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Francis Young’s Magic as a Political Crime in Medieval and Early Modern England makes an important contribution to both the historiography of political culture in medieval and early modern England and the historiography of magic. This book develops ideas from Young’s previous monograph English Catholics and the Supernatural, 1553–1829.
Every mode of writing history has its attendant dangers. The problem with so much conventional political and religious history is that it is an attempt to explain what actually happened. This seems sensible enough, of course, but it inevitably privileges the ways in which the successful historical actors valued their actions, as well as almost inevitably concentrating on an elite.
In his 2009 article ‘(Re)defining the English Reformation’, Peter Marshall described the recent explosion of English Reformation scholarship as something that had become ‘a large and untidy garden, alive with luxuriant foliage, periodic colorful blooms, and a smattering of undesirable weeds’.(1) If the English Reformation is a large, untidy garden, then the scholarship
It is a rare thing for a reviewer to read a book which on its own terms, in its content and argument, leaves nothing open to serious criticism. Professor Diarmaid Ferriter’s Ambiguous Republic: Ireland in the 1970s is one such book.
On Sunday 1 or Sunday 8 April 1649 – it is difficult, as the editors note, to establish the date with certainty (vol. 1, p. 28) – five people went to St. George’s Hill in the parish of Walton-on-Thames, Surrey and began digging the earth. They sowed the unfertile ground with parsnips, carrots and beans, returning the next day in increased numbers.
Wounds, Flesh, and Metaphor in Seventeenth-Century England is a wide-ranging study that examines the metaphor of woundedness within and across political, legal, religious and literary texts.