Ottoman Eurasia in Early Modern German Literature: Cultural Translations (Francisci, Happel, Speer). Gerhild Scholz Williams. Ann Arbor: University of Michigan Press, 2021. xii + 234 pp. $75.

Abstract

their polemics advocating religious freedoms for Protestants; however, she notes that neither Milton nor Marvell was willing to extend these freedoms to Catholics. As for Arminian views on predestination, in chapter 5 Raamsdonk argues that for Milton, the story of Samson, an elected individual who appears to lose and regain divine grace, provided a problematic case for Calvinism and therefore an opportunity to express, in Samson Agonistes, his “agreement with three Arminian points (that grace is universal, grace is resistible, and free will is necessary for salvation)” (139). Marvell’s tract Remarks Upon a Late Disingenuous Discourse, meanwhile, suggests to Raamsdonk that he was receptive to Arminian views on predestination, though not willing to profess them. Overall, Raamsdonk’s study lends support to the traditional portrayals of Marvell as a proponent of moderation and diplomacy and Milton as a promoter of revolution and debate. Their differences become most evident when Raamsdonk concludes, in chapter 6, that Samson Agonistes endorses acts of violence carried out by those faithfully interpreting God’s will, a position untenable to Marvell, the author of numerous pacifistic texts. Still, the historical record suggests that the two men were friends. As for England and the Dutch Republic, Raamsdonk depicts the two states as too similar in their situations and aspirations to remain on friendly terms for long. Her book should prove most valuable to scholars of Milton and Marvell who are looking for fresh approaches to comparative readings of literature and culture.