The VISCACHA (VIsible Soar photometry of star Clusters in tApii and Coxi HuguA†) Survey is an ongoing project based on deep and spatially resolved photometric observations of Magellanic Cloud star clusters, collected using the SOuthern Astrophysical Research (SOAR) telescope together with the SOAR Adaptive Module Imager. So far we have used >300h of telescope time to observe ∼150 star clusters, mostly with low mass (M < 104M⊙) on the outskirts of the LMC and SMC. With this high-quality data set, we homogeneously determine physical properties using deep colour-magnitude diagrams (ages, metallicities, reddening, distances, mass, luminosity and mass functions) and structural parameters (radial density profiles, sizes) for these clusters which are used as a proxy to investigate the interplay between the Magellanic Clouds and their evolution. We present the VISCACHA survey and its initial results, based on our first two papers. The project’s long term goals and expected legacy to the community are also addressed.

This essay discloses a hitherto-undetected network of allusion and motif in Paradise Lost (1667). Satan falls through Chaos like Icarus in book 2, and like Phaethon in book 6. In book 6 the Son rides triumphantly in the Chariot of Paternal Deity as a good, successful Phaethon. Both myths of falling in a poem about the Fall involve Milton (1608-74) in a polemic with Lucretius, the classical poet of a godless, Epicurean universe that is ever falling and dying. In a parallel to the Son, Milton depicts himself in his invocations to his Muse as a successful Icarus, claiming to escape a condition offallenness on the wings of immortal verse.

In 1553, six years before Tasso first began to sketch the poem that was to become the Gerusalemme liberata, the Catholic monarchs Philip II and Mary Tudor acceded to the throne of England, after the Protestant reigns of Henry VIII and Edward VI. The event was celebrated in an encomiastic oration, De restituta in Anglia religione ("On the restoration of religion in England"), by the minor Modenese humanist, Antonio Fiordibello. In one passage Fiordibello searches for a precedent to the achievement of the new English rulers.

The spread of humanism in fifteenth-century Italy was extraordinarily rapid and complete, so much so that it could instill an uncritical complacency in its adherents and practitioners. By midcentury, humanist Latin had become the language of the Roman Curia, and it soon became the language of peninsular diplomacy. Humanists filled positions in the bureaucracies of princely courts and city-republics, and they took jobs as teachers and secretaries in the houses of the powerful. While humanists kept alive the bogeyman of the unlettered scholastic, whose barbarous Latin threatened a return to an age of gothic ignorance, there were, in fact, few obstacles which might slow down their cultural and professional advancement. The way to a career in the clerisy now began in the grammarian's classroom, and the successful humanist rarely cared to question the assumptions of the literary and educational movement to which he owed his livelihood.