Hannibal and Scipio left no autobiographies, except that Hannibal in 205, before leaving Italy for Africa, inscribed a bilingual account of his military resources. Scipio’s contemporary funeral elogium (list of his offices and achievements, a kind of succinct obituary) does not survive (a much later one does). This chapter offers, by way of introduction, semi-fictional replacements for these missing documents and explains what Hannibal’s full inscription is likely to have contained. Other first-person evidence by the two men is quoted and discussed, such as letters reported in the literary sources. The chapter closes by asking what Hannibal and Scipio looked like. Appendix 1.1 lists and evaluates the sources for the book, and there is a sub-section on reliability of speeches. Appendix 1.2 addresses the problem of whether Plutarch’s lost Life of Scipio was about Hannibal’s opponent or Scipio Aemilianus, his younger relative by adoption. Appendix 1.3 is about ‘roving anecdotes’.

This chapter discusses the poetics of familiarity embodied in the Romantic essay. It locates the origins of that poetics in Wordsworth’s ‘Preface’ of 1800 and 1802 to Lyrical Ballads. Responding in turn to the famous preface, the three most notable ‘familiar’ essayists of the era, Charles Lamb, William Hazlitt, and Leigh Hunt, revise a manifesto for poetry into one for prose, a celebration of nature into a proclamation of the city. In their practice, the familiar essay becomes the exemplary form of urban expression in the Romantic era. The characteristic procedure of the essay is the slide from the familiar to the ideal and back again, by directly articulating the ideal bearing of the familiar subject, or by a range of other idealising (and essayistic) strategies.

This chapter traces queer and trans North American memoir through the long twentieth century by engaging the reality that for the majority of people in the majority of that period sexual identities did not adhere in a straight/gay binary and gender identities did not adhere in a cis/trans binary. To answer the challenge posed by this historical reality, this chapter proposes a theory of queer and trans memoir rooted in the racializing and classed gendering regimes and sexual arrangements of the period. This theory then guides the chapter through its engagement with the minoritized works of queer and trans memoir, skirting the white bourgeois gay male genealogy from Oscar Wilde to Edmund White that has too often been proffered as the geneology of LGBT literature.

Chapter 4 considers the project of worldmaking and the concept of personality from the perspective of two prose genres that dominated Yeats’s writing in the 1920s and 1930s: autobiography and occult philosophy. My justification for bringing these genres together lies in an understanding of how they are used in his exploration of personality and aesthetic Bildung. The logic of misrecognition can be discerned not only in Yeats’s growing understanding of the self/anti-self dichotomy but also in the the process by which he learns, at the hands of sometimes deceptive instructors, the secrets of the spirit world. Yeats’s spiritual journey in A Vision frames a cosmic system in which personality, understood as a dialectics of self and anti-self, defines many of the historical figures who exemplify the phases of the moon. In Autobiographies, he becomes increasingly aware of the need to document his own personality with the rectifying aim of discovering the “age-long memoried self” that coexists with his ordinary “daily self” (Au 216). Each text creates in its own fashion the contours and atmosphere of a world in which the past – on the one hand, through recollection; on the other, through an understanding of the historical gyres – retains its vitality and presentness.

The recent wave of visual material studies in modernist poetics warrants renewed consideration of the means by which Lowell engaged, resisted, and reflected on photographic practices. Lowell’s photographic modes vary with shifting styles and subjects. Early in his career, Lowell invokes photographs and snapshots as material artifacts in portrait and self-portrait genres. In this mode, the surface of the photograph collects descriptive details that rhetorically situate the “record of a life” as one that, Lowell insists, must be believed to be “true,” and “real,”although obviously manipulated. Photography also functions as a metaphor for putting the photographic looking “on stage” to examine different ways of seeing. In later work, epistemologies of photography become models for the action of poetic autobiography and for performances of writing. Connections between photography and poetic practice are considered in autobiographical prose and major poems in Life Studies, For the Union Dead, and Day by Day.

Robert Lowell’s influence has been pervasive. Two features of his writing, in particular, have been widely adopted and adapted: photographic imagery and the practice of quoting. Lowell’s photographic realism is the central trope in his autobiographical writing, and it became a lingua franca of the confessional and post-confessional poem in general. The influence appears in such later poets as Sylvia Plath, Robert Hayden, Li-Young Lee, Yusef Komunyakaa, Sharon Olds, and Frank Bidart. Lowell’s practice of inserting quoted texts and conversational tidbits by others within his own imaginative structures is a second highly influential feature of his writing. His method of sampling influenced or aligns with the work of such later poets as Bidart, Henri Cole, and Claudia Rankine. Lowell’s use of mimetic repetition (the photograph, the quote) continue to resonate in the way we write poetry and read it.

After a short discussion of the actual typescripts and manuscripts of Lowell’s letters, this chapter centers on the published books of letters, which have become a central, rewarding part of Lowell’s oeuvre. On the level of style, Lowell’s letters can help us hear the poems better: above all, they make audible the comic tones under-recognized in his poetry. On the level of content, the letters shed light on Lowell’s literary contexts, his interests, and his thinking in specific poems: When Lowell writes to other poets about their work, he frequently reveals quite a bit about his own. And finally, the letters create an autobiography that encompasses gossip, complaint, apology, argument, critique, and confession.

Throughout his career, Robert Lowell showed an immense respect and admiration for T. S. Eliot. The friendship between the two writers and the importance of Eliot’s example as a poet are well documented in Lowell’s letters and essays, as well as in poems written under Eliot’s potent influence. Eliot’s rendering of speech, his ironic intelligence, his adoption of myth and symbol, and his liberal use of quotation and allusion all find their way into Lowell’s poetry. At the same time, as this chapter reveals, there are some significant diversions and differences of opinion. Lowell perseveres in writing a poetry that is impersonal in the manner prescribed by Eliot, while also drawing on subject matter that is candidly autobiographical. One of the key points in the chapter is that Lowell acknowledged Eliot as a "confessional" poet several years before the term was applied to his own compositions in Life Studies. Although the two poets have much in common in terms of their theological interests, they also differ profoundly in their views on questions of sin, death, and salvation.

As with practically everything in 19th and early 20th century Egypt, we must consider the colonial context of foreign ‘viewings’ of the Nile Delta. Tourists pulled to the top of the Great Pyramid by Egyptian guides look down on a scene onto which they project their own recent experiences of Egypt and their knowledge of its history. They look, in the words of Mary Louise Pratt, with ‘imperial eyes’. When they venture into the landscape of the Delta itself, such as on the sporting trips recommended in Cairo of To-Day, they move through a landscape whose infrastructure and, to a certain extent, socio-economic system are the products of imperialism, and also of Egyptian nation-building in an international, imperial context. In this chapter, I shall explore these themes of modernity and imperialism through a superficially innocent genre of writing – the Euro-American travelogue – and a more overtly political genre – the contemporary Egyptian autobiography. For both, the late 19th and early 20th century Delta is in a sense a place of lost innocence, although they survey its landscape from two very different viewing platforms. The tension between the Delta of the shadūf and the Delta of the railway is always present.

The Prologue offers an autobiographical account of a scholar’s first encounter with Naipaul’s foundational novel, A House for Mr Biswas. It locates the reading of it in a colonial world defined by the arrival of indentured labourers to colonial sugar plantations. It is suggested that a writer needs a constituency, which is often a recognizable society or country that understands him. Likewise a researcher, a scholar, or a critic, too, needs a recognizable writer who, to vary Lionel Trilling’s recall of a phrase by W. H. Auden about “a real book” reading us, reads him or her. A book reads the critic, the scholar, and nowhere is this reciprocity of reading more marked than in someone from V. S. Naipaul’s own sugar plantation diaspora reading him. Important West Indian writers like Derek Walcott, Caryl Phillips, and Kenneth Ramchand, variously, make the claim that the children of indenture are Naipaul’s best readers. Naipaul himself had observed that his earlier “social comedies” can be “fully appreciated only by someone who knows the region” he writes about. The Prologue ends with the reception of Naipaul upon the award of the Nobel Prize for Literature.

Sæwulf is known only from his fascinating autobiographical account of his pilgrimage to the Holy Land around the year 1100 at the time of the First Crusade, which can be compared with such works as Adomnán’s book on the Holy Places and Hugeburc’s account of Willibald’s journey to the Holy Land, both excerpted in Volume One. The excerpt here recounts a storm and Sæwulf’s visit to Bethlehem.

In this excerpt from St. Patrick’s Confession, the author writes in the first person, telling of his early years in Britain and his coming to Ireland. The work is of linguistic interest as being influenced by Biblical Latin but with possible influence from the spoken Latin of the fifth century.

With his ironic distance and skepticism, Byron often appears to be our contemporary. But is he, or have we remade him in our image? Byron’s life poses this quintessential problem for biography, as the term ‘Byron’ has become the site of artistic and intellectual speculations, and of repeated moral and ethical struggles, as well as continued debate over what really happened. Byron himself believed in the truth of historical record, but he also revelled in the way the imagination shapes reality. His literary personae reify this dual commitment, from Childe Harold to Don Juan. Byron's own story is, like theirs, a tale of self-questioning and of self-forming, mirroring the way in which the art of biography itself has undergone questioning and reinvention. To read and absorb the many biographies of Byron is to trace the development of the contemporary biographical mode, with its meticulous research, its psychological sophistication, and its awareness that imagination as much as fact is required to begin to understand another human being. In this, as it so often seems to turn out, Byron got there before us.

Zelda Sayre Fitzgerald was every 5′3 ½″ a lady, but she outdrank men from Montgomery to Manhattan to Marseilles. Her short stories were so good that, sometimes, they appeared under her husband Scott's name. She was a gifted painter whose work was mostly bought out of pity, lost forever because it was unsigned and often given away, and burned by a protective, possibly jealous sister. She was a gifted dancer who began in earnest too late and never got a real chance. She was an early feminist heroine. She has inspired classic fantasy-action video games, lines of clothing, agenda-driven biographies, and novels from the beautiful to the damnable. She is catnip to movies and television series and is the current subject of two major biopics, starring Jennifer Lawrence and Scarlett Johansson. The legends of Zelda go on and on, from shortly after her birth in 1900 to the present day, and surely beyond. Yet the truths of Zelda, as we can find them, are much finer and more meaningful than all the legends they still beget. It is time to realize how much they can round out, and also increase, the legend.

Song served as a primary generative force throughout Amy Beach’s prolific compositional career. Her three major pieces for orchestra alone-Bal Masqué (1893), the “Gaelic” Symphony (1896), and the Piano Concerto (1900)-are no exception. This chapter argues that Beach’s affinity for song not only shaped her approach to large-scale orchestral composition, but also facilitated positive responses to her works well beyond their premieres. Beach’s ultimate success with song-inspired orchestral composition reflected broader trends of the era overshadowed by experimental modernisms.

This chapter studies the developments of autobiography as a literary genre in the graphic novel production since the 1960s. It analyzes the formal connections between author, narrator, and character, paying attention to the pragmatic aspects of the contract between author and reader, whose commitment to authenticity distinguishes autobiography from autofiction or semi-autobiography. The chapter starts with a historical overview of the genre, absent in comics for a long time, then rapidly coming to prominence in the graphic novel. It emphasizes the role of underground comix and engages in a close reading of two works: Justin Green’s Binky Brown Meets the Holy Virgin (1972) and Craig Thompson’s Blankets (2001). Although both share a similar (critical) concern with the role of religion, their stylistic and narrative features and context are widely divergent. Green’s work is a clear example of countercultural transgression, whereas Blankets exemplifies the growing overlap between the graphic novel and young adult literature.