Abstract This paper compares Dryden's Achitophel, from his much celebrated political allegory ?Absalom and Achitophel,? with Keats? nightingale, from the first of his famous May odes, "Ode to a Nightingale". Several common characteristics, such as their profound psychological influence over others are outlined.
From the Paper "In Dryden's work, Achitophel, the symbolic representation of the Earl of Shaftesbury, gains the ear of David's ambitious son Absalom (i.e., Charles II's illegitimate progeny, the Duke of Monmouth). Achitophel encourages Absalom to believe that he could be and should be David's rightful successor to the throne. Of course, for many in Dryden's time, including Dryden himself, there remained the idea of the ?Divine Right of Kings,? and it would therefore be the sole choice of a leader to choose his successor, no questions asked. Any attempt to manipulate or influence that process would be nothing short of high treason, hence the poem and its allegorical re-telling of the scandal that rocked the English government in 1680."
Abstract This paper discusses how both Milton's 'Paradise Lost' and Dryden's 'Absalom and Achitophel' reflect similar methods in showing the temptation of their characters. Though numerous similarities exist, the temptation scenes from the poems seem to be most common in two ways: the techniques and language used by both tempters the serpent and Achitophel and the actions and reactions of the tempted characters, Absalom and Eve. The bath further discusses how during both of these the use of Biblical description and language as well as commentary on God's word is also present in both.
From the Paper "Through the examination and comparison of these areas it is easy to establish the connection in pervasive and effective verse incorporated into both poems. Both Achitophel and the serpent are highly persuasive during the temptations. Both call upon the vanity of their subject, calling them royal names and flattering them."
Abstract This paper analyzes the poem, "Absalom and Achitophel", by John Dryden, in which the Whigs and their leader, the Earl of Shaftsbury, attempt to overthrow King Charles II by means of the scandalous popish plot. By exposing Slingsby's personal vices of deception and greed, Dryden's satire attempts to persuade the people that the Whigs are unfit for rule and of the guilt of their leader, the Earl of Shaftsbury. The author of this paper looks at the satire within the poem and discusses the historical themes of law and metaphorical references to the bible throughout the paper. The paper asserts that Dryden utilizes biblical characters to represent members of the conspiracy. Furthermore, by the use of satire, Dryden exposes the vices of deception and greed for money and power within Bethel's personality. Ultimately, the paper states that Dryden successfully demonstrates the complete failure of the Whigs leadership abilities and the Popish Plot.
From the Paper "Another example of Slingsby Bethel's vice of depiction and greed is in his inability to uphold the law. First, we must recall the popular neoclassic belief about Law as defined by Thomas Hobbe. In the biblical story of Adam and Eve, mankind's innocence is tragically disregarded by a moment of self-will, thus sealing mankind's natural instinct of selfishness and greed. Therefore, laws were created to keep mankind's natural instinctual yet destructive vices of deception, selfishness, and greed in check. In short, laws are regarded as good. There are two examples of Dryden's indictment of the sheriff's callousness to Hobbian Law. The first example of reckless abandonment of the law is demonstrated in the following passage; 'His hand a vare of justice did uphold; His neck was loaded with a chain of gold' (595). In these lines, the sheriff seemingly upholds justice. However, he is chained by the wealth of the Whigs which provides him 'gold' far behind his means. The sheriff is bribeable, which leaves the law unstable and for sale. Also, Bethel is not autonomous in his duties; he is collared by a gold chain held firmly by the Whigs. Perhaps a better example is demonstrated when Dryden explores Slingsby's philosophy on the law. 'For laws are only made to punish those who serve the king and to protect his foes' (610). This line clearly shows Slingsby's selective use of the law. The sheriff believes laws only apply to the loyal Torries, not the disloyal Whigs. Therefore, the sheriff and the Whigs are above Hobbian law, leaving them guilty of sin, without morality, and incompetent to rule."
Abstract This paper examines how, in his poetic works of "MacFlecknoe" and ?Absalom and Achitophel?, John Dryden focuses on the idea of coronation to degrade his satirical target. It looks at how "MacFlecknoe" centers around the crowning of a new "king of bad writing", whereas ?Absalom and Achitophel? satirizes the very realistic predicament of a threat to the English crown. It also explores how, during the 18th century in England, the folk custom of carnival was very popular and how Dryden derived his royal satires from these traditional English carnivals.
From the Paper "Dryden was no doubt familiar with these carnivals of misrule (Combe 5). During the observance of Twelfthtide in England, the carnival was in full swing; "Dating from at least the twelfth or thirteenth century, a Lord of Misrule was commonly appointed to oversee the Chistmastide revels at the royal court, in noble households, in various municipalities, at the universities, and at the London law schools" (Combe 5). The Christmastide carnival at the Inns of court was probably the most influential to Dryden, for it was the most complete ritualistic carnival at the time (Combe 6). During this carnival, a Lord of Misrule was crowned, termed the Christmas prince; the carnival began on December 21, and the disorder lasted for about four weeks (Combe 6)."
Abstract The neo-classical age in which both John Dryden and Jonathan Swift penned their most noteworthy prose is often also called ?The Age of Reason.? However, although this valorization of reason and rationality may be a fair characterization of much of the Age of Human Enlightenment, Dryden and Swift do not deploy nor valorize reason in the same fashion. This paper shows that, for Dryden, reason is the key to humanity's connection with the Divine and political freedom. In comparison, it shows that, in Swift's social and religious satires, human confidence in its rationality is just as absurd as overconfidence in human religious, political, and social institutions to create just and fair societies.
From the Paper "Again, reason is the highest and best form of creation, and the parallel political figures satirized and defamed within the poem are those who are irrational and bad, rather than irrational and good. Dryden has faith in the concrete actions of God, where, ?Heav'n punishes the bad, and proves the best.? (44) In the Biblical account of King David the poet dramatizes in the poem, the justice of God is rational, and thus good, as opposed to the irrational modes humans deploy on occasion to understand God, and the irrational and lustful actions of some Biblical figures. Ultimately, in the last sentence of the poem, David is restored to the throne because he is "God-like" in his goodness.?"
