The insertion of the bathroom into the floor plan of the traditional gentry house at the end of the seventeenth century disrupted the established sequence of rooms and the social order embodied in it. The gradual and uncoordinated trend towards bathroom ownership partook of the evolution of ideas about privacy, comfort and the specialisation of rooms in the grand house, and culminated in the compact bathroom. The revival of bathing took place against the backdrop of the Scientific Revolution, and was initiated by physicians. At first, the benefits of different methods of bathing were hotly contested. However, by the end of the century, physicians were beginning to believe that cleanliness, rather than cold water, was the key to good health. Although the rich often continued to build large plunge baths, this shift paved the way for the eventual dominance of the compact bathroom. At the beginning of the eighteenth century, a specialised bathing room within the house was out of reach for people of ordinary means. Changes to the plumbing trade were intertwined with developments that were to bring bathroom ownership within reach. In eighteenth-century Scotland, increasing numbers of bathroom projects might have been expected to expand the work of plumbers, but technological, commercial and legislative change—in particular the separation of design from construction—undermined their monopoly on their craft. Goods that had been manufactured on site and with local materials at the beginning of the eighteenth century were, by the beginning of the nineteenth, designed by a new breed of entrepreneur–inventor, manufactured by less skilled workers, and could be purchased in a shop and installed by a handyman with no particular trade identity. However, knowledge about the health benefits of bathing and technical advances are, in themselves, inadequate to account for the growing importance of bathrooms. The explanation lies in social, not technological or scientific change. Visiting public bathhouses exposed bathers to physical, moral and social pollution, at a time when failure to comply with the dictates of bodily cleanliness could provoke the disgust of one’s peers. Disgust constructed and policed the boundaries between social groups. Private bathing facilities met the requirements of bodily propriety without the risk of contamination. Moreover, a privately owned bathhouse in the grounds provided a focus for tourists or a site for intimate sociability. Bathhouses were a means of displaying wealth, taste and the fruits of the Grand Tour. Visitors could identify themselves with owners through the consumption of culture, improve their aesthetic skills through writing and drawing, and make claims to gentility through their appreciation of what they saw. As owners began to withdraw from the ever-increasing numbers of tourists, and from the formal sociability of the country seat, their bathhouses became a place for sociability in retirement which offered all kinds of entertainments, from boating and fishing, to cards and music.

Adam Ferguson (1723-1816) was one of the leading figures of the Scottish Enlightenment, an influential eighteenth-century moral and political philosopher, as well as a professor of ethics at the University of Edinburgh from 1764 to 1785. There has been a wealth of scholarship on Ferguson in which central themes include his role as a political theorist, sociologist, moral philosopher, and as an Enlightenment thinker. One of the most frequent topics addressed by scholars is his relationship to ancient philosophy, particularly Stoicism. The ease with which scholars identify Ferguson as a Stoic, however, is problematic because of the significant differences between Ferguson‟s ideas and those of the „schools‟ of classical antiquity, especially Stoicism. Some scholars interpret Ferguson‟s philosophy as a derivative, unsystematic „patchwork‟ because he drew on various ancient sources, but, it is argued, did not adhere to any particular system. The aim of my thesis is to suggest an alternative interpretation of Ferguson‟s relationship to ancient philosophy, particularly to Stoicism, by placing Ferguson in the context of the intellectual history of the eighteenth century. The first section of this thesis is an examination of Ferguson‟s response to the Quarrel between the Ancients and the Moderns, modern eclecticism and the experimental method to demonstrate how Ferguson‟s approach to and engagement with ancient philosophy is informed by these intellectual contexts. The second section is a close analysis of the role that ancient schools play in his discussion of the history of philosophy as well as the didactic purpose found in his lectures and published works thereby determining the function of ancient thought in his philosophy. The third section is a re-examination of Ferguson‟s concept of Stoicism and his engagement with Stoic ethics in his moral philosophy re-interpreting his relationship to the ancient school. With a combination of a new understanding of Ferguson‟s methodology and new assessment of his engagement with ancient thought, a new interpretation of Ferguson‟s moral philosophy demonstrates his unique contribution to eighteenth-century thought.

Cette thèse, qui relève des études de réception, a pour objectif, en s’appuyant sur une étude contextuelle, traductologique et imagologique, d’analyser le rôle joué par le P. Joseph-Marie Amiot ( 1718-1793) dans les relations culturelles entre la Chine et la France. Le P. Amiot est une figure emblématique de l’action des jésuites en Chine au 18e siècle. En réexaminant ses écrits, ses traductions et sa correspondance avec les savants d’Occident, la thèse cherche à réévaluer sa place dans l’histoire des échanges culturels entre la Chine et l’Occident. Il s’agit, en se penchant sur l’identité complexe d’Amiot, de reconsidérer ce qu’il hérite de la tradition jésuite, d’étudier l’évolution de son identité au contact de l’autre et d’apprécier l’impact de son identité complexe sur ses travaux de recherche, afin de faire émerger le sens de l’image qu’il peint de la Chine. / The aim of this dissertation is to determine the role played by Joseph-Marie Amiot (1718-1793), a representative 18th century Jesuit in China, in cultural relations between China and the West. Its methodological basis is translation studies and imagology. It examines the historical context, Amiot’s translations and his correspondence with Western scholars. It examines Amiot’s complicated cultural identity, in order to understand the influence of the Jesuit tradition on his thinking and the transformation of his cultural identity through constant contact with another tradition and to trace the impact of his complex cultural identity on his work, and thus to draw out the meaning of the picture he painted of China.

Les romanciers français de la première moitié du dix-huitième siècle, en privilégiant ledéveloppement de la figure féminine, participent à l’évolution du motif héroïque hérité des sièclesprécédents.L’héroïne de roman est confrontée, au même titre que le héros, aux circonstances dans lesquellesun comportement d’ordre héroïque se décide. Mais il se révèle intéressant de constater l’illustrationambiguë de ce nouveau mérite : la peinture d’une élite féminine côtoie l’évocation d’une immoralitécondamnable. La difficulté est alors de distinguer les sources de cette ambiguïté : réside-t-elle dans lecomportement de l’héroïne ou dans sa représentation dans le récit ?Examiner l’existence d’un héroïsme au féminin, c’est avant tout essayer de mettre en évidence lemode de création du personnage féminin et s’interroger sur son identité romanesque. Le personnageféminin dans le roman de la première moitié du dix-huitième siècle est, en effet, à découvrir au-delàdes contradictions et des incohérences qui nourrissent son portrait.C’est à travers la découverte des constantes, des parentés et des rapprochements entre desromanciers comme Challe, Prévost, Marivaux et Crébillon que l’on peut envisager la problématiquehéroïque du personnage féminin : l’héroïne, d’origine incertaine, séduite, trompée (ou croyant l’être),est toujours victime de sa condition. Une esthétique de la figure féminine que l’on peut retrouver chezcertains romanciers contemporains de ces auteurs par exemple Madame de Tencin, Madame deGraffigny, Montesquieu, Duclos et Mouhy / The French novelists of the first half of the eighteenth century, emphasizing the development of thefeminine, play an important role in the evolution of the heroic pattern inherited from previous centuries.The heroine of the novel, as well as the hero, faces circumstances which require a heroic response.This new merit is, however, ambiguously illustrated: the painting of a female elite includes a hint ofcondemnable immorality. The difficulty is then to distinguish the sources of this ambiguity: does itbelong to the heroine’s behavior or does it reside in its representation in the narrative?To examine the existence of a feminine heroism is first of all to try to highlight the mode of creationof the female character and to question its novelistic identity. The female character in the French novelof the early eighteenth century leaves much to be discovered beyond her portrait’s contradictions andincoherences.By examining the constants, relationships and parallels between novelists such as Challe, Prévost,Marivaux and Crébillon we can better understand the problem of the heroic female character: theheroine, of uncertain origins, seduced, deceived (or believing to be), is always a victim of hercondition. An aesthetics of the female figure is also found in the works of Madame de Tencin, Madamede Graffigny, Montesquieu, Duclos and Mouhy

The rapid expansion in the size and effectiveness of the British fiscal-military state between 1689 and 1713 has been analysed by historians such as John Brewer and Michael Braddick as the outcome of increasingly impartial, rational and professional bureaucratic administration. Yet recent work on state formation in Britain and Europe has emphasised that effectiveness often arose from practices usually dismissed as inefficient or corrupt. This thesis provides a new paradigm by comparing fiscal-military structures to contemporary commercial enterprises, which functioned by coordinating the efforts of suppliers and buyers. Coordination was achieved in turn through mutual trust, which overcame principal-agent problems and reduced transaction costs. This thesis suggests that by analogy, those polities that could encourage cooperation and mutual trust between autonomous officials, agencies and private contractors enjoyed the greatest success as fiscal-military states. In the mercantile or financial world trust was created through kinship and friendship, as well as common religious, ethnic or national identities, which contained inbuilt informal mechanisms for policing behaviour. This thesis examines the financing and supply of the British army in Ireland and Europe between 1689 and 1713 to conclude that these elements also served to create trust within state structures, and that even political partisanship – normally dismissed as a disruptive, even destructive, influence – generated a community of shared political interests that encouraged trust and improved coordination. It also demonstrates that officials, politicians and financiers constructed politicised networks that interlocked efficiently with each other, permitting the improved coordination of public and private credit, and even informal financial intermediation intended to maintain the liquidity of the army’s fiscal structures. It therefore concludes that the success of the British fiscal-military state during this period was the product of improved informal coordination rather than institutional change and bureaucratic reform, and that political partisanship was integral to this process.

This study explores the development of a discourse of global civility in English travel writing in the period 1636-1863. It argues that global civility is at the heart of cross-cultural exchanges in both the Renaissance and the Enlightenment, and that its evolution can best be traced by comparing accounts by travellers to the already familiar Ottoman Empire with writings of those who ventured into the largely unknown worlds of the South Pacific. In analysing these accounts, this study examines how their contexts were informed by Enlightenment philosophy, global interconnections and even-handed exchanges across cultural divides. In so doing, it demonstrates that intercultural encounters from the seventeenth to the nineteenth centuries were much more complex and multi-layered than one-sided Eurocentric histories often suggest. The first case study analyses the inception of global civility in Henry Blount’s Voyage into the Levant (1636). In his account, Blount frequently admires Ottoman imperial achievements at the same time as he represents the powerful Islamic empire as a model that lends itself to emulation for the emerging global reach of the English nation. The next chapter explores the practice of global civility in George Keate’s Account of the Pelew Islands (1788), which tells a story of shipwreck, salvage and return. Captain Wilson and his men lost their vessel off the Palau archipelago, established mutually improving relations with the natives and after their return familiarised English readers with the Palauan world in contemporary idioms of sentiment and sensibility. Chapter four examines comparable instances of civility by discussing Henry Abbott’s A Trip…Across the Grand Desart of Arabia (1789). Abbott is convinced that the desert Arabs are civil subjects in their own right and frequently challenges both received wisdom and deeply entrenched stereotypes by describing Arabic cultural practices in great detail. The fifth chapter follows the famous pickpocket George Barrington and the housewife Mary Ann Parker, respectively, to the newly established penal colonies in Australia in the first half of the 1790s. Their accounts present a new turn on global civility by virtue of registering the presence of convicts, natives and slaves in increasingly ambivalent terms, thus illustrating how inclusive discourses start to crack under the pressures of trafficking in human lives. The next chapter explores similar discursive fractures in Charles Colville Frankland’s Travels to and from Constantinople (1829). Frankland is at once sensitive to life in the Islamic world and aggressively biased when some of its practices and traditions seem to be incommensurate with his English identity. The final case study establishes the ways in which representational ambivalences give way to a discourse of colonialism in the course of the nineteenth century by analysing F. E. Maning’s (fictional) autobiography Old New Zealand (1863). After spending his early life in the Antipodes among the Maori, Maning changes sides after the death of his native wife and becomes judge of the Native Land Court. This transition, as well as Maning’s mocking representation of the Maori, mirrors the ease with which colonisers manage their subject peoples in the age of empire and at the same time marks the evaporation of global civility’s inclusiveness. By tracing the development of global civility from its inception over its emphatic practice to its decline, the present study emphasises the improvisational complexities of cross-cultural encounters. The spaces in which they are transacted – both the sea and the beach on the one hand; and the desert on the other – encourage mutuality and reciprocity because European travellers needed local knowledge in order to be able to brave, cross or map them. The locals, in turn, acted as hosts, guides or interpreters, facilitating commercial and cultural traffic in areas whose social fabrics, environmental conditions and intertwined histories often differed decisively from the familiar realms of Europe in the long eighteenth century.

The purpose of this thesis is to bring to light some of the music written for, or especially adaptable to, brass ensembles before the close of the eighteenth century. This study must concern itself with the music which has been preserved and is available, and with such music as can be played on modern instruments. It must be stated that some of the music mentioned herein was not written specifically for brass instruments, but the style and general character of the music make it adaptable for a brass instrumentation.

The practice of irregular and clandestine marriage ran rampant throughout Britain for centuries, but when the upper class felt they needed to reassert their social supremacy, marriage was one arena in which they sought to do so. The restrictions placed on irregular marriages were specifically aimed at protecting the elite and maintaining a separation between themselves and the lower echelon of society. The political, social, and economic importance of marriage motivated its regulation, as the connections made with the matrimonial bond did not affect only the couple, but their family, and, possibly, their country. Current historiography addresses this issue extensively, particularly in regards to Lord Hardwicke's Marriage Act of 1753 in England. There is, however, a lack of investigation into other groups that influenced and were influenced by the English approach to clandestine marriage. The Scots, Irish, and British military all factor into the greater landscape of clandestine marriage in eighteenth-century Britain and an investigation of them yields a more complete explanation of marital practices, regulations, and reactions to both that led to and stemmed from Hardwicke's Act. This explanation shows the commonality of ideas among Britons regarding marriage and the necessity of maintaining endogamous unions for the benefit of the elite.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

This thesis addresses how female beauty was understood in the eighteenth century and aims to build on and expand the existing scholarship from Robert Jones, Tita Chico, Tassie Gwilliam, G. J. Barker-Benfield and Naomi Baker, amongst others. Each of these scholars has discussed various areas of beauty, including taste, cosmetics, sensibility, gender and, for Baker, the opposite to beauty, ugliness. Building on these areas of study, this thesis will address the concept of beauty in both its physical and moral sense. That is, the connection of the beautiful body with the ideas or associations it has come to signify. For example, the beautiful female body usually informs readings of virtue, morality, goodness, but, in some cases, beauty can be read as wantonness, immorality and foolishness. In order to navigate these contradictory associations, the thesis has been split into category chapters and divided into two parts. The first part will examine beauty's physiognomic origins, its role in aesthetic philosophy, and its artistic expression. In the second part, with a more literary focus, the concept of beauty will be discussed in connection to its moral associations, the effects of cosmetics and health, and how concerns for reading the body are considered in the mid-century's moral novels. The evidence for the thesis will include various types of literature, including scientific and artistic treatises, fairytales, letters, advertisements, recipe books, cosmetic manuals, poetry and prose fiction. Although the scope of this thesis is wide reaching, the relationship between the body and mind, that is, the legibility of the inner qualities on the external signs of the body, remains very much at its centre. These numerous and varying examples have been chosen to demonstrate how influential this connection really was in the period, and how it informs the understanding of female beauty in the eighteenth-century.