During the 1630s, congregations began to separate from the established Anglican Church forming new autonomous groups. This study examines separatist and Baptist women s writings from this period, as they struggled under the persecution of the religious authorities and under the increasingly strict rules of their congregations. These women s writings could not have been imagined without the proliferation of these new congregations, but, as well as providing a platform for women to publish, these groups imposed their own rules on what women could express in public. Considering separatist and Baptist women as part of their congregations is integral to an understanding of their work, and it is on this that this study focuses. Although their writings relate and analyse their own relationship with God, this is always presented as a sign of the progress of God s people as a whole. Through an analysis organised along doctrinal and congregational lines, this study draws attention to women who have received little or no literary critical (or indeed historical) attention, by considering the genres they utilised as part of their membership. Women writers of conversion narratives, in particular, have not received as much critical attention as more remarkable women who prophesied or who were associated with male writers. The voices of little-studied women like An Collins, Sarah Davy, Deborah Huish, Sara Jones, Susanna Parr, Katherine Sutton, Jane Turner, Anne Venn, the anonymous speaker of Conversion Exemplified and the contributors to the collections of John Rogers and Henry Walker deserve to be heard alongside the reported words of Mary Allein, Anne Harriman, Dorothy Hazzard, and Elizabeth Milbourne, and better known writers such as Anna Trapnel and Agnes Beaumont. The study will also draw on works that are not currently widely available, which have therefore received very little critical attention. Often compared to Deborah, the biblical Mother in Israel (Judges 5:7), women in these gathered churches were instrumental in bringing forth joy to their metaphorical children of Israel, by prophesying ways in which enemies of their congregations would face retribution and by continually strengthening church practices in time for the second coming of Christ. This study explores the various ways in which these mid-seventeenth-century women worked to strengthen their congregations through their writings, believing that they had been divinely inspired to edify those whose practice was wanting, and vindicate rightful walking in his name. During the 1630s, congregations began to separate from the established Anglican Church forming new autonomous groups. This study examines separatist and Baptist women's writings from this period, as they struggled under the persecution of the religious authorities and under the increasingly strict rules of their congregations. These women's writings could not have been imagined without the proliferation of these new congregations, but, as well as providing a platform for women to publish, these groups imposed their own rules on what women could express in public. Considering separatist and Baptist women as part of their congregations is integral to an understanding of their work, and it is on this that this study focuses. Although their writings relate and analyse their own relationship with God, this is always presented as a sign of the progress of God's people as a whole. Through an analysis organised along doctrinal and congregational lines, this study draws attention to women who have received little or no literary critical (or indeed historical) attention, by considering the genres they utilised as part of their membership. Women writers of conversion narratives, in particular, have not received as much critical attention as more 'remarkable' women who prophesied or who were associated with male writers. The voices of little-studied women like An Collins, Sarah Davy, Deborah Huish, Sara Jones, Susanna Parr, Katherine Sutton, Jane Turner, Anne Venn, the anonymous speaker of Conversion Exemplified and the contributors to the collections of John Rogers and Henry Walker deserve to be heard alongside the reported words of Mary Allein, Anne Harriman, Dorothy Hazzard, and Elizabeth Milbourne, and better known writers such as Anna Trapnel and Agnes Beaumont. The study will also draw on works that are not currently widely available, which have therefore received very little critical attention. Often compared to Deborah, the biblical 'Mother in Israel' (Judges 5:7), women in these gathered churches were instrumental in 'bringing forth' joy to their metaphorical children of Israel, by prophesying ways in which enemies of their congregations would face retribution and by continually strengthening church practices in time for the second coming of Christ. This study explores the various ways in which these mid-seventeenth-century women worked to strengthen their congregations through their writings, believing that they had been divinely inspired to edify those whose practice was wanting, and vindicate rightful walking in his name.

Notre travail a pour ambition de proposer une réflexion sur les fonctionnements et les fonctions de la fête publique au XVIIème siècle. Nous avons choisi , au delà des fêtes de cour déjà abondamment étudiées, de nous intéresser à des manifestations qui, d'une manière ou d'une autre, mettent en jeu l'ensemble de la population. Nous avons circonscrit notre recherche à l'espace provençal, où l'on dispose de documents extrêmement intéressants.Dans la première partie dont la fonction est de saisir les différentes notions incluses dans la fête et ses représentations , on explore les traits caractéristiques de la fête en général au XVIIème siècle : circonstances, structures, participants, etc. Dans la deuxième partie on traite des fêtes populaires dans lesquelles s’inscrivent deux catégories : le carnaval et les fêtes carnavalesques. Dans la première catégorie, on étudie le carnaval, ses origines, son déroulement et ses enjeux en montrant que c’est la fête populaire par excellence. Ensuite pour ce qui est des fêtes dites carnavalesques, nous avons choisi d’étudier trois fêtes différentes: la fête des Fous/Innocents, la Fête-Dieu et le charivari. Chacune d’entre elles est une fête bien particulière mais elles ont toutes des traits qui les rattachent au carnaval. Dans toutes ces manifestations, on voit l’importance du masque , des déguisements qui offrent l’occasion d’une certaine théâtralité permettant le renversement des rôles, la parodie et parfois même une satire assez débridée .Dans la troisième partie de notre étude il est question des fêtes institutionnelles,avec tout d’abord les fêtes d’événements nationaux qui sont des cérémonies organisées pour célébrer un événement national ou un événement majeur de la vie monarchique: naissance, mariage, victoire... Mais les fêtes institutionnelles qui nous intéresseront le plus sont les entrées royales d’un point de vue politique beaucoup plus importantes et plus significatives que les fêtes concernant des événements nationaux. L’entrée royale se définit comme étant une visite que le roi effectue dans ses bonnes villes lors d’un voyage. Pour justifier ces données nous utilisons des entrées royales des trois règnes différents du XVIIème siècle: celui d'Henri IV ( Marie de Médicis), de Louis XIII et de Louis XIV et cela dans trois villes de Provence bien précises, Marseille, Aix et Avignon qui sont les villes « étapes » lors des voyages des hauts personnages. Dans la quatrième et dernière partie, on montre comment les fêtes populaires et institutionnelles présentent des traits convergents, bien qu’elles soient, a priori, assez différentes. Dans le contact qui rassemble des individus, on retrouve un aspect fondamental de la société de cette époque : la prégnance du groupe. Au XVIIème siècle, l’individualisme n’existe pas encore, chaque individu se définit par rapport à un groupe ou à un ensemble de groupes. Tout cela corrobore l’idée que l’individu agit selon le contexte (la fête) en fonction de ce qu’il est ou de ce qu’il voudrait être. Entre l’exhibition et la dissimulation, la frontière est assez mince : le masque est le rideau qui sépare ces deux postures. Dans l’entrée royale, on est dans la réalité des faits, projetée et actée : c’est une immense représentation (souvent fantasmée) de la structure sociale ; dans le carnaval, on n’est plus dans l’ordre de l'illusoire, on se plaît à être un autre, brouillant ainsi toute la réalité des choses établies dans un fantasme momentanément représenté / Our work has for ambition to propose a reflection on the fonctionnions and the fonctions (offices) of the public party in the seventeenth century. We chose, beyond the parties of court already abundantly studied, to interest us in démonstrations (apparences) wich, somehow or other, involve the whole population. We confined our search in the Provençal space, where we have extremely interesting documents. In the first part with which function (office) is to seize the various notions included in the party and its representations, we investigate the characteristic lines of the party generally in the seventeenth century : circonstances, structures, participants,etc. In the second part we treat popular parties which join two categories : the carnival and the grotesque parties. In the first category, we study the carnival, its origins, its progress and its stakes by showing that it is the perfect popular party. Then as for the grotesque said parties, we chose to study three different parties : the party of the Madmen/Innocents, the Corpus Christi and the charivari. Each of them is a very particular party but they quite concern who connect them with the carnival. In all these demonstrations, we see the importance of the mask, the fancy dresses which offer the opportunité of a theatricality allowing the reversal of the roles, the parody and sometimes even an unbridled satire. In the third part of our study it is question of all the parties of national events which are ceremonies organized to celebrate a national event or a major event of the monarchic life : birth, wadings, victory… But the official party which will interest us most are the royal political entrances of a point of view more significant than the paries concerning national évents. The royal entrance definies itself as being a visit that king make in his cities during a travel. To justify these informations we use royal entrance of three reigns different from the seventeenth century : that of Henri IV (Marie de Médicis), of Louis XIII and Louis XIV and it in the three very precise cities of Provence, Marseille, Aix et Avignon which are cities « stages » during the travel of the High dignitaires. In the fourth and last part, we show how the popular and institutional parties present convergent lines, although they are rather diffent, a priori. In the contact which gathers individuals, we find a fundamental aspect of the society of this period : the sign of the group. In the seventeenth century, the individualism does not still exist, every individual acts according to the context (party) according to what he is or what he would like to be. Between the exhibition and the dissimulation, the border is rather thin : the mask is the curtain which separates these two postures. In the royal entrance, we are in the reality of the facts, planned and acted : it is an immense representation of the social order; in the carnival, we are more in the order of the imaginary, we like tobe the other one, so blurring all the reality of things etablisse in a for moment represented fantasy

No description available.

No description available.

No description available.

<p>During the time between Queen Elizabeth I and the Restoration in particular, the foundations of English historical scholarship were laid and modern historical consciousness was born. Local pride was also manifested in historical-antiquarian- geographical accounts of the various regions of Britain, especially those based on county units. This type of study, often called "chorography" by contemporaries, centred on surveys on which local antiquities were often viewed. first hand. It is generally regarded as having been introduced into England by John Leland during the latter part of the sixteenth century, reaching its climax with the publication of William Camden's monumental Britannia, first issued in 1586.</p> <p>The present study examines the work of the chorographers who followed these two men (chronologically, at least), and who have been relatively neglected by subsequent historians and geographers. Here, the character of this literary form as a whole is for the first time set out in detail, i.e., its subject matter and parameters; thus also, many of the individual "regional studies" which are obscure or totally unknown to the scholars of today are examined with regard to the author's background, purpose, attitude, style, etc.</p> <p>In the second half of the seventeenth century, regional study became considerably more realistic and practical than that of the earlier workers in the field, usually concentrating on an examination of the natural--not "merely" civil-history of a region. The impetus for this is traced to t he influence of the activities of the Royal Society , which largely followed the scientific dicta of Sir Francis Bacon.</p> / Doctor of Philosophy (PhD)

This dissertation evaluates the position of Netherlandish migrant artists in the dynamic cultural environment of seventeenth-century Rome through an examination of the role of the Bentvueghels (“birds of a feather”) as a social and economic nexus for the city’s foreign community. One of the most distinctive societies in the history of art, this high-spirited ex-pat “brotherhood” attracted hundreds of traveling artists and was notorious throughout Europe for its raucous initiations and for the raw depictions of Rome by Pieter van Laer and his followers, the Bamboccianti. While earlier scholarship has established important aspects of the group, such as its history and the artistic significance of individual members, the society has been characterized largely as antagonistic and antithetical to organizations and institutions specific to Rome. I offer instead a fresh outlook on the Bentvueghels that examines their day-to-day economics and response to (and even driving of) market forces in Rome, in order to determine how the society of foreigners as a whole operated functionally within a shifting creative environment in one of the most vital artistic centers in Europe. To address these issues, each chapter is arranged thematically and chronologically, focusing on the period between 1620, when the group first organized, through the close of the seventeenth century, when the last known images of Bentvueghel initiations were created. Using a methodology that integrates art historical primary source investigation with migration theory and network analysis, I analyze the various stages of the journey to Rome for these artists, from initial arrival, to the establishment of a workshop, to the achievement of success in local and international markets. The Introduction (Chapter One) sets up the methodological and historiographical framework for the dissertation. In the second chapter, “Arriving in Rome: The Bentvueghels as a Social and Economic Nexus,” the social activities of the Bentvueghels and their networks are discussed. Archival sources including parish censuses, criminal court records, and notarial documents demonstrate how the group enabled migrant artists to adapt to a different—and often hostile—market by fostering surrogate kinship networks. The Bentvueghels offered migrant artists, who were typically young (around 22-25 years of age), male, and single, a place to live, a ready-made network of friends, and critical financial assistance. Chapter Three, “Working in Rome: Bentvueghel Workshops and Working Practices,” establishes the working practices of Dutch and Flemish artists, a relatively uncharted area of research, and locates economic and social network formation within the space of the workshop. Centers of artistic production in the city are scrutinized, from the highly trafficked studios of Netherlandish artists such as Paul Bril to the private drawing academies hosted by prestigious patrons, including the celebrated Genoese aristocrat, Vincenzo Giustiniani. Paintings, drawings, and prints produced by Dutch and Flemish Italianate artists are compared to identify patterns in workshop practices, determine market impact, and measure the degree to which they were influenced by their new surroundings and by their association with the Bentvueghels. In the fourth and final chapter, “Staying in Rome: Cornelis Bloemaert II as a Case Study for Long-term Strategies of Networking,” I explore strategies of integration among members who remained in Rome for extended periods, focusing on the engraver Cornelis Bloemaert II as a case study. Collaborative enterprises such as large-scale book productions, which comprised a significant proportion of Bloemaert’s artistic output in Rome, provided ways for artists to enhance their artistic education and experiment with new techniques and motifs, while also encouraging further expansion and development of an artist’s social and economic networks. This study thus evaluates the full scope of a foreign artist’s experience in Rome, highlighting with greater accuracy the ways in which affiliation with the Bentvueghels influenced acclimation and eventual integration within the social and cultural fabric of the city. It offers, moreover, a much needed contextualization of the artistic relations between northern European and Italian artists in seventeenth-century Rome, and the important position of the Bentvueghels within this cosmopolitan environment. / Art History

Although Rembrandt van Rijn owned over eighty pieces of sculpture, studies regarding his use of the collection are in short supply and tend to be either formal, tracing the few images of sculpture in Rembrandt's oeuvre to those listed in his 1656 bankruptcy inventory, or else they refer to his use of classical sculpture in general terms as an inspiration for his history paintings. This study shifts emphasis from formal and iconographic issues to Rembrandt's studio practices and working methods. It examines his manipulation of the border between reality and illusion (what Ovid termed "the art that conceals art"): his effort to "incarnate" his sculptural sources by wrapping them in textiles and giving them the appearance of flesh. Seventeenth-century theory provides the foundation for this hypothesis: artists/theorists such as Karl van Mander, Peter Paul Rubens, and Philips Angel promoted the judicious use of sculpture and encouraged artists to transform its marmoreal surface into pliant flesh; Van Mander advised painters to make the thin garments of classical statues more appropriate for Northern paintings by wrapping them in woolen cloth; he also encouraged artists to "steal arms, legs, hands, and feet" from works of art and synthesize them into new creations. Esteemed precedents also support the hypothesis: recent studies of Cornelis Cornelius van Haarlem, Hendrick Goltzius, and Bartholomeus Spranger examined their use of Renaissance bronzes, an inexpensive and plentiful source that Rembrandt also seems to have tapped. Paragone, a popular debate in both Amsterdam and Leiden, is another facet of this study. Empirical observations reveal patterns in Rembrandt's use of sculpture: several etchings of his studio show busts adorned with hats or wrapped in fabric (a practice also described in a seventeenth-century poem about Rembrandt); a number of his head studies, genre, and history paintings suggest that he used busts of Roman emperors for models. The less subtle artistry of his students and his colleague Jan Lievens also exposes their use of clothed statues and thereby corroborates the hypothesis that Rembrandt's reliance on sculpture for models was more prevalent and artful (in the sense of covert) than has previously been noted. / Art History

This study will demonstrate that the lay or "popular" medical practitioner played a major role in the provision of health care in seventeenth-century England. The medical "professionals" have generally been accepted as providing the most expert and "scientific" medical care (within the limits of contemporary knowledge), and, as such, have been the focus of attention for the majority of studies by medical historians. This study challenges traditional studies on the basis of geography, economic factors, religious influences and contemporary medical practices. The amorphous nature of seventeenth-century medical knowledge will be demonstrated to show the similarity between lay and professional medical treatment. To this end, female lay medical practitioners have been presented as a case study to illustrate the widespread nature and diversity of popular medicine and to assist in defining the role of the popular practitioner, a vital element within seventeenth-century health care. / Thesis / Master of Arts (MA)

Apresenta e discute acervo iconográfico com foco no espaço urbano do Recife colonial e reflete se a análise dessa iconografia é suficiente para compreensão de mudanças na identidade urbana ligada a determinado empreendedor ou fase de governo colonial, do lusoibérico ao pós-neerlandês. Mostra através da iconografia, sistema de representação gráfica materializadora de informações e discursos, ser possível a invenção se contrapondo à verdade observada e a outras iconografias. Reflete suficiência da análise iconográfica para compreender mudanças na identidade urbana nas fases de governo luso-ibérico, neerlandêsholandês e pós-neerlandês, de acordo com as necessidades das etapas do empreendimento colonial. Numa inquietação científica, a tese impôs resultado divergente da hipótese inicial, entendendo que para a discussão aprofundada da distinção das identidades nos fatos urbanos e modelos urbanísticos, arquitetônicos e de investimentos, nos períodos de governo, de forma não subjetiva e sem juízos de valor, a leitura e entendimento através da iconografia só se mostrou suficiente a partir de base historiográfica. Esse aprofundamento permitiu questionar convenções sobre a construção da identidade urbana, permitindo superar a metodologia de análise identitária tradicional, passando a utilizar variáveis reais documentadas pela historiografia, respondendo cientificamente à construção do fenômeno urbano. A partir disso, discute a convencionada e subjetiva transplantação identitária, defendendo ocorrência de construção da cidade e sua identidade a partir das variáveis da cidade necessária [ambiente, interesses e, investimento de meio e materiais], passando a perceber as formas distintas de investir e as distintas identidades urbanas resultantes, até dentro de uma mesma fase de governo do empreendimento colonial, por exemplo, diferenciando neerlandeses de holandeses [Nassau] da WIC. Constatou que a cidade foi construída com pragmatismo, na emergência da falta de recursos públicos, das guerras, da falta de logística de meios e materiais, nem condições políticas para intervenção impositiva. Elementos culturais, desenhos e forma de implantação de edifícios e sistema urbano puderam ser transplantados e miscigenados na babel colonial, frente às necessidades e emergências, mas a identidade urbana empreendida foi consolidada no ambiente construído, não como discurso, ou imposição, mas através do saber fazer dos personagens coloniais. / This work shows and discuss the iconography heap focalizing the urban space of colonial Recife and reflects if their iconography analysis is enough for the changes understanding in urban identity connected to a specific contractor or colonial government phase, to Lusitian- Iberian from after-Netherlandish. It is showed, by iconography, system of materializing graphical representation of informations and discuss, that is possible the invention be opposed of examined true and another iconographies. This work reflects the sufficiency of iconography analyses to understand the urban identity changes in the Lusitian-Iberian, Netherlandish-Dutch governments and post-Netherlandish, according the level necessities of colonial enterprise. In a scientific inquietude, this thesis imposes a different result of initial hypothesis, understanding that for a deepened discussion of identities in urban facts and urbanistic, architectonic and investment models, in government periods, of a no subjective form and without value judgment, the lecture and understanding by the iconography just showed sufficient by an historiographical basis. This deepening allows to question conventions about the urban identity construction, allowing overcame the methodology oftraditional identity analyses, passing to utilize real variables documented by historiography, answering scientifically to construction of urban phenomenon. From this, it was discussed the covenanted and subjective identity transplantation, defending the occurrence of urban construction and their identity from the necessary city variables (environment, interests and material and mean investments), passing to perceive the different forms to invest and the different urban identities resultant, until into of a same phase of colonial enterprise, for example, differencing netherlandishes from ditches (Nassau) from WIC. It was observed that city was constructed with pragmatism, in emergency of public resources missed, from wars, from logistics missing of means and materials, neither political conditions to an imposing intervention. Cultural elements, draws and form of buildings implantation and urban system could be transplanted and miscegenated in colonial Babel, front of necessities and emergencies, but the undertaked urban identity was consolidated in a constructed environment, not as discuss, or imposition, but by the knowhow from colonial characters.