Jewish religious practices, he was to write
in later life with approval of Jewish accomplishments.
Emile, in contrast, lukewarm as he was towards Judaism in reality, was
recognised and treated as a senior member of the Jewish community. He
had assisted the efforts of James de Rothschild and Adolphe Crémieux to
mediate in what came to be known as the Damascus Affair in 1840 and,
later, he was called upon to intervene between the Consistoire Central
of France and the Prefect of the Seine concerning the salary of the Chief
Rabbi.10 But his attachment to Judaism had by now
authorities were unwilling to expend the effort necessary to administer the system efficiently and in the best interests of the children involved.
They preferred instead to maintain children in a host of “poor law” institutions where they could, in effect, shift responsibility onto the shoulders of
the religious orders who ran them.1
Examining policy and practice related to illegitimate children illustrates
the range of options available to those individuals and agencies who were
responsible for them, and in the available data there are occasional, tantalizing insights into
The public life and political opinions of the 3rd Earl of Rosse
provision of elementary education
in Ireland. As a result, it was designed to be a mixed one, providing
combined non-denominational classes in most subjects with separate
Scaife 2000, 15.
Birr Castle Archives, J/9.
Mollan, William Parsons, 3rd Earl of Rosse double column foonotes.indd 148
Hyland 1987, 121.
Shields 2007, 212–13.
The public life and political opinions of the 3rd Earl of Rosse
religious education for Catholic and Protestant children. However, while
Catholics and Presbyterians put these schools to use for
play that is his
life. In this last scene, the several parts of his self become actors that move
to different places. The perspective of life as a stage is merged with the inner
stage on which the separate parts of the speaker appear in a manner reminiscent
of medieval allegorical plays. In the process of separation that he describes,
the speaker goes beyond the dualism of body and soul whose disjunction has,
since Plato (in the Phaedo ), been
published in 1925, that the masses had a natural propensity in times of uncertainty to adopt a heightened ‘religious sense of life’ and invoke a strong leader;
and she gave examples of ordinary people wanting to touch Mussolini or kneel
before him as if he were a miracle worker. ‘The stature of a man’, she added,
‘is measured both by the myth that he projects of himself and the devotion he
is able to arouse.’32 Using a similarly religious frame of interpretation, the historian Gioacchino Volpe wrote in August 1925 of how Fascism had revolved
Impostors and impostures featured prominently in the political, social and religious life of early modern England. Who was likely to be perceived as impostor, and why? This book offers a full-scale analysis of this multifaceted phenomenon. Using approaches drawn from historical anthropology and micro-history, it investigates changes and continuities within the impostor phenomenon from 1500 to the late eighteenth century, exploring the variety of representations and perceptions of impostors, and their deeper meanings within the specific contexts of social, political, religious, institutional and cultural change. The book examines a wide range of sources, from judicial archives and other official records to chronicles, newspapers, ballads, pamphlets and autobiographical writings. Given that identity is never fixed, but involves a performative dimension, changing over time and space, it looks at the specific factors which constitute identity in a particular context, and asks why certain characteristics of an allegedly false identity were regarded as fake.
diet, supplemented with iron. While confined, she experienced the prosaic realities
of asylum life, inhabiting overcrowded and insanitary dormitories, she was
fed a dull monotonous diet and was required to do domestic work. This
chapter provides some understanding of life in Enniscorthy and Carlow
asylums for staff and patients by exploring the management and treatment
regimes, although not claiming to provide what Roy Porter defined as the
Whereas Carlow and Enniscorthy asylum minute books contained
few references to patient care, asylum casebooks
They also provide meals to very poor villages for religious festival
days. Islamic Relief’s foothold in the north then enabled it
to start a programme in the far more densely populated south of
Mali, and to set up a national head office in the capital, Bamako. 3
The main aim of my visit to Rharous last March was to
investigate whether an Islamic charity has special advantages when
This book offers a range of new perspectives on the character and reputation of English monasteries in the later middle ages. The later middle ages was an era of evolution in English monastic life in late medieval England. The book surveys the internal affairs of English monasteries, including recruitment, the monastic economy, and the standards of observance and learning. It looks at the relations between monasteries and the world, exploring the monastic contribution to late medieval religion and society and lay attitudes towards monks and nuns in the years leading up to the Dissolution. The book covers both male and female houses of all orders and sizes. The late medieval 'reforms' of the Benedictine Order included a relaxation of observances on diet, the common life and private property, and little of the Cistercians' primitive austerity can be found in late medieval houses of the order. Monastic spirituality can rarely be accessed through visitation evidence or administrative records, although an impression of the devotional climate within individual houses is occasionally provided by monastic chronicles. Looking beyond the statistics of foundation and dissolution alone, levels of support for the monastic ideal in late medieval England might also be assessed from the evidence of lay patronage of existing houses.
This book explores how conceptions of episcopacy (government of a church by bishops) shaped the identity of the bishops of France in the wake of the reforming Council of Trent (1545–63). It demonstrates how the episcopate, initially demoralised by the Wars of Religion, developed a powerful ideology of privilege, leadership and pastorate that enabled it to become a flourishing participant in the religious, political and social life of the ancien regime. The book analyses the attitudes of Tridentine bishops towards their office by considering the French episcopate as a recognisable caste, possessing a variety of theological and political principles that allowed it to dominate the French church.