bluuebunny/crossref_metadata_2025 huggingface dataset:
English Catholics and the Papal Deposing Power, 1570–1640
Authors: Clancy Thomas
Published: July 2016

The accession of James I to the throne of England in 1603 brought about a change in the political thought of the English Catholics. As was pointed out at the end of the previous part of this study, the battle for a Catholic prince was over and the battle for toleration under a Protestant prince was about to begin. In this new struggle the doctrine of the deposing power was, as far as practical politics went, merely an embarrassment. The doctrine was, however, implied by the current Catholic teaching concerning the nature and government of the church, and no champion of the Holy See could then imagine how it could be denied without seriously impairing the Catholic case for the Roman primacy. But since it was plain to all that the last chance for invoking the deposing power in England had passed and that it was now useless as a political weapon, the temptation was naturally very strong to renounce it altogether as a doctrine.
A Derbyshire Family in the Seventeenth Century: The Eyres of Hassop and Their Forfeited Estates
Authors: Meredith Rosamond
Published: July 2016

Manuscript sources. The Hassop muniments, part of the Bagshawe Collection in Sheffield City Libraries, have provided the chief source for this study. They consist very largely of deeds and related documents, but even these are not complete. A small bundle of some thirty miscellaneous papers, a number of them rough notes or mere domestic receipts, together with the parliamentary surveys of the estates, provide almost the only other estate papers in the muniments for the period covered. There are no letters, except for some half-a-dozen which have survived because the blank sheets have been used subsequently for business notes. The deeds are supplemented by two Hassop evidence books, compiled in the later 18th Century, now in the possession of Lady Stephens.on of Hassop Hall.
The Eyres of Hassop from the Test Act to Emancipation
Authors: Meredith Rosamond
Published: July 2016

Thomas Eyre, son of Rowland Eyre and Mary Teresa Widdrington, was the last of eleven generations of the Eyre family who had passed down the Hassop estate from father to son in direct succession. He was born on 29 September 1743, the only child of parents so retiring that genealogists have assumed Rowland predeceased his father (d.1749); in fact he lived until 1777 and appears to have taken considerable personal interest in the Hassop estate. Large scale maps of the manors of Hassop and Calver made for him in 1752, and a carefully written book of the Hassop evidences compiled in 1768, have survived among the muniments. The only record of his participation in public affairs in Derbyshire is the appearance of his name as one of the signatories to a Notice of an Association for prosecuting poachers, made in 1751 by the leading landowners of the county. Rowland was survived by his wife, who died in 1785.
The Reluctant Prior: Bishop Wulstan Pearson of Lancaster
Authors: Kollar René
Published: July 2016

Although the Irish accounted for a large proportion of the English Roman Catholic Church during the opening decades of the twentieth century, the Church ‘was led by Englishmen too and mostly pretty local ones.’ Bourne, McIntyre, Leighton Williams, Henshaw, Thorman, and Singleton represent a few of the native sons who eventually became prelates of their local sees. Likewise, Thomas Wulstan Pearson (1870–1938), born in Preston, was appointed the first bishop of the Diocese of Lancaster in 1925. Dom Wulstan had previously served in the Benedictine parish in Liverpool, an assignment which he cherished. Asked to leave this northern post to become the first prior of Downside Abbey’S foundation at Ealing, he unsuccessfully tried to resist. Reluctantly and with serious reservations he followed his abbot’s wishes and moved south. His years as the superior of this young priory, however, represent a traumatic break with the sense of personal fulfulment he experienced in Liverpool, but the barren and trying years also served to strengthen his longing and commitment to the pastoral ministry.
Thomas Vavasour M.D.
Authors: Rex Richard
Published: July 2016

The names of Dr. Thomas Vavasour and of his wife Dorothy are not uncommon in the chronicles of English Catholic recusancy and in related studies. The poignancy of their story—of a husband and wife practising their religion in the face of persecution and ending their lives in different prisons after a long period of enforced separation—and the relative richness of the relevant sources have together assured them at least a passing mention in such diverse works as Aveling’s studies of Yorkshire recusancy, Cliffe’s account of the Yorkshire gentry, and Claire Cross’ biography of Henry Hastings, third earl of Huntingdon. Although Thomas Vavasour has been described as ‘a very shadowy figure’, he and his wife are in fact among the best documented of the early lay recusants. It is all the more surprising, then, that no attempt has previously been made to bring together the disparate sources to give a reasonably full and coherent account of Thomas Vavasour’s career and family. This article aims to fill that gap. Its attempt to do so is greatly facilitated by the availability in print of much of the basic documentation.
English Clerical Converts to Protestantism, 1580–1596
Authors: Questier Michael C.
Published: July 2016

It is proposed in this article to discuss the English Catholic seminarists who apostatised between 1582 and 1596—that is, after the date when Catholics in England were required unequivocally to separate themselves totally from the Established Church but before the beginning of the Appellant Controversy. P. McGrath in a recent article has set out the basic biographical details of a number of the Elizabethan apostates. T. H. Clancy has dealt with Jesuit defectors from the sixteenth to the eighteenth centuries and gives interesting and useful statistics on apostates in general. Neither of them, however, makes any extensive attempt to assess the development or significance of these apostates’ changes of religion. McGrath expressed the hope that his ‘survey… of an important section of the Elizabethan clergy’ would ‘draw attention to the variety of motives influencing these men’ and ‘the need for further examination of their strange careers’. It is the intention of this article to explore further the importance of apostasy among the Elizabethan seminarists (seminary priests and students for the priesthood who never got as far as being ordained). Instead of concentrating, as McGrath and Clancy do, upon establishing who the apostates were, a comparative approach over a shorter period will be employed, using a wider range of source material, including the books of ‘motives’. The aim is to challenge the view that all clerical apostates were basically of similar significance, distinguished mainly by whether they remained with the Established Church or not. It will be argued here that the phenomenon grew more serious between 1580 and 1596. It is not enough to say of these apostates merely that there were bound to be ‘deviationists’ from the Allen-Persons line, or that they had the example of the Marian priests before them.
Episcopal Authority and Clerical Democracy: Diocesan Synods in Liverpool in the 1850s
Authors: Doyle Peter
Published: July 2016

When the new English bishops met at the first Provincial Council in 1852 they decided that they should each hold a diocesan synod before 1854 to promulgate the decrees of the Council, and thereafter annually. These diocesan synods have usually been written off by historians as being of little interest, merely reaffirming and applying Provincial decrees. While this may be true of much of synodal legislation, the importance of the synods went beyond their strictly legal function: they played a part in establishing episcopal authority and in impressing on the clergy that the restoration of the hierarchy had not been merely a palace revolution. Many of the English missionary clergy had felt let down by the Restoration of 1850: they had petitioned Rome for a canonical hierarchy to replace the vicars apostolic in the hope that the new bishops would be less arbitrary in their rule and that they themselves would have their rights confirmed; in this context they were particularly keen on their supposed right to be consulted by the bishops in a range of matters. The events described in this article, which occurred in the new diocese of Liverpool, were perhaps the last organised attempt to get some of those rights recognised.
Et In Suburbia Ego: Father Bampfield and the Institute Of St. Andrew
Authors: Foster Stewart M.
Published: July 2016

The lives of many converts in nineteenth-century England underwent quite significant, and often drastic change as a result of their decision to enter into full communion with the Catholic Church. Social ostracism, rejection by family and friends, and acceptance of the loss of professional advancement were counted among the risks of ‘going over’ to Rome. Conversion brought with it a discontinuity with the past; yet the Catholic careers of many of those received into the Church exhibit a remarkable continuity with the subject's non-Catholic past, if not in matters of doctrine and worship, then certainly in the field of social and apostolic goals. Father George Bampfield, educator of the poor and lower middle classes, and pioneer of Catholic evangelization in Hertfordshire and North Middlesex, is one such example. His career, in both its Anglican and Catholic spheres, represents the realisation, in albeit very changed circumstances, of a vision first glimpsed and a commitment made within the bosom of the Establishment.
Judas-Friars Of The Popish Plot: The Catholic Perspective On Dryden's The Spanish Fryar*
Authors: Barbeau Gardiner Anne
Published: July 2016

Friar Dominic, the title character of The Spanish Fryar (1681), is usually regarded as a ‘crude caricature of Catholicism,’ an advertisement for Dryden's Protestantism during the Popish Plot crisis of 1680. But there is another way of looking at him. One may ask, why does Dryden make this wicked priest a Dominican at a time when Jesuits are being singled out for vituperation? Why does he call him Friar Dominic, have him refer to Saint Dominic as a ‘sure Card’ who never fails ‘his Votaries,’ and plainly term him ‘this Jacobin’ (II.iii.2), another name for a Dominican? Evidently, he wants the reader to notice that his satire is aimed at one particular Order, not all Catholic Orders. As William Prynne noted long before, ‘no Protestants’ ever wrote ‘so bitterly against these Popish orders as themselves do one against the other.’ Dryden's choice seems odd, since Dominicans were a handful compared to the 120 Jesuits, 80 Benedictines and 55 Franciscans in the English mission. They were not even worth the historian's numbering. Besides this, Cardinal Philip Howard, Dryden's uncle by marriage, was an eminent Dominican under whose aegis Dryden would place two of his sons after the 1688 Revolution, when they went to Rome to serve the Pope.
The Building Of Bristol's First Post-Reformation Catholic Church and the Bitter Struggle for Control
Authors: Hankins Kenneth
Published: July 2016

The events described and discussed in this article centre on St Joseph's Chapel, Bristol, which was opened in 1790 and was the first Catholic church to be built in the city since the Reformation.
The Jesuits and Devotion to our Lady in the England of Elizabeth I and James I
Authors: Edwards Francis
Published: July 2016

The attitude of the Jesuits, as of all Catholic recusants at this time, was conditioned by being a persecuted minority. Maintaining their faith, they were also concerned to win over the persecutors. So Jesuit writings combine counter-attack and apologetic in ways not contradictory but certainly complex. Theirs was a special difficulty. They avoided politics, but many of their confrères on the continent, notably Robert Persons, favoured a military solution since the prevailing régime in England had from the outset rejected any peaceful overture. They relied on the Spaniards for a successful invasion. This never happened. Treason not prospering remained treason. But from about 1601 and the abortive Spanish effort at Kinsale, even the Catholics on the continent realised that there could be no forceful answer to the recusant dilemma.
St John Plessington, Priest and Martyr
Authors: Phillips Peter
Published: July 2016

The world of the late seventeenth century was a very different one from that of a hundred years earlier. Religious tensions seemed to have fallen into the background. A new London was rising out of the fire of 1666 around the slowly growing walls of Wren's Cathedral, the foundation stone of which was laid in 1675; this was the age of Dryden, Pepys, and Isaac Newton. For the most part Catholics and Protestants got on together as neighbours, not asking too many questions. The penal laws, though still on the Statute Book, were disregarded. Yet for all its seeming modernity, there was a darker side to late seventeenth century English society. The world of the restored Stuart monarchy reflected a society lacking confidence, subject to scares and alarms. Popular fears of a restoration of Catholicism, a mood of discontent in the country, and political intrigue in Court and Parliament all contributed to what Lingard describes as ‘one of the most extraordinary occurrences in our domestic history’:1 the hysteria generated by a plot purported to have been uncovered by Titus Oates, information of which was given to Charles II by his laboratory assistant during his usual early morning walk one summer day in 1678.
The Imperial Abbey at Farnborough, 1883–1920
Authors: Paxton Nicholas
Published: July 2016

‘Those who establish religious foundations are very closely linked with the life their benefaction has made possible. Their influence takes from day to day its part in the life of the foundation.’ So wrote the pseudonymous Robert Sencourt in 1948 as the start of an article about the Empress Eugénie. This present article will explore the elements in Eugénie's character and past life which motivated her to make such an unusual foundation as a mausoleum-abbey at Farnborough, her establishment of its church and house, the relationship between her and its clergy, and the lives of the religious communities (first Premonstratensian, then Benedictine) that staffed the abbey from its foundation until her grand funeral there, which provides the climax of the article.
The Darells of Calehill: Confused and Conflicting Religious Loyalties in Sixteenth and Seventeenth Century England
Authors: Strudwick Elizabeth M.
Published: July 2016

The Darell family history provides a good illustration of the confused and conflicting religious loyalties in sixteenth and seventeenth century England. There were four branches of the family in southern England, all originally descended from William Darrell of Sesay, Yorkshire, in the early fifteenth century. The Pagham and Fulmere branches descended from William of Littlecote; the Calehill branch from John of Calehill by his first wife; and the Scotney branch from John of Calehill by his second wife, niece and heiress of Archbishop Chichele, who owned Scotney Castle. In this paper I am mainly concerned with the Calehill branch. Burton, in his life of Bishop Challoner, stated ‘they were always Catholics’ and he was followed by McGurk, but the head of the Calehill branch was not in fact a recusant until after 1694. From that time they were consistently Catholic.
A Question of Rescue Work or Abduction: Eliza McDermot, Legal Opinion, and Anti-Convent Prejudice in Victorian England
Authors: Kollar René
Published: July 2016

At first glance, the actions of Fr. Charles Bowden, a member of the Brompton Oratory in London, toward a troubled, adolescent, Roman Catholic girl, Eliza (in some reports referred to as Ellen) McDermot, would appear as a praiseworthy and unselfish example of Christian charity. Fr. Bowden, a young cleric, acted on information he allegedly learned from Miss McDermot in the confessional and worked to save her from a possible life of ruin on the London streets. Fr. Bowden eventually urged the young sixteen year old pregnant girl to seek refuge at a local convent where she would have the opportunity to repent and reform her life. McDermot followed his advice, but this seemingly innocent plan to save her soul fanned the flames of hatred against Catholicism and sisterhoods. Without informing her family, Miss McDermot secretly took up residence in a convent, and she did not reveal the location to her mother. When her family complained about this so-called ‘abduction’, critics of Roman Catholicism, and sisterhoods in particular, took their campaign to the public and attacked the actions of Fr. Bowden in letters to the press, graphic pamphlets, and speeches in Parliament. The case of Eliza McDermot quickly emerged as another example which illustrated the evils of Catholic convents, but it failed to capture public attention. Several reasons help to explain the short-lived notoriety of this story, especially the failure to prove that Bowden had broken any English laws.
William J. Walsh, Archbishop of Dublin, 1841–1921
Authors: Morrissey Thomas J.
Published: July 2016

William J. Walsh, a name no longer familiar to people, was in his lifetime so long and so vividly associated with the struggle for educational, social and political equality on behalf of the majority population in Ireland that his death seemed to mark the passing of an institution rather than of a man. For more than thirty years he was the leading voice of the Irish hierarchy, and his wide interests and penetrating intelligence found expression in many books and in an almost unending flow of letters to newspapers on topics as varied as education, theology, canon law, social justice, human rights, bimetallism, the environment, and arbitration. A poor preacher, he made the press his pulpit, so much so that irreverent Dublin wits termed him ‘Billy the lip’. His standing and influence was such that at his death the lord mayor of Dublin, Laurence O’Neill, felt moved to the extravagant observation that he was ‘the greatest archbishop of Dublin since St. Laurence O’Toole’. The remarkable fact that the coffin of an archbishop was draped in a tricolour, even as ‘the Troubles’ raged, spoke more emphatically than words how he was viewed by the nationalist population.
Charles Plater and the Practice of Retreat in the Church of England
Authors: John Tyers Canon
Published: July 2016

While still a novice, the English Jesuit Charles Plater (1875–1921), through his energy, brilliance, enthusiasm and attractive personality was influential in the foundation of the Catholic Social Guild and other social projects. In particular, he motivated the establishment of retreat houses for working men within the Catholic Church in England, work which he described in his book Retreats for the People. This volume attracted the attention of many within the Church of England, encouraging a number of initiatives which, among other things, led to a significant growth in the numbers of Anglicans who made a retreat and to the establishment of diocesan retreat houses.
The Finances of the English Province of the Society of Jesus in the Seventeenth Century: Introduction
Authors: McCoog T. M.
Published: July 2016

CHRISTOPHER HILL'SEconomic Problems of the Church from Archbishop Whitgift to the Long parliament’has long been the standard work on the financial composition of the post-Reformation English church. Over the past fifteen years, however, historians have taken a second look at the material covered by Hill and have begun to formulate new questions about it. Historians such as Felicity Heal and Rosemary O'Day have led new investigations into the economic conditions of the English church. Despite this renewed interest, no one has tackled the more difficult subject of recusant finances. Here is a world hidden behind aliases and secret trusts and one that remains almost totally unexplored. In a series of articles to appear in this journal, I shall venture ‘where angels fear to tread’ and attempt to make sense out of the complicated and confusing records of Jesuit financial activity. This article, which will serve as an introduction to the series, will be concerned with the constitutional development of the Society of Jesus, the spiritual exhortations to poverty as an evangelical counsel and a religious vow, and the legal entanglements of the penal laws in England. It is essential to remember that, first and foremost, the English Jesuits were religious bound by vows, specifically the vow of poverty. All financial activities and investments were restricted by that vow as it was then understood throughout the Society. Future articles will examine the income and the investments of the early Jesuit mission and its eventual subdivision into colleges and residences.
Papists and Patriotism in Elizabethan England
Authors: Brennan Gillian E.
Published: July 2016

WHEN Philip II of Spain sent his Armada to invade England in an attempt to cut off support for the Dutch rebels, he did so in the name of God and the Catholic faith. Elizabeth, in turn recognised the propaganda value of an identification of monarch, country and Protestant church at times of national crisis. It was widely believed that, as the Spaniards wanted to overthrow the Protestant church, the English Catholics must have been pro-Spain. Elizabeth had always regarded the Catholics as a danger to her government; it was now easy for her to portray them as traitors to their country. The attempts by Catholics to claim to be patriotic were, understandably, treated with scepticism. But this had not always been the case. The purpose of this article is to outline the struggle to monopolise patriotic propaganda which took place between the government and the English Catholics throughout Elizabeth’s reign.
Blessed George Errington and Companions: Fresh Evidence
Authors: Longley Katharine M.
Published: July 2016

FOR nearly four hundred years the story of the betrayal, in York Castle, of four laymen and two women by a criminous clerk pretending a desire to become a Catholic, has been known from recollections of Lady Babthorpe; the precise particulars, however, were unknown to her. The discovery of a very remarkable letter, giving many new details, suggests that the patient reading of the catalogues of our national collections of manuscripts might, even now, throw light into other dark corners of recusant history.
William Bathe, S.J., Recusant Scholar, 1564–1614: ‘Weary of the Heresy’
Authors: Mathúna Seán P. Ó
Published: July 2016

IN 1584 A brief introduction to the art of music, one of the earliest books in English on the theory of music, was published in London. William Bathe the author was then a student at St. John's College, Oxford. The young man's promise of a greatly improved system for the teaching of singing and music is not central to our purpose. His dedication of the work to Gerald Fitzgerald, 11th Earl of Kildare, was imprudent. This highlighting of his ‘uncle’, or more accurately granduncle, was intended to gain wider acceptance for his work but the ‘Wizard Earl’ was at that time lodged in the Tower suspected of complicity with Viscount Baltinglass in ‘actual rebellion’.
Richard Smith's Gallican Backers and Jesuit Opponents
Authors: Allison Antony F.
Published: July 2016

After Pope Urban VIII had imposed silence on English Catholics by the brief Britannia in 1631, the controversy over the hierarchy begun by Kellison's Treatise of 1629 continued to engage the pens of French writers. Smith at Paris played a discreet but significant role in encouraging his French supporters and providing them with information. I propose to discuss the way the controversy developed in Part III of this article, to be published later. The present part (II) deals with certain general topics which together form the background to Smith's continuing involvement in it. These are his motives in going to France in 1631; the attempts made in England and in France to have him reinstated or replaced as bishop for England; his sources of income and the commendatory abbeys whose revenues enabled him to support English Catholic institutions at Paris; the history of the community of English priests at Arras College, and afterwards at Tournay College, in Paris, with both of which he was closely associated; and the foundation of the English Augustinian convent of Our Lady of Syon at Paris, where he spent his last years. Very little has ever been published about these matters. An understanding of them will enable the reader to see the events to be described in Part III in clearer perspective.
Changing Concepts of the Pastoral Office: Wiseman, Manning and the Oblates of St. Charles
Authors: McClelland V. Alan
Published: July 2016

The clearest account of the foundation of the Oblates of St. Charles can be gleaned from Henry Edward Manning’s submission of 1860 to Pope Pius IX in response to complaints raised against the Oblates in that year by Archbishop George Errington, Wiseman’s coadjutor, and the Westminster diocesan chapter. He writes as follows:

In the year 1853, while I was still residing in the Accademia Ecclesiastica, His Em. Cardinal Wiseman, in a letter from the Vicar General, with a postscript in his own handwriting, desired that I should return to England, and participate in the formation of a Congregation of Oblates for the Diocese of Westminster.
The Legacy of William Hogarth, 1786–1866
Authors: Gilley Sheridan
Published: July 2016

William Hogarth was born on 25 March 1786 of a small landowning family in Dodding Green, near Kendal, in Westmorland. He and his older brother Robert were among the earliest students, in 1796, to enter the new northern seminary of Crook Hall, established in 1794 on its removal from Douai in northern France, in the bloody aftermath of the French Revolution. He and his contemporaries such as George Brown, the first Bishop of Liverpool, felt themselves to be foundationers, the very inaugurators of the next stage of the tradition. The Ushaw discipline was a strong one: rising at six, meditation in chapel until 7am, then Mass to 7.30, then study until breakfast at a quarter to nine, school from 9.30, dinner at 1.00, study at 3.00, prayer at 7.00 till supper, second prayers at 9.15, and then bed. There were two play days a week. The simple austerity of this life, pursued over thirteen impressionable years from the age of ten, left its mark. On the other hand, Hogarth or his fellow future bishop George Brown recorded his enormous educational debt to his brilliant young preceptor, the historian John Lingard: ‘I learned more in one month’, the writer recalled, ‘than I had done in six, under my former pedagogue; and I also remember that, while he [Lingard] was listening to me translating Latin into English, he was turning over the leaves of a large folio, and making notes for his history, and yet nothing escaped him of what I was reading.’
‘A Tangled Skein of Confusion’: The Administration of George Hilary Brown, Bishop of Liverpool 1850–1856
Authors: Doyle Peter
Published: July 2016

George Hilary Brown (1786–1856), Vicar Apostolic of the Lancashire District since its establishment in 1840, became the first bishop of the new diocese of Liverpool in 1850. He had been extremely reluctant to accept the vicariate, partly because of chronic ill-health and partly because of diffidence about his ability. From 1841 on Propaganda received a number of complaints about his absence from and neglect of his District, and when he was present he caused ill-feeling among his clergy: they thought he was a martinet and complained frequently to Rome about his decisions. For his part, Brown seemed to think he was fighting for episcopal rights against a recalcitrant clergy: in a later letter to Wiseman he claimed that all the bishops should be grateful to him because of his long battle against ‘Josephism and Pistoia’. This article examines two inter-connected quarrels he was involved in after 1850, one with his chapter, the other with his coadjutor. They illustrate some of the issues that arose from the restoration of the Hierarchy in 1850 as well as throwing light on the personality of the Bishop.
‘The Normal State of the Church’: William Bernard Ullathorne, First Bishop of Birmingham
Authors: Bellenger Dom Aidan
Published: July 2016

‘Whilst sailing on board a French ship on the Pacific Ocean in the year 1839, I drew up the first sketch of a plan for establishing the Catholic hierarchy in Australia. The sketch was afterwards completed by the guide of my monastic life and studies, the Archbishop of Sydney, then Vicar-Apostolic of Australia; and by authority of Pope Gregory XVI, in the following year the Australian hierarchy came into existence. The fertile results which quickly followed from the establishment of the normal state of the Church in that distant land inspired me with the earnest desire of seeing the same blessing conferred on the Catholics of England. And on the day of my episcopal consecration, being the very day of the coronation of the present reigning pontiff, as the three Bishops were placing the mitre on my head, there arose up in my mind a sense that was indescribably keen of the need in which we stood for recovering our Hierarchy; and with that sense came a desire as keen to labour for its recovery.’
A Headmaster’s Correspondence 1754–1756
Authors: Holt Geoffrey
Published: July 2016

Seven of these letters were written to John Darell, SJ. who was rector and headmaster of St. Omers College from September 1752 till May 1759. Three are from a fellow-Jesuit, Bernard Baker in London, one is from John Darell’s sister, Olivia, who was a nun at the English convent of the Canonesses of St. Augustine at Bruges and three are from John Darell’s eldest brother, Philip, of Calehill in Kent.
Gentry Catholicism in the Thames Valley, 1660–1780
Authors: Jordan Sally
Published: July 2016

The Catholic population of the Thames Valley in the period 1660 to 1780 was scattered and small when compared with that of Lancashire or the North East of England. Yet, despite the community being dispersed and inhabiting an area close to the centre of government, the recusant population thrived, growing from an estimated 729 in 1676 to 1362 by 1767. The Thames Valley, for the purpose of this study is taken to include Berkshire, most of Oxfordshire and parts of South Buckinghamshire, North Surrey and Western Middlesex (see maps). The main centres of Catholicism throughout this period congregated around gentry households, such as the Stonors of Stonor Park in Oxfordshire and the Wollascots of Woolhampton in Berkshire.
A Topographical Index of Hiding-Places, III
Authors: Hodgetts Michael
Published: July 2016

This is the third and (barring further significant discoveries) the final part of my index, the first and second parts of which were published in Recusant History in October 1982 (nos. 1–177) and May 1998 (nos. 178–300). In Part II, for reasons of space and cost, I omitted, unless there was more to report on them, houses mentioned in my Secret Hiding-Places (1989) but not included in Part I. For reference and analysis, however, it is inconvenient to have a numbered list and a book, each including houses not in the other; and in any case there is now more to report on many of these houses. The one hundred houses in Part III (nos. 301–400) therefore include all sixty-nine of those that were mentioned, however briefly, in Hodgetts 1989 and were not included in Parts I or II. Among them is Scotney Old Castle in Kent (no. 320), which is one of only ten houses in the country where there is a surviving hide mentioned in an Elizabethan or Stuart account of a search. Forty-eight of the hundred were in Granville Squiers’ Secret Hiding-Places (1933).
Education and Faith in the Catholic Highlands of Scotland
Authors: Roberts Alasdair
Published: July 2016

The Highland policies of the Society in Scotland for the Propagation of Christian Knowledge (SSPCK) have been much discussed. In light of subsequent efforts of Royal Bounty catechists directed to areas where ‘Popery and Ignorance do mostly prevail’, it is worth considering how questions of education and faith were regarded within the Catholic Highlands of Scotland. The geographical scope of what Archbishop Mario Conti, chairman of the Scottish Catholic Heritage Commission, has described as a ‘broad swathe’ from east to west can be seen in the Historic Catholic Sites brochure which accompanies this issue of Recusant History. ‘Popery’ was routinely linked with ignorance by Established Church ministers who sent reports, but these same reports emphasised ‘the number of small schools, which apparently were established, and the existence of women catechists, trained by the clergy as their own fore-runners, in early eighteenth-century Scotland.’
The British Institute at Ankara: 60 years young
Authors: Vandeput Lutgarde
Published: July 2016

This paper aims at providing astatus quaestionisof the British Institute at Ankara's structure, remit and working-practices today, as well as offering an overview of the development it has gone through during its lifetime. The range of subjects and disciplines covered, as well as the diversity of projects supported today, clearly shows that the British Institute at Ankara (BIAA) has grown and developed considerably in the 60 years of its existence. Archaeological research is no longer concentrated mainly or exclusively on prehistoric or Byzantine sites, as in the early years of the Institute, even if these periods remain important areas of focus. Besides the excavations, the survey projects sponsored by the BIAA have built up a long and strong tradition, particularly of multi-period, regional landscape surveys. With these points of focus, the BIAA differs from other foreign institutes in Turkey.
Anazarbos and the Tarkondimotid kings of Kilikia
Authors: Wright Nicholas L.
Published: July 2016

In the first century BC, the Tarkondimotidai, an indigenous dynasty ruling over Mount Amanos and the Pyramos basin, were officially recognised as kings by the Roman triumvir Mark Antony. The dynasty weathered the transformation from the Roman Republic to Principate and continued to rule until AD 17. Since the days of Barclay Head, it has been accepted that only two members of the dynasty issued coinage and that the royal mint was located at the kingdom's supposed capital Hieropolis-Kastabala. This paper attempts to fix the identity of the Tarkondimotid monarch who issued a series of regal bronzes in the name of ‘King Philopator’. In the process, it is shown that the location of the royal mint should be moved to the city of Anazarbos, away from Hieropolis which may never have been incorporated directly within the kingdom.
“It would be the time to discuss the optatives.” Understanding the Syntax of the Optative from Protagoras to Planudes
Authors: O'Sullivan Neil
Published: July 2016

This paper uses the Greeks' understanding of the optative mood over many centuries to enlarge our knowledge of the origins of formal grammar, of the vernacular Greek language in post-classical times, and of the limitations which imitative Atticism faced when it tried to give new life to a verbal form which had virtually disappeared from the spoken language. Starting with the very beginnings of grammar as a discipline, it argues that Protagoras' contribution to the study of verbal mood has been overlooked, and the Stoics given too much credit. This observation has implications for the larger issue of whether the origin of formal grammar is to be found amongst students of literature or of philosophy. The rest of the paper works through the standard uses of the optative found in Attic and Homeric Greek, examining the explanations and paraphrases of these usages found in ancient and medieval grammarians and scholiasts, and arguing that this material confirms the evidence for the vernacular suggested by the New Testament and papyri, and can also explain some non-classical uses of the optative found in Atticising writers.
A Thirteenth-Century Plautus Florilegium from Bury St. Edmunds Abbey
Authors: Thomson R. M.
Published: July 2016

Nearly eighty years ago W. M. Lindsay began his valuablelittle Introduction to Latin Textual Emendationwith the observation that ‘There is no Latin author the study of whose text has at once such interest and such value for students of textual emendation as Plautus. For the text of Plautus is on the one hand not nearly so certain as the text of Virgil …, nor on the other so hopelessly uncertain as the text of Propertius … It is still full of difficulties, in spite of the labours of a large number of scholars for a large number of years, though each month … sees a difficulty removed … We may hope to attain before long to a completely satisfactory text’. These were optimistic words, and Lindsay himself, in his subsequent editions, first of theCaptiviand then of the complete plays, did much to advance Plautine textual studies along the hopeful lines he prophesied.
The Vision of Homer: The Eyes of Heroes and Gods
Authors: Constantinidou Soteroula
Published: July 2016

It is evident’that references to eyes and vision in Homer are mainly formulaic. However, in a stimulating article J.P. Holoka discussed the Homeric formulaύπόδρα ίδώνshowing that ‘In all instances, the facial gestureύπόδρα ίδώνcharges the speech it introduces with a decidedly minatory fervency and excitement: a threshold has been reached and such inflammable materials as wounded pride, righteous indignation, frustration, shame, and shock are nearing the combustion point.’ Homeric facial gestures may thus reflect aspects of character and reveal psychological situations; they may, in a way, substitute for acts and above all for words. This study, therefore, will attempt to concentrate, or rather to focus attention, on the eyes of Homeric heroes—and in some cases on those of gods—and where it is possible on their reflections of characters. In certain cases the way the Homeric heroes see and the subsequent details add one more dimension to the depiction of their characters; that is, the supplement to their acts and sayings3 makes for a better understanding of them.
CiceroFam.5.8 andFam.15.5 in the Light of Modern Politeness Theory
Authors: Jon Hall
Published: July 2016

Cicero, like most of us, lived his life subject to certain rules of politeness. What he said and how he behaved were subtly shaped by the circumstances and expectations of the society in which he moved. This fact strikes us most forcefully perhaps in his correspondence, where we can discern at first hand the result of these pressures on aristocratic manners. And yet these letters necessarily challenge our interpretative skills. For we bring to them today views of politeness that may well be very different from those of Cicero himself. The potential for cross-cultural misunderstanding yawns wide.

In this article I would like to discuss two letters in particular which seem to me to have fallen victim to cross-cultural confusion:Fam. 5.8 from Cicero to M. Crassus andFam. 15.5 from M. Cato to Cicero. In both cases, misinterpretation arises primarily, I believe, from the form of linguistic politeness used in them. Modern scholars, it is true, often show an awareness that Roman aristocrats possessed their own peculiar norms of politeness; but few have tried to examine these in detail or consider why they took the precise form that they did.
Domizio Calderini and the Text of the Elder Pliny’s Natural History: Evidence from the ‘Lost’ Commentary on Silius Italicus
Authors: Muecke F. , Dunston A.J.
Published: July 2016

When the late fifteenth-century humanist Domizio Calderini began his project of lecturing and then compiling printed commentaries on such ‘difficult’ authors as Juvenal, Martial, Statius and Propertius, the elder Pliny’s Natural History, with its treasure trove of multifarious information, was one of his main sources. Indeed, the frequency with which the notes on Silius Italicus which are the subject of this paper draw on the Natural History was one of the factors supporting their attribution to Domizio Calderini. The notes stemming from Calderini’s lectures on Silius probably date from 1470-73. In his extant works, in the commentaries on Martial, Juvenal, Statius Silvae and Ovid Ibis, Calderini makes specific references back to his lectures on Silius sixteen times with such phrases as ‘in commentariis Silii recitavimus’ (ad Stat. Silv. 2.2.61) and ‘ut apud Silium exposuimus’ (ad Mart. 1.87.5).
HoraceCarm.2.12, Maecenas, and Prose History
Authors: Byrne Shannon N.
Published: July 2016

Carm.2.12 has often received attention because scholiasts observe that Licymnia is a pseudonym for Maecenas' wife Terentia. The poem is also interesting for the originality of therecusatioit contains, and for the comments it elicits from scholars on Maecenas. Horace begins with a polite refusal to incorporate epic themes into his poetry, and in lines 9-12 he announces that Maecenas will better tell of Caesar's deeds in prose (‘pedestribus historiis’). Rejections of grand themes are found in Greek poetry, but for Roman poets therecusatioacquired the added function of dismissing apparent requests for weighty poetry, and poets on occasion address Maecenas inrecusationesthat supposedly decline his requests. Typically the poet recommends another poet to undertake the rejected task in a more elevated style, usually because the other person's talent (ingenium) is better suited to the job. In the case ofCarm.2.12.9-12, however, Maecenas himself is the suggested alternate, and he is not asked to compose a poem, but to write about Caesar's deeds in prose. Interpretations of these lines tend to focus on Horace's motives for suggesting that Maecenas, whose literary style was notoriously bad, should compose anything, much less prose history, for Caesar. In fact there are no motives or hidden meanings concerning Maecenas as a writer. Horace merely turned to a genre that better represented both his patron's status and the weightiness of Caesar's deeds.
Alexander, Combat Psychology, And Persepolis
Authors: Morrison Gary
Published: July 2016

‘What men will fight for seems to be worth looking into’

H.L. Mencken

Historians have long studied warfare, albeit within a selective framework that includes dates, places, and the description of tactics. Moreover, explanations of ‘why’ and ‘how’ conflicts occur seldom deviate from the political or the long term strategic outlook. It is only recently that we have come to qualify the effect war has on combatants and civilians alike, and how actions and choices in war can also be explained by the stresses to which participants are exposed. Studies such as Jonathon Shay'sAchilles in Vietnamand Lawrence Tritle'sFrom Melos to My Laiin part demonstrably link such psychological trauma with the destructive and savage actions undertaken by soldiers in the conflicts of every epoch. It seems reasonable, therefore, that our growing understanding of combat psychology in the twentieth century A.D. may help us unravel problematic events in history, or at least provide a new way to approach old questions.
Images of Homage, Images of Power: King Herod and his Harbour, Sebastos
Authors: Hohlfelder Robert L.
Published: July 2016

As the tumultuous Triumviral decades of the Republic ended and the Augustan era began, the shadow of Rome's majesty continued to envelop the shores of Judaea some 2000km to the east. King Herod had survived the struggle for dominance between Octavian (Augustus after 27 B.C.) and his rivals, Mark Antony and his ally and wife Cleopatra VII, in part by not being at Actium in 31 B.C. where the final battle in Rome's long series of civil wars was fought. Although his fealty had been to Antony, he had managed to be east of his kingdom's borders conducting a military operation against Malichus I of Nabataea, who had been accused of disloyalty by Cleopatra and Herod (Joseph.AJ15.110).
Catullus and the Poetics of Incest
Authors: Watson Lindsay
Published: July 2016

Catullus is fascinated by the subject of incest. In the last third of his collection, no less than eight pieces are devoted to this particular topic. There are, in addition, thematically significant mentions of the practice in poems 59, 64 and 67. Furthermore, China'sZmyrna, the neo-Callimachean virtues of which are famously touted in poem 95, dealt centrally with the incest of the eponymous heroine and her father Cinyras. To put the matter crudely, then, the incest-theme surfaces in roughly ten per cent of Catullus' surviving poems. But the bulk of such allusions are clustered in poems 69-116, most particularly in the cycle on Gellius (74, 88-91), who, while not disdaining an oral-genital fling with a male partner (80), suffers, according to Catullus, from a psychologically and somatically unhealthy obsession with bedding his closest female relatives. Of especial importance is poem 79,Lesbius est pulcher: it will be discussed at the close of the paper.
Tension, Frustration and Surprise: A Study of Theatrical Techniques in some Scenes of Euripides’ Orestes
Authors: Arnott W. Geoffrey
Published: July 2016

Euripides’ Orestes is a paradox. Few critics of drama today would place it at the summit of the playwright’s achievement, on a level with the Medea, Hippolytus and Bacchae. In antiquity, however, it appears to have been one of the most popular Greek tragedies, performed and praised without stint. The hypothesis prefixed to the play’s text in one mediaeval manuscript called the Orestes ‘one of those dramas with a great reputation on the stage’. The comic poet Strattis referred to it as ‘a most clever play’, Menander used one of its scenes as the model for a long messenger’s speech in his Sikyonioi, and several other comedians in Athens parody or quote phrases from the play. A house in Ephesus has an incident from the Orestes painted on one of its walls. Such evidence for the play’s popularity can be corroborated further by the state of its text in the mediaeval manuscripts and by epigraphy. The former is grossly adulterated with actors’ revisions, the latter provides evidence for a performance of the play at the Dionysia of 340 B.C.
A Student’s Notes of Lectures by Giulio Pomponio Leto
Authors: Dunston A.J.
Published: July 2016

MS. plut. LII 8 in the Biblioteca Mediceo-Laurenziana in Firenze contains (ff. 1-80 r.) an anonymous epitome of Boccacio’s de genealogia deorum, ascribed by Bandini to Domizio Calderini, an anonymous work described by Bandini as de rerum inuentoribus etc. (ff. 81 r.-103 r.) and a commentary on the first three books, and part of the fourth, of the Punica of Silius Italicus. The whole MS. is written by one hand in a humanistic cursive script. The watermark of the paper used is a horn (huchet) surmounted by a cross, the nearest example in Briquet (1st ed.), checked by a tracing, being No. 7833 = Venice, 1460. The volume was written by 1473, for an annotation, in a hand different from that of the text, is found on f. 30 r. in the right-hand margin—1473. i. se. mar. furabitur nisi custodietur Turcum. P. VR.
A Chorus of One Danaid
Authors: Hester D.A.
Published: July 2016

At the end of theSuppliant Womenof Aeschylus, a lyrical argument develops which is without any exact parallel in Greek tragedy. Our single, badly corrupted, manuscript does not name the combatants; at the most crucial section it does not even indicate change of singer by the customary dash; it has no list ofdramatis personae. The chorus of Danaids has long been arguing against a forced marriage, and it is generally accepted that they are one of the participants in the argument. But who are their antagonists? On the older view, the chorus is divided against itself; on the more recent one, another group of singers is disputing with them. Who these singers are is not generally agreed, though the majority vote is for a chorus of handmaidens. It will be my concern in this paper to argue that the antagonist is one person and that person is Hypermnestra, who, in the sequel, alone of the Danaids spared her husband, Lynceus, and thus founded the royal line of Argos, where the play is set. The exact way in which Aeschylus portrayed her action, and the fate of her sisters, are quite uncertain.