's reign, when the Davidic Dynasty was overthrown in Jerusalem and the Temple destroyed? Jeremiah the Prophet was divinely commissioned to transplant the Royal House of David to another land. Tradition states that soon afterwards he went to Spain and thence, in a Danaan ship to Ireland, where he arrived under the historic name Ollam Fodla (signifying ‘wonderful prophet’). With Jeremiah on this journey were Baruch (or Bruch) and King Zedekiah's two daughters, Tamar Tephi and Scotta … Princess Tamar Tephi married the then head king of Ireland, Eochaidh Heremon, whose
This book presents a new and accessible translation of a well-known yet enigmatic text: the ‘Epitaph for Arsenius’ by the monk and scholar Paschasius Radbertus (Radbert) of Corbie. This monastic dialogue, with the author in the role of narrator, plunges the reader directly into the turmoil of ninth-century religion and politics. ‘Arsenius’ was the nickname of Wala, a member of the Carolingian family who in the 830s became involved in the rebellions against Louis the Pious. Exiled from the court, Wala/Arsenius died Italy in 836. Casting both Wala and himself in the role of the prophet Jeremiah, Radbert chose the medium of the epitaph (funeral oration) to deliver a polemical attack, not just on Wala’s enemies, but also on his own.
Edward Cahill (1868–1941) was a Professor of Sociology at the
Jesuit Milltown Institute: he was a close friend of his former pupil and later
Taoiseach Éamon de Valéra. The last significant sociological defender of Catholic
Ireland was Rev. Jeremiah Newman (1926–95), who became Professor of
Sociology at Maynooth in 1953 and a longstanding editor of the doctrinally
Catholic journal of sociology Christus Rex. Sociology for both Cahill and Newman
was the science of reproducing Catholic Ireland from one generation to the next.
Both emphasised the role of law in enforcing
by Josephus in his Jewish War and which
culminated in the fall of the city to Titus and desolation of the
Temple in ad 70. The biblical text which lies behind this event, for
both the Gospel writers and my early modern authors, is Lamentations
(a text about the first destruction of the city, in 587 bc). This
biblical book performs Jeremiah’s lament over Jerusalem in
In 1615 the clergyman Jeremiah Dyke exclaimed ‘surely wee never beginne to know Divinitie or Religion, till wee come to know our selves’. His clarion call, and the ‘devotional turn’ in early modern historiography, urges us to look anew at how ordinary men and women lived out their faith in painstaking and sometimes painful ways. People and Piety is an interdisciplinary edited collection that investigates Protestant devotional identities in sixteenth- and seventeenth-century England. Divided into two sections, it examines the ‘sites’ where these identities were forged (the academy, printing house, household, theatre and prison) and the ‘types’ of texts that expressed them (spiritual autobiographies, religious poetry and writings tied to the ars moriendi), providing a varied and broad analysis of the social, material and literary forms of religious devotion during England’s Long Reformation. Through archival and cutting-edge research, a detailed picture of ‘lived devotion’ emerges. From the period’s most recognisable religious authors (Richard Baxter, George Herbert, Oliver Heywood and Katherine Sutton) to those rarely discussed and recently discovered voices (Isaac Archer, Mary Franklin and Katherine Gell), this book reveals how piety did not define people; it was people who defined their piety. Contributors include internationally recognised scholars from either side of the Atlantic: Sylvia Brown, Vera J. Camden, Bernard Capp, John Coffey, Ann Hughes, N. H. Keeble and William Sheils. To those studying and teaching religion and identity in early modern England, and anyone interested in the history of religious self-expression, this book will be a rich and rewarding read.
widest level are settled by members of the same closely knit circle, occasionally even the same family or ‘bloodline’. And the outcome of that can be war, the slaughter of working class people. 22
‘this furin stranger varmint’
Suspicions about foreigners in Translated Accounts are directed constantly at Jeremiah Brown, the lead male of You Have to be Careful in the Land of the Free. From the graphic horrors and multiple tragedies of Translated Accounts, Kelman turns his hand to create his most humorous male
Victorian medical men could suffer numerous setbacks on their individual paths to professionalisation, and Thomas Elkanah Hoyle's career offers a telling exemplar. This book addresses a range of the financial, professional, and personal challenges that faced and sometimes defeated the aspiring medical men of England and Wales. Spanning the decades 1780-1890, from the publication of the first medical directory to the second Medical Registration Act, it considers their careers in England and Wales, and in the Indian Medical Service. The book questions the existing picture of broad and rising medical prosperity across the nineteenth century to consider the men who did not keep up with professionalising trends. Financial difficulty was widespread in medical practice, and while there are only a few who underwent bankruptcy or insolvency identified among medical suicides, the fear of financial failure could prove a powerful motive for self-destruction. The book unpicks the life stories of men such as Henry Edwards, who could not sustain a professional persona of disinterested expertise. In doing so it uncovers the trials of the medical marketplace and the pressures of medical masculinity. The book also considers charges against practitioners that entailed their neglect, incompetence or questionable practice which occasioned a threat to patients' lives. The occurrence and reporting of violent crime by medical men, specifically serious sexual assault and murder is also discussed. A tiny proportion of medical practitioners also experienced life as a patient in an asylum.