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Weighing the importance of Poe's style for his own coming of age as a poet, in a 1948 lecture Eliot presented Poe as something of an enigma. “One cannot be sure that one's own writing has not been influenced by Poe,” he said; “I can name positively certain poets whose work has influenced me, I can name others whose work, I am sure, has not; there may be still others of whose influence I am unaware, but whose influence I might be brought to acknowledge; but about Poe I shall never be sure.” Contrasting with this perceptible uncertainty in “From Poe to Valéry,” in a previously aired BBC broadcast Eliot remarked upon Poe's enduring power in terms that were far more unequivocal. “Poe chooses to appear, not as a man inspired to utter at white-heat, and not as having any ethical or intellectual purpose, but as the craftsman,” he observed; “His poetry is original … ; he has the integrity not to attempt … to do anything that any other poet has already done. And … his poetry is significant: it alters the Romantic Movement, and looks forward to a later phase of it. Once his poems have become part of your experience, they are never dislodged.”
There are many reasons Poe's body of work would have had a persistent but ambiguous appeal for Eliot over the course of his lifetime.
ALTHOUGH THE LETTER which follows was printed in the very year in which it was written, and has been reprinted twice since, I do not hesitate to make it available again, seeing that the writer was the proto-matyr of the English Reformation, John Houghton, the last Prior of the London Charterhouse, canonized in 1970. The text of Houghton's letter and of the answer to it from his correspondent, a fellow-Carthusian at Cologne named Dietrich Loher (Loer), are preserved in a book by the latter, a small octavo volume issued at Cologne in 1532. Following its titlepage, which reads D. Dionysii Carthusiani, Doctoris extatici vita, simul & operum eius fidissimus catalogus. Coloniae excudebat Iaspar Gennepius. MDXXXII, there are seven pages containing the original Latin text of both letters. Today it has become a rare book, which is hardly to be found outside a few great libraries and therefore cannot be widely known or easily read. This is obviously the source from which, almost a century ago, Dom Lawrence Hendriks reprinted Houghton's letter as Appendix VI to his pioneer study, The London Charterhouse, its monks and its martyrs.’ Even this work is no longer within everyone's reach today. Hendriks, moreover, printed only the Latin text, without any indication where it came from, and devoted but a few lines in his Chapter VII to its general contents, remarking that this and a short letter written when Houghton was Prior of Beauvale ‘are the only authentic writings of Blessed John Houghton that have come down to us.’ Wishing to make once more available this precious evidence concerning the personality and preoccupations of the martyr-made all the more poignant for us by the realization that little more than two years and a half after the penning of this gracious and affectionate exchange of letters, Houghton in May 1535 was to undergo King Henry's specially savage butchery at Tyburn-I offer an English version of both letters, with some notes to place the correspondence in its historical setting. The Latin originals are reprinted as an Appendix to this article.
The most significant studies to date of Saint-John Perse approach his work “extensively,” keeping the poet's total output in the foreground. Commentary on individual poems is not entirely lacking, especially on Anabase and Vents, but nothing approaching exhaustive textual analysis of any one poem has yet been attempted. The present study has been undertaken in the belief that an intensive approach to a small segment of Perse's work may supplement and give sharper relief to the insights of more general studies and perhaps lead some readers more directly to the actual text of one of the unquestioned major poets of our time.
In 2009, 42 fragments of white marble with Cosmatesque decorative inserts were found in the store rooms of the Vatican Museums. Inscriptions on some of these fragments identified their source as the medieval portico of San Giovanni in Laterano, destroyed in 1732. Shortly after the dismantling of the ancient façade, the slabs were reused in the new floor of the Basilica's Portico Sistino. Research conducted on these fragments demonstrated that they were what remained of the frieze on the front of the portico, consisting of an alternation of panels and disks delimited by a band in Cosmatesque work and filled with mosaics, some of which are figurative and with short inscriptions. The fragments were reassembled where possible and restored by the Restoration Laboratories of Marble and Mosaics of the Vatican Museums, while investigations were carried out on the compositional materials from the Diagnostic Laboratory of the Vatican Museums. At the same time, bibliographical and archival research has been carried out which has allowed for a visualisation of the whole scheme.