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Autobiography in the third person
Ruth Evans

Philippe Lejeune, ‘Autobiography in the third person’, in On Autobiography , ed. Paul John Eakin, trans. Katherine Leary (Minneapolis: University of Minnesota Press, 1989), pp. 31–51. 5 On the use of third person in religious autobiography as a development of monastic convention see Richard John Lawes, ‘Accounts of intense religious experience in autobiographical texts by English Catholics 1430–1645, and in the writings of George

in Encountering The Book of Margery Kempe

Ralph Knevet's Supplement of the Faery Queene (1635) is a narrative and allegorical work, which weaves together a complex collection of tales and episodes, featuring knights, ladies, sorcerers, monsters, vertiginous fortresses and deadly battles – a chivalric romp in Spenser's cod medieval style. The poem shadows recent English history, and the major military and political events of the Thirty Years War. But the Supplement is also an ambitiously intertextual poem, weaving together materials from mythic, literary, historical, scientific, theological, and many other kinds of written sources. Its encyclopaedic ambitions combine with Knevet's historical focus to produce an allegorical epic poem of considerable interest and power.

This new edition of Knevet's Supplement, the first scholarly text of the poem ever published, situates it in its literary, historical, biographical, and intellectual contexts. An extensive introduction and copious critical commentary, positioned at the back of the book, will enable students and scholars alike to access Knevet's complicated and enigmatic meanings, structures, and allusions.

Helen Hackett

of family and home, so that, paradoxically, their writings were often most local when they were most international.37 It is also worth remembering that although until the 1640s the Astons seem to have been exempted from the usual penalties for Catholicism because of their father’s friendship with King Charles, English Catholic gentry families lived under constant threat of sequestration of their estates.38 Constance’s transmission of Fanshawe’s poem to Herbert, and her composition of the letter enclosing it, create and affirm a textual fantasy of home as safe, sure

in Early modern women and the poem
Byron and Italian Catholicism
Bernard Beatty

, much as Byron’s specifically Italian Catholic experience enabled him to produce, as it were out of nowhere, his English Catholic heroine Aurora Raby. Byron borrows from Pulci’s poem the common comic device of giving physical attributes to angels, so that the angels in The Vision of Judgment can sprain their wings and cough.37 Elsewhere in his poetry he gives entirely convincing realisation to spirits, angels and demons. He is heir to Dante as well as 126 126 B ernard   B eatty Pulci for he is on both sides of the fence or, more particularly, on the fence itself

in Byron and Italy
James Doelman

volume, Kilroy argues, emerged at a time of crisis for English Catholics, as suspicion of Jesuits was leading to heightened prosecution in the summer of 1605, and the manuscript was thus an attempt to show the prince ‘the deep corruption that was in the establishment and in the new church, and by implication to see the Catholic cause with more compassion’.48 Where Scott-­Warren sees the collection as another instance of attempting to gain patronage, Kilroy sees it as a ‘savage indictment of Elizabethan schism and simony’ and one that reflects the fear that the

in The epigram in England, 1590–1640
Michael G. Cronin

irrational, retrograde puritanism and dysfunctional sexual culture that sustained the apparatus of censorship. In Murphy’s view, the perverse decisions of the Censorship Board were not the consequence of its members’ Catholicism but were ‘the attempt of Victorianism to survive in Ireland long after the English people, including the English Catholics, have very sensibly dropped it’.13 The only convincing argument Murphy can find for this grim situation is that ‘the average Irish mind has not, and perhaps never had, a properly balanced outlook upon sex. Either it runs away

in Impure thoughts
Marie Helena Loughlin

Catholic nation; both Spain and Italy were thought hotbeds of sodomy. 15 What … abuse? Rhodon, traitorous tutor of Cleopatra’s son, Caesarion, either murdered Caesarion, or gave him up to Octavius Caesar. Like Rhodon and Nero (with his favourites), young nobles’ priestly tutors sodomize and betray their charges. 16 St Homer  Saint-Omer, Jesuit school for sons of English Catholics. 17 i.e., our Athens is either Oxford or Cambridge, which imitates the perversions of Catholic seminaries such as the Continental Catholic college Valladolid, and religious orders

in Same-Sex Desire in Early Modern England, 1550–1735
Abstract only
Christopher Burlinson and Andrew Zurcher

’, his original version, would have been tautologous. 28.4-5 Knoweing ... designe] Albanio’s prudence allows him to discern truth from appearance, an opposition that is frequently emphasized in this episode (see 7.2.19.3, 7.2.23.3-4 above). 28.7 shunne] avoid. 28.9 dights] clothes. Stanzas 29-39] In this clear allusion to the Gunpowder Plot, Knevet links Albanio’s quest all the more closely to the reign of King James I. In 1605, a group of English Catholics, led by Robert Catesby and including Guy Fawkes, disappointed in their desire for greater religious tolerance

in A Supplement of the Faery Queene
Anna Siebach Larsen

of the beleaguered and exiled English Catholic community. Through More’s textual sanctification, the early hagio-biographers sought to create a virtual, textual locus for their now-exiled co-religionists to orient and ground themselves within a rapidly shifting religious and intellectual climate. CONTZEN 9780719089701 PRINT (MAD0059) (G).indd 220 01/12/2014 15:34 Reforming grammar Humanist sanctity of sanctity 221 Notes   1 Nicholas Harpsfield, The Life and Death of Sir Thomas Moore, Knight, ed. Elsie Vaughan Hitchcock, EETS O.S. 186 (London: Oxford

in Sanctity as literature in late medieval Britain
Abstract only
Ye goon to … Hereford? Regional devotion and England’s other St Thomas
Daniel Birkholz

in seeking to ascertain its place. Postscript No Life of St Thomas Cantilupe survives before two extant from the 1670s. One of these, by the expatriate English Jesuit Richard Strange (a rector in Ghent), directs itself towards a displaced ‘English Catholic community on the continent’, while the other (folded into a county history) is by Herefordshire antiquarian Thomas Blount, who is ‘not known to have travelled abroad’. 103 These two lives ‘[do not] contradict one another’, agreeing in outline and basic elements, but they do ‘differ in spatial references

in Harley manuscript geographies