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The spiritual autobiography of Elizabeth Isham

Chapter 1 . ‘My Booke of Rememberance’: the spiritual autobiography of Elizabeth Isham T he history and memory of Elizabeth Isham’s life is intimately connected to an archival odyssey of antiquarians, booksellers, and literary dilettantes residing on both sides of the Atlantic. In 1971, Karl Josef Höltgen wrote: ‘A MS. volume of Elizabeth Isham’s turned up in the London sale rooms about 1940. It contained poems and religious meditations some of which were thought to be her own … unfortunately, the book cannot now be traced’. Initially, he believed that an

in The gentlewoman’s remembrance
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woman, the gazelle to whom he had contemplated proposing marriage. Yeats, unaware of GoreBooth’s condition, blamed her demanding political activities for the demise of her beauty. He was later moved to write a poem in memory of the Gore-Booth sisters, describing Eva he pondered, I know not what the younger dreams – Some vague Utopia – and she seems, When withered old and skeleton-gaunt, An image of such politics.14 During the final eighteen months of her life, Gore-Booth devoted herself almost entirely to writing about religious topics and delivering talks to

in Eva Gore-Booth

, each of which implemented its policies enthusiastically when it was in a position to do so. By Elizabeth’s reign, the parishioners of Westminster had endured a bewildering series of changes in the structures of religious life. They emerged from this experience in different and distinctive ways. St Margaret’s conservative instincts still appeared prominent, perhaps inspired by the revival of the Abbey and intensified by the communal trauma of the Easter-day stabbing of a priest and the subsequent burning of the miscreant in the churchyard. At St Martin’s, an

in The social world of early modern Westminster
Afterlife vision and redemption in the work of John McGahern

vision as it comes to life and begins its search for the image’ (LW 7). Thus rhythm supports vision, which results in the temporal approximation of the image in the form, for example, of achieved artworks or communities or religious practices, but the image itself remains separate to these. This distinction between the image and the work of rhythm or development of vision by which one approaches it, implies that the fact rather than the specific content or direction of any particular investment in the image is alone what can be judged. This position suggests the kind

in John McGahern

Symons, is the ‘barrier between life and death slighter than among pitmen’, and consequently there was an ‘awe, partly religious, and greatly superstitious’ that ‘obtains amongst the people and check[s] vice’. In mining areas, he claimed, children were ‘less lawless, and more subordinate to parental control’, and women too were less liable to the demoralisation found in the cotton manufacturing districts of north-west England.1 Symons’ association between ‘uncertainty of human life caused by the frequency and terrible nature of accidents in mines’ and low levels of

in Disability in the Industrial Revolution
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Monasticism in late medieval England, c. 1300–1535

religious or regular clergy (i.e. those following a monastic rule), while Eamon Duffy’s influential The Stripping of the Altars has a single entry under ‘monasteries’ in its index. 3 The implication of this lack of attention is that monasteries were no longer central players in the religious and social life of the day. This characterisation of late medieval monasticism has a long pedigree, and a number of

in Monasticism in late medieval England, c. 1300–1535
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Calendar time in balade form

’s astute diagnosis in Chapter 7 of the critical reception of Capgrave’s Life of St Katherine, which – as she remarks – has gone underappreciated in literary scholarship both because it is a religious text (and hence an instrumental one) and because it borrows from secular romance. Capgrave’s Katherine may be seen to instrumentalise a secular genre for a didactic or devotional end, compromising any claims to ‘literary’ status that depends on timeless meaning or value. Many of the essays gathered here – especially Ash, Larsen, Tamara Atkin, Kate Greenspan, and Eva von

in Sanctity as literature in late medieval Britain
William Sancroft and the later Stuart Church

in part a consequence of the general neglect of the subject of chaplaincy that this book is designed to mitigate. It also reflects the specific neglect of Sancroft’s career by modern scholars despite his obvious importance within the Restoration Church of England.2 This chapter will focus on three aspects of chaplaincy in Sancroft’s life: resisting becoming a chaplain in the 1640s and 1650s; acting as an episcopal and royal chaplain in the 1660s and 1670s; and interacting with his own chaplains while Archbishop of Canterbury in the 1680s and 1690s.3 Chaplaincy thus

in Chaplains in early modern England

Muslims often find themselves torn between two differing, and often conflicting, cultural and social templates; the norms of Irish society and the religious, cultural and social values of Islam. Daily life frequently necessitates a complex series of balancing acts, findings ways to uphold religious and migrant identities while engaging with, and negotiating inclusion within, mainstream society. 2 Expectations that they conform to the norms of mainstream society, attending school and engaging in other social activities, while simultaneously upholding the cultural

in Immigrants as outsiders in the two Irelands
In the hyphen of the nation-state

The book analyses why religious and racial minorities in Britain and France are unable to integrate into the nation-state. By examining their religious and cultural integration as well as their postcolonial status, I make the argument that historical attitudes towards postcolonial minorities make it very hard for them to be integrated into national life even as they become legal citizens.