The subject of this dissertation is Richard Hooker's defence of the royal headship of the church in the final book of his treatise Of the Lawes of Ecclesiasticall Politie. His treatment of this political question is remarkable for its depth of theological analysis. Hooker approaches the issue of the royal headship from three main theological angles: first, from the standpoint of the crucial distinction of Reformation soteriology between the so-called 'Two Realms' or 'Two Kingdoms'; secondly, according to the categories and distinctions of basic systematic doctrine, notably Chalcedonian Christology and Trinitarian dogma; and thirdly, he applies the magisterial reformers' test of ecclesiological orthodoxy. Modern students of Hooker's political thought have been very reluctant to bridge the gulf between the theological and political realms of his discourse. As a result, the theological matrix of Hooker's doctrine of the Royal Supremacy has been quite neglected. The erection of such a bridge is indispensable to our understanding of the alien mentalite which underlies this important Elizabethan controversy. We shall attempt to demonstrate that Hooker's employment of theological argument in defence of the Royal Supremacy was central to his ultimate apologetic purpose. He wrote the Lawes with a view to 'resolving the consciences' of the Disciplinarian-Puritan critics of the Elizabethan Settlement. He sought to convince these opponents by the most compelling mode of argument they knew - theological argument - that the royal headship was wholly consistent with the cardinal principles of the ecclesiology and political theory of the magisterial Reformation. In the first chapter there is a consideration of the methodological difficulties of modern Hooker scholarship. This is followed by an examination of Hooker's apologetic intention and a division of the chief theological elements of the controversy over the Royal Supremacy. Chapter two explores the soteriological foundations of Hooker's doctrine of the Two Realms and Two Regiments as well as his relation to the authority of the magisterial reformation. Chapter three examines Hooker's ecclesiology as the pivotal link between his soteriological 'first principles' and his political theory. Finally, in chapter four, the considerations of the previous chapters will be applied directly to the interpretation of Hooker's theology of the royal headship as presented by him in Book VIII of the Lawes.

The thesis is divided into three parts. Part One treats Beni's life and works from his birth in 1553 to 1604. His birth, his ancestry, his early education, his early careers, his Jesuit career and its aftermath are described from documentary evidence. His works of this period, most of which are inextricably connected with his life, are also briefly treated, Part Two narrates the events of the remainder of his life: his writing, his teaching, his publishing, his polemical writing, his relationship with his family, his last illness and death. Part Three provides a more ample critical assessment of his major writings after 1604, grouped according to subject-matter. Chapters are devoted to his criticism of Tasso, to his linguistic writings, to his theory and practice of poetry, history and rhetoric. The conclusion summarizes the pattern of his life and reassesses his importance. The Bibliography is divided into two parts. The first contains Beni's writings in three sections: (a) published works, with a note on the Opera omnia; (b) MS works; (c) a chronological reference list of his (mostly unpublished) letters. Part Two contains all other works consulted, MS and printed.

This is a survey and analysis of the writings of English historians in the half-century before 1640. It is based on manuscript as well as printed sources; an attempt is made throughout to connect English historiography with contemporary European works. The central argument is that while there was no radical break with medieval and Tudor historical thought, the meaning of the word 'history' had expanded by 1640 to include antiquarian and philological research, previously considered related and useful disciplines, but not regarded as 'history'. Attention is also drawn to the conspicuous rarity of historical debate in this period, to the problem of historical scepticism and to the historians' deterministic and teleological views of the past. The introduction briefly examines the words 'history' and 'historiography' and their Renaissance and modern meanings. Chapter I surveys the theoretical assumptions about history common in the period, of which Sir Walter Ralegh was a typical exponent. Certain Catholic authors dissented from the secular and sacred historical traditions accepted by most English protestants. Chapter II examines the theme of 'union' in early Jacobean historiography and offers detailed sections on the works of John Speed and William Martyn. Chapter III studies the historical thought of John Hayward and Samuel Daniel. Chapter IV discusses three antiquaries who also wrote narrative histories: William Camden, Francis Godwin and George Buck. Chapter V shows how history was used as a means of presenting advice to the king by Francis Bacon, Robert Cotton and William Habington. Chapter VI surveys the historiography of the ancient world, focusing on Degory Whear, Edmund Bolton, Peter Heylyn, Fulke Greville and certain other writers. Chapters VII and VIII discuss the historical works of John Selden, whose Historie of tithes marks an important break with several common assumptions about the writing of history and about the past itself. The last chapter examines the historical thought of Lord Herbert of Cherbury and surveys the minor historical literature of the 1630s. The conclusion reiterates the most important findings. An appendix establishes the correct identity of Edward Ayscu, an early Jacobean historian who is usually confused with several namesakes.

A large measure of the durability of the Huguenot movement was derived from then- general political assemblies. The assembly held at Montauban in 1579 was the first attended by a deputy north of the Loire; after the final and twenty-second general assembly at La Rochelle in 1622, only localised gatherings were held. This thesis argues that the assemblies were primarily a corps: their principal purpose was both to oversee the implementation of the edicts of pacification and to mobilize resources if peace broke down. Essentially based on the available manuscript sources, many of them unexplored, this thesis approaches the general assemblies as an institution. The first two chapters highlight the process of convocation of the general assemblies and the manner in which political representation (both within the assemblies and to the monarchy) took place. The third chapter principally explores the relationship between the general assemblies and the chambers created for Huguenots in the parlements from 1576. The assemblies supported these chambers as a means of obtaining implementation of the edicts of pacification. In the fourth chapter, the apparently conflicting attitudes of the general assemblies to property and civil rights are addressed. For instance, while the assemblies regulated the taking of lay and ecclesiastical property, revenue from these sources was often reinvested to support ministers, schools and charitable purposes. The fifth and sixth chapters examine the provisions for war made by the general assemblies and their attempts to ensure the adequate financing of Huguenot troops. The assemblies always stated that they acted in self-defence; a primary concern was the need to ensure the protection of local civilian populations. The monarchy allowed the assemblies to organise levies for the repayment of debts owed to mercenary troops and provided for the maintenance of Huguenot garrison troops from royal revenue. This thesis concludes that while the general assemblies worked as a corps, they never received letters of corporation from the monarchy; they remained ad hoc, susceptible to events and to the manipulation of public opinion through wellaimed pamphlet literature.

This thesis explores the relationship between a leading French Catholic family and the Church in the second half of the sixteenth century. This is a socio-cultural study rather than an investigation of the French Church during this period, although some insight into the Church is given. The Church is used to provide a focus for an examination of noble experience. The thesis notes that male and female religious were integral members of the family network. The means by which the dynasty maintained an alternative patrimony in the Church is outlined. Consideration is then given to the resources which high ecclesiastical office brought an individual, both tangible - in the form of economic assets - and more theoretical - access to patronage opportunities and influence, which contributed to an individual's power. The economic resources which benefice tenure brought are examined and their management analysed. Patronage is viewed more as an expression of a noble culture of interacting social networks than as a product of a hierarchical power structure. The position of the Lorraine-Guise Cardinals in relation to the French Church is assessed. Their power within the Church was a result of personal qualities rather than institutional structures. The power which came with tenure is discussed, as is any relationship between ecclesiastical and secular power. A final chapter looks at the experience of women religious. Churchmen and women could contribute in certain ways to family interests, but there is no evidence of large-scale despoliation of the Church through ecclesiastical kin.

This thesis aims to determine the relationship between demographic/socio-economic and cultural change in an early modern English village. The village of Pluckley in the Weald of Kent was chosen for the richness of surviving documentation both at a regional and a parochial level. This has enabled Pluckley's experience over the 150-year period after 1550 to be located in the context of regional developments, thus permitting a fuller appreciation of the significance of such micro-history to the national life of the period. Pluckley's geographical location on the boundary between scarpland and wealden Kent resulted in a relative shortage of common, waste and forest suitable for encroachment or squatting. This spared the village the high levels of immigration found in many woodland-pasture communities, but considerable indigenous population growth during the 1590s-1620s needed to be accomodated. This required the sub-division of many existing holdings; a process made possible by the expansion of textile manufacture in the region. The result was two-fold: a consolidation in the position of small husbandmen and craftsmen in the village at the expense of more substantial landholders; and an increase in the numerical importance of Pluckley's poorest strata -labourers, cottagers, poor craftsmen and widows. Two responses to the interlocking demographic and economic crisis of the late sixteenth and early seventeenth centuries can be observed. One was the emigration of perhaps ten per cent of Pluckley's households in the three decades following the industrial crisis of 1630-1. The other was revealed in the apparent resentment of some village officeholders -many of them middling farmers not immune to the financial pressures of the period- to the increased burden posed by the expanding population of poor in the village. This resentment found expression in an attempt to tighten standards of sexual and marital conduct during the period 1590-1640. There is no evidence, however/ that sustained reforming activity in the village extended beyond sexual regulation to other 'disorders' associated by contemporaries with popular culture. Relatively low levels of poverty in the village (compared with elsewhere in mid-Kent) may have hindered the emergence of a powerful Puritan lobby bent on such reforms; though fissures within Pluckley's ruling elite as well as demographic and economic developments may have played their part in the continuing weakness of the 'godly' cause.

The core of this study is a new edition and translation of the Proportionale musices of Iohannes Tinctoris (c.1435-1511). The text is preceded by two introductory sections devoted, first, to reviewing the evidence for Tinctoris's biography and the chronology of his treatises as a whole, and, secondly, to examining the sources employed in the edition. In the section on chronology some new information is presented concerning the printing of the incunabulum De inuentione et usu musice, and on the scope of the original compilation from which the contents of the print were excerpted. In the discussion of sources, the first detailed description of the principal Brussels manuscript is given, in which some evidence is adduced for believing this to be an authorial holograph. Some refinements are also made to current knowledge regarding the dating and provenance of the Valencia and Bologna University Library sources. Following the translation of the Proportionale, some notes on the text are offered. Appendices present (a) the documentary biographical material discussed at the opening; (b) a littie-studied letter from Tinctoris to Joanmarco Ginico; (c) Tinctoris's translation into Italian of the Statutes for the Order of the Golden Fleece; and (d) a transcription of some new fragments of De inuentione et usu musice, rediscovered recently in Cainbrai.

The creation and manipulation of infinite images is central to Bruno's thought, but to the best of my knowledge, this has never been properly treated before. This project is a departure from much of the current scholarship on Bruno which has focused on his contribution to scientific thought, and downplayed or ignored the Hermetic and magical elements which pervade his work. Each chapter deals with different works of Bruno, and different aspects of his philosophy, and each is rooted in the larger project of uncovering the role, meaning, and application of images in Bruno's thought. / The general arc of the thesis is from the interior and personal to the cosmological and metaphysical. Chapter 1 begins with a study of the faculty of phantasy and the role of images on human cognition. This is Bruno's epistemology and anthropology as expressed in Imaginum. Chapter 2 covers the ethical and social applications of images, and how the control of images manipulates reality. This concept is represented in the reconstruction of the universe in The Expulsion of the Triumphant Beast. Chapter 3 deals with the physics---or mechanics---of his philosophy, with its roots in Hermetic magic as described in Vinculis and Magia, wherein images are used to create bonds. Chapter 4 addresses Bruno's cosmology, which adopts the Copernican model and reinterprets that model as a hieroglyph. It is the heuristic key in Ash Wednesday Supper, the image of which exists in the faculty of phantasy and becomes embedded on to the universe. The two become indistinguishable and work in union. Through the coincidence of opposites, matter becomes form and God becomes man. The image of the infinite cosmos becomes re-embedded in the single instance of an image in the faculty of Phantasy. / The conclusion will bring together these epistemological, ethical, mechanical, cosmological, and metaphysical strains of Bruno's philosophy into a statement on the Brunian reformation as he saw it, and on the contemporary relevance of his theory and application of images.

No description available.

This study investigates the changing understanding of the role of the ???architect??? in Italy during the sixteenth century by examining frontispieces to published architectural treatises. From analysis of these illustrations four attributes emerge as important to new societal understandings of the role of ???architect.??? The first attribute is the desire to delineate the boundaries of knowledge for architecture as a discipline, relevant to sixteenth-century society. The second is the depiction of the ???architect,??? as an intellectual engaged in the resolution of practical, political, economic and philosophical considerations of his practice. The third represents the ???architect??? having a specific domain of activity in the design of civic spaces of magnificence not only for patrons but also for the city per se. The fourth represents the ???architect??? and society as perceiving a commonality of an architectural role beyond the boundary of individual locations and patrons. Five treatises meet the criteria set for this study: Sebastiano Serlio???s Regole generali di architetura sopra le Cinque maniere de gli edifici cio??, Toscano, Dorico, Ionico, Corinthio, et Composito, con gli essempi dell???antiquita, che, per la magior parte concordano con la dottrina di Vitruvio, 1537, his, Il Terzo libro nel qual si figurano, e descrivono le antichita di Roma, 1540, Cosimo Bartoli???s translation of Alberti???s De re aedificatoria titled L???architettura di Leonbattista Alberti, tradotta in lingua fiorentina da Cossimo Bartoli, Gentilhuomo, & Academico Fiorentino, 1550; Daniele Barbaro???s translation and commentary on Vitruvius??? De???architetura titled, I dieci libri dell???architettura di M. Vitruvio tradutti et commentati da monsignor Barbaro eletto Patriarca d???Aquileggia, 1556; and Andrea Palladio???s I quattro libri dell???architettura, 1570. A second aim for the study was to review the usefulness of frontispieces as an historical archive. It was found that frontispieces visually structure important ideas by providing a narrative with meaning as an integral part of the illustration. In this narrative frontispiece illustrations prioritise concepts found in the accompanying text and impose a hierarchical structure of importance for fundamental ideas.