Elizabeth Ludlow: The Exile’s Wife
As I am doing my research on the English republican exiles in Europe, I notice more and more what an important role was played by their wives. In particular the regicide Edmund Ludlow (1617-92), who fled to Switzerland after the Restoration of Charles II, on many occasions relied on the help of his wife Elizabeth (c 1630-1702). Throughout his flight and exile she remained his close companion, trusted advisor and friend, as might be expected from a good Puritan wife. But she was also much more than that. Elizabeth Ludlow was well-connected in political circles in her own right and served as a mediator, messenger and organiser behind the scenes.
Elizabeth's husband, the regicide Edmund Ludlow
When Charles Stuart issued his proclamation calling on all the King’s judges to surrender themselves to him, Edmund records in his memoirs that his ‘deare wife’ went ‘to informe herself, from knowing friends, what they would advise me to doe in this case.’ Among other things, Elizabeth went to see the Speaker of the Convention, Sir Harbottle Grimstone, to discuss Edmund’s case with him and to obtain a pass for her husband, so he would not be seized on the way to his surrender.
The wives of contemporary political figures also formed their own networks, discussing political issues in the absence of their husbands. Edmund Ludlow recorded, for instance, that he had little hope of a pardon from the King because the wife of his fellow republican Sir Henry Vane had informed Elizabeth ‘that she was assured [General George] Monke’s wife had sayd she would seeke to the King, upon her knees, that Sir Henry Vane, Major Generall [John] Lambert and myself should be hanged.’
When Ludlow has to hide from the authorities, Elizabeth goes to live with him at a friend’s house, and when he finally decides to go abroad to escape from the claws of the government, they settle the affairs of his estate together, before she accompanies him from his hiding place to Southwark, where a horse for his flight is waiting for him.
While Ludlow managed to escape via France to Geneva, Lausanne and finally Vevey in Switzerland, it was Elizabeth who looked after his affairs in England and provided him with money and news from home, before joining him in exile in 1663. Edmund’s memoirs are full of love and praise for his ‘deare wife’, and their marriage was one of mutual respect. They stayed together until Edmund’s death in 1692.
Quotes from: Edmund Ludlow, A Voyce from the Watch Tower. Part Five: 1660-1662, ed. A. B. Worden, Camden Fourth Series, 21 (London: Royal Historical Society, 1978).
The First Actresses and some of Charles II’s mistresses
I finally managed to see the First Actresses exhibition on a late Friday evening trip to the National Portrait Gallery after a hard day’s work at the British Library. It was entirely worth it.
The NPG has a number of beautiful pictures of Nell Gwyn, Moll Davis, Hester Booth, Lavinia Fenton, Sarah Siddons, Mary Robinson and others together with the women’s intriguing stories.
Eleanor Gwyn (1650-87) and Mary Davis (1648-1708) of course were actresses as well as mistresses to Charles II. Nell, who was probably the most famous Restoration actress and a great celebrity on and off the stage, gave the King two sons, Charles and James Beauclerk. Ironically, they were given the first names that should have been given to the legitimate sons and heirs to the throne the barren marriage of Charles II and Catherine of Braganza never produced. (Who knows, the Glorious Revolution of 1688-9 might never have happened!) The actress, singer and comedian Moll bore the King a daughter, Lady Mary Tudor, whose two sons (another James and Charles) both became Jacobites and were later executed for treason.
Up until the Restoration period, boys had played all female parts in the theatre, as acting was not seen as a respectable occupation for a woman. Any young girl associated with the theatre would immediately come under suspicion of being a prostitute or as easily available to much wealthier and much older men. They often were. Yet, despite their libertine lifestyles, the women were never exclusively defined by the men they were associated with.
Mary Robinson as Perdita by John Hopper
Mary Robinson (1757-1800), who became mistress of the Prince of Wales (later George IV) after enchanting him with her role as Perdita in Shakespeare’s Winter’s Tale, would later become a successful poet, novelist and playwright, while also defending female intellectual capacities in A Letter to the Women of England (1799). The Welsh actress Sarah Siddons (1755-1831), née Kemble, was the wife of fellow actor William Siddons. But their marriage ended soon in an informal separation, while Sarah became celebrated in her own right as a Shakespearean actress, most notably for her role as Lady Macbeth. It was women like her who made the profession respectable.
The actresses’ portraits by leading artists of the period, including Joshua Reynolds, Thomas Gainsborough, John Hopper and James Gillray, are impressive and beautiful. More importantly, however, the women depicted ooze elegance, talent, and self-confidence.
In the end I was a bit disappointed that the exhibition was so small. I managed to get through all the pictures (while also conscientiously reading all the labels) in less than an hour. But maybe back then there weren’t quite as many independent women – widely known in their own right – as one might have wished.
The exhibition is still on until 8 January 2012.
The First Actresses: Nell Gwyn to Sarah Siddons at the National Portrait Gallery, Wolfson Gallery, Tickets £11/£10/£9
The Fascination of The Isle of Pines (1668)
Henry Neville’s utopian travel narrative The Isle of Pines (1668) is one of my favourite pieces of literature. It tells the story of the shipwreck of an English trading vessel during the reign of Queen Elizabeth I and of the subsequent survival of one man and four women on a lonely island near terra Australis incognita. The five survivors settle together on the island and create a new society from scratch like Adam and Eve after God’s creation of the earth, or Noah and his family after the Flood, except they keep some of their English ways and make a few new laws to maintain order in their ever-growing society. Several generations later, in 1667, the English Pines are discovered by the crew of a Dutch ship, whose captain publishes an account of the savaged English society he found stranded on a tiny island in the middle of nowhere.
There is no reason why The Isle of Pines should stand out as a literary work. The prose is basic, the story is simple, and the description of the relations of George Pines and the four women worthy of the Bad Sex in Fiction Award. But there are most of all two things that make The Isle of Pines such a fascinating work. First, it has so many layers that generations of scholars have not been able to agree whether the work is a utopia, a hoax, a work on polygamy, a coded political pamphlet, Restoration satire, or all of the above. And secondly, The Isle has a complex and highly successful publishing history, including numerous re-issues and translations in several European languages to make it truly one of the international bestsellers of the seventeenth century.
With large parts of the world still unmapped and the story appearing in the news sheets and gazettes, many contemporaries might have believed Neville’s account of the mysterious island was true, while his friends in the coffeehouses of London and Oxford soon smelt a rat and recognised it as the work of a disgruntled republican, who blamed Charles II and his corrupted court for the decline of English fortunes after the defeat in the second Anglo-Dutch war (1665-67). The story had a mixed reception in the seventeenth century, both at home and abroad, as contemporaries tried to work out what they were dealing with. The number of modern editions as well as scholarly works on the piece published in recent years shows that the mystery of The Isle remains unresolved.
Transnational Subjects: Calls for Papers
I am on the editorial board of a new journal, Transnational Subjects: History, Society and Culture. Our first issue will be appearing in October 2011. The journal is print and online, and fully peer-reviewed.
Currently we have two open calls for papers. For our second issue, which will be published in May 2012, we invite essays on all aspects of transnational and cultural history (4,000–7,000 words) and shorter report-type articles (less than 3,000 words) demonstrating transnational history work.
We also particularly welcome digital submissions, including audio/visual work that would not be suitable for a traditional journal. Digital content will also be peer-reviewed and published on our website. Send proposals to transnational@gylphi.co.uk. The deadline for issue 2 is 31 October 2011.
Issue 3 will be a themed issue: Gender, Sexuality, and the Transnational Subject, to be guest edited by Gregory Smithers.
For well over a generation, historians have enriched our understanding of the history of gender and sexuality in a variety of historical contexts. Insightful works by Anne McClintock, Ann Stoler, Philippa Levine, Robert Aldridge, and many others, have presented a vivid picture of how the “state” endeavoured to control, channel, and at times manipulate gendered behaviour and sexual activity. Despite an impressive body of scholarship, we still know relatively little about the individuals who were the objects of the state’s policies, laws, and policing. Transnational Subjects calls for essays that will shed historical, anthropological, and/or sociological light on the experiences of individuals as they navigated the socially and legally constructed concepts of gender and sexuality from the eighteenth century to the present. We welcome submissions that include, but are not limited to, small case studies, methodologically and theoretically innovative essays, digital work, and personal reflections on gender and sexuality in a transnational context. Essays should not exceed 7,000 words, and reflective pieces should not be more than 3,000 words.
Submissions will be peer reviewed and should be sent electronically to transnational@gylphi.co.uk. Deadline for submissions is 15 January, 2012. Selected papers will appear in the October 2012 edition of Transnational Subjects.
Direct inquiries about the special edition to Dr. Gregory Smithers Department of History, Virginia Commonwealth University.
God Save the Queen in Gotha: Early Modern Research in a German Town
The brass band on the market square is playing God Save The Queen. It’s Gotha on a Saturday night, a sleepy little German town in the former East. Overlooking the town, just up the hill from the market, is Friedenstein Castle. Built during the Thirty Years’ War by Ernest the Pious (1601- 1675), the Lutheran Duke of Saxe-Gotha-Altenburg, it is a symbol of peace arising amidst the carnage and bloodshed of the mid- seventeenth century and home to the dynasty that would also produce Prince Albert (1819-1861) of Saxe-Coburg and Gotha, later Prince consort to Queen Victoria (1819-1901). Most of the locals don’t seem to care that much about the traditions of the dynasty as they drink their beer in the little pubs around the market. They live on the tourists. That’s enough. The castle, meanwhile, plain and decrepit as it might look on the outside, on the inside holds one of the most amazing collections I’ve ever seen.
What happened to social justice and equality in Higher Education?
What’s wrong with Higher Education in the UK? Nothing, if you look at it from afar. The UK has some of the best universities in the world as our VC never fails to remind us. We come second only to the US, and students from all over the world are attracted to study here by the smell of tradition and the shiny prospectuses praising our achievements. Alas, these foreign students are increasingly roped in to fill the funding gaps of a crumbling system, as the recent visit by Universities Minister David Willetts to South America has reminded us. According to a report by the Observer, the Brazilian government is willing to provide up to £18,700 per student in fees.
Wealthy foreign students count as so-called ‘off-quota’ students. This means they are not taking away places from UK candidates, but help universities expand and attract the best and brightest from all over the world. But there are two issues here. Are universities really going to select the brightest rather than those best able to pay? And what is going to happen to all these bright foreign students once they are here? It is great if we can offer them an excellent education and future prospects. It is not so great if we see little clusters of Chinese, Egyptian or Brazilian students huddled together on our campuses with unhappy faces, talking among themselves in their own language, wondering if they will ever make friends among the locals. Those who do integrate well and want to stay in contrast might find it hard to get a job – or a visa for that matter – when they have finished their degree. Can we square that with our consciences, or are we really exploiting them as cash cows?
But foreign students aside, the Government has found another ingenious way of creating divisions in the great community of learning by allowing the best universities to compete in a free market for students with AAB grades (or better). This will undoubtedly mean that the most successful universities can expand and grow wealthier to their heart’s content, while the others will create ‘the rest’ looking enviously at the research money and shiny labs of the better off. The Sunday Times has already announced the creation of a UK Ivy League ‘headed by Oxford, Cambridge, Durham, the London School of Economics and Bristol.’ (I would link to the article, but the pay wall won’t let me). Government reforms are ‘expected to lead to a concentration of students with the highest grades in a small group of universities, starving mid-ranking competitors of some top potential recruits and possibly forcing them to lower their fees from the maximum £9,000′, Jack Grimston writes. Figures to be released by the Higher Education Funding Council for England (Hefce) later this week, are also ‘expected to show that about 40% of the 56,000 students gaining grades of AAB or higher are already concentrated in nine universities’ – something that comes as little of a surprise after research by the Sutton Trust revealed earlier this week that just ‘five schools in England sent more pupils to Oxford and Cambridge over three years than nearly 2,000 others combined.’
It seems all so wrong. The Higher Education reforms by the Coalition Government are taking away money from crucial teaching budgets, leaving universities to fend for themselves in an open market for off-quota and foreign students. Some institutions will clearly benefit from this increasing commercialisation of education, others will die, and the rest of us will hope for a new government.
Talk to them
I have just returned from a conference in Paris and must say I am deeply impressed by the way the organisers and participants managed to cross linguistic boundaries. Virtually all of the French colleagues had very good English, while most of the foreign participants had only little or no French at all. Yet, we all managed to have some engaging and meaningful discussions, thanks to the many creative ways in which everyone tried to make it work.
Participants would, for instance, present their paper in English and have a Power Point presentation in French, so everyone could follow the talk without having to wait for someone to translate. Some speakers even had slides in both languages, and there was a lot of spontaneous interpreting backwards and forwards, be it to summarise what had just been said, or just to clarify individual terms. The conference was on ‘Profane Imprints on the Sacred: What Religion Owes to Politics’, so there were a lot of religious terms that needed clarifying. Thanks to a paper on the English Reformation we learnt that the English word ‘collect’ in the context corresponds to the French ‘oraison’, while the modern French ‘collecte’ is only used for specific prayers in the Catholic mass.
The session chairs also helpfully summarised each paper after the speaker had finished – sometimes in French, sometimes in English – and offered a helpful interpretive commentary on what had just been said. It was my first French conference, but I assume this is their usual way of doing things, and I found it very helpful, not least to get the discussion going. And there was a lot of it.
“You need the papers as an impulse, but it’s really the discussions that matter at those conferences,” said Nathalie Caron, one of the organisers at the University of Paris-Est Créteil. She is right. The participants were historians, theologians, literary scholars, sociologists, even lawyers, and the papers ranged from the Middle Ages to the present day. So we were not specialists in each other’s subjects. Yet, we could all reflect on the different ways in which politics intrudes on religion, and in which religion is exploited for political purposes.
Call it a national stereotype, but the French are good at the big ideas. The keynote speaker, Jean-Paul Willaime, took us from Durkheim via Weber to Ricoeur and back to explain the role of religion in the shaping of national, individual and narrative identities, and the debates that followed crossed not just linguistic but also subject and period boundaries.
And there we are in the UK, historians talking to our immediate colleagues in the field, working not just on the same period, but on either politics, religion or ideas in that little period, unable to engage even with a social or gender historian in a related field. This is not meant to be a rant about monolingualism or even about the fragmentation of academic history into ever shorter periods of time and ever more specialised fields of study, it is a call for more openness and experimentation. We need to talk more to our European neighbours.
‘Du profane dans le sacré: quand le religieux se politise,’ organised by Nathalie Caron and Guillaume Marche at the Université Paris-Est Créteil, 16th and 17th June 2011.
Fees, fees, fees
The government’s decision to allow universities to charge UG tuition fees of up to £9,000 per academic year clearly was an own goal. A BBC survey shows that about half of all higher education institutions in the UK are planning to charge the full fees, and even those who don’t on average demand more than the £7,500 the government had bargained for. In fact, the average fee is likely to be closer to £8,500, leaving the government to foot the bill until the new graduates are earning more than £21,000 per year. If the job market doesn’t pick up quickly, there won’t be many graduates to do so in the near future. (more…)
Property and Power: On James Harrington’s 400th birthday
Power is founded on property. Few people nowadays would deny this doctrine. The political philosopher James Harrington formulated it in the mid-seventeenth century. Living in per-industrial England he still considered land, not money, the most important form of property. The social group that held most of the country’s land also held the largest amount of power. In early modern England this was the monarch and his nobility, including the bishops.
However, from the reign of Henry VII onwards, and especially through the Reformation and the dissolution of the monasteries and sale of Church lands, power relations began to change. Over time, the King (or Queen) and nobility lost land and power in favour of the next social group, the gentry and the commoners, represented in the lower house of Parliament. By the early Stuart period the power balance had been upset so badly that struggles between the King and the House of Commons led to a breakdown or ‘dissolution’ of the government in the English Civil War. Anyone trying to reconstruct the English government in the aftermath of the war would therefore have to create a new superstructure that took into account the changed power relations.
The most famous elaboration of Harrington’s theory can be found in his utopian Commonwealth of Oceana of 1656, in which he tried to persuade Oliver Cromwell to play the sole legislator, set up the perfect republican state and retire to the country.
‘Good laws’, Harrington believed, could give the country stability, and these laws had to be infallible, so that bad men would not be able to corrupt the state. Harrington never saw his dream come true. The Restoration of the Stuarts in 1660 meant a return of many of the old problems. But his ideas of mixed government and a balance of power remained influential in the writings of the Neo-Harringtonians of the later 17th and early 18th century. They influenced both the American and French Revolutions, while his materialist theory of political change would also strike a chord with Marxists and modern economic and political thinkers.
James Harrington would have celebrated his 400th birthday today. He was born in Upton, Northamptonshire on 3 January 1611 and died in Little Ambry on 11 September 1677.
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Eric Nelson’s Hebrew Republic and the Importance of Jewish Sources
In his book on The Hebrew Republic, Eric Nelson sets out to refute the commonly held assumption in early modern historiography that political science came to be separated from religion over the course of the seventeenth century. Instead, he argues that the concept of the respublica Hebraeica was seen as authoritative by many political thinkers, and that in particular three elements of God’s commonwealth were influential: the republican form of government, the redistribution of property by means of agrarian laws, and religious toleration. In their pursuit of the ideal government, seventeenth-century authors did not just rely on the authority of the Bible, but also on the works of the rabbinic tradition. In the three chapters that constitute the main body of his book, Nelson then goes on to prove each of his points in turn.
First, he argues that republican authors came to consider popular government as the only legitimate form of government instead of seeing it as one possible form only. Secondly, Nelson shows that republican authors, most famously James Harrington, came to put more emphasis on the necessity for a redistribution of property by means of agrarian laws influenced by rabbinic scholarship. And finally, he shows that the pursuit of toleration, usually attributed to a process of secularization which involves a separation of state and church, was perfectly compatible with an Erastian church, i.e. a church under government control. For in God’s commonwealth, Nelson argues, there was no separation between the religious and civil spheres, and God gave his laws to the secular ruler.
If you want to buy Nelson’s argument or not, you have to admit it is well put. His work is clearly structured, the prose flows well, and the book is so highly readable that you don’t want to put it down. A must for everybody interested in early modern religion and political thought.
Eric Nelson, The Hebrew Republic: Jewish Sources and the Transformation of European Political Thought (Cambridge, Mass.: Harvard University Press, 2010).
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