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Extra resources for The Shelley-Byron Circle and the Idea of Europe

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But they simultaneously acknowledge the multiple political and cultural directions Europe could subsequently take and the various interpretations which can be given to a single historical event. In a diary entry for July 8, 1815, John Cam Hobhouse records his disappointment that Louis XVIII has been proclaimed king “in the twenty-first year of his reign”—a dubious declaration given that Louis had evidently not ruled France for the previous two decades. The proclamation attempts to rewrite history to suit a new political agenda, but disguises its reinterpretation as a continuous monarchical narrative.

792, 827–36). 881, 685). Such correlations facilitate understanding across national borders: they allow the bullfight to be (ironically) understood in the context of a shared chivalrous past; they enable swift comparison between this Sabbath-day pursuit and the riotous social display of a Sunday in Hackney. At such moments in the poem, European societies both clash and interact, and the experience is described in terms of familiarity and alienation. 913–4). ” This kind of commonality contrasts with the imperial erasure of borders alluded to in the Pizarro reference and now represented by French advances into the Iberian Peninsula.

34 Shelley–Byron Circle and Idea of Europe This is a disagreement about how (and not whether) Greece can be used ideologically to interpret Europe’s cultures and traditions. Are ancient Greek artifacts the cultural property of all Europe, implying a shared heritage? Or do the claims of modern Greece hold sway, an argument which posits a Europe of more firmly divided spatial and national loyalties? 91–117) enter the debate in a double-sided manner. 108). ”45 He argues that Greece’s buildings and statues are “all Europe’s” and should be shared among other countries, but also that Britain is the most advanced inheritor of that tradition and therefore deserves to increase its own knowledge further by removing artifacts.

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