Troy: Our Greatest Story Retold (Stephen Fry’s Greek Myths, 3)

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Lydgate Scholarship: Progress and Prospects." In Fifteenth-Century Studies: Recent Essays. Ed. Robert F. Yeager. Hamden, Conn.: Archon Books, 1984. Pp. 29-47. Joseph of Exeter. The Iliad of Dares Phrygius. Trans. Gildas O. Roberts. Ph.D. Diss. The Ohio State University, 1966. Cape Town: A. A. Balkema, 1970.

Lydgate, John (1998). Edwards, Robert R. (ed.). Troy Book: Selections. Kalamazoo: Medieval Institute Publications. ISBN 9781879288997 . Retrieved 5 August 2012. Traditional Witchcraft – A Cornish Book of Ways is a 21st century version of traditional Cornish witchcraft, of the kind recorded by Hunt, Bottrell and others. This is no neo-pagan or modern wiccan manual, but rather a deep drawing up into modern times of some of the ancient practices of lore and magic practiced by the white witches, charmers, conjurers and pellars of the Cornish villages. Their presence was still current when the 18th and 19th century antiquarians and collectors recorded them, and, although the 20th century largely put paid to their activities, nevertheless their lore never completely disappeared, and it continues to provide inspiration for practitioners today. Gemma draws on this knowledge, not only from published material, but also from the experiences and workings of ‘wise women’ and country witches living today.

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Horstmann, Carl, ed. Barbour's des schotttischen Nationaldichters Legendensammlung nebst den Fragmenten seines Trojanerkrieges zum ersten Mal herausgegeben und kritisch Bearbeitet. 2 vols. Heilbronn: Gebr. Henninger, 1881-82. The link with Henry also has some enticing biographical dimensions. Lydgate spent time at Oxford in Gloucester College, which the Benedictines maintained for monks engaged in university study. Henry had studied at Queen's College in 1394, and sometime between 1406 and 1408 wrote Lydgate's abbot asking for permission for Lydgate to continue his studies, either in divinity or canon law. Henry's letter mentions that he has heard good reports about Lydgate; it does not indicate necessarily that the Prince of Wales and the monk had a personal acquaintance. John Norton-Smith proposes, however, that Lydgate resided in Oxford from approximately 1397 to 1408 and that he met Henry (p. 195n). The rubrics of Lydgate manuscripts owned by the fifteenth-century antiquarian John Shirley suggest that Lydgate and Henry shared interests in the liturgy, but these are textual sources that postdate Troy Book. Henry's religious fervor matched his enthusiasm for tales of chivalry. Schirmer argues that Lydgate's attitude differs from his patron's endorsement of military adventure. He contends, for example, that Lydgate initially invokes Mars (Pro. 1-37) but reproves him (4.4440-4536) after Henry becomes king. In his view, the line "[a]lmost for nought was this strif begonne" (2.7855) refers not just to the Trojan War but also to the pointlessness of the French war. Lydgate's peace sentiments seem, however, more the expression of commonplace counsel than a rejection of Henry's policies. To be sure, there are profound tensions and contradictions in Troy Book, but they grow out of the narrative that Lydgate recounts and embellishes and not from a kind of authorial resistance. In its immediate historical context, the poem aims to affirm chivalric virtues, offer examples and moral precepts, and celebrate the national myth of Trojan origins. Benson, C. David. "The Ancient World in John Lydgate's Troy Book." American Benedictine Review 24 (1973), 299-312.

Torti, Anna. "From 'History' to 'Tragedy': The Story of Troilus and Criseyde in Lydgate's Troy Book and Henryson's Testament of Cresseid." In The European Tragedy of Troilus. Ed. Piero Boitani. Oxford: Clarendon Press, 1989. Pp. 171-97. He writes, “Finally, Roger Lancelyn Green was one of the writers who woke me to the pleasures of Greek myths when I was young. His coverage of every aspect of the Trojan war is brisk and a little sanitised for children, but well researched and highly readable.” Now comes the book some of us won’t have heard of, important for filling in the many gaps left by Homer and Virgil. According to Stephen Fry, “The most useful source for everything about Troy is probably Quintus Smyrnaeus, a 4th century AD Greek writer whose Posthomerica is a fabulous source for everything that took place after Homer leaves the story.

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A romp through the lives of ancient Greek gods. Fry is at his story-telling best . . . the gods will be pleased' Times Ayers, Robert W. "Medieval History, Moral Purpose and the Structure of Lydgate's Siege of Thebes." PMLA 73 (1958), 463-74.

John Lydgate's Troy Book: A Middle English Iliad (The Troy Myth in Medieval Britain Book 1) by D M Smith (2019 Kindle) - complete Scott, Kathleen L. Later Gothic Manuscripts: 1390-1490. 2 vols. Vol. 6 of A Survey of Manuscripts Illuminated in the British Isles. London: Harvey Miller, 1996. John Lydgate. Medieval Authors: Poets of the Later Middle Ages. London: Routledge and Kegan Paul; Charlottesville: University Press of Virginia, 1970.

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Modern critics have generally made moderate claims for Troy Book’s literary merit. Antony Gibbs judged the poem to be of uneven quality, adding that "its couplet form indulges Lydgate's fatal garrulity." [14] Douglas Gray found some good writing to praise, and particularly singled out the eloquence and pathos of some of Lydgate's rhetorical laments, descriptions, and speeches. [15] [10] Reference edition [ edit ] The story of a great city, plunged into a 10-year war over the abduction of the most beautiful woman in the world, is irresistibly dramatic and tragic. This allure has sent adventurers and archaeologists in quest of the lost city, which is now widely believed to have existed. Finlayson, John. "Guido de Columnis' Historia destructionis Troiae, the 'Gest Hystorial' of the Destruction of Troy, and Lydgate's Troy Book: Translation and the Design of History." Anglia 113 (1995), 141-62. and M. B. Parkes. "The Production of Copies of the Canterbury Tales and the Confessio Amantis in the Early Fifteenth Century." In Medieval Scribes, Manuscripts and Libraries: Essays Presented to N. R. Ker. Ed. M. B. Parkes and Andrew G. Watson. London: Scolar Press, 1978. Pp. 163-210.

Benoît de Sainte-Maure. Roman de Troie. Ed. Leopold Constans. Société des anciens textes français. 6 vols. Paris: Firmin-Didot, 1904-12. The text presented here follows the readings of Cotton Augustus A.iv, except for the emendations recorded in the accompanying Notes. Emendations have been made where sense requires and where metrical changes are needed to avoid clearly defective lines. Final -e has been added as needed for meter, most notably in forms like myght, hert, and gret, which are spelled inconsistently. A MS form like ageyns is emended to ageynes, particularly at the beginning of a line. Obvious spelling errors have been corrected. In accordance with the conventions of the TEAMS series, the letters i/j and u/v have been normalized. Thorn has been transcribed as th, yogh as y or g or gh, and the scribal ampersand as and. Unless spelled ee (e.g., secree 1.2001), the accented final -e is printed é, as in pité. Double consonants at the beginning of a line have been treated as capitals, so, for example, MS fful appears as Ful. Suspension marks and common abbreviations have been silently expanded. Capitalization and word division are editorial. The noun nothing, for example, is distinguished from the adverbial form no thing (not at all, in no way). Punctuation follows modern practice, but there are points where the complications of Lydgate's syntax make any effort to show the structure of subordination among clauses, phrases, and parenthetical expressions only approximate. In The Witch Cult in Western Europe, Anthropologist Margaret Alice Murray (1863 – 1963) presents her pioneering and seminal witch-cult theory – an enigmatic history of European witchcraft and the rituals, beliefs and practices of an ancient, secretive pre-Christian religion that persisted covertly amidst fierce Christian persecution. The witch cult hypothesised herein unveils an underground and organised old religion, devoted to the worship of a horned god and mother goddess which survived from its pre pre-Christian origins and through the hysteria of the witch trials.

Strohm, Paul. " Storie, Spelle, Geste, Romaunce, Tragedie: Generic Distinctions in the Middle English Troy Narratives." Speculum 46 (1971), 348-59. Cambridge, Massachusetts, Houghton Library, Harvard University, MS Eng 752 (formerly Harvard-Ashburnham MS).