Entering The Temple: women, reading, and devotion in seventeenth-century England

1996 ◽  
pp. 187-207 ◽  
Author(s):  
Helen Wilcox
Keyword(s):  
Seventeenth Century ◽  
The Temple

George Herbert's Authorship of ‘To the Queene of Bohemia’

1977 ◽  
Vol 30 (1) ◽  
pp. 43-50
Author(s):  
Kenneth Alan Hovey
Keyword(s):  
Seventeenth Century ◽  
George Herbert ◽  
First Time ◽  
The Temple

In 1870 H. Huth printed for the first time a poem evidently written in the early seventeenth century and bearing the title ‘To the Queene of Bohemia.’ The only sign of its authorship was the ‘G.H.’ printed after it. Aside from these initials no support was offered for the editor's statement that the poem was ‘probably from the pen of George Herbert.’ Four years later A. B. Grosart, apparently ignorant of Huth's book, printed the same poem from a different manuscript and ascribed the poem to George Herbert, not only because his manuscript too was initialed ‘G.H.’ but also because, as he argued, the poem's rhythm, form, and use of metaphors were like those found in The Temple? Further evidence for Herbert's authorship was supplied by the next two major editors of Herbert's works.

“In the hands and hearts of all true Christians”

2020 ◽  
Vol 50 (1) ◽  
pp. 115-137
Author(s):  
Joel Swann
Keyword(s):  
Seventeenth Century ◽  
Public Libraries ◽  
Dual Role ◽  
Substantial Body ◽  
Private And Public ◽  
The Temple ◽  
Material Evidence ◽  
Devotional Texts

The lively contemporary reception of George Herbert’s book of poems The Temple has been clearly demonstrated by a substantial body of modern scholarship. This article shows how that body of work can be complemented through material evidence of readership drawn from from specific copies of The Temple. By investigating readers’ marks in over 120 copies of the book published between 1633 and 1709, it confirms that The Temple was received with enthusiasm and active readership. While marks in the book often suggest that it was sometimes used for the “commonplacing” of sententious phrases and religious maxims, this article demonstrates how Herbert’s poems also attracted more nuanced literary engagements. The sale and acquisition of the book in private and public libraries in the late seventeenth century likewise suggest that The Temple held a dual role, sometimes positioned in relation to other devotional texts (like the Book of Psalms), and sometimes in a relation to the emerging category of secular literature.

Ancestress Worship: Huxin Temple and the Literati Community in Late Ming Ningbo

NAN Nü ◽  
2014 ◽  
Vol 16 (1) ◽  
pp. 29-58
Author(s):  
Fumiko Jōo
Keyword(s):  
Seventeenth Century ◽  
Public Discourse ◽  
The Public ◽  
Southern Song ◽  
Late Ming ◽  
The Temple ◽  
Family Centered

This article examines a lawsuit over a local temple called Huxin Temple as a way to discuss the conflicts caused by Buddhist devotion by women within family-centered rituals in seventeenth-century Ningbo. Since two sisters from the prominent Yuan family had donated their dowries to Huxin Temple during the Southern Song period, the Yuans had patronized the temple, until another prestigious family, the Zhangs, took it over. The article argues that the Yuans needed to shift their focus from the Yuan sisters to Yuan Yong, another ancestor of the Yuans, in order to win the lawsuit. The outcome of the lawsuit also demonstrates that the pious ancestresses vanished from the public discourse and were replaced by the Song loyalist Yuan Yong.


Petty Babylons, Godly Prophets, Petty Pastors and Little Churches: The Work of Healing Babel

1989 ◽  
Vol 26 ◽  
pp. 237-248
Author(s):  
D.J. Lamburn
Keyword(s):  
Seventeenth Century ◽  
Public Places ◽  
The Public ◽  
God's Word ◽  
Ministry Of The Word ◽  
The Temple ◽  
The Church ◽  
Established Church

On 14 February 1608, William Crashaw, who three years earlier had been vicar of St John’s Church in Beverley, preached a sermon at St Paul’s Cross. He took as his text a verse from Jeremiah—‘We would have cured Babel but she would not be healed; let us forsake her, and go every one to his own country.’ Yet Crashaw was no schismatic. His own career, beginning with his fellowship at St John’s College, Cambridge, had always been within the mainstream of the Established Church. In his will he set out the positions he had held as ‘the unworthy and unprofitable servant of God’. He had been ‘Preacher of God’s word first at Bridlington then at Beverley in Yorkshire. Afterwards at the Temple since then pastor of the Church at Agnes Burton in the diocese of York, now Pastor of that too great parish of White Chapel in the suburbs of London.’ There was much else besides; he had been one of the official editors of William Perkins, a writer of numerous works, whose sermons and catechisms were much sought after, one of the founders and shareholders in the New Virginia Company, with good connections at Court. At Paul’s Cross Crashaw condemned Brownists ‘who forsake our Church, and cut off themselves and separate themselves to a faction, and fashion, or as they call it, into a covenant or communion of their own devising’, just as much as those who ‘be such as refuse public places in the Church, and commonwealth, and retire themselves into private and discontented courses and will not be employed for the public’. In common with mainstream puritans he deeply disapproved of schismatics and was not above attacking them with the same vehemence he normally reserved for papists. It is ‘unthankful’ he wrote, to desert our Church. ‘There is indeed a true ministry of the word amongst us… We have the word truly preached.’ When Crashaw referred to the forsaking of Babel he had something very different in mind, for the solution this early seventeenth-century cleric offered concerned the Church’s ministry.

Early Modern Protestant Listicles: God’s ‘Done’ and George Herbert’s ‘To Do’ Lists

2020 ◽  
Author(s):  
Ceri Sullivan
Keyword(s):  
Seventeenth Century ◽  
Early Modern ◽  
The Will ◽  
Per Se ◽  
Devotional Writing ◽  
The Temple

Abstract Protestant devotional writing from the turn of the seventeenth century uses the list to appeal to the reason, the emotions, and the will. Though as common a device as the dialogue, meditation, catechism, or homily, the list mostly goes unnoticed because of its humble pragmatism. This article looks first at the affordances of the list per se, then at how the period’s devotional writing characteristically entices readers with lists to argue, meditate, and act. Finally, the article argues that George Herbert’s The Temple (1633) uses the list to bring out the opportunities and comedy in the solifidian paradox.

Ingenious Piety: Anglican Casuistry of the Seventeenth Century

1970 ◽  
Vol 63 (3) ◽  
pp. 409-432 ◽  
Author(s):  
Camille Slights
Keyword(s):  
Seventeenth Century ◽  
Religious Faith ◽  
Moral Problem ◽  
George Herbert ◽  
Characteristic Form ◽  
Church Fathers ◽  
Parish Priest ◽  
The Temple ◽  
The Church

In The Country Parson or the Priest to the Temple George Herbert portrays his ideal parish priest not only as a man learned in the works of the Church Fathers and contemporary theology but as one who “greatly esteems also of cases of conscience, wherein he is much versed,” because “herein is the greatest ability of a parson to lead his people exactly in the wayes of Truth.” The case of conscience which the pastor of Bemerton praised so highly was, in the seventeenth century, the characteristic form of casuistry, the branch of theology which attempts to provide the perplexed human conscience with a means of reconciling the obligations of religious faith with the demands of particular human situations. In the case of conscience, the casuist poses, or is posed with, a difficult moral problem and solves it, often with a startling display of erudition and logical ingenuity.

scholarly journals Daya Tarik Arsitektur Bangunan Wat Arun Di Bangkok Thailand

2019 ◽  
Author(s):  
Siti Aminah
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
West Bank ◽  
Early Nineteenth Century ◽  
Tourist Attractions ◽  
Buddhist Temple ◽  
Chao Phraya River ◽  
The Temple

Bangkok is the capital and most populous city of the Kingdom of Thailand. Bangkok has many tourist attractions. One of them the famous is Wat Arun "Temple of Dawn" is a Buddhist temple (wat) in Bangkok Yai district of Bangkok, Thailand, on the Thonburi west bank of the Chao Phraya River. The temple derives its name from the Hindu god Aruna, often personified as the radiations of the rising sun. Wat Arun is among the best known of Thailand's landmarks and the first light of the morning reflects off the surface of the temple with pearly iridescence. Although the temple had existed since at least the seventeenth century, its distinctive prang (spires) were built in the early nineteenth century during the reign of King Rama II.

The Exemplary Center of the Late Postclassic Kowoj Maya

2003 ◽  
Vol 14 (4) ◽  
pp. 408-430 ◽  
Author(s):  
Timothy W. Pugh
Keyword(s):  
Seventeenth Century ◽  
Linguistic Data ◽  
Physical Universe ◽  
Late Postclassic ◽  
The Temple ◽  
Ceremonial Architecture

The ceremonial architecture of Late Postclassic Mayapán (A.D. 1268–1441) in Yucatán, Mexico, included repetitive arrangements of buildings known as temple assemblages. Archaeological investigations conducted by the Proyecto Maya Colonial in Petén, Guatemala, revealed a pocket of temple assemblages in a zone occupied by the seventeenth century Kowoj Maya. The Kowoj claimed to have migrated from Mayapán sometime after the city’s collapse in A.D. 1441. Indigenous documents also describe Kowoj in Mayapán and linguistic data indicate migrations between Yucatán and Petén as well. A specific variant of temple assemblage defines the location of the Kowoj in both Mayapán and Petén. I argue that these assemblages were the exemplary centers or microcosms of the Kowoj social and physical universe and they were transplanted as the Kowoj re-centered themselves in new or, perhaps, reclaimed lands. The temple assemblages also communicated a prestigious connection with Mayapán and differentiated the Kowoj from their neighbors in Petén.

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