Men Without Clothes: Heroic Nakedness and Greek Art

The naked men of Greek art have been an excuse for male nakedness in more recent art, but the significance of male nakedness in classical art is debated. Osborne traces the history of the representation of the naked male body in Greek art and argues that although in early Greek art nakedness was unmarked, and clothing was used only to draw special attention to men, changes in visual rhetoric led artists to make increasingly detailed reference to the male body, causing a loss of semiotic innocence. Naked male bodies thus came to carry messages about sex as well as gender. The reinstatement of the naked male body in classical art followed the development of a highly artificial convention in which beardlessness was equated with sexual immaturity and held to render the male body asexual.     

Tomboy Tales: The rural,nature and the gender of childhood

By following and connecting certain well-trodden routes through constructions of childhood, it is possible to arrive at a point at which the 'natural' gender of childhood is apparently male. This is indicated by the fact that girls are often termed 'tomboys' in both popular and lay discourses, even when they are partaking in what are seen to be the purest, most ideal childhoods which are present in notions of country childhood idylls. Children, nature, and the countryside as surrogate nature, are all seen as innocent, and thus notions of idyllic 'natural' country childhoods become a powerful force. Heavily influenced by romantic constructions of, and connections between, childhood, nature and the countryside, such views, it will be shown, leave little space for girl children to adopt female identities. The author suggests that this ideal association of male children and nature, and the accompanying notion that it is the development of female sexuality which in particular marks a departure from the natural state of childhood, and thus ends childhood, merits consideration. This is particularly so in the contexts of various discourses, such as romanticism, feminism and ecofeminism, which have explored links between the female and the natural. The aim is not to challenge these constructions and theorisations of gender and nature directly, but rather to show how the introduction of the notion of childhood might cross-cut, problematise and even illuminate them to some degree.     

"It Was Never Good World Sence Minister Must Have Wyves": clerical celibacy, clerical marriage, and anticlericalism in Reformation England

The impact of the Reformation was felt strongly in the nature and character of the priesthood, and in the function and reputation of the priest. A shift in the understanding of the priesthood was one of the most tangible manifestations of doctrinal change, evident in the physical arrangement of the church, in the language of the liturgy, and in the relaxation of the discipline of celibacy, which had for centuries bound priests in the Latin tradition to a life of perpetual continence. Clerical celibacy, and accusations of clerical incontinence, featured prominently in evangelical criticisms of the Catholic church and priesthood, which made a good deal of polemical capital out of the perceived relationship of the priest and the efficacy of his sacred function. Citing St Paul, Protestant polemicists presented clerical marriage as the only, and appropriate remedy, for priestly immorality. But did the advent of a married priesthood create more problems than it solved? The polemical certainties that informed evangelical writing on sacerdotal celibacy did not guarantee the immediate acceptance of a married priesthood, and the vocabulary that had been used to denounce clergy who failed in their obligation to celibacy was all too readily turned against the married clergy. The anti‐clerical lexicon, and its usage, remained remarkably static despite the substantial doctrinal and practical challenges posed to the traditional model of priesthood by the Protestant Reformation.     

Dating the baptism of Clovis: the bishop of Vienne vs the bishop of Tours

This article reexamines the text and interpretation of three crucial passages in Avitus of Vienne's Ep. 46, the only contemporary document attesting the baptism of Clovis, and one passage in Gregory of Tours' Decem Libri Historiarum . The following conclusions relative to the date and circumstances of the baptism can be drawn. A. Avitus addresses Clovis not as if he was a pagan convert, but as if he was a recent Arian sympathiser, possibly even a catechumen. 2. There is no allusion to Clovis's honorary consulship in Ep. 46, hence no terminus post quem of 508. 3. The populus adhue nuper captivus cannot be the Alamans or the newly-converted Franks. Clovis's letter to the Bishops of Aquitaine and Avitus's known involvement in the ransoming of prisoners-of-war are adduced to suggest that the populus may most plausibly be identified with Catholic Gallo-Roman captives taken in the Franco-Visigothic war of 507. If this is right, it provides a terminus post quem , of 507 and suggests a baptism in Christmas 508. 4. Gregory of Tours' account of the Alamannic war is reexamined, and the following conclusions reached: the account fuses a "Clotilde-spool" and a "Constantinian-spool;" the battle against the Alamanni must date to late 506 (evidence from Cassiodorus and Ennodius); but Gregory himself did not know when it took place in absolute terms, and his relative chronology may well be unreliable. Thus the date of the battle and the date of conversion can be uncoupled. The most probable terminus post quem remains the freeing of the populus captivus , probably after the war of 507. The article ends by reexamining the implications of Clovis's and Avitus's relationship and correspondence.     

Secularisation,anticlericalism and cremation within Italian cemeteries of the nineteenth century

This article examines the monumental cemeteries of nineteenth-century Italy with regard to their role as platforms for the tensions between Church and state. In that burial grounds were publically owned yet administered by the clergy, they represented a space where conflicts between secular and clerical powers might be played out – conflicts that reached a peak in the final decades of the Ottocento following the annexation of the Papal State to unified Italy. Particular attention is given to the adoption of cremation as a practice that was advocated by anticlerical, liberal and radical factions in opposition to the Catholic Church. That opposition was manifested in the design and layout of Italian burial grounds and in construction of new crematoria.     

The Location of the Textile Industry in England and Wales, 1813–1820

This article utilises male occupational data recorded in the baptism registers of England and Wales, 1813–1820, to locate the geographical distribution of the textile manufacturing industry at that time. By comparison with female and male occupations abstracted from the 1851 census, it shows that the location was set at least as early as the second decade of the nineteenth century, and before the introduction of steam power or the mechanisation of weaving could have played significant roles. By 1813–1820, the once great regional textile centres of East Anglia and the West Country were no more. Approximately sixty-six per cent of fathers employed in the textile industry lived in Lancashire and the West Riding of Yorkshire. Moreover, textile manufacturing was further concentrated into a small number of parishes. Two-thirds of fathers lived in thirty-six parishes, and fifty per cent resided in only nineteen parishes. An association between the location of the main textile parishes and the proximity of the coal measures is evident. The registers contain a large number of entries for male spinners, reflecting the extent of uptake of Samuel Crompton’s spinning mule. The data confirm that the mule was dominant in cotton spinning within at least thirty years or so of its introduction. By the second decade of the nineteenth century, cotton spinning by hand was a redundant occupation.     

战后日本女性文学萌生的时代土壤

战后日本女性文学伴随着日本社会体制的剧烈变化,以及民主主义思潮的冲击,女权主义的鼓噪和经济高速增长下衍生的都市化情怀的洗礼,呈现出与以往全然不同的盛况,使同时代的日本女性文学基于富饶的时代土壤,开出绚丽的花朵。     

Aspects of gift giving in Denmark in the sixteenth century and the case of the Rose Flower Cup

The concept of an ancient system of gift exchange gradually being replaced by a market economy during the middle ages and early modern period has been rightly challenged by many recent studies. As it will appear from this essay on gift giving at the Danish court of King Frederik II (1559–88), gifts and favours continued to play an important role in the organisation of power and society. Several examples from sixteenth-century Denmark are discussed, including Frederik II's patronage of the astronomer Tycho Brahe. Special emphasis is put on a gift from the Danish noble couple Hans Skovgaard and Anne Parsberg on the occasion of the baptism in 1577 of their godson, the eldest son of Frederik II. Donations at rites of passage like baptism were a convention at the time, yet the huge gilt silver cup known as the ‘Rose Flower’ was more than that. It was an elegant way of reciprocating an earlier, royal wedding gift. At the same time the cup and its symbolism hinted at the ideal of the generous lord, stressing the hospitality and accessibility expected from the king, an ideal as common to king and nobility at the renaissance court of the sixteenth century as it had been in the previous centuries. The more humble gifts mentioned in private account books of the time point to the fact that people did not necessarily give someone a gift to obtain something in return. Sometimes gifts were simply given to sustain the social order of which the donors were a part.     

The Colonial Religion of the Anglican Clergy: Western Australia 1830 to c. 1870

This article sets out to remedy an historiographical oversight in Australian history by identifying the principal characteristics of the religious culture of Anglican clergy in the colony of Western Australia between 1830 and about 1870. Using sources, both personal from clergy or clergy wives, and official correspondence with the colonial governments, and clergy correspondence to mission societies and their bishop, a number of features of clergy religion are delineated. They enable a comparison to be made between metropolitan and colonial Anglican clergy cultures. These include anxieties about status and income; the involvement of the clergy in charity, education, church building, and public worship; isolation and religious competition. While many of these were familiar to English clergy, they took on new aspects in the colonial context, which required the clergy there to become conscious that the colony was a new land, however much they attempted to remake it in their own ecclesiastical image.     

Aspects of gift giving in Denmark in the sixteenth century and the case of the Rose Flower Cup

The concept of an ancient system of gift exchange gradually being replaced by a market economy during the middle ages and early modern period has been rightly challenged by many recent studies. As it will appear from this essay on gift giving at the Danish court of King Frederik II (1559-88), gifts and favours continued to play an important role in the organisation of power and society. Several examples from sixteenth-century Denmark are discussed, including Frederik II’s patronage of the astronomer Tycho Brahe. Special emphasis is put on a gift from the Danish noble couple Hans Skovgaard and Anne Parsberg on the occasion of the baptism in 1577 of their godson, the eldest son of Frederik II. Donations at rites of passage like baptism were a convention at the time, yet the huge gilt silver cup known as the ‘Rose Flower’ was more than that. It was an elegant way of reciprocating an earlier, royal wedding gift. At the same time the cup and its symbolism hinted at the ideal of the generous lord, stressing the hospitality and accessibility expected from the king, an ideal as common to king and nobility at the renaissance court of the sixteenth century as it had been in the previous centuries. The more humble gifts mentioned in private account books of the time point to the fact that people did not necessarily give someone a gift to obtain something in return. Sometimes gifts were simply given to sustain the social order of which the donors were a part.     

杨光先与清初"历案"的再评价

康熙初年,杨光先和传教士汤若望间发生的历法之争,杨光先被视做守旧士大夫的典型,几成史界共识,这种评价有失公允。其实,清初“历案”是明末清初中国以儒学为主的传统化与西方基督教化冲突的继续。杨氏这一做法的本质,不能简单地理解为愚顽守旧和盲目排外,而应看做是中国有识之士对西方早期殖民活动中的宗教、化侵略的抵制与反抗。     

Historical note: "the epileptic constitution": the psychoanalytic concept of epilepsy

The rise of the psychoanalytic approach to behavioral medicine in the early part of the 20th century created a unique concept of the nature and the aetiology of epilepsy based upon dynamic psychopathology. As a direct result of this a radical change in both medical and community perception of this condition was generated, and this was to persist up to and beyond the mid-century mark. This historical note details the adoption, and the rise and fall of this concept of "the epileptic constitution", and a consideration of the negative effects that flowed from this, permeating all areas of psychiatry, neurology and even the criminal justice system.     

“历程”中的客观性——对柯林武德思想的再认识

柯林武德试图将历史学建立在一种新的客观性概念的基础上。他指出:历史中的客观性是在绵延不断的"历程"中得到体现的,在这一历程中,历史当事人的思想与后来的历史学家对它的反思不是"两个"思想而是"一个"思想,历史体系是历史与历史学家的统一。在历史体系中,历史学家即使不受纯粹历史"事实"的制约,也必然受整体"历程"的制约。柯林武德的这些观点使得一种新的史学"客观性"观念成为可能。     

An Occupational Study to Track the Rise of Adult Male Mule Spinning in Lancashire and Cheshire, 1777–1813

This study utilises occupational data abstracted from parish records to track temporal change in the number of adult males who were spinners in Lancashire and Cheshire. The baptism registers of 1813 show that over 80 per cent of adult male spinners in the two counties lived in thirteen parishes only. Two-thirds of the spinners resided within a radius of 10 miles of Manchester town. Manchester and Stockport, in particular, were at the vanguard. Approximately 60 per cent of the spinners lived in the parishes of Manchester, Stockport, Prestwich with Oldham, Bury, Bolton le Moors and Blackburn. The marriage registers of these places contain no entries for bridegrooms who worked as spinners before 1780, the year of the introduction of Crompton’s mule. Thereafter, their number increased markedly. The adoption of the mule was rapid, faster than has been shown previously. Analysis of the trends in the ratio of spinners-to-weavers suggests that cotton spinning by hand and by jenny became effectively redundant in the six parishes during the 1790s. By this time, female cotton spinners in these places had been displaced. The demise of the jenny in cotton spinning, around twenty-five years after its introduction into Lancashire, implies that it was not a major factor to explain why the industrial revolution took off in Britain rather than elsewhere.     

廪君巴人发源地“武落钟离山”地名新解

古代文献记载廪君巴人发源于"武落钟离山"。当代学者对"武落钟离山"这个历史地名的解释差异比较大,有的认为它是"武落山"、"钟离山"二山的合称,有的认为它的本名是"落钟山",有的认为它在湖北清江流域,有的认为它在重庆大宁河流域。实际上,"武落钟离山"本名"武陵钟离山","武落"为"武陵"传写之误,"武陵"即武陵郡。"武陵钟离山"去掉郡名"武陵",就叫做"钟离山"。这表明廪君巴人的发源地是在清江(夷水)流域而非大宁河流域。     

“桓夫人善书”考

在明清以后的书法史著作中,有一位女书家"桓夫人",经考定其原本是<墨薮>评书中的"桓玄",后由<书苑菁华>误录为"桓夫人"及<书史会要>臆断为唐代人而来,从而使这位由笔误诞生出来的"桓夫人",露出了庐山真面目.     

‘Ex utroque sexu fidelium tres ordines’– The Status of Women in Early Medieval Canon Law

Canon law provides for various categorisations among Christians. In early Christian and medieval sources it is often not very clear whether a category is only for men, or for women as well. Taking as its starting point the question of lay status this article intends to clarify terminological difficulties. It touches upon the question of female members of the clergy and the greater equality of monks and nuns. The status of queens and empresses is also discussed.     

On the Geography of the Wars Between the Saxons of Northumberland and the Northern Britons,from the Battle of Menao to that of Kaltraez

Abstract

The techniques of spatial analysis are deployed to gain insights into the ways in which smaller churches of the 11th and 12th centuries were designed to be used. A range of plan types is discussed, including churches with one, two and three cells, linear and cross-shaped plans, and ‘round’ churches. The resulting analysis of the forms of buildings is then placed in the historical context of ecclesiastical reform, and it is argued that some of the changes in church layout were designed to separate the clergy from the laity, mirroring their increasing legal and social differentiation. It is also argued that the ways in which clergy used space were similar in all types of church examined, and that they show continuity from early Christian buildings to the late 12th and 13th centuries, when rising belief in the transubstantiation of the Host led to the evolution of new forms of clergy space     

Merchants,Overseas Trade,and Urban Decline: York,Beverley, and Hull c. 1380–1500

Abstract

Between 1642 and 1660, the Church of England was directed and administered by centrally-appointed government committees, who oversaw the appointment of clerics, arranged generous salaries for many ministers, and undertook ambitious policies that would have revolutionised the medieval parochial structure of the Church. Yet these committees have rarely been discussed, largely because historians remain sceptical about the nature of the Church in this period, and have too often been distracted by doctrinal matters. This essay will analyse the key activity of these committees within Lancashire, the augmentation of clerical wages, and demonstrate that there was a functioning, national, established Church in existence during this period, and that, for some of the clergy at least, this was a golden age of doctrinal tolerance and financial remuneration.     

庄子“真人”思想考论

庄子《大宗师》集中出现了四则有关＂真人＂的论述。＂真人＂思想具有丰富的内涵。作为庄子自身理想人格的画像,＂真人＂等同于＂至人＂。真人一旦上升到＂道＂的层面,又等同于＂神人＂。真人思想的矛盾性源自《庄子》一书内容的复杂性。作为天道哲学的真人,其思想源自《道德经》、《山海经》等典籍;作为生命哲学的真人,源自《黄帝内经》、《周易》等。由后者形成一种＂葆真＂的生命哲学观,产生了积极而深远的影响。