the symptoms of demonic
possession, seems to have drawn inspiration from the pamphlet account
of the witches of Warboys: Sharpe, The Bewitching of Anne Gunter, pp.
7–8, 135; Anon., The Most Strange and Admirable Discoverie of the Three
Witches of Warboys (London, 1593).
11 Purkiss, The Witch in History, p. 232. Ronald McFarland, ‘“The Hag
is Astride”: Witches in Seventeenth-CenturyLiterature’, The Journal of
Popular Culture 11:1 (1977), 88–97, also comments that the play ‘is indeed
sympathetic, though it is not altogether sceptical or enlightened’ (p. 91).
calls concepts of wholeness into
question, the place of such concepts in critical discourse on sixteenth-
and seventeenth-centuryliterature remains curiously unaddressed.
Cynthia Marshall, for example, implies the pre-existence of a concept of
psychic wholeness in the suggestion that ‘a Renaissance
literature of self-shattering’ offers readers and spectators
‘an experience of psychic fracture’. 12
histories, which generally contained succinct biographies of
successive bishops, ancient and contemporary.7 These were not composed as
FATHERS, PASTORS AND KINGS
didactic works but principally as historical records. Yet their descriptions of
particular bishops at times assumed a distinctly hagiographic tone and, if only
for this reason, they will on occasion be cited in the course of this chapter.
One of the most noticeable features of seventeenth-centuryliterature on the
office of bishop is its marked tendency to reflect the