This thesis examines the household and court of King James VI from the household establishment of his infancy until his departure for London in 1603 and the resulting end of a court culture in Scotland. It depends substantially on manuscript material. In particular the treasurer's accounts and royal household accounts, which previously for this period have not been examined exhaustively. Chapter One provides an introduction to Scottish courts in the sixteenth century and contemporary European courts. presenting a context in which to place James VI'S household and court. Chapter Two describes the royal household from its creation in 1567 at the coronation of the king through successive regencies, the beginning of James's personal rule, his marriage in 1589 to Anna of Denmark and the subsequent creation of her household and those of the royal children. A complete list of household offices and the people who served in them underlies the entire chapter. Furthermore, the importance of several courtiers, namely the king's childhood schoolmates, his Stewart relations and lifetime domestic servitors, contributes to the understanding of politics and factionalism within the household. Chapter Three focuses on the perceived image of the court including its choice of venue, such as the Palace of Holyroodhouse or Stirling Castle. conspicuous consumption of clothing and jewellery, and royal artistic patronage. The royal itinerary and frequency in which the king, queen and court moved from one location to another acquaint the reader with the semi-peripatetic nature of a Scottish renaissance court not to mention James's love of the hunt. Further elements in the representation of court style were the ceremonial occasions celebrated by the court, such as royal entries, coronations. baptisms and entertainment of visiting ambassadors. Chapter Four focuses on the relations between the royal court and town of Edinburgh, Scotland's capital. The growth of the town, in size and influence. as well as the increasingly close connections between merchants, burgesses, councilmen and the royal court help to explain the expanding role accepted by the town in relation to financial support of court activities and the physical provision of a royal guard. Chapter Five synthesizes the above factors to establish a comprehensive view of the court.

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In this comparative study, relativizers have been examined in two versions of the Bible: the King James Bible Version from 1611 and the New King James Bible Version from 1990. The hypothesis of this investigation was that, as the English language has undergone noticeable changes from the year 1611, the changes might also concern the usage of relativizers. Thus, the aim was to analyse how the use of relativizers has changed and try to find out reasons for these changes. To examine this, The Gospel According to Luke in both Bible versions was studied, because it is the longest of the 27 books of the New Testament. During this study, all the relativizers were sought out and counted. The results showed that in particular, there were remarkable discrepancies concerning the frequency of the relativizers who, which and that. In the King James Bible Version the relativizers which and that have a high frequency of occurrences, whereas the relativizer who does not appear as frequently. In the light of several examples, the usage of the relativizers was discussed and it has been found that the discrepancies depend on different factors. The most obvious difference in the usage of relativizers is that the relativizer which has both human and non-human antecedents in the King James Bible Version, whereas there is a clear distinction in the usage of who and which in the New King James Bible.

A re-evaluation of the king's writings combined with a detailed study of these Jacobean plays provides sufficient evidence to support the main contentions of this thesis. First, it presents the proposition that the interest of James in witches and witchcraft has been misjudged and frequently either maligned or disregarded. Second, it demonstrates that the king's views on witchcraft comprise a philosophy which is consistent with the balance of his political and religious thought and action. Third, it develops the idea that certain reflections of the king's interest in witchcraft are significantly evident in specific plays written during his reign.

<p>ABSTRACT</p><p>Thou, Thee, Thy, Thine, Ye, You, Your, Yours: Second Person Pronouns in Two Bible Translations</p><p>In the King James Version from 1611 there are eight different forms of personal pronouns for second person: the singular forms thou, thee, thy, thine and the corresponding plural forms ye, you, your and yours. Because of linguistic changes in the English language the number of the second person pronouns has declined during the centuries. Accordingly, in the New King James Version from 1990 these eight earlier pronouns are represented by only three pronouns: you, your, yours. Therefore, the hypothesis of this study was that the disappearance of so many different pronoun forms might have caused some ambiguity. To examine this, The Gospel of Luke of both Bible versions was studied and all the second person pronouns were first classified according to their case and number (nominative/accusative/dative/genitive, singular/plural) and thereafter counted. The verses of the Gospel of Luke, where both one or several persons are addressed, were read and carefully studied. Furthermore, when necessary, interesting or relevant, comparisons were also made to two other translations: Gustav V´s Bible from 1917 and the Swedish Bible Version from 2000. The results of this study show that there are differences in the numbers of the examined pronouns. These discrepancies depend on several different factors which have been discussed. In addition, the investigation gives evidence of the fact that the references of pronouns are not always completely clear: several verses, which might be perceived erroneously, were found in the modern English Bible translation.</p>

ABSTRACT Thou, Thee, Thy, Thine, Ye, You, Your, Yours: Second Person Pronouns in Two Bible Translations In the King James Version from 1611 there are eight different forms of personal pronouns for second person: the singular forms thou, thee, thy, thine and the corresponding plural forms ye, you, your and yours. Because of linguistic changes in the English language the number of the second person pronouns has declined during the centuries. Accordingly, in the New King James Version from 1990 these eight earlier pronouns are represented by only three pronouns: you, your, yours. Therefore, the hypothesis of this study was that the disappearance of so many different pronoun forms might have caused some ambiguity. To examine this, The Gospel of Luke of both Bible versions was studied and all the second person pronouns were first classified according to their case and number (nominative/accusative/dative/genitive, singular/plural) and thereafter counted. The verses of the Gospel of Luke, where both one or several persons are addressed, were read and carefully studied. Furthermore, when necessary, interesting or relevant, comparisons were also made to two other translations: Gustav V´s Bible from 1917 and the Swedish Bible Version from 2000. The results of this study show that there are differences in the numbers of the examined pronouns. These discrepancies depend on several different factors which have been discussed. In addition, the investigation gives evidence of the fact that the references of pronouns are not always completely clear: several verses, which might be perceived erroneously, were found in the modern English Bible translation.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

My dissertation, Agnostos Dei: Staging Catholicism and the Anti-Sectarian Aesthetic in Early-Stuart England, traces over four chapters the emergence of a literary counter-aesthetic to the increasingly violent sectarianism of Post-Reformation England. I focus primarily on popular plays that dramatize the destabilizing effects of radical beliefs on a society, whether small town or royal court, culminating in blood and exile. I argue that the plays' destructive conflicts and redemptive moments suggest the potential worth of cross-sectarian belief and ritual. In doing so, John Fletcher's The Faithfull Shepherdess (1608), William Shakespeare and John Fletcher's Henry VIII (1613), Dekker, Ford, and Rowley's The Witch of Edmonton (1621), and John Ford's `Tis Pity She's a Whore (1629) participate in an aesthetic that rejects the disunity promoted by radical sectarians and revises the rhetoric of English Protestantism. Kings James and Charles promoted, ultimately unsuccessfully, a via media (middle way) for the Church of England, seeking reunification of divergent Christian sects. At the same time, these works used the theatre as a space of free play to consider the possibility of ecumenical success in fictionalized worlds removed from the clashing rhetoric of real kings and clergy. My project responds to the revitalized return to religion in the scholarship of early modern England, which has included a renewed interest in the English Catholic experience and a reconsideration of the variety of believers within the nation, loosely grouped into categories like Puritans and High Church Anglicans. My work presents a correlative- and counter-narrative to these well-established readings. I consider the historical and literary analogues of the plays and the contemporary religiopolitical realities of the times of their staging. Rather than attempting to discover crypto-sectarian messages in the tales or intentions of the playwrights behind them, I argue that such categorizations can reduce and obscure the broader, ecumenical implications of these works. In speaking to a range of sectarian audiences, these playwrights exceed the limitations of clear affiliation to address a wider Christian possibility.

Critics have observed that in early Stuart England, the broad, socially significant concept of melancholy was recoded as a specifically medical phenomenon—a disease rather than a fashion. This recoding made melancholy seem less a social attitude than a private ailment. However, I argue that at the Stuart universities, this recoded melancholy became a covert expression of the disillusionment, disappointment, and frustration produced by pressures there—the overcrowding and competition which left many men “disappointed” in preferment, alongside James I’s unprecedented royal involvement in the universities. My argument has implications for Jürgen Habermas’s account of the emergence of the public sphere, which he claims did not occur until the eighteenth-century. I argue that although the university was increasingly subordinated to the crown’s authority, a lingering sense of autonomy persisted there, a residue of the medieval university’s relative autonomy from the crown; politicized by the encroaching Stuart presence, an alienated community at the university formed a kind of public in private from authority within that authority’s midst. The audience for the printed book, a sphere apart from court or university, represented a forum in which the publicity at the universities could be consolidated, especially in seemingly “private” literary forms such as the treatise on melancholy. I argue that Robert Burton’s exaggerated performance of melancholy in The Anatomy of Melancholy, which gains him license to say almost anything, resembles the performed melancholy that the student-prince Hamlet uses to frustrate his uncle’s attempts to surveil him. After tracing melancholy’s evolving literary function through Hamlet, I go on to discuss James’s interventions into the universities. I conclude by considering two printed (and widely circulated) books by university men: the aforementioned The Anatomy of Melancholy by Burton, an Oxford cleric, and The Temple by George Herbert, who left a career as Cambridge’s public orator to become a country parson. I examine how each of these books uses the affective pattern of courtly-scholarly disappointment—transumed by Burton as melancholy, and by Herbert as holy affliction—to develop an empathic form of publicity among its readership which is in tacit opposition to the Stuart court. / Thesis (Ph.D, English) -- Queen's University, 2011-09-27 15:30:01.702

Early modern literature and politics alike are littered with the language of the classical elements. In particular, elemental language comes to the fore in William Shakespeare and John Fletcher's plays produced in the mid-portion of King James's reign. In this thesis, I argue that Shakespeare and Fletcher to use the language of air, water, and fire, in Pericles, Two Noble Kinsmen, and Bonduca, to mediate contemporary political concerns plaguing English earth. This elemental language shows how Shakespeare and Fletcher voiced the British people's wavering hopes and fears concerning James's hopes for imperial expansion and his concurrent inability to maintain his realm's lands, finances, unity, and national image. Although recent scholars have begun to focus on how elemental language often functions to elevate authorial status and to personify emotions, there is little recognition of how early modern playwrights use elemental language to speak to Jacobean political concerns. Understanding the political underpinnings of elemental language allows for a better understanding of the discursive relationship between monarch, playwright, and subjects. / Master of Arts / This thesis explores how playwrights William Shakespeare and John Fletcher use the language of the classical elements, water, fire, earth, and air, to express early modern people's hopes and fears regarding the trajectory of the British nation. In particular, I analyze how Shakespeare and Fletcher use elemental language in their plays, Pericles, Two Noble Kinsmen, and Bonduca, to mediate fears of national degradation drawing from King James's imperial ambitions and mismanagement of the nation's natural and financial resources. I suggest that much like the people of today, early modern peoples also measured the success of their nation in terms of the well-being and stability of its elemental environment.