Mythologizing Greed and Betrayal in the Strait of Magellan in Juan de Miramontes' Armas Antarticas

Taking as a starting point Antonio Sanchez Jimenez's recent work on the myth of Jason in Lope de Vega's El Vellocino de Oro, this article examines the myths of Jason and Leander in Juan de Miramontes Zuazola's epic, Armas antarticas (1608-1609). After exploring the explicit allusions to the myths in the epic, I analyse an implicit reference to Leander in the portrayal of Tome Hernandez, the only survivor of the failed sixteenth-century Spanish settlements in the Strait of Magellan. As it turns out, Hernandez was rescued by the English pirate, Thomas Cavendish. In evoking the myth of Leander on the southern coast of Chile, Armas antarticas recalls Alonso de Ercilla's self-description in La Araucana (1569, 78, 89) as analysed by Ricardo Padron. However, I contend that the representation of Hernandez is best understood in comparison to Juan Boscan's Leandro (1543), the fullest and most widely disseminated Spanish version of the tale in the sixteenth century. Appealing to the Leander myth allows Armas antarticas to turn away from a focus on the role of greed in colonization. Yet shadows of Jason still lurk behind the portrayal of Hernandez, which raise other serious ethical questions for the Spanish Empire concerning piracy and loyalty as these play out in the Strait of Magellan. This essay shows that the poetic portrayal of Hernandez and Cavendish ends up exhibiting the same ambiguities associated with piracy as analysed by Daniel Heller-Roazen.

Montaigne, Lying and Early Modern Self-Fashioning: A Discursive Dialogue with Lope's El perro del hortelano on the Page and on Stage

A shared code of connection arguably exists between two plays by Lope de VegaEl mayordomo de la duquesa de Amalfi and El perro del hortelanoand the work of Michel de Montaigne. Nevertheless, one cannot but ask: how it can be that in two works produced so close in time, the same situation is resolved so differently? Montaigne can be said to provide an answer in his Essays, explaining that a similar situation can produce wholly different results: how in the first, one is saved', and in the second, one is destroyed. One might imagine, too, that Belflor's countess and her ennobled secretary, who together sustain a lie in a society that lived by the lie, would have been likewise consoled' by a set of interlocking tropes and similitudes' in the words of Stephen Greenblatt, which linked two contemporary and complementary fashioners of human nature, Lope and Montaigne, in a discursive dialogue on how otherwise honest women and men were subject to the vice of lying in their process of self-fashioning, as well as potentially enslaved' by it.