This chapter probes the powerful presence of Greek epic in the world of late antique Christianity. The chapter begins by exploring the dynamic variety of uses to which hexameter verse was put by late antique Christians, including poems on surprisingly salacious themes. It then turns to consider hexameter poems on specifically Christian topics. First it examines the earliest examples of such texts, the Sibylline Oracles and the poems in the Codex of Visions. He then analyses the group of poems all composed in the fifth century CE: the Metaphrase of the Psalms of ps.-Apollinaris, the Homeric Centos and Martyrdom of St Cyprian of Eudocia and the Paraphrase of John’s Gospel by Nonnus. Each of these is, in a different way, a transcription into hexameter verse of a pre-existing Christian text — a striking development in the history of Greek poetry. Whitmarsh shows how this shift enacts, and indeed puts pressure on, the distinction between form and content. Yet for all that they have in common, each of the three fifth-century poets has a different agenda, and reflects a unique poetic vision and aesthetic.

The literary culture of early modern England was bilingual; literature of all kinds, including poetry which is the focus of this book, was read and written in both English and Latin throughout the whole of the period that we call Renaissance or early modern. Both the overlap and the lack of overlap between Latin and English poetry make a difference to our understanding of this literary culture. It matters that so many apparently innovative moves in English poetics – including the fashion for epyllia, epigrams and Cowley’s ‘irregular’ Pindaric odes – can be traced back to continental Latin poetry: that is, to ‘neo-’ Latin rather than primarily classical verse; it is also important that there are some forms – such as sonnets in English and (until Marvell’s First Anniversary) short panegyric epic in Latin – that were a characteristic feature of verse in one language but not the other. This introduction outlines the educational and literary context in which this poetic bilingualism emerged and developed, with a particular emphasis upon the cultural centrality of 'paraphrase' broadly understood.

The ‘Sidney psalter’ has attracted critical attention for the extraordinary metrical versatility displayed by Philip and (mostly) Mary Sidney in their complete set of psalm paraphrases in English. Ithas not however been discussed in the context of the neo-Latin metrical usage and experiment of the latter sixteenth century described in Chapter 2, although the Sidney psalter precisely reproduces in English the literary achievement in Latin of the major Protestant psalm paraphrases by George Buchanan and Theodore de Bèze (Beza). Of great devotional and literary importance for Protestants throughout Europe, these two collections were recognized immediately by contemporaries for their literary achievement, and Buchanan’s, in particular, was routinely cited until well into the eighteenth century. Taken together, they are crucial landmarks in the development of a Protestant Latin poetics, combining the literary achievement of humanism with a distinctively Protestant emphasis upon the literal meaning of the Hebrew Bible. This chapter describes theachievement and influence of these Latin works and sets out the evidence for their direct influence upon Mary Sidney in particular.

This chapter argues that paraphrases produced by the basic modal if-thenist paraphrase strategy of Chapter 12 can attractively answer Explanatory Indispensability Arguments.

We ended with first words. Let us start there again. And with a startling beginning.

This study seeks to analyse Eusebius’ Praeparatio Evangelica in terms of a fourfold taxonomy of modes textual violence: the relationship of the text’s composition to historical acts of violence, its narration of acts of violence, its adoption of violent language for otherwise not (necessarily) violent actions or practices, and its violence against the integrity of its opponents’ identities, thought, and writings. While the first two modes are more limited, the latter two modes of textual violence are exquisitely expressed – and yet simultaneously deeply complicated – by Eusebius’ apologetic work. De Certeau’s notion of a tactics of textual poaching, in particular, prompts a cautious reconsideration of how quotation of one’s opponents might (or might not) work as a mode of textual violence.