The launch of Britain’s “Anglo-Saxon” origin-myth and the first Old English etymological dictionary. This is the only book in human history that presents a confessional description of criminal forgery that fraudulently introduced the legendary version of British history that continues to be repeated in modern textbooks. Richard Verstegan was the dominant artist and publisher in the British Ghostwriting Workshop that monopolized the print industry across a century. Scholars have previously described him as a professional goldsmith and exiled Catholic-propaganda publisher, but these qualifications merely prepared him to become a history forger and multi-sided theopolitical manipulator. The BRRAM series’ computational-linguistic method attributes most of the British Renaissance’s theological output, including the translation of the King James Bible, to Verstegan as its ghostwriter. Beyond providing handwriting analysis and documentary proof that Verstegan was the ghostwriter behind various otherwise bylined history-changing texts, this translation of Verstegan’s self-attributed Restitution presents an accessible version of a book that is essential to understanding the path history took to our modern world. On the surface, Restitution is the first dictionary of Old English, and has been credited as the text that established Verstegan as the founder of “Anglo-Saxon” studies. The “Exordium” reveals a much deeper significance behind these firsts by juxtaposing them against Verstegan’s letters and the history of the publication of the earliest Old English texts to be printed starting in 1565 (at the same time when Verstegan began his studies at Oxford). Verstegan is reinterpreted as the dominant forger and (self)-translator of these frequently non-existent manuscripts, whereas credit for these Old English translations has been erroneously assigned to puffed bylines such as Archbishop Parker and the Learned Camden’s Society of Antiquaries. When Verstegan’s motives are overlayed on this history, the term “Anglo-Saxon” is clarified as part of a Dutch-German propaganda campaign that aimed to overpower Britain by suggesting it was historically an Old German-speaking extension of Germany’s Catholic Holy Roman Empire. These ideas regarding a “pure” German race began with the myth of a European unified origin-myth, with their ancestry stemming from Tuisco, shortly after the biblical fall of Babel; Tuisco is described variedly as a tribal founder or as an idolatrous god on whom the term Teutonic is based. This chosen-people European origin-myth was used across the colonial era to convince colonized people of the superiority of their colonizers. A variant of this myth has also been reused in the “Aryan” pure-race theory; the term Aryan is derived from Iran; according to the theology Verstegan explains, this “pure” Germanic race originated with Tuisco’s exit from Babel in Mesopotamia or modern-day Iraq, but since Schlegel’s Über (1808) introduced the term “Aryan”, this theory’s key-term has been erroneously referring to modern-day Iran in Persia. Since Restitution founded these problematic “Anglo-Saxon” ideas, the lack of any earlier translation of it into Modern English has been preventing scholars from understanding the range of deliberate absurdities, contradictions and historical manipulations behind this text. And the Germanic theological legend that Verstegan imagines about Old German deities such as Thor (Zeus: thunder), Friga (Venus: love) and Seater (Saturn) is explained as part of an ancient attempt by empires to demonize colonized cultures, when in fact references to these deities were merely variants of the Greco-Roman deities’ names that resulted from a degradation of Vulgar Latin into early European languages. Translations of the earlier brief versions of these legends from Saxo (1534; 1234?), John the Great (1554) and Olaus the Great (1555) shows how each subsequent “history” adds new and contradictory fictitious details, while claiming the existence of the preceding sources proves their veracity. This study also questions the underlying timeline of British history, proposing instead that DNA evidence for modern-Britons indicates most of them were Dutch-Germans who migrated during Emperor Otto I’s reign (962-973) when Germany first gained control over the Holy Roman Empire, and not in 477, as the legend of Hengist and Horsa (as Verstegan satirically explains, both of these names mean horse) dictates. The history of the origin of Celtic languages (such as Welsh) is also undermined with the alternative theory that they originated in Brittany on France’s border, as opposed to the current belief that British Celts brought the Celtic Breton language into French Brittany when they invaded it in the 9th century. There are many other discoveries across the introductory and annotative content accompanying this translation to stimulate further research. Acronyms and Figures Exordium Verstegan’s Publishing Technique Earliest “Anglo-Saxon” Texts Published in England “Archbishop Parker’s” Antiquarian Project (1565-1575) The Percys’ Patronage of the Workshop (1580-1597) “Learned Camden’s” Society of Antiquaries (1590-1607) The “Cowell” Revenge-Attribution: Plagiarism and Innovation in Saxon Dictionaries British Pagan and Christian Origin Myths Scientific Evidence and Its Manipulation in Establishing the Origin of Britons and Europeans Critical Reception of Restitution Verstegan’s Handwriting Synopsis Primary Sources The Northern Theological Histories of Saxo (1534; 1234?), John the Great (1554) and Olaus the Great (1555) Text 1. Of the origin of nations 2. How the Saxons are the true ancestors of Englishmen 3. Of the ancient manner of living of our Saxon ancestors 4. Of the isle of Albion 5. Of the arrival of the Saxons into Britain 6. Of the Danes and the Normans 7. Our ancient English tongue, and explanation of Saxon words 8. The etymologies of the ancient Saxon proper names of men and women 9. How by the surnames it may be discerned from where they take their origins 10. Titles of honor, dignities and offices, and names of disgrace or contempt References, Questions, Exercises
Concentrating on the period 1660-1781, this book explores how the English literary past was made. It charts how antiquarians unearthed the raw materials of the English (or more widely) British tradition; how scholars drafted narratives about the development of native literature; and howcritics assigned the leading writers to canons of literary greatness. Poetry and the Making of the English Literary Past also analyzes the various kinds of occasion on which the contents of the literary past are rehearsed. Discussed, for example, is the rise of Poets' Corner as a national shrine forthe consecration of literary worthies; and the author also considers a wide range of poetic genres that lent themselves to recitals of the literary past: the funeral elegy, the progress-of-poesy poem and the session of the poets poem. The book concludes that the opening up and ordering of theEnglish literary past occurs earlier than is generally supposed; and the same also applies to the process by which women writers achieve their own distinctive form of canonical recognition.
Recount the life of Edmund Campion, saint and martyr in this newly revised and definitive version from TAN Books. A new and updated life of St. Edmund Campion, Simpson's classic biography has been thoroughly revised and enlarged by Fr. Peter Joseph. With a foreword by Cardinal Pell.
Spenser's Monstrous Regiment is a stimulating and scholarly account of how the experience of living and writing in Ireland qualified Spenser's attitude towards female "regiment" and challenged his notions of English nationhood. Including a trenchant discussion of the influence of colonialism upon the structure, themes, imagery, and language of Spenser's poetry, this is the first major study of Spenser's canon to engage with primary Gaelic materials in its assessment of his relationship with native Irish and Old English culture.
From antiquity to the Renaissance the pursuit of patronage was central to the literary career, yet relationships between poets and patrons were commonly conflicted, if not antagonistic, necessitating compromise even as they proffered stability and status. Was it just a matter of speaking lies to power? The present study looks beyond the rhetoric of dedication to examine how traditional modes of literary patronage responded to the challenge of print, as the economies of gift-exchange were forced to compete with those of the marketplace. It demonstrates how awareness of such divergent milieux prompted innovative modes of authorial self-representation, inspired or frustrated the desire for laureation, and promoted the remarkable self-reflexivity of Early Modern verse. By setting English Literature from Caxton to Jonson in the context of the most influential Classical and Italian exemplars it affords a wide comparative context for the reassessment of patronage both as a social practice and a literary theme.
Shakespeare's Catholic context was the most important literary discovery of the last century. No biography of the Bard is now complete without chapters on the paranoia and persecution in which he was educated, or the treason which engulfed his family. Whether to suffer outrageous fortune or take up arms in suicidal resistance was, as Hamlet says, 'the question' that fired Shakespeare's stage. In 'Secret Shakespeare' Richard Wilson asks why the dramatist remained so enigmatic about his own beliefs, and so silent on the atrocities he survived. Shakespeare constructed a drama not of discovery, like his rivals, but of darkness, deferral, evasion and disguise, where, for all his hopes of a 'golden time' of future toleration, 'What's to come' is always unsure. Whether or not 'He died a papist', it is because we can never 'pluck out the heart' of his mystery that Shakespeare's plays retain their unique potential to resist. This is a fascinating work, which will be essential reading for all scholars of Shakespeare and Renaissance studies.
Between 1600 and 1800 around 4,000 Catholic women left England for a life of exile in the convents of France, Flanders, Portugal and America. These closed communities offered religious contemplation and safety, but also provided an environment of concentrated female intellectualism. The nuns’ writings from this time form a unique resource.
This will help us customize your experience to showcase the most relevant content to your age group
Please select from below
Login
Not registered?
Sign up
Already registered?
Success – Your message will goes here
We'd love to hear from you!
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.