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.
This book aims both to shed light on the complex legal and procedural basis for early modern chaplaincy and to expand the understanding of what chaplains, in practice, actually did. Each chapter in the book treats in a different way the central question of how interactions in literature, patronage and religion made forms of cultural agency are available to early modern chaplains, primarily in England. The numerous case studies discussed in the book include instances of both the public and the more private aspects of chaplaincy. The book first focuses on the responsibility of the bishop of London's chaplains for pre-publication censorship of the press. It then examines the part played by ambassadorial chaplains such as Daniel Featley within wider networks of international diplomacy, interconfessional rivalry and print polemic. Patronage was evidently the key to determining the roles, activities and significance of early modern chaplains. Unsurprisingly, patrons often chose chaplains whose interests and priorities, whether theological or secular, were similar or complementary to their own. Episcopal chaplains had a politically significant role in keeping lay patrons loyal to the Church of England during the interregnum. Alongside patronage and religion, the book also considers the diverse array of literary activities undertaken by early modern chaplains.
This book draws together three areas from which sense is made: rhetoric, poetics and aesthetics. Coming to terms with rhetoric, poetics and aesthetics is essential for understanding not only early modern writing but also a certain influential narrative of modernity. This notion of modernity is not a purely literary one, and the author's discussion has nothing to say about artistic ideas of modernism. The book demonstrates the necessity of reading, but of a reading that is always local, located, limited - always aware, that is, of its limitations. To claim to have read a few texts is not as small a claim as it might at first appear. In the current historicist climate, reading has, like rhetoric, become somehow unfashionable except as a topic for excavation. The first part of the book elaborates the connections between rhetoric, aesthetics and literature. Frequent recourse is made to rhetorical treatises, but equally frequently there are discussions of material that comes from periods other than the early modern, both earlier and later. The second part of the book focuses on either an aspect of the body related to the sense of reading or on the deliberate disavowal of the body and its senses.
This volume considers transnational and intercultural aspects of early modern
theatre, drama and performance. Its twelve chapters, loosely cosmographically
grouped into West, North and South, compose a complex image of early modern
theatre connections as a socially, economically, politically and culturally
realised tissue of links, networks, influences and paths of exchange. With
particular attention to itinerant performers, court festival, and the
significant black, Muslim and Jewish impact, they combine disciplines and
methods to place Shakespeare and his contemporaries in the wider context of
early performance culture in English, Spanish, French, Dutch, German, Czech and
Italian speaking Europe. Their shared methodological approach examines
transnational connections by linking abstract notions of wider theatre
historical significance to concrete historical facts: archaeological findings,
archival records, visual artefacts, and textual evidence. Crucial to the volume
is this systematic yoking of theories with surviving historical evidence for the
performative event – whether as material object, text, performative routine,
theatregrams, rituals, festivities, genres, archival evidence or visual
documentation. This approach enables it to explore the infinite variety of early
modern performance culture by expanding the discourse, questioning the received
canon, and rethinking the national restrictions of conventional maps to reveal a
theatre that truly is without borders.
In examining early modern women and the poem, this book explores how women use poetry, and how poems use women, in England and Scotland in the period 1550–1680. Several decades of critical writing on 'women's poetry', 'gender and poetry', and the representation of women, or gender, in poetry have produced a rich and complex critical and scholarly field. The book looks at the primary and secondary evidence concerning two key elements in the analysis of early modern women's writing, namely, women and the poem. It first explores the way women understood the poem in terms of the reception, influence and adaptation of past models and examples, working from the reception of classical texts. It focuses on the resources women writing poetry knew and encountered in chapters on classical inheritance, the religious sonnet sequence and the secular sonnet sequence. The book then examines the world of reading and readers, and looks at poems in terms of friendships, quarrels, competitions, coteries, networks and critical reception, both then and later. It also emphasises the tales that poems tell, and how those stories both register and shape the understanding of women and the poem in the world of potential readers. In examining women and the poem, the use of women as signifiers and bearers of meaning in poetry is as significant as women's literary production.
This book explores whether early modern people cared about their health, and what
did it mean to lead a healthy life in Italy and England. According to the
Galenic-Hippocratic tradition, 'preservative' medicine was one
of the three central pillars of the physician's art. Through a range of
textual evidence, images and material artefacts, the book documents the profound
impact which ideas about healthy living had on daily practices as well as on
intellectual life and the material world in Italy and England. Staying healthy
and health conservation was understood as depending on the careful management of
the six 'Non-Naturals': the air one breathed, food and drink,
excretions, sleep, exercise and repose, and the 'passions of the
soul'. The book provides fresh evidence about the centrality of the
Non-Naturals in relation to groups whose health has not yet been investigated in
works about prevention: babies, women and convalescents. Pregnancy constituted a
frequent physical state for many women of the early modern European aristocracy.
The emphasis on motion and rest, cleansing the body, and improving the mental
and spiritual states made a difference for the aristocratic woman's
success in the trade of frequent pregnancy and childbirth. Preventive advice was
not undifferentiated, nor simply articulated by individual complexion. Examining
the roles of the Non-Naturals, the book provides a more holistic view of
convalescent care. It also deals with the paradoxical nature of perceptions
about the Neapolitan environment and the way in which its airs were seen to
affect human bodies and health.
Early modern Westminster is familiar as the location of the Royal Court at Whitehall, parliament, the law courts and the emerging West End, yet it has never been studied in its own right. This book reveals the often problematic relations between the diverse groups of people who constituted local society - the Court, the aristocracy, the Abbey, the middling sort and the poor - and the competing visions of Westminster's identity which their presence engendered. There were four parishes in Westminster at the turn of the sixteenth century. The parishes of St Martin's and St Margaret's have been identified as two of only eighteen English parishes for which continuous and detailed parish records survive for the turbulent period 1535-1570. Differences in social organization, administrative structure and corporate life in the two parishes also provide a study in contrasts. These crucial differences partly shaped forms of lay piety in each parish as well as their very different responses to the religious reformations of Henry VIII and his children. The death of Henry VIII heralded important changes in Westminster. Most strikingly, however, this was a period of major religious change, in stark contrast to the piecemeal changes of Henry's reign. The dissolution of Westminster's abbey gave rise to special problems. The book examines individuals who wielded the most influence at the local government; as well as the social identity of these parish elites. Finally, it explores the interaction of religion with the social and political developments observed in the post-Reformation town.
In 1997, Stuart Clark published the first monograph since the time of Jules Michelet to focus on pre-modern ideas about witches. The language of belief in witchcraft studies betrays an anachronistic, modernist and dismissive approach to a mental universe quite different from our own. This book makes the male witch visible, to construct him as a historical subject, as a first step toward a deeper understanding of the functions and role of gender in pre-modern European witch-hunting and ideas about witches. The overtly political dimension to the study of witches in early modern Europe demands a high level of consciousness and reflexivity regarding language, representation, and meaning. William Monter provides a wealth of data about male witches, in an 'unremarkable province' close to 'the heart of northern and western Europe'. Here, men comprised the majority of those tried and executed for witchcraft. The book examines cases in which men were accused of witchcraft. The examples are drawn from several different regions, in order to test conventional generalisations about male witches. The agency theory posits that actors always have choices; 'agent-centred' morality proposes a novel twist on both traditional Kantian internalist categories. The problems of both male and female witches' agency and selfhood are discussed. The book also presents data compiled from ten canonical works, and a brief discussion of demonological illustrations. Finally, it addresses the question of what it means to label a man as a witch within a framework that explicitly and implicitly feminised witchcraft.
This book considers how biblical women were read, appropriated and debated in a wide range of early modern texts. It traverses a range of genres and examines literature written by a variety of confessionally diverse writers. By considering literature intended for assorted audiences, the book showcases the diverse contexts in which the Bible's women were deployed, and illuminates the transferability of biblical appreciation across apparent religious divisions. The book has been split into two sections. Part One considers women and feminine archetypes of the Old Testament, and the chapters gathered in Part Two address the New Testament. This structure reflects the division of Scripture in early modern Bibles and speaks to the contemporary method of reading the Bible from the Old Testament to the New Testament. In spite of this division, the chapters regularly make cross references between the two Testaments highlighting how, in line with the conventions of early modern exegesis, they were understood to exist in a reciprocal relationship. Within each section, the chapters are broadly organised according to the sequential appearance of the women/feminine archetypes in the Bible. The biblical women studied extend from Eve in Genesis to the Whore of Babylon in Revelation. The chapters vary between those that examine dominant trends in appropriation to those that consider appropriations of a particular interest group or individual.
This book discusses early modern English drama as a part of visual culture. It concerns the ideas about 'making and unmaking' that Shakespeare and his contemporaries may have known and formulated, and how these ideas relate to the author's own critical assumptions about early modern aesthetic experience. The study of drama as a part of visual culture offers the perfect context for an exploration of pre-modern aesthetic discourse. The book expounds the author's approach to plays as participants in a lively post-Reformation visual culture in the process of 're-formation'. It then focuses on the social meanings of patronage of the visual arts in a discussion of Paulina as patron of Hermione's image in The Winter's Tale. The discussion of The Winter's Tale pivots around the play's troubling investment in patriarchal notions of 'perfection'. The book also explores image-breaking in Robert Greene's Friar Bacon and Friar Bungay. This play presents an instance of onstage iconoclasm in the supernatural destruction of a demonic brazen head, a quasi-magical figure that had been depicted in English literature since at least the twelfth century. In focusing on the portrayal of invisibility in The Two Merry Milkmaids, the book explores early modern preoccupation with processes of visual construction in a play in which there is very little artisanal activity.