N.King, English Reformation Literature: The Tudor Origins of the Protestant Tradition (Princeton, 1982), and its sequel, Spenser’s Poetry and the Reformation Tradition (Princeton, 1990). Two idiosyncratic, controversial accounts of the responses of specific poets to religious upheaval are J.Carey, John Donne: Life, Mind and Art (London, 1981) and C.Hill, Milton and the English Revolution (London, 1977). N.H.Keeble, The Literary Culture of Nonconformity in Later Seventeenth-Century England (Leicester, 1987), is a very full and sympathetic account of the later stages of Puritanism.
For accounts of the thought of specific authors see P.Brown, Augustine of Hippo (London, 1967); P.S.Watson, Let God be God! (London, 1947), on Luther; F.Wendel, Calvin, trans. P.Mairet (London, 1965, first pub. in France, 1950). More general accounts include C.H. and K.George, The Protestant Mind of the English Reformation (Princeton, 1961), a book that tends to blur distinctions, and J.T.McNeill, The History and Character of Calvinism (New York, 1954). P.Miller, The New England Mind: The Seventeenth Century (Cambridge, Mass., 1963, first pub. 1939), a very detailed account of American Puritan thought, is also useful for England. For the Arminian revolt against Calvinism see A.W.Harrison, Arminianism* (London, 1937). For Anglican thought with its particular emphasis on reason see H.Baker, The Dignity of Man (Cambridge, Mass., 1947) and The Wars of Truth (London, 1952); J.S. Marshall, Hooker and the Anglican Tradition (London, 1963); H.R.McAdoo, The Spirit of Anglicanism (London, 1965), chs I–IV; J.Tulloch, Rational Theology and Christian Philosophy in England in the Seventeenth Century (2 vols, Edinburgh, 1872); R.Hoopes, Right Reason in the English Renaissance (Cambridge, Mass., 1962), which has chapters on Spenser and Milton. C.A. Patrides, Milton and the Christian Tradition (Oxford, 1966), is thorough and helpful.
For very clear general introductions to Protestant thought and its antecedents see S.Ozment, The Age of Reform 1250–1550: An Intellectual and Religious History of Late Medieval and Reformation Europe* (New Haven, 1980), and A.McGrath, The Intellectual Origins of the European Reformation* (Oxford, 1987) and Reformation Thought: An Introduction* (Oxford, 1988). A. McGrath, Luther’s Theology of the Cross (Oxford, 1985), is a detailed account of his doctrine of justification. For the development of predestinarian theology in England see D.D.Wallace, Jr, Puritans and Predestination: Grace in English Protestant Theology, 1525–1695 (Chapel Hill, 1982), and R.T. Kendall, Calvin and English Calvinism to 1649 (Oxford, 1979). The conflict between Calvinist and Arminian views in mid-seventeenth-century England is summarised by I.Rivers, Reason, Grace, and Sentiment, vol. I (Cambridge, 1991), ch. I. The following studies interpret seventeenth-century poets in the context of Protestant theology: B.K.Lewalski, Protestant Poetics and the Seventeenth-Century Religious Lyric (Princeton, 1979); R.Strier, Love Known: Theology and Experience in George Herbert’s Poetry (Chicago, 1983); M.A. Radzinowicz, Toward Samson Agonistes (Princeton, 1978), Pt 5; H. MacCallum, Milton and the Sons of God (Toronto, 1986).
Useful general introductions include F.B.Artz, Renaissance Humanism 1300–1550* (Kent, Ohio, 1966); P.O.Kristeller, Renaissance Thought* (New York, 1961), ch. I and Renaissance Thought II* (New York, 1965), chs I–III; J.A.Mazzeo, Renaissance and Revolution (New York, 1965), ch. I; W.H. Woodward, Studies in Education during the Age of the Renaissance 1400–1600 (Cambridge, 1906); M.P.Gilmore, The World of Humanism 1453–1517 (New York, 1962, first pub. 1952), chs VII and VIII. For the transmission of the classics see R.P.Bolgar, The Classical Heritage and its Beneficiaries (Cambridge, 1958, first pub. 1954), and L.D.Reynolds and N.G.Wilson, Scribes and Scholars* (rev. edn, Oxford, 1974, first pub. 1968). For classical education see H.I.Marrou, A History of Education in Antiquity (New York, 1964, first English edn, 1956). For a general introduction to scholasticism see D.Knowles, The Evolution of Medieval Thought* (London, 1962). M.M. Phillips, Erasmus and the Northern Renaissance* (London, 1949), is a helpful introduction. E.H.Harbison, The Christian Scholar in the Age of the Reformation (New York, 1956), is an interesting work on the literary scholarship of Christian thinkers. Works on aspects of English humanism include F.Caspari, Humanism and the Social Order in Tudor England (Chicago, 1954); J.M.Major, Sir Thomas Elyot and Renaissance Humanism (Lincoln, Neb., 1964); G.K.Hunter, John Lyly: The Humanist as Courtier (London, 1962), ch. I.D.Bush, The Renaissance and English Humanism (Toronto, 1956, first pub. 1939), is general in its terms and polemical. For humanist educational practice see J.Simon, Education and Society in Tudor England (Cambridge, 1966), and D.L.Clark, John Milton at St Paul’s School (New York, 1948). E.M.Nugent, ed., The Thought and Culture of the English Renaissance (Cambridge, 1956), is a useful anthology for the early sixteenth century.
L.D.Reynolds and N.G.Wilson, Scribes and Scholars*, has been revised (3rd edn, Oxford, 1991), as has M.M.Phillips, Erasmus and the Northern Renaissance* (rev. edn, Woodbridge, 1981). There is a clear summary by P.O. Kristeller, ‘Humanism’,* The Cambridge History of Renaissance Philosophy, ed. C.B.Schmitt et al. (Cambridge, 1988). The impact of printing on literature is explored by E.L.Eisenstein, The Printing Revolution in Early Modern Europe (Cambridge, 1983). A.Grafton and L.Jardine, From Humanism to the Humanities (London, 1986), describes changes in educational practice. For classical rhetoric and its influence see B.Vickers, In Defence of Rhetoric (Oxford, 1988), chs I and V. For Italian humanism see J.E.Seigel, Rhetoric and Philosophy in Renaissance Humanism (Princeton, 1968), with an introductory chapter on Cicero, and C.Trinkaus, The Scope of Renaissance Humanism (Ann Arbor, 1983). For the political thought of the Northern humanists see Q. Skinner, The Foundations of Modern Political Thought (Cambridge, 1978), vol. I, Pt 3. J.W.Binns, Intellectual Culture in Elizabethan and Jacobean England: The Latin Writings of the Age (Leeds, 1990), emphasises the importance of the forgotten products of humanism. The relation between humanism and vernacular literatures is explored by A.F.Kinney, Humanist Poetics: Thought, Rhetoric, and Fiction in Sixteenth-Century England (Amherst, 1986), and Continental Humanist Poetics: Studies in Erasmus, Castiglione, Marguerite de Navarre, Rabelais, and Cervantes (Amherst, 1989). J.Martindale, ed., English Humanism: Wyatt to Cowley* (London, 1985), is a useful anthology.
For a general introduction see R.M.Grant, A Short History of the Interpretation of the Bible* (rev. edn, London, 1965), and the excellent essay by E.Auerbach, ‘Figura’, in Scenes from the Drama of European Literature (New York, 1959). For biblical interpretation in the early Church see P.R.Ackroyd and C.F. Evans, eds, The Cambridge History of the Bible* vol. I (Cambridge, 1970), chs XII and XIII; J.Daniélou, From Shadows to Reality: Studies in the Biblical Typology of the Fathers, trans. W.Hibberd (London, 1960); R.M.Grant, The Letter and the Spirit (London, 1957), on the relation between Greek and Christian allegory; G.W.H.Lampe and K.J.Woollcombe, Essays on Typology (London, 1957). For the influence of exegesis on medieval literature see D.W. Robertson, Jr, A Preface to Chaucer (Princeton, 1962), ch. IV. Two books on Dante which are more generally useful are A.C.Charity, Events and their Afterlife: The Dialectics of Christian Typology in the Bible and Dante (Cambridge, 1966), and R.Hollander, Allegory in Dante’s Commedia (Princeton, 1969). On typology in medieval church architecture and drama see M.O. Anderson, Drama and Imagery in English Medieval Churches (Cambridge, 1963). For Luther’s methods of exegesis see J.Pelikan, Luther the Expositor (Saint Louis, 1959). T.M.Davis, ‘The Traditions of Puritan Typology’,* in S. Bercovitch, ed., Typology and Early American Literature (Northampton, Mass., 1972), is a useful survey. Studies of typology and poetry include H.R. MacCallum, ‘Milton and Figurative Interpretation of the Bible’, University of Toronto Quarterly, XXXI (1962), 397–415; W.G.Madsen, From Shadowy Types to Truth: Studies in Milton’s Symbolism (New Haven, 1968); R.Tuve, A Reading of George Herbert (London, 1952), an important work.
D.L.Jeffrey, ed., A Dictionary of Biblical Tradition in English Literature* (Grand Rapids, 1992), is a very useful guide with bibliographies. See also R. Alter and F.Kermode, eds, The Literary Guide to the Bible* (London, 1987). For medieval and Reformation biblical interpretation see the continuing series by G.R.Evans, The Language and Logic of the Bible: The Earlier Middle Ages (Cambridge, 1984) and The Road to Reformation (Cambridge, 1985). On literary aspects see E.Miner, ed., Literary Uses of Typology from the Late Middle Ages to the Present (Princeton, 1977), and P.J.Korshin, Typologies in England 1650–1820 (Princeton, 1982), a very detailed account which is also relevant for the earlier seventeenth century. Studies of biblical interpretation by specific poets include M.A.Radzinowicz, Milton’s Epics and the Book of Psalms (Princeton, 1989), J.H.Sims and L.Ryken, eds, Milton and Scriptural Tradition (Columbia, Mo., 1984), and D.R.Dickson, The Fountain of Living Waters: The Typology of the Waters of Life in Herbert, Vaughan, and Traherne (Columbia, Mo., 1987).
A.H. Gilbert, Literary Criticism: Plato to Dryden (Detroit, 1962, first pub. 1940), is a very useful general anthology. Detailed anthologies covering the English Renaissance are G.G.Smith, ed., Elizabethan Critical Essays (2 vols, Oxford, 1904), and J.E.Spingam, ed., Critical Essays of the Seventeenth Century (2 vols, Oxford, 1908). Sir Philip Sidney, An Apology for Poetry, ed. G. Shepherd* (London, 1965), is very usefully annotated. A good general introduction to critical theory is D.Daiches, Critical Approaches to Literature* (London, 1956). For detailed histories of literary criticism see J.W.H.Atkins, Literary Criticism in Antiquity (2 vols, Cambridge, 1934), and English Literary Criticism: The Renascence (London, 1947). On the poet as creator see E.R. Curtius, European Literature and the Latin Middle Ages, trans. W.R.Trask (London, 1953, first pub. 1948), and S.K.Heninger, Touches of Sweet Harmony: Pythagorean Cosmology and Renaissance Poetics (San Marino, 1974), Pt3.
For classical theories see D.A.Russell, Criticism in Antiquity* (London, 1981), and The Cambridge History of Literary Criticism, vol. I, Classical Criticism, ed. G.A.Kennedy (Cambridge, 1989). D.A.Russell and M. Winterbottom, eds, Ancient Literary Criticism: The Principal Texts in New Translations (Oxford, 1972), is a very useful and wide ranging anthology. W. Trimpi, Muses of One Mind (Princeton, 1983), is a detailed, difficult analysis of classical principles. The last part of D.Daiches, Critical Approaches to Literature* has been expanded (2nd edn, 1981), but it is recommended for its treatment of earlier approaches in Pt 1. For Renaissance theories see B.Vickers, ‘Rhetoric and Poetics’, The Cambridge History of Renaissance Philosophy, ed. C.B.Schmitt et al. (Cambridge, 1988), and R.L.Montgomery, The Reader’s Eye: Studies in Didactic Literary Theory from Dante to Tasso (Berkeley, 1979). T.M.Greene, The Light in Troy: Imitation and Discovery in Renaissance Poetry (New Haven, 1982), is a careful study of the application of theories of imitation.
Two introductory works, not especially concerned with the problems of Renaissance allegory, are G.Clifford, The Transformations of Allegory* (London, 1974), and J.MacQueen, Allegory* (London, 1970). A difficult, comprehensive theoretical work is A.Fletcher, Allegory: The Theory of a Symbolic Mode (Ithaca, 1964). The best book on Renaissance allegory is M. Murrin, The Veil of Allegory: Some Notes Toward a Theory of Allegorical Rhetoric in the English Renaissance (Chicago, 1969). On the antecedents of Renaissance allegory see C.S.Lewis, The Allegory of Love (New York, 1958, first pub. 1936), and two more scholarly, difficult books: D.C.Allen, Mysteriously Meant: The Rediscovery of Pagan Symbolism and Allegorical Interpretation in the Renaissance (Baltimore, 1970), and R.Tuve, Allegorical Imagery: Some Mediaeval Books and their Posterity (Princeton, 1966). Most books on Spenser include discussions of allegory; a good example is T.P. Roche, Jr, The Kindly Flame: A Study of the Third and Fourth Books of Spenser’s Faerie Queene (Princeton, 1964). S.C.Chew, The Pilgrimage of Life (New Haven, 1962), is a comprehensive survey of literary and visual allegorical motifs. On emblems see R.Freeman, English Emblem Books (London, 1948), and M.Praz, Studies in Seventeenth-Century Imagery (2nd edn, Rome, 1964).
For ancient allegory and its Christian development see P.Rollinson, Classical Theories of Allegory and Christian Culture (Pittsburgh, 1981), and J. Whitman, Allegory: The Dynamics of an Ancient and Medieval Technique (Oxford, 1987). M.Murrin, The Allegorical Epic (Chicago, 1980), is a companion to The Veil of Allegory (see above). On Spenser see also I.G. MacCaffrey, Spenser’s Allegory (Princeton, 1976).
There is a general introduction to the subject by C. Butler, Number Symbolism* (London, 1970). For medieval numerology and its background see E.R. Curtius, European Literature and the Latin Middle Ages, trans. W.R.Trask (London, 1953, first pub. 1948), Excursus XV, and V.F.Hopper, Medieval Number Symbolism (New York, 1938). On numerology in Renaissance architecture see R.Wittkower, Architectural Principles in the Age of Humanism (3rd edn rev., London, 1962, first pub. 1949). On the Renaissance interpretation of Pythagoreanism see S.K.Heninger, Jr, Touches of Sweet Harmony: Pythagorean Cosmology and Renaissance Poetics (San Marino, 1974). Numerological critiques of Renaissance poetry include A.K.Hieatt, Short Time’s Endless Monument: The Symbolism of the Numbers in Edmund Spenser’s ‘Epithalamion’ (New York, 1960); A.Fowler, Spenser and the Numbers of Time (London, 1964), with a useful chapter on ‘Numerological Criticism’, and Triumphal Forms (Cambridge, 1970); M.-S.Røstvig, The Hidden Sense (Oslo, 1963).
See also K.G.Frost, Holy Delight: Typology, Numerology, and Autobiography in Donne’s ‘Devotions upon Emergent Occasions’ (Princeton, 1990).