This chapter is a synchronic snapshot of the way that poems, speeches, sociability, and bureaucracy coalesced at Stalinist literary occasions. Here, literary representatives made their claims to representative authority and, on that basis, lent legitimacy to the multinational state and the international revolutionary project. The chapter follows the Iranian émigré poet Abu al-Qasim Lahuti through his performances at three multinational and international events over the course of 1934–1935: the First Soviet Writers’ Congress in Moscow; the Congress for the Defense of Culture in Paris; and Stalin’s Kremlin meeting with Tajik and Turkmen collective farmers at which the multinational “friendship of peoples” was declared. Lahuti’s exchanges at these events with writers such as Maxim Gorky, Romain Rolland, and André Gide contributed to the articulation of the role of the Eastern literary representative and the ceremonial of authoritarian mass politics in the Soviet Union and beyond. As Persianate forms left their traditional contexts and entered this Russocentric world literature system, their utility as rhetorical tools for negotiating patron–poet power relations collapsed, and they came to be read in translation as simple flattery. This chapter thus presents Soviet multinational socialist realism as an illustrative early instantiation of institutionalized world literature.

Chapter 1 introduces the Iohannis and sets the book in its intellectual context. It discusses the particular difficulties associated with the epic and the different approaches scholars have adopted to it. It argues that the poem cannot be read as an extended panegyric and suggests that the poet was motivated to address the perceived shortcomings of imperial rule, rather than simply to celebrate recent military victories. The chapter provides a survey of the chapters to follow and closes with a detailed summary of the narrative of the Iohannis itself.

Chapter 4 addresses the role of the classical rhetorical tradition in bolstering Iberianized Catholicism among native converts in Paraguay and Portuguese India. By taking a connected and comparative approach to the application of the classical rhetorical tradition by Jesuit missionaries and its reception by native audiences both in the Americas and in coastal western India, this chapter argues that classical rhetoric shaped Konkani-language missionary oratory much more than Nahuatl, Quechua and Guarani examples, and offers a possible explanation based on the social and caste structures of the two contexts. In so doing, this chapter places Latin American ethnohistory in a new meta-geographical context, and argues for the important constitutive role played by non-European languages, peoples and cultural practices in the Iberian World.

Effusive and earnest gratitude was a trait Cicero identified as foundational in his character, particularly when playing the role of a friend. He expressed this particularly through enthusiastic and even hyperbolic praise of his friends, especially after his return from exile. When he applied this treatment to Pompey in Pro Balbo and to Caesar in De Provinciis Consularibus and Pro Marcello, the result was extravagant panegyric. He frames his praise of Pompey and Caesar as a show of gratitude in return for their support and friendship, an act of reciprocity rather than sycophancy. The persona of friend is also used to justify his surrendering of previously held positions in favor of compromise and reconciliation. He also sought to exert pressure through “friendly” advice combined with praise, to Caesar in Pro Rabirio Postumo and Pro Marcello, and to Dolabella and other young men in his letters and the First Philippic.

This chapter describes how, over the course of the fourth century, Christians took over the role that was traditionally ascribed to the pagan court philosopher, who was defined (at least in the public imagination) by his freedom of speech, disregard for wealth and social conventions, equanimity, and an uncompromising attitude towards political authority. It discusses biographies and histories from the fourth and fifth centuries AD, which recount the lives and deeds of pagan philosophers and Christian holy men. It also analyses one ceremonial speech delivered by the court philosopher Themistius to Emperor Constantius II, showing that a speech of praise could also be a vehicle for advice and criticism. The chapter focuses on the cultural construction, performance and narrative representation of two varieties of political parrhesia, to wit, ‘bold speech’ and ‘privileged access’, that were relevant to the pagan philosopher and later to the free-speaking bishop who followed in his footsteps.

This chapter investigates narrative representations of free speech in early Christian martyr acts written between c. 150 and the end of persecution in 313. It discusses both pagan and Christian models that inspired authors of early Christian martyr acts to represent the speech and behaviour of martyrs in a certain manner. One of the issues the authors addressed was how a Christian should behave when he or she stood trial before secular authorities, and what measure of frank speech was appropriate in this situation. Early Christian martyrs are often presented as respectful, polite and reticent towards authorities during interrogation. We also see a clear preference for plain speech over studied rhetoric. The chapter addresses the question of whether new interpretations of parrhesia that we find in these martyrdom narratives should be seen as indicative of a growing reluctance among Christians to criticise those in power, or as part of a process of acculturation.

Surveys uses made of Virgil's fourth Eclogue in Renaissance Florence under the rule of the Medici dynasty.

Surveys uses made of Virgil's fourth Eclogue in the courts of Renaissance Italy, including Milan, Ferrara, Mantua, Urbino and Capua.

Surveys uses made of Virgil's fourth Eclogue in Renaissance Florence under the rule of the Medici dynasty.

Offers an account of the uses made of Virgil's fourth Eclogue in panegyric directed towards the papacy during the Renaissance and beyond.

Surveys uses made of Virgil's fourth Eclogue in Renaissance Venice, including panegyrics on individual doges and commanders and treatments of the subject of 'heroic friendship'.