[Milton-L] edit done, but first

Watt, James jwatt at butler.edu
Fri Oct 25 21:48:06 EDT 2013


Thanks, Greg.

This had to be work, even if it was fun. I look forward to an On-line edition to supplement Richard Bentley's classic version of the poem. I think it will be very helpful to people teaching the poem, in the same way Bentley has been. I used, always, to suggest to my Milton students that they take a look at Bentley (I had to order the book for our library) which I had on reserve. It never failed to provoke good papers.

Jim Watt
________________________________
From: milton-l-bounces at lists.richmond.edu [milton-l-bounces at lists.richmond.edu] on behalf of Horace Jeffery Hodges [horacejeffery at gmail.com]
Sent: Friday, October 25, 2013 7:20 PM
To: John Milton Discussion List
Subject: Re: [Milton-L] edit done, but first

"the analysis of the evidence for interpolation parallels the work of biblical scholars"

My sloppy proofing . . .

Jeffery Hodges

Ewha Womans University
Seoul, South Korea

Novella: http://www.amazon.com/dp/B00E18KW0K (The Bottomless Bottle of Beer)


Facebook: https://www.facebook.com/pages/The-Bottomless-Bottle-of-Beer/204064649770035 (The Bottomless Bottle of Beer)

Blog: http://gypsyscholarship.blogspot.com/ (Gypsy Scholar)


Doctoral Thesis: "Food as Synecdoche in the Gospel of John and Gnostic Texts"


Ph.D., History, U.C. Berkeley
M.A., History of Science, U.C. Berkeley
B.A., English Language and Literature, Baylor University


Home Address:


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Gunyoung Apt. 102-204
Sangbong-dong 1
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On Sat, Oct 26, 2013 at 6:05 AM, Horace Jeffery Hodges <horacejeffery at gmail.com<mailto:horacejeffery at gmail.com>> wrote:
I've been fascinated by this entire discussion, for the analysis of the evidence for interpolation the work of biblical scholars analyzing interpolation in scripture. One looks for inconcinnities, editorial fatigue, different literary style, different theology, etc.

Jeffery Hodges

Ewha Womans University
Seoul, South Korea

Novella: http://www.amazon.com/dp/B00E18KW0K (The Bottomless Bottle of Beer)


Facebook: https://www.facebook.com/pages/The-Bottomless-Bottle-of-Beer/204064649770035 (The Bottomless Bottle of Beer)

Blog: http://gypsyscholarship.blogspot.com/ (Gypsy Scholar)


Doctoral Thesis: "Food as Synecdoche in the Gospel of John and Gnostic Texts"


Ph.D., History, U.C. Berkeley
M.A., History of Science, U.C. Berkeley
B.A., English Language and Literature, Baylor University


Home Address:


Dr. Sun-Ae Hwang and Dr. Horace Jeffery Hodges
Gunyoung Apt. 102-204
Sangbong-dong 1
Jungnang-gu
Seoul 131-771
South Korea


On Sat, Oct 26, 2013 at 5:55 AM, Gregory Machacek <Gregory.Machacek at marist.edu<mailto:Gregory.Machacek at marist.edu>> wrote:
I've trimmed the allegorical figures Sin and Death (though not sin and death) from book 10 now, too.  There are some challenges involved in sharing with you the results, so they will come in a later post.  First, I just wanted to share the discovery that this surgical operation afforded. I think there may be some more evidence in this book that the allegorical Sin and Death were a later imagination and interpolation. Anyway, there's something that might offer a trace of the composition process.  Take a look at lines 616-637.  Th'Almighty is having the Saints look down at Sin and Death, and he tells how they are laughing to think that God has left the whole world to their destruction, but He is having the last laugh because in fact He's called them there to lick up "the draff and filth / Which Man's polluting sin with taint hath shed / On what was pure."  Now, it would be a little odd to have Sin licking up the draff and filth caused by sin, so through the speech, God speaks of the persons toward whom he is directing the Saints' attention as "Dogs of Hell" and "Hell-hounds."  I think these might originally have referred to the devils, rather than Sin and Death, both because those names forget the "cry of Hell hounds" that surround Sin in book 2 (those seem forgotten altogether in book 10; they must be kenneling the whole while) and because God says these beings are laughing to think how he has given the world over to them, and that had been asserted not of Sin and Death, but of the devils back at 488 (at least Satan invites them to laugh and for that reason).  You'll see in my edit that I've cut out the phrase "So doth the Prince of Hell and his adherents" and made the whole passage instead refer to them.  Toward the end of that passage, the Father anticipates when the Sun will fling Sin and Death and the yawning Grave through Chaos to obstruct the mouth of Hell.  But I think this is not our Sin and Death but just sin and death, only minimally allegorized.  I think that in part because this sin and death has a companion, Grave, that Sin and Death never had.

Don't know if any of that makes sense.  Maybe one aspect of how I went about my edit will make it more clear.



Greg Machacek
Professor of English
Marist College

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