Archbishop Scrope's Manifesto of 1405: ‘naïve nonsense’ or reflections of political reality?

In 1405 Richard Scrope, archbishop of York, rebelled against Henry IV and was executed. He has been seen by historians as being easily led into rebelling against the king by other rebels and also as rather a fool. Although it survives in no contemporary copy, a Manifesto containing 10 charges against Henry's government was attributed to the archbishop by contemporaries. Contemporary chroniclers and historians alike have disparaged this document as having little to do with political reality and as such reflects the simple-mindedness of its author; Archbishop Scrope. This article discusses six of the charges (grouped in pairs) contained in various versions of the Manifesto that centre on Henry IV's alleged abuses of government, specifically: 1 and 2) that the king had oppressively taxed both his lay and clerical subjects; 3 and 4) that the king had replaced experienced government officials with new men who had lined their pockets and that the king had subverted the appointment to the office of sheriff; finally 5 and 6) that he subverted the selection process for knights of the shire and subverted their rights to ‘act freely’ in parliament. The article demonstrates that the archbishop's charges were not ‘naïve nonsense’ but reflected political reality and resonated with those who read them.     

The politics of the chancel screen: Samuel Moore,Slaidburn, and the parochial dynamics of Laudianism

The 1630s was a decade of dramatic and often controversial change within the Church of England, as innovatory standards of ceremonial conformity and for the maintenance and appearance of church buildings were imposed upon the Church. This article will examine the imposition of so-called Laudian policies in the Yorkshire parish of Slaidburn. Despite a growing interest in Laudianism amongst historians in recent decades, little work has attempted to explore the dynamics of Laudianism in one parish. The unusual variety of sources which survive relating to Slaidburn during this period provides a rare opportunity to explore the circumstances in which Laudian enforcement was enacted. Central to these responses was the rector, Samuel Moore, a somewhat isolated figure within the parish. This article will suggest that beyond the high polemics which buttressed Laudianism, practical considerations may have prompted a willing clerical constituency for Laudian ideas of ministry and of proper worship.     

William Stubbs,Parliament and the Medieval English Constitution

The name of William Stubbs will forever be associated with the birth of modern scholarship on the late medieval English parliament. At the core of his Constitutional History, a three‐volume work published in the 1870s, is a brilliant synthesis of the development of the early parliament. Since its publication, however, Stubbs's work has generated varied reactions, as scholars have positioned themselves at different points on a sliding scale of praise through to criticism; that is, between praising the Constitutional History for its depth of scholarship and pioneering methodologies, on the one hand, to criticising the work for its present‐minded approach and whiggish agenda, on the other. The aim of this discussion is to strike a balance between these two extremes. While it acknowledges the undoubted flaws of Stubbs's narrative, it also argues for a more nuanced and holistic approach to his work. It suggests that the taint of whiggism has for too long acted as a barrier to a true appreciation of the scholarly merit of the work, merit that extends beyond simply acknowledging its ambition, originality and legacy. The discussion considers some key areas of parliamentary development between c.1290 and c.1406 and notes the continued synergies that exist between what Stubbs wrote 140 years ago and current interpretations and understandings.     

The Duke's Parrot: The Earl of Leicester,the King's Children and the English Revolution

This article examines neglected evidence regarding the ongoing captivity of the children of Charles I, at the hands of the republican regime, long after the regicide in January 1649. While it is well known that the Long Parliament was anxious to attend to the education of the royal children, and to exert authority over their upbringing, and also that there were rumours during the 1640s about plans to install the youngest prince, the duke of Gloucester, on the throne in place of a deposed king, little attention has been paid to voluminous and intriguing evidence about their fate during the interregnum. The aim of this essay is to survey such sources, and to recover evidence of a political and parliamentary debate about the children's fate, not least in a situation where it was thought possible that they might provide a rallying point for royalists, and a security threat. That debates about their fate were protracted and convoluted is used to flesh out rather sketchy evidence – much commented upon by historians, but not taken very seriously – that there was an ongoing debate over a possible monarchical settlement until 1653.     

The Wrong King: Apocalypse and Transformation (or Not) in the White House

Abstract

Jonathan Z. Smith has argued that apocalyptic discourse grew out of a political desire to remove the "wrong" king from the throne. Later, though, the same discourse was used to prevent a "wrong" king from taking the throne. Thus apocalyptic discourse can either motivate or resist transformative change. In US political history it has served both purposes. This article focuses on the trend in presidential discourse, especially in foreign policy, since Franklin D. Roosevelt to use apocalyptic language to resist transformation. The electorate's desire to prevent substantive change was the determining factor in the presidential election of 2008. In Barack Obama's first year in office, though he seemed to promote transformation, his dominant message was a reassuring one: The threat of fundamental change would continue to be contained both at home and around the world. No "wrong" rulers would be allowed to disturb the security of America.     

The Archbishop of Canterbury,the Episcopal Bench,and the Passage of the 1911 Parliament Act

The passage of the 1911 Parliament Bill ended the power of the British house of lords to veto any legislation passed by the house of commons. Henceforth, it could only delay the passage of a measure. The bill was carried by a mere 17 votes and friction between Unionists who took up die‐hard opposition, advised abstention, or actively sought to aid passage was bitter. The role which the archbishop of Canterbury played in canvassing the episcopal bench and helping to ensure final passage of the bill has not attracted much attention. Prior to the debate, the archbishop advised abstention but did not dissuade others from encouraging bishops to support the bill to help ensure passage. Before the vote, therefore, ‘die‐hards’ opposing any concession to the government, ‘hedgers’ advising Unionist abstention in the vote, and ‘rats’, Unionists willing to vote for the bill to ensure passage despite personal reservations, attempted to sound out and pressure the bishops in their direction. At the debate, the archbishop changed his mind and decided he must support the bill in order to avoid a greater crisis, and 12 other bishops joined him in the government lobby, helping to create the final majority of 17 by which the measure passed. Consideration of the role of the bishops adds to the understanding of the mechanics by which the bill passed, amidst considerable intrigue, pressure and acrimony, as well as further illuminating the extent and intensity of the divisions within the Unionist party at this critical moment.     

Diana,Dido, and The Fair Maid of Dunsmore: classical precursors,common tunes,and the question of consent in seventeenth-century balladry

The tragedy of Isabel of Dunsmore—an English shepherd’s daughter who commits suicide after being impregnated by a social superior—is recounted in two similar, yet lyrically distinct seventeenth-century ballads: “The Lamentable Song of the Lord Wigmoore Gouernor of Warwicke Castle and the Fayre Maid of Dunsmoore” and “The Fair Maid of Dunsmore’s Lamentation Occasioned by Lord Wigmore Once Governour of Warwick-Castle.” What is remarkable about these two ballads is that, despite commonalities in plot and even pacing, they offer divergent interpretations of a shared series of narrative events. What is more, both ballads do so by suggestively juxtaposing Isabel’s story both textually and musically with varying mythological precursors: Lucrece, Diana, Callisto, and Dido. This essay seeks to untangle how these classically inspired intertexts serve to characterise Isabel and Wigmore’s relationship in each ballad, particularly when it comes to the fraught issue of female sexual consent.     

King Stephen,the English church,and a female mystic: Christina of Markyate's Vita as a neglected source for the council of Winchester (August 1139) and its aftermath

One of the central reasons for the disintegration of royal authority (sometimes called ‘the Anarchy’) during the reign of King Stephen of England is generally thought to have been his troubled relationship with the English church. The king was summoned to appear before the legate in England, Henry of Blois, bishop of Winchester (who was also Stephen's brother), at a church council called for Winchester on 29 August 1139, in order to show cause for his conduct in arresting several prominent bishops and in confiscating their property. Several major chroniclers discuss the events leading up to and occurring at the council of Winchester, especially William of Malmesbury in his Historia novella and the anonymous Gesta Stephani. The versions of events contained in these sources are not entirely consistent. The present paper examines yet another recounting of the events of the council, seldom appreciated by historians of twelfth-century England, presented in the Vita of Christina of Markyate (c.1096/98–c.1155/66), composed by an anonymous monk of St Albans between 1140 and 1146. Christina was close to the abbot of St Albans, Geoffrey de Gorham, who was probably the patron of the Vita and who quite likely attended the Winchester council and apparently became involved in its aftermath. These events are recorded in some detail in the Vita, presenting us with a vivid recounting of the council and the immediate consequences thereof. The narrative of the Vita contains a somewhat different picture of the personalities and occurrences surrounding the Winchester council than we encounter in the chronicles. The current essay compares the Vita to the standard accounts. We argue that the Vita may be the earliest and possibly most reliable source for the events of the council. Moreover, if we privilege the report of the Vita, the council becomes an especially significant moment in the breakdown of relations between Stephen and the English church.     

King Stephen,the English church,and a female mystic: Christina of Markyate's Vita as a neglected source for the council of Winchester (August 1139) and its aftermath

One of the central reasons for the disintegration of royal authority (sometimes called ‘the Anarchy’) during the reign of King Stephen of England is generally thought to have been his troubled relationship with the English church. The king was summoned to appear before the legate in England, Henry of Blois, bishop of Winchester (who was also Stephen's brother), at a church council called for Winchester on 29 August 1139, in order to show cause for his conduct in arresting several prominent bishops and in confiscating their property. Several major chroniclers discuss the events leading up to and occurring at the council of Winchester, especially William of Malmesbury in his Historia novella and the anonymous Gesta Stephani. The versions of events contained in these sources are not entirely consistent. The present paper examines yet another recounting of the events of the council, seldom appreciated by historians of twelfth-century England, presented in the Vita of Christina of Markyate (c.1096/98–c.1155/66), composed by an anonymous monk of St Albans between 1140 and 1146. Christina was close to the abbot of St Albans, Geoffrey de Gorham, who was probably the patron of the Vita and who quite likely attended the Winchester council and apparently became involved in its aftermath. These events are recorded in some detail in the Vita, presenting us with a vivid recounting of the council and the immediate consequences thereof. The narrative of the Vita contains a somewhat different picture of the personalities and occurrences surrounding the Winchester council than we encounter in the chronicles. The current essay compares the Vita to the standard accounts. We argue that the Vita may be the earliest and possibly most reliable source for the events of the council. Moreover, if we privilege the report of the Vita, the council becomes an especially significant moment in the breakdown of relations between Stephen and the English church.     

The hidden apocalypse: Richard of Saint-Vanne and the otherworld

At the centre of this article stands a letter written by Abbot Richard of Saint-Vanne sometime during the first quarter of the eleventh century. The letter describes two voyages to the otherworld taken by two monks at the abbey of Saint-Vaast in Arras in 1011 and 1012. A careful reading of the letter reveals that behind what appears to be a standard text, belonging to the very popular genre of otherworld journeys, hides an apocalyptic message of urgent warning that the world is about to reach its end. The letter thus serves as a prooftext for the existence of apocalyptic tension in the period between A.D. 1000 and A.D. 1033, and as such contributes to the ongoing debate regarding the ‘terrors of the year 1000’.     

Henry Pelham's Lost Grand Jury Map of Kerry (c.1800): A Newly Found Derivative

The ‘South Division of the County of Kerry’ (GSI FS 1.2.001) is a copy of the southern half of a lost late eighteenth / early nineteenth century map of County Kerry, in southwestern Ireland. Geological annotations on the map are traced to specific episodes (c.1820, 1838 and 1844) in the unofficial geological survey of Ireland conducted by Richard (later Sir Richard) Griffith between 1811 and 1855. The Griffith provenance of the map is part of the evidence used to identify the ‘South Division of the County of Kerry’ as a derivative of the now lost Grand Jury map of Kerry made by the American émigré artist and cartographer Henry Pelham.     

Unsocial Sociability in the Scottish Enlightenment: Ferguson and Kames on War,Sociability and the Foundations of Patriotism

Summary

This article reconstructs a significant historical alternative to the theories of ‘cosmopolitan’ or ‘liberal’ patriotism often associated with the Scottish Enlightenment. Instead of focusing on the work of Andrew Fletcher, Francis Hutcheson, David Hume or Adam Smith, this study concentrates on the theories of sociability, patriotism and international rivalry elaborated by Adam Ferguson (1723–1816) and Henry Home, Lord Kames (1696–1782). Centrally, the article reconstructs both thinkers' shared perspective on what I have called ‘unsociable’ or ‘agonistic’ patriotism, an eighteenth-century idiom which saw international rivalship, antagonism, and even war as crucial in generating political cohesion and sustaining moral virtue. Placing their thinking in the context of wider eighteenth-century debates about sociability and state formation, the article's broader purpose is to highlight the centrality of controversies about human sociability to eighteenth-century debates about the nature of international relations.     

“七国之乱”后吴、淮南二地政区的调整

“七国之乱”后,汉景帝对吴、淮南两地政区进行了一次全面的调整。在吴地,徙汝南王为江都王,辖东阳郡及原鄣郡的北部数县,将原鄣郡的其余地区和会稽郡合并为新的会稽郡。在淮南地区,徙庐江王为衡山王,割其东南部置为新的庐江郡,将原来江南的庐江、豫章二郡合并为新的豫章郡。这次政区调整既是中央集权政策的重要内容,也是对东南地域政治地理格局的重构。