Early Stuart England Research Articles

Freedom of Speech in Early Stuart England

Freedom of Speech in Early Stuart England

Inventing the British Republic: Richard Beacon's "Solon His Follie" (1594) and the Rhetoric of Civilization

Richard Beacon’s Solon His Follie (Oxford, 1594) has stood at the center of efforts to construct a significant republican past for the British Isles prior to the actual experience of republican government during the Interregnum (1649–60). In this interpretation the preeminence of monarchy in late Tudor and early Stuart England did not preclude the development of quasi-republican modes of civic consciousness emphasizing the active life of the citizen, civic virtue, and true nobility. This article offers a critical reappraisal of Beacon’s significance to the development of republican consciousness in both England and Ireland during the late sixteenth and early seventeenth centuries. The central contention is that, although Beacon emphasized the role of classical eloquence in his program for Ireland, this did not signal the emergence of republican consciousness. Beacon’s objective was not the promotion and preservation of republican liberty in England, but rather the consolidation of royal sovereignty in Ireland.

Reviews: Historians, Reflections on the Marxist Theory of History, Political Culture in Later Medieval England, Writing under Tyranny: English Literature and the Henrician Reformation., the Subject of Elizabeth: Authority, Gender, and Representation, ‘No historie So meete’: Gentry Culture and the Development of Local History in Elizabethan and Early Stuart England., the Spanish Match. Prince Charles's Journey to Madrid, 1623, the

Reviews: Historians, Reflections on the Marxist Theory of History, Political Culture in Later Medieval England, Writing under Tyranny: English Literature and the Henrician Reformation., the Subject of Elizabeth: Authority, Gender, and Representation, ‘No historie So meete’: Gentry Culture and the Development of Local History in Elizabethan and Early Stuart England., the Spanish Match. Prince Charles's Journey to Madrid, 1623, the

Teaching & Learning Guide for: Politics, Print Culture and the Habermas Thesis Cluster

Teaching & Learning Guide for: Politics, Print Culture and the Habermas Thesis Cluster

:Immigrants in Tudor and Early Stuart England

:<i>Immigrants in Tudor and Early Stuart England</i>

Immigrants in Tudor and Early Stuart England, edited by Nigel Goose and Lien Luu

<i>Immigrants in Tudor and Early Stuart England</i>, edited by Nigel Goose and Lien Luu

Immigrants in Tudor and early Stuart England – Nigel Goose and Lien Luu

Immigrants in Tudor and early Stuart England – Nigel Goose and Lien Luu

Joseph Mead, Novellante: News, Sociability, and Credibility in Early Stuart England

Joseph Mead, Novellante: News, Sociability, and Credibility in Early Stuart England

Immigrants in Tudor and Early Stuart England

IMMIGRANTS fleeing persecution pose urgent problems for policy-makers all over the world these days, so a book describing past experiences of the same kind is a golden gift, offering much food for thought. One substantial volume on this theme was published by the Huguenot Society in 2001 (ed. Randolph Vigne and Charles Littleton). Now appears another volume, confined to England and the age of the Tudors and Stuarts. Twelve essays by eight scholars broaden the scene further with fresh evidence, prompting fresh reflections. This one underlines, in particular, how much new information is brought to light by exploring documents held in archives in France, Belgium, and the Netherlands. Now, instead of generalities concerning English policy towards aliens, which satisfied the history books fifty years ago, these essays locate people geographically, strive to understand their point of view when leaving their native places without knowing when or if they would ever return, and observe their different cultures influencing English ways. Raingard Esser offers an original perspective on the foreigners’ way with town pageants, adding their touches to the civic style of Norwich. Other authors sympathetically portray the attitudes of English craftsmen who, in periods of depressed trade, understandably blamed the competition of foreigners for their troubles. The term ‘xenophobia’ that flits across these pages several times seems out of place once authors draw local cirumstances and particular phases in the trade cycle into consideration.

Verse Libels and the Epideictic Tradition in Early Stuart England

Verse Libels and the Epideictic Tradition in Early Stuart England

European Social History: Questions for Architectural Historians

Research Article| March 01 2006 European Social History: Questions for Architectural Historians Leora Auslander Leora Auslander Search for other works by this author on: This Site PubMed Google Scholar Journal of the Society of Architectural Historians (2006) 65 (1): 10–11. https://doi.org/10.2307/25068227 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Leora Auslander; European Social History: Questions for Architectural Historians. Journal of the Society of Architectural Historians 1 March 2006; 65 (1): 10–11. doi: https://doi.org/10.2307/25068227 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentJournal of the Society of Architectural Historians Search This content is only available via PDF. Copyright 2006 The Society of Architectural Historians Article PDF first page preview Close Modal You do not currently have access to this content.

Epigrams and Political Satire in Early Stuart England

The Renaissance epigram was distinguished from satire by its brevity and sharpness, features that influenced how the form was used for political commentary. Its classical legacy promised an elite status and authorial control, but its brevity and wit encouraged widespread oral, manuscript, and print circulation, and epigrammatists therefore struggled to distinguish their work from various popular forms, such as the ballad. The sub-genre of the epitaph was often used for satiric purposes, and examples prompted by the death of the epigrammatist John Owen provide a case study in the dynamics of poetic and political exchange. epigrams and political satire 45 This content downloaded from 207.46.13.183 on Thu, 21 Apr 2016 06:19:17 UTC All use subject to http://about.jstor.org/terms

Freedom of speech in early Stuart England

Freedom of speech in early Stuart England

Immigrants in Tudor and early Stuart England

Contents: Introduction Sin and Salvation The medieval doctrine of salvation Martin Luther's theological breakthrough Zwingli and the early Swiss reformers Imparted and imputed righteousness Predestination Sin and salvation in the thinking of the radical reformers Popular ideas on sin and salvation Sacrament and Ritual The sacramental tradition The Reformation of the Sacraments Baptism The Eucharist By this book: Authority and Interpretation Biblical Authority and the Church Humanism and the Bible Sola Scriptura The authority of the Spirit The vernacular Bible The True Church in the Protestant Tradition: Theory and Organisation The Reformation doctrines of the True Church: theory and practice The Lutheran state church The True Church in the Calvinist tradition The Gathered Church in the doctrine of the Radical reformers The clergy: priests or ministers? Church and State: the Protestant Churches and Secular Authority Church and State in the Lutheran tradition Church and State in the Swiss Calvinist tradition Church and State in Calvinist Germany The radical reformers: the separation of church and state The One Catholic Church and the nation-church The Revolution of the Saints? Social discipline and the reformation of manners The common weal: poverty and social welfare Literacy, Education and the Popular Response to the Reformation Print and Protestantism Oral culture and the spread of the Reformation Faith and reason Literacy and education Visual culture, visual literacy and iconoclasm Liturgy and the Articulation of Belief The Reform of the Liturgy The Eucharist Baptism Confirmation Repentance and reconciliation The Solemnisation of Matrimony Death and burial Singing the ritual: music and liturgy in the Protestant tradition Shaping ritual: architecture and the visual appearance of worship Ritual and Society: The Reshaping of Popular Religious Practice Baptism Ritual purification: childbirth and the churching of women Repentance, confession and the Eucharist Marriage and the ritual control of sexuality Death, burial and the ritual community The ritual of everyday life Popular Belief and Folk Culture Popular religion and the cults of the saints The Pursuit of the Millennium Witchcraft and witch persecution Anti-semitism Conclusion.

Freedom of Speech in Early Stuart England (review)

Reviewed by: Freedom of Speech in Early Stuart England D. Alan Orr Freedom of Speech in Early Stuart England. By David Colclough. Cambridge: Cambridge University Press, 2005. xiv, 293 pp. £ 45.00. ISBN 0521847486. David Colclough's Freedom of Speech in Early Stuart England examines the concept of free speech and its relationship to conceptions of political liberty in England during the period 1603-28. Following the work of Quentin Skinner and David Norbrook on republicanism and civic identity, Colclough argues that, despite the realities of monarchical government, the concept of free speech allowed subjects to take on public identities as citizens that enabled them, in times of extreme necessity, to address political and religious matters not normally deemed within their competence. Rather than discussing classical republicanism in early Stuart England in terms of a coherent cluster of themes and values, Colclough offers a more subtle interpretation of early Stuart political thought and culture, situating the concept of free speech both in relation to the rhetorical culture of the day, and to contemporary debates on the liberty of the subject. The body of the book consists in an introduction, epilogue, and four substantive chapters focusing primarily on the period from 1603 to 1628. These chapters draw on a range of primary sources including, not only rhetorical manuals and treatises, printed pamphlets and sermons, but also the parliamentary record, and manuscript miscellanies. The first of these chapters establishes the general framework, addressing the relationship of free speech (parrhesia) to the classical rhetorical traditions of ancient Greece and Rome, as well as their reception and appropriation in Elizabethan England. The second chapter addresses the relationship of parrhesia to religious affairs, arguing that free speech had firm biblical foundations, and suggesting that English republicanism, as embodied in the writings of Thomas Scott during the 1620s, grew not only from Scott's reading of classical republican texts, but from his protestantism; for example, in opposing the proposed Spanish match, Colclough argues that Scott took on the civic identity of a citizen-prophet to address matters of state such as marriage alliances customarily reserved solely to the crown. The third chapter addresses the question of free speech in the early Stuart parliaments; here Colclough follows post-revisionist scholarship in emphasizing the prevalence of ideological conflict, as well as recent scholarship on English republicanism that has argued for the pervasiveness of a 'neo-Roman' conception of liberty in English public life. The final chapter, 'Freedom of Speech and Manuscript Miscellanies', is arguably the strongest, offering some of the most substantive and detailed research. Colclough's examination of libels and 'pasquils' in manuscript miscellanies integrates debates on free speech [End Page 414] with recent scholarship on the manuscript transmission of news and the activities of reading and writing as forms of civic engagement. Freedom of Speech represents a very high standard of scholarship. Furthermore, Colclough is a cautious scholar, who generally avoids the tendency to overstatement that has marred much work on the emergence of republican consciousness prior to 1649. However, he might have explored even further the neo-Roman conception of liberty as non-domination which has been prominent in so much of Quentin Skinner's recent work. Furthermore, although he frequently cites Skinner's writings, particularly his Liberty before Liberalism (Cambridge, 1998), Colclough makes little or no reference to Philip Pettit's equally important Republicanism. A Theory of Freedom and Government (Oxford, 1997); this is, of course, a work to which Professor Skinner has frequently referred in his discussion of the 'third' concept of liberty and the neo-Roman theory of free states, both critically and approvingly. There is also the crucial relationship of free speech to what Pettit has referred to as 'traditional non-dominating institutions' - the institutions of the common law of England.1 Colclough might have at least touched on this issue, especially given the undeniable depth to which juridical forms and language permeated early modern English political culture. Although the prevailing conception of liberty in early Stuart England might be fairly characterized as 'neo-Roman,' the constitutional bulwark that existed for the defence of liberty still lay primarily with appeals to the Magna Carta and the traditions of the common law...

The Religious Epigram in Early Stuart England

The epigram, widely practiced in the early seventeenth century, has received remarkably little attention from scholars, and the religious epigram, as a distinct application of the form, has attracted almost none. Only Richard Crashaw's attempts (in both Latin and English) are well known, but his Epigrammatum sacrorum liber (1634) is just one example of a mass of writings that reached their English peak in the mid-1630s (Young). A thorough study of the style of this genre and its relation to the religious lyric and emblem is needed, but my purpose, drawing principally on the epigram collections of the 1630s, is to consider four questions: how was the form understood by its practitioners and audience, under what circumstances and for what function were these epigrams written, to what function were they later put in circulation or publication, and, finally, what different role did the satiric religious epigram fulfill? Ultimately, I argue that the religious epigram was a subgenre that never fully overcame its vexed legacy and reputation, in either its devotional or satiric modes. Religious epigrams in early seventeenth-century England were part of a broad European phenomenon: Neo-Latin, French, and German religious epigrams were widespread, with a tradition going back well into the sixteenth century. (1) This is considerably earlier than English attempts at the genre, which I identify as reaching their high-water mark in the early to mid 1630s. (2) The secular epigram in England had reached its peak between 1595 and 1620, best-known in Jonson's English epigrams and John Owen's neo-Latin ones. I suggest that the cultivation of the religious epigram in England in the 1620s and 1630s stems from both direct imitation of the continental religious tradition and the adaptation of the English secular tradition represented by Jonson, Owen, and Sir John Harington. Also clear is that religious epigrams in England were very much a manifestation of the university culture of Oxford and Cambridge: they were most often written and collected by students and scholars and published by Oxbridge printers. Nearly all Renaissance epigrammatists looked back to Martial, the most prominent classical poet in the genre. Martial's style, tone, and the organization of his epigram books were imitated by self-consciously literary writers like Jonson and Owen, and his example offered the genre a classical legitimacy. However, while was highly venerated as a stylist, his frequent obscenity was a significant difficulty for both Renaissance readers and those who wished to rehabilitate the form for Christian use. A range of writers attempted adaptations and censored editions to render him suitable for a Christian readership. Jesuit scholars in particular developed these expurgated texts, which culminated in the widely used edition by Mathaeus Raderus in 1599, one mocked by John Donne as gelded Martial (Sullivan 294). Taking a different approach was the Lutheran Johann Burmeister, who in 1612 published a faithful edition of Martial, Martialis Renati. Parodiarum Sacrarum partes tres Quibus obposita M. Val. Martialis Epigrammata that combined the original epigrams with more edifying paraphrases or parodies on the facing page (Sullivan 281). Such attempts helped to edify the form, making possible the original religious epigrams of the period. But Crashaw also laments at length that the seed of Idumaea had grown in the soil of Bilbil, the home of (642). He is wishing, vehemently, that had been a Christian poet. While the goal of Crashaw and others was to sanctify and reclaim the form, to achieve a Christian parody of it, often the result feels closer to burlesque. Ruth Wallerstein writes: To characterize them [Crashaw's epigrams] in a word, they translate the Bible into Ovid (59-60). (3) A number of early seventeenth-century epigrammatists directly mark their conversion of the form in program poems, using the language of repentance and conversion as they adopt religious subject matter. …

Quo Warranto and Borough Corporations in Early Stuart England: Royal Prerogative and Local Privileges in the Central Courts*

Quo Warranto proceedings have long been interpreted as one of the means by which the English crown attempted to enforce its will on local people. The later Stuarts used this tool to redraw borough constitutions, as even the charter of the city of London came into question under the pressure of quo warranto. This article takes a close look at the use of this prerogative writ in the early seventeenth century in reference to incorporated boroughs, and reveals a more complicated story of relations between crown and local government. It argues that quo warranto resulted in many instances not from the intentions of the crown to curb local franchises, but rather from internal struggles in a locality that were brought to the attention of the central courts by local people. While many towns encountered quo warranto proceedings at some point in the early seventeenth century, very few suffered any significant loss of privileges as a result. At the same time, the crown did view quo warranto as one way to gain its own ends vis-à-vis incorporated towns. The 1630s, in particular, saw some cases of quo warranto being used to punish or constrain town governments considered errant. While its legal impact may have been muted, quo warranto had, by the time of the calling of the Long Parliament, become associated with a perception of arbitrary power.

:The Duel in Early Modern England: Civility, Politeness and Honour

Acknowledgements Introduction 1. The rise of civil courtesy and the duelling theory in Elizabethan and early Stuart England 2. The Jacobean anti-duelling campaign 3. Duelling, civility and honour in Restoration and Augustan England 4. Anti-duelling campaigns 1660-1720 5. Politeness, duelling and honour in Bernard Mandeville Epilogue Bibliography Index.

Control of religious printing in early Stuart England. By S. Mutchow Towers. (Studies in Modern British Religious History, 8.) Pp. viii+304. Woodbridge: Boydell Press, 2003. £45. 0 85115 939 7

Control of religious printing in early Stuart England. By S. Mutchow Towers. (Studies in Modern British Religious History, 8.) Pp. viii+304. Woodbridge: Boydell Press, 2003. £45. 0 85115 939 7

Discourses of History in Elizabethan and Early Stuart London

Historical materials of various kinds, Ian W. Archer observes, were widely available to Londoners, who engaged with the past in a variety of different and probably overlapping ways, although exactly how they did so is difficult to assess. The continuity in forms of historical writing over the sixteenth century has obscured the extent to which the Reformation represented a challenge to identities fashioned through an awareness of the past. Historical writing played contrasting if not contradictory roles: it was crucial in promoting order and continuity, but even chronicle writing could be highly politically charged. Sermons and dramatic treatments might stress Londoners’ loyalty, or seek to demonize rebels; but dramatists were in the end unable to banish depictions of London’s disloyalty from the stage. Finally, providentialist history reinforced loyalty to the monarch as the protector against the Catholic threat, but at the same time implied a program of ongoing reformation and an activist foreign policy with which Elizabeth and her Stuart successors were not comfortable. 112. A. Walsham,“Impolitic Pictures: Providence, History, and the Iconography of Protestant Nationhood in Early Stuart England,”Studies in Church History 33 (1997): 307–28; GL, MS. 4825/1, fol. 175v; J. Stow, A Survey of London (STC 23345, 1633), 859–60. 113. J. M. Walker,“Bones of Contention: Posthumous Images of Elizabeth and Stuart Politics,” in Walker, ed., Dissing Elizabeth: Negative Representations of Gloriana (Durham, N.C., 1998), 252–76. 114. Stow, Survey (1633 ed.), 827. This content downloaded from 157.55.39.34 on Fri, 10 Feb 2017 18:48:21 UTC All use subject to http://about.jstor.org/terms