The dissemination of monastic culture int he Grand Duchy of Lithuania had a profound effect on the country’s cultural life. By the seventeenth century quite a few Christian religious orders had sent their members to settle here. Since the Christianization of the Grand Duchy of Lithuania in 1387 monastics became instrumental in creating, preserving and enhancing the institutions of religious and secular learning and in transmitting Western cultural goods, artefacts, and intellectual skills. When the first Franciscan and Dominican friars settled in the territory of pagan Lithuania in the beginning of the thirteenth century, they sought acceptance within the local society and laid foundation for the arrival of Roman Catholic Church in theselands. The official Christianization of the Grand Duchy of Lithuania led to even more active expansion of monastic networks and activities. The latter extended to various domains of culture and social life, catering to theneedsofdifferentclasses. Living in isolated communities, some of them under a strict rule,monks and mendicant friars were harbingers of Western civilization in many areas of the country’s life (like medicine, agronomy, gastronomy) and social domains, including learning and arts.

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My paper investigates Peter Paul Rubens’ female portraits in terms of the male and female gaze, psychoanalytic analysis, and historical context. My research will support the idea that Rubens painted women in a sexualized manner based on what Foucault coins the male gaze.[1] The paintings evaluated in this project include portraits of Rubens’ wives, Isabella Brandt and Helene Fourment, and portraits of wealthy patrons such as Marchesa Brigida Spinola Doria, Anne of Austria, and Marie de’ Medici. It is incorrect to view these paintings as pure, complete depictions of identity because women in this time were always defined and observed by men.[2]However by deconstructing the male gaze and also acknowledging the role of the active female gaze of the subjects of these works, a more complex construction of female identity is uncovered. Throughout history the feminine has been generalized to be passive and silent. My project aims to build on recent feminist scholarship that works to uncover more responsible and representative descriptions of the images of women in history. [1]Michel Foucault, “Discipline and Punish” from Literary Theory: An Anthology, ed. by Julie Rivkin and Michael Ryan, (Malden: Blackwell Publishing Ltd., 2004), 549-565. [2]Patricia Simons, “Women in Frames: The Gaze, the Eye, the Profile in Renaissance Portraiture,” edited by Norma Broude and Mary Garrard, The Expanding Discourse: Feminism and Art History (New York: Harper Collins, 1992): 44.

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This thesis represents an important investigation into the much-neglected period of exile endured by many Royalists as a consequence of the violence and alienation of the Wars of the Three Kingdoms (1639-1651).Drawing from extensive archival research conducted in Britain, Ireland and Europe, this study expands upon existing literature on royalism, British and Irish interaction with Continental Europe and seventeenth-century mentalities more generally in order to illumine the unique issues faced by these exiles. Central to this study are the roles and experiences of the Irish element within Charles II’s exiled court. Recent studies focussed upon the place of Ireland within Europe and the North Atlantic are employed to assess such issues as confessional division, court culture, the impact of memory and the influence of conflicting European ideas upon the survival of the exiles and the course of the restoration cause. A thematic, rather than chronological structure is employed in order to develop these interpretations, allowing for an approach which emphasizes the place of individuals in relation to broader Royalist mentalities. Dominant figures include Murrough O’Brien, Lord Inchiquin (c. 1614-1674), Theobald, Lord Taaffe (d. 1677), John Bramhall (1594-1663), Church of Ireland bishop of Derry, Daniel O’Neill (c. 1612-1664), Father Peter Talbot (SJ) (c. 1618/20 – 1680) and James Butler, marquis of Ormond (1610-1688). Through investigation of Irish strands of royalism and the wider issues in which they were set in the course of civil war and exile, this thesis makes a powerful argument for the need to consider seventeenth-century ideas of allegiance and identity not only within a ‘Three Kingdoms’ approach, but Europe more generally. It also makes a compelling case for the centrality of Irish Royalists in the formation and implementation of policy during the exile period through their familiarity with and access to European centres of power and influence.

This thesis examines the Jesuit and Ignatian influence on the works of Juan Eusebio Nieremberg (1595-1658), who was a prolific and widely published author and a member of the Society of Jesus in Spain. He wrote several works across different literary genres both in Spanish and Latin, but was best known for his popular works in Spanish: two miscellanies of natural philosophy, Curiosa filosofía (1630) and Oculta filosofía (1633); a catechism, the Práctica del catecismo romano (1640); his ascetical treatises, especially De la diferencia entre lo temporal y eterno (1640); and his ‘advice-books’ to princes and nobles, most notably Causa y remedio de los males públicos (1642). As a member of the Jesuit Order, Nieremberg wrote these works with the intention to ‘save souls’, this being the main apostolic goal of the Society. While they provide people with knowledge (‘noticia’) – whether doctrinal, natural, spiritual, or political – these works teach readers to view human existence according to its true end: God’s will of salvation. All things of the temporal world are portrayed as a means to that end. In order to accomplish this goal, Nieremberg incorporates elements from Loyola’s Ejercicios espirituales (1548), the spiritual foundation of the Jesuit Order, and develops a rhetorical strategy which encourages readers to discern the will of God in the world they inhabit. He also develops this rhetoric according to some of the principal literary and artistic conventions of the seventeenth century, and provides an important example of how a prominent Jesuit writer came to express the apostolic and spiritual principles of his Order, but in the language and imagery of Spain’s Siglo de Oro.