This long-awaited complete edition of Hopkins's poetry offers serious students far more guidance than has ever been available. The texts are arranged chronologically, rhythms are clarified, thousands of words and phrases are annotated for the first time, and far greater attention is paid to his neglected early output. Compiled by one of the world's leading Hopkins scholars, the book includes an introduction, extensive commentary, and headnotes for each poem setting out intellectual or biographical background and critical responses.

Gerard Manley Hopkins was not only one of the most gifted Victorian poets, he was a compelling diarist who used his journals for everything from daily to-do lists to the most intimate spiritual self-assessments. This volume represents Hopkins as a man of extremes, both emotionally and psychologically. There are mundane memoranda about neckties to purchase or letters to write, but also exacting revisions of poems. There are entries of quiet rapture, his attentioncaught by the beauty of the natural world. Paintings, sculptures, and works of literature are stringently assessed, his aesthetic principles freely exercised. There are also nightmares relived;undergraduate 'sins' unsparingly recorded; 'signs' of heavenly mercy carefully noted. This is the first unexpurgated edition of all extant diaries. The entries extend from September 1863, during his second term at Oxford, until February 1875, while studying theology as a Jesuit in his beloved Wales, and from February 1884 until July 1885, while Hopkins was living at a 'third remove' in Dublin.

This long-awaited complete edition of Hopkins's poetry offers serious students far more guidance than has ever been available. The texts are arranged chronologically, rhythms are clarified, thousands of words and phrases are annotated for the first time, and far greater attention is paid to his neglected early output. Compiled by one of the world's leading Hopkins scholars, the book includes an introduction, extensive commentary, and headnotes for each poem setting out intellectual or biographical background and critical responses.

Machine generated contents note: Introduction; Part I. Forms of Devotion: 1. Bibles; 2. Prayer; Part II. Models of Faith: 3. The soldier; 4. The martyr; Part III. Last Things: 5. Death and judgement; 6. Heaven and hell

An insightful and inspirational biography of the heroic and spiritual poet. Gerard Manley Hopkins (1844?1889) may well have been the most original and innovative poet writing in the English language during the nineteenth century. Yet his story of personal struggle, doubt, intense introspection, and inward heroism has never been told fully. As a Jesuit priest, Hopkins?s descent into loneliness and despair and his subsequent recovery are a remarkable and inspiring spiritual journey that will speak to many readers, regardless of their faith or philosophies. Paul Mariani, an award-winning poet himself and author of a number of biographies of literary figures, brilliantly integrates Hopkins?s spiritual life and his literary life to create a rich and compelling portrait of a man whose work and life continue to speak to readers a century after his death.

For the first time in almost half a century, the world of Hopkins is examined as an indivisible whole. The Split World of Gerard Manley Hopkins is a synthetic study of Hopkins's writings, written within a framework of semiotic phenomenology.

In her examination of neglected diaristic texts, Anne-Marie Millim expands the field of Victorian diary criticism by complicating the conventional notion of diaries as mainly private sources of biographical information. She argues that for Elizabeth Rigby Eastlake, Henry Crabb Robinson, George Eliot, George Gissing, John Ruskin, Edith Simcox and Gerard Manley Hopkins, the exposure or publication of their diaries was a real possibility that they either coveted or feared. Millim locates the diary at the intersection of the public and private spheres to show that well-known writers and public figures of both sexes exploited the diary's self-reflexive, diurnal structure in order to enhance their creativity and establish themselves as authors. Their object was to manage, rather than to indulge or repress, their emotions for the purposes of perfecting their observational and critical skills. Reading these diaries as literary works in their own right, Millim analyses their crucial role in the construction of authorship. By relating these Victorian writers' diaries to their publications and to contemporary works of cultural criticism, Millim shows the multifarious ways in which diaristic practices, emotional management and professional output corresponded to experiences of the literary marketplace and to nineteenth-century codes of propriety.

The manuscripts of modern writers are a labyrinth, but they have become an exciting new destination for literary scholarship. In this lively, lucid and original study, Finn Fordham looks at the draft manuscripts of six great modernist writers - Hopkins, Yeats, Conrad, Forster, Joyce and Woolf - to compare their variety of writing processes.

The Oxford Handbook of Victorian Poetry offers an authorative collection of original essays and is an essential resource for those interested in Victorian poetry and poetics.

The nature of silence is hard to grasp. This book serves to systematize this concept and explore it in the works of three major poets of religious experience: namely, Gerard Manley Hopkins, T. S. Eliot and R. S. Thomas. Since these poets worked within a Christian framework, the “silences” they refer to are mainly those emerging in the context of the relationship between God and man in a post-Christian climate. The book’s textual analyses place special attention on the dynamics between thematic and structural manifestations of silence, and are situated at the crossroads of the poetics, philosophy and theology. In this first study bringing together the poetry of Hopkins, Eliot and Thomas, the three poets, each in his unique way, emerge as poetic ministers, practitioners, and producers of silence, who try to find a new language to talk about the Ineffable God and one’s experience of the divine.