The thesis examines the relationship between poetry and politics under Elizabeth and James, tracing certain changes in modes of artistic representation through historical analysis of particular masques and entertainments. The introductory chaper discusses the close connection between poetry and ceremonial in the Renaissance: in panegyric the poet's private imagination is subordinated to public images, and his art is one of ceremonial "ornamentation". Subsequent chapters discuss the effects of social, political and religious changes on this ceremonial poetic. Chapter 31 relates the political symbolism of Tho Faerie Queene to the tradition of pageantry on which it was based, and analyzes the growing tension in the later books between public and private vallies. Chapter III discusses the new developments of the 1590s, arguing that both in politics and in literature new tensions were being felt. The first part deals with the poets associated with Essex, the second with the poetry of Sir Walter Ralegh. Chapter IV discusses the effects on panegyric of the new, less external concepts of decorum introduced by the writers of the "plain style", with special reference to FullcGreville and Samuel Daniel. Chapter Y deals with Jonson's masques, showing that while in political concent they mirror the line taken by the king and his more conservative advisers, in artistic form they display an ambivalence characteristic of Jonson's work. Chapter VI discusses the Jacobean poets wco imitated Spenser, showing the continuity of l.heir political concerns from the public poetry of the 1590s and arguing that Spenserian poetry, especially pastoral, became a protest against the corruption of the Jacobean court. A newly discovered draft of a masque for the wedding of Princess Elizabeth in 1613 is included in an Appendix.

English political thought from 1528 to 1558 was dominated by the question of obedience to civil authority. English Lutherans stressed the duty of obedience to the prince as the norm; however, if he commands that which is immoral one should passively disobey. The defenders of Henrician royal supremacy, while attempting to strengthen the power of the crown, used similar arguments to stress unquestioned obedience to the king. During Edward VI's reign this teaching of obedience was popularized from the pulpit. However, with the accession of Mary a new view regarding obedience gained prominence. Several important Marian exiles contended that the principle that God is to be obeyed rather than man entails the duty of Christians to resist idolatrous and evil rulers for the sake of the true Protestant religion.