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Representations of the house in the poetry of Eiléan Ní Chuilleanáin and Vona Groarke
Lucy Collins

concern has been evident and the built environment of her more recent poems is also culturally contextualised. Often the building may be a church or convent rather than a house. Throughout Ní Chuilleanáin’s work, religious institutions are seen to offer the security and support more usually associated with the family home and her sense of the religious community is one of female opportunity rather than limitation. ‘In Her Other Ireland’ sees the austerity of religious life bizarrely placed alongside (or within) the world of the seaside fairground, creating two opposing

in Irish literature since 1990
Richard Serjeantson

determinants of longevity – sufficient sleep, or sexual moderation – Bacon had little to say. But we can find other elements in the New Atlantis that we know he believed conduced to longevity. He thought a religious life, perhaps like that lived by the hermits, was good (480). He thought island-dwellers lived longer than those on continents: Bensalem is an island, albeit a large one (469). He collected stories showing that cave-dwellers – like the hermits who live in the caverns of the Lower Regions (480–1) – regularly reached great ages. And, in good Baconian fashion, Bacon

in Francis Bacon’s New Atlantis
Open Access (free)
Herman Melville
David Herd

sort to religious life ... Ranters denied this, accepted the Spirit as all there was, and as perfectionists in spiritual things lived as they pleased.’21 In America the Ranters hovered at the fringes of Quakerism, doubtful Ranters sometimes being drawn back within the limits of Quakerism, extreme Quakers sometimes being attracted to the antinomian freedoms of the Ranters. Antinomianism is the extreme view that Christians are released by grace from observance of the moral law, and is as such a form of perfectionism; perfectionism holding that as it is possible for a

in Enthusiast!
Open Access (free)
Sara Haslam

representing the moral superiority of one form of the religious life over another; he is investigating the magical, poetical and superstitious aspects of Catholicism and, more generally, of women. Female ‘types’ are worked with by him to express and to contain the dualisms intrinsic to faith, sex and myth as seen and experienced by him. The ‘opposite types of feminine sexual passion’ both have a heritage, then (a Pre-Raphaelite one), and a function.60 These types, more of whom appear in the texts to come, can be understood as both a homage to his roots and a catalogue of

in Fragmenting modernism
Le Bone Florence of Rome and bourgeois self-making
Felicity Riddy

-till-marriage were conceptually differentiated, as Florence’s story shows. Much of the action consists of a concerted male alliance to put her virginity to the test, and although she spends time in a nunnery, at the end of the poem she is reunited in Rome with her husband, Emere. The reader knows that the religious life is not the goal of Florence’s story – it is not about a consecrated virgin but about the other, temporary, kind. The nunnery is a detour en route to the wedding feast with which the poem ends. So the story focuses on a particular phase in a woman’s life: her

in Pulp fictions of medieval England