This article proposes that Manchester, John Rylands Library, Latin MS 165 was an
‘accessory text’ produced and gifted within the Tudor court and
passed down by matrilineal transmission within the influential Fortescue family.
It proposes that from the text’s conception, the book of devotions
participated in various projects of self-definition, including Henry
VII’s campaign for the canonisation of his Lancastrian ancestor, Henry
VI. By analysing visual and textual evidence, it posits that later female owners
imitated the use of marginal spaces by the book’s original scribe and
illuminator. Finally, it traces the book’s ownership back from its
acquisition by the John Rylands Library to the viscounts Gage, in whose custody
the book underwent a transformation from potentially subversive tool of female
devotion to obscure historical artefact.
Ralph Knevet's Supplement of the Faery Queene (1635) is a narrative and allegorical work, which weaves together a complex collection of tales and episodes, featuring knights, ladies, sorcerers, monsters, vertiginous fortresses and deadly battles – a chivalric romp in Spenser's cod medieval style. The poem shadows recent English history, and the major military and political events of the Thirty Years War. But the Supplement is also an ambitiously intertextual poem, weaving together materials from mythic, literary, historical, scientific, theological, and many other kinds of written sources. Its encyclopaedic ambitions combine with Knevet's historical focus to produce an allegorical epic poem of considerable interest and power. This new edition of Knevet's Supplement, the first scholarly text of the poem ever published, situates it in its literary, historical, biographical, and intellectual contexts. An extensive introduction and copious critical commentary, positioned at the back of the book, will enable students and scholars alike to access Knevet's complicated and enigmatic meanings, structures, and allusions.
In 1960–62, a large number of white autochthonous parents in Southall became very concerned that the sudden influx of largely non-Anglophone Indian immigrant children in local schools would hold back their children’s education. It was primarily to placate such fears that ‘dispersal’ (or ‘bussing’) was introduced in areas such as Southall and Bradford, as well as to promote the integration of mostly Asian children. It consisted in sending busloads of immigrant children to predominantly white suburban schools, in an effort to ‘spread the burden’. This form of social engineering went on until the early 1980s. This book, by mobilising local and national archival material as well as interviews with formerly bussed pupils in the 1960s and 1970s, reveals the extent to which dispersal was a flawed policy, mostly because thousands of Asian pupils were faced with racist bullying on the playgrounds of Ealing, Bradford, etc. It also investigates the debate around dispersal and the integration of immigrant children, e.g. by analysing the way some Local Education Authorities (Birmingham, London) refused to introduce bussing. It studies the various forms that dispersal took in the dozen or so LEAs where it operated. Finally, it studies local mobilisations against dispersal by ethnic associations and individuals. It provides an analysis of debates around ‘ghetto schools’, ‘integration’, ‘separation’, ‘segregation’ where quite often the US serves as a cognitive map to make sense of the English situation.
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.
Pollard and Redgrave, A Short-Title Catalogue , vol. II, p. 201.
9 Ovid, it should be noted, is the most frequently cited author in Γυναικείον [Gynaikeion], or, Nine Bookes of Various History Concerninge Women Inscribed by Ye Names of Ye Nine Muses (London: Adam Islip, 1624), with twenty-seven different verse translations of more than four lines in length, most of which quote from or rewrite passages from Loves Schoole . See Robert Grant Martin, ‘A critical study of Thomas Heywood’s Gunaikeion ’, Studies in Philology , 20 (1923), 160–83 (p. 169). For Heywood
placed on its top. 1
Orders for public penance
continued to be issued throughout the first pestilence, although by
December 1349 their tone was beginning to shift, and Simon
Islip’s letter of that month [ 35 ] urges people to give
thanks to God for their own survival, as well as praying for the divine
anger to be averted. Similar commands were repeated in subsequent
In practical terms, to alleviate already congested reception classes in
the Southall area, others simply had to be introduced elsewhere. In July
1965, two reception classes were created: one in Downe Manor (Gifford),
the other one in Northolt Primary School. In September of the same year,
“to allay people’s fears on numbers”
three others were announced: one in Brentside Secondary Boys School
(Hanwell), Islip Manor Junior School (Northolt) and Barantyne Junior
(Northolt).88 Then in January 1966, three additional reception classes were
Roman play: see (with the proviso that its location of quotations is not unfailingly accurate) Act II, line 318 in Dana F. Sutton’s hypertext edition of the Latin text, available at www.philological.bham.ac.uk/alabaster/ , accessed 24 June 2020.
11 Γυναικείον [Gynaikeion], or, Nine Bookes of Various History Concerninge Women (London: Adam Islip, 1624), sig. Hh5v; Heywood also wrote poignantly of Deianira’s suicide in the same book (sig. T3r). Elsewhere, Heywood introduced Iole into his account of Hercules’ behaviour where his ancient sources did not. Thus, where
Latin translation, Imagines Deorum, qui ab antiquis colebantur , trans. Antoine Du Verdier (Lyons: B. Honoratum, 1581).
5 See lines 73–81, 85–94, 96–103 and 115–17. References are to Allan Holaday (ed.), Thomas Heywood’s ‘The Rape of Lucrece’ , Illinois Studies in Language and Literature , XXXIV:3 (Urbana: The University of Illinois Press, 1950), pp. i–viii, 1–186.
6 Thomas Heywood, Γυναικείον [Gynaikeion], or, Nine Bookes of Various History Concerninge Women (London: Adam Islip, 1624), V, p. 217; Tullia also appears, with a reference to Livy, in the