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La version intégrale de cette thèse est disponible uniquement pour consultation individuelle à la Bibliothèque de musique de l’Université de Montréal (http://www.bib.umontreal.ca/MU). / Qui était "Jacotin"? Quels sont encore les mystères de sa biographie? Quelle a été sa contribution au panorama musical de la Renaissance? Et pourquoi le connaît-on si mal, lui dont l’oeuvre – dans son ensemble stylisée et élégante – semble avoir connu de son temps un succès considérable? À l’heure actuelle, l’oeuvre attribuée à "Jacotin" est pratiquement tombée dans l’oubli et l’identité du ou des compositeurs à qui nous la devons fait toujours l’objet de spéculations parmi les spécialistes. Ainsi, ces compositions n’ont jamais retenu toute l’attention qu’elles méritent. Les chansons n’ont été éditées en notation moderne qu’en 2004 ; l’oeuvre latine, elle, n’a pas encore fait l’objet d’une édition critique, ni d’une étude. Plus généralement, l’oeuvre attribuée à "Jacotin" n’a pas été étudiée intégralement. Pourtant, celle-ci aurait beaucoup à nous apprendre des différences et interactions stylistiques entre les Pays-Bas, la France et l’Italie aux XVe et XVIe siècles, puisque les candidats au titre de compositeur(s) potentiel(s) furent actifs tant à Paris et Anvers qu’à Naples, Ferrare, Rome et Milan. L’œuvre latine attribuée à "Jacotin" témoigne en outre des différentes activités et services de son ou ses auteurs, certains motets (notamment Beati omnes qui timent Dominum, Interveniat pro rege nostro et Michael archangele) s’inscrivant possiblement dans le cadre de cérémonies qui prirent place à la cour royale d’Angleterre sous le règne d’Henry VIII (1491-1547, reg. 1509-1547), ainsi qu’à celle de France sous ceux de Louis XII (1462-1515, reg. 1498-1515) et François Ier (1494-1547, reg. 1515-1547). Les motets de "Jacotin" constituent donc des maillons essentiels dans l’histoire du genre, tant en France que, plus généralement, en Europe. Cette thèse tente dans un premier temps d’élucider le problème identitaire qui affecte "Jacotin" depuis plus de deux siècles. Ainsi, la première partie est consacrée à la prosopographie des chantres de la Renaissance clairement identifiés sous ce diminutif. De concert avec l’examen des sources musicales et l’étude de leurs schémas de diffusion, l’analyse des oeuvres elles-mêmes permet ensuite leur attribution à quatre musiciens bien distincts, à savoir : Jacques de Nieuport (v. 1435-v. 1475), Jacques Frontin (v. 1450/55-?1519), Jacques Godebrye (v. 1460-1529), et Jacques Lebel (v. 1494-v. 1556). Dans un second temps, cette thèse propose pour la première fois une transcription critique de l’oeuvre latine de "Jacotin", transcription qui vient compléter l’édition critique de ses chansons publiée par Frank Dobbins en 2004. Ainsi, l’oeuvre complète attribuée à "Jacotin" est enfin disponible en notation moderne, pour les chercheurs comme pour les interprètes. / Who was "Jacotin"? What mysteries of his biography remain? What was his contribution to the musical panorama of the sixteenth century? And why do we know so little about a figure (or figures) whose work – for the most part stylish and elegant – seem to have encountered considerable success in his time? At present, the oeuvre attributed to "Jacotin" is almost completely forgotten and the identity of the composer(s) to whom we owe it is still the subject of speculations among scholars. Thus, these compositions have never received the attention they deserve. The chansons were not edited in modern notation until 2004 ; the Latin works have not yet been the subject of a critical edition, nor of a study. More generally, the compositions attributed to "Jacotin" have not been exhaustively studied. Yet, they have much to teach us about the stylistic differences and interactions between France, the Netherlands and Italy during the fifteenth and sixteenth centuries, as the potential candidates for the title of composer(s) were employed in Paris, Antwerp, Naples, Ferrara, Rome and Milan. The Latin works ascribed to "Jacotin" also reflect their author(s) numerous activities and services, as some motets (Beati omnes qui timent Dominum, Interveniat pro rege nostro and Michael Archangele, notably) were possibly part of ceremonies that took place at the royal court of England under the reign of Henry VIII (1491-1547, r. 1509-1547), as well as that of France under the reigns of Louis XII (1462-1515, r. 1498-1515) and François I (1494-1547, r. 1515-1547). The motets of "Jacotin" constitute therefore essential links in the history of the genre, both in France and, more generally, in Europe. This study attempts first to solve the identity problem that has been affecting "Jacotin" for over two centuries. Thus, the first part is devoted to the prosopography of Renaissance singers clearly identified under this nickname. In conjunction with the examination of the musical sources and the study of their patterns of diffusion, the analysis of the Latin works then allows their attribution to four different authors, namely: Jacques de Nieuport (c. 1435-c. 1475), Jacques Frontin (c. 1450/55-?1519), Jacques Godebrye (c. 1460-1529), and Jacques Lebel (c. 1494-c. 1556). In a second step, this study proposes for the first time a critical edition of the Latin works attributed to "Jacotin", which complete the critical edition of his chansons published by Frank Dobbins in 2004. As a result, the complete work preserved under this nickname is finally available in modern notation, for both performers and scholars.

From the second half of Henry VIII's reign through that of his son Edward VI, roughly 1530 through 1553, England was in turmoil. Traditional (Catholic) religion was methodically undermined, and sometimes violently swept away, in favor of a biblically based evangelical faith imported and adapted from European dissenters/reformers (Protestants). This thesis elucidates the process of parish-level religious change in England during the tumultuous mid sixteenth century. It does so through examining the unique dynamics and complexities of its local reception in a previously unstudied corner of the realm, the Suffolk parishes of Boxford, Cratfield, Long Melford, and Mildenhall. This thesis asserts that ongoing alterations in religious policy under Henry VIII and Edward VI reflected an evolution in both governmental tactics and local attitudes toward the locus of religious authority. Contrary to the view that the Reformation was done to the English people, the parish-level evidence investigated herein shows that, at least in Suffolk, the reformation was only accomplished with their cooperation. Furthermore, it finds that while costly, divisive, and unpopular in many parts of England, religious change was, for the most part, received enthusiastically in these four parishes. Two types of primary sources inform the historical narrative and analysis of this thesis. First, the official documents of religious reform initiated by the crown and Parliament tell the story of magisterial reformation, from the top down. Second, the often-mundane entries found in churchwardens' accounts of parish income and expenditure illuminate the individual and communal dynamics involved in implementing religious policy on the local level, from the bottom up. As agents operating between the distinct spheres of government authority and local interest, this study finds that churchwardens wielded significant power in the mediation of religious policy. The churchwardens' accounts are also supplemented throughout by analysis of selected parishioners' wills, which provide insight into personal beliefs of key individuals and hint at the formation of early religious affinity groupings within parishes. Chapter One summarizes the development of the pre-Reformation Sarum liturgy, its Eucharistic theology, and its relation to the late-medieval doctrine of purgatory. It also describes the richly decorated interiors of pre-Reformation English parish churches and their function as centers of community spiritual life. This provides a gauge through which to understand the extensive changes wrought to church liturgy and fabric during the Reformation. Chapter Two focuses on the unsettled nature of religious policy during the second half of Henry VIII's reign and how it set the stage for more severe changes to come. Chapters Three and Four examine the reign of Edward VI, which saw the most radical efforts at evangelical reform ever attempted in England. In these three chapters, official changes in religious policy are interwoven with analysis of local reaction in the four Suffolk parishes, revealing some surprising local responses and initiatives. The conclusion presents a summary of the historical narrative and analysis presented in the preceding chapters, suggests possibilities for further research, and offers closing thoughts about the local experience of negotiating religious change during this period.

This dissertation relates to treason and sodomy crimes that were fundamental in all pre-modern societies (also adultery but to a lesser extent). These laws, characterized by their biblical source, have met their demise in modern Western societies. The rise of individual rights led to significant changes in these crimes and eventually to their demise. As discussed below, the demise has become so substantial that the antiquated crime of sodomy, termed the crime against nature, is a modern source of pride, and actions like those of January 6, 2021, that would have been considered treason in prior generations are no longer charged as treason. Chapter One: Dying Criminal Laws: Sodomy and Adultery From the Bible toDemise analyzes the rise and fall of sodomy and adultery. The original legal basis for punishing sodomy and adultery was due to a breach in the duty of loyalty owed to God (i.e. sin) or the state. However, the loosening of the bonds of loyalty in present day Western criminal law has led to the demise of these crimes. Their demise has correlated with the rise of individual rights, especially the right to privacy. As such, the demise of sodomy and adultery laws is symbolic of the shift from a duty-based to a rights-based society. Chapter Two: The Genesis of Treason: The Creation of Equality and TheEstablishment of the Patriarchy analyzes the biblical source of treason. The roots of treason reach back to the Bible. Treason against God’s divine right kings was acrime because it was an assault against the heavenly order. Petit treason was also an attack on God’s order. The initial chapters of the book of Genesis contain the foundation of the law oftreason. The treasons of Adam and Eve, Cain, the Sons of God, Ham, and Nimrod each relate to different aspects of both high and petit treason. The dissertation also analyzes the place of treason during the reign of Saul and David as Kings of Israel. According to the Book of Samuel, neither Saul's indeterminate use of treason nor the virtually nonexistent use of treason by David is the right path. Rather, a determinant form of treason that punishes actual treason but does not punish all forms of opposition is appropriate. Chapter Three: The Rise and Fall of High Treason and The Correlation with PetitTreason Infallible Relationships: From Edward III to The Execution of Charles I And Lessons For Modern Treason in the Age of Charles III traces the roots of treason as a crime in Anglo-American law, the expansion of treason during Henry VIII’s reign, up to the conviction of King Charles I for high treason. Henry VIII enacted multiple amendments to the law of high treason and did nothesitate to utilize treason as a weapon in his battle for supremacy against the Pope in England. Compared with Henry and his children, James I endeavored to use the law of high treason sparingly. Treason underwent a fundamental transformation during Charles I’s reign thatultimately led to a civil war and Parliament transforming treason from a statute that protected the King into a law that protected the nation. This was done by rejecting the King’s special status and invoking the transformative idea of a social contractbetween the nation and the people. In short, a transformation from status to contract. The changes at the dawn of treason have continued to the present day, and treason,the crime that protects the hierarchy of society, has not been invoked in the US and UK since the end of World War II. The failed South African treason trial against Nelson Mandela and the Civil and Woman’s Rights Movements appear to have led to treason’s demise in cases that do not involve armed warfare. Despite the renewed interest in treason following the assault on the US Capital on January 6, 2021, there does not appear to be an appetite for reviving treason. In the age of Charles III, the most severe crime for a march like Charles I’s “warlike march” on Parliament is seditious conspiracy.

<div>When, each holiday season, William Shakespeare’s newest plays were presented for King James I of England and his court, they shared the stage with propagandistic performances and ceremonies intended to glorify the monarch and legitimate his political ideals. Between 1608 and 1613, however, the King’s son, Prince Henry Frederick, sought to use the court stage to advance his own, oppositional ideology. By examining the entertainments through which James and Henry openly competed to control this crucial mythmaking mechanism, the present investigation recreates the increasingly unstable conditions surrounding and transforming each of Shakespeare’s last plays as they were first performed at court. I demonstrate that, once read in their original courtly contexts, these plays speak directly to each stage of that escalating rivalry and interrogate the power of ceremonial display, the relationship between fiction and statecraft, and the destabilization of monarchically imposed meaning, just as they would have then.<br></div>

Before the reformation and the schism of the Catholic Church, it had always been the duty of the Church and not of the state, to undertake the seven corporal works of mercy; feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, visit the sick, visit the prisoner, and bury the dead.¹ By dissolving these institutions, Henry had unwittingly created what would become a social disaster of biblical proportions. In essence, this act was rendering thousands of the poor and elderly without a home or shelter, it denied the country of much of the medical aid that has been offered by the church, it denied future generations of thousands of volumes of books and scriptures from the monastic libraries, as well as denied many an education who would have otherwise never received one without the help of the Church. The ultimate goal of my thesis is to prove my hypothesis that the dissolution of the monasteries by King Henry VIII was not merely a contributory factor in the need for the creation of poor laws, but the deciding factor (in a myriad of societal issues) for their creation. Footnote 1: Matthew 25 vv. 32-46.

In broad terms, this thesis is a study of what Protestant theologians in early modern England taught regarding the interdependence between physical health and spirituality. More precisely, it examines the specific and complex doctrines taught regarding health-related issues in the sixteenth and seventeenth centuries, and evaluates the consistency of these messages over time. A component of the controversial Protestant-science hypothesis introduced in the early twentieth century is that advancements in science were driven by the Protestant ethic of needing to control nature and every aspect therein. This thesis challenges this notion. Within the context of health, sickness and death, the doctrine of providence evident in Protestant soteriology emphasised complete submission to God's sovereign will. Rather, this overriding doctrine negated the need to assume any control. Moreover, this thesis affirms that the directives theologians delivered governing physical health remained consistent across this span, despite radical changes taking place in medicine during the same period. This consistency shows the stability and strength of this message. Each chapter offers a comprehensive analysis on what Protestant theologians taught regarding the health of the body as well as the soul. The inclusion of more than one hundred seventy sermons and religious treatises by as many as one hundred twenty different authors spanning more than two hundred years laid a fertile groundwork for this study. The result of this work provides an extensive survey of theological teachings from these religious writers over a large span of time.