Frederick Apthorp Paley and Father John Morris

I posted yesterday the story of Father John Morris, SJ, a convert to Catholicism influenced by Newman and other Anglicans becoming Catholic. In that story there was a note about Frederick Apthorp Paley (F.A. Paley) having to leave Cambridge because it was supposed that he had influenced Morris--rather like the Pearson Integrated Humanities Program at the University of Kansas being disbanded because students became Catholic!

Here's Paley's notice in the Catholic Encyclopedia. I find the parts I've put in bold type rather poignant:

Classical scholar, born at Easingwold near York, 14 Jan., 1815; died at Bournemouth, 9 December, 1888, son of the Rev. Edmund Paley and grandson of William Paley who wrote "Evidences of Christianity". He was educated at Shrewsbury School and St. John's College, Cambridge, where he taught and continued to study for eight years after his B. A. degree (1838). His studies were mainly classical; but, despite an incapacity for mathematics, he was interested in mechanics and in natural science and was an enthusiastic ecclesiological antiquary. In 1846, being well known as a Cambridge sympathizer with the Oxford Movement, he was expelled from residence in St. John's College, on suspicion of having influenced one of his pupils to become a Catholic. He was himself received into the Church in this year. For the next fourteen years he supported himself as a private tutor in several Catholic families successively (Talbot, Throckmorton, Kenelm Digby) and by his pen. From 1860, when Tests began to be relaxed, he again lived at Cambridge until 1874; from 1874 to 1877 he was professor of classical literature at the abortive Catholic University College at Kensington. From 1877 till his death he continued to write assiduously. But the interruption of his university career, the want of a settled competence, and his banishment from the place, the society, and the learned facilities which might best have improved his talents and industry, had the effect of rendering nearly all his voluminous production ephemeral. His many classical editions which had a great and not undeserved vogue and influence in their day became soon obsolete and marked no decisive epoch in classical philology. Yet his work on Euripides and Aeschylus in particular may still be consulted with profit, at least as a monument of protest against the Victorian mock-archaic convention in translations from Greek poetry; and it is easy to underrate now the merits of work which met a great demand for school and college use, and itself did much to evoke the more scientific scholarship which has superseded it.

His works number more than fifty volumes, besides numerous magazine articles and reviews contributed to the "American Catholic Quarterly", "Edinburgh Review", "Journal of Philology" etc. The first of his classical publications, and the one which established his reputation as a scholar, was the text of Aeschylus (18447); during the next forty years he edited with the commentaries, Propertius (1853); Ovid's "Fasti" (1854); Aeschylus (1855); Euripides (1857); Hesiod (1861); Theocritus (1863); Homer's "Iliad" (1866); Martial (1868); Pindar (transl. with notes) 1868; Aristophanes' "Peace" (1873); Plato's "Philebus" (1883); "Private Orations of Demosthenes" (l874); Plato's " Thaetetus " (1875); Aristophanes' "Acharnians" (1876); Medicean Scholia of Aeschylus" (1878); Aristophanes' "Frogs " (1878); Sophocles (1880). To these must be added many critical inquiries, especially on the Homeric question, and most of his Commentaries ran through three or four editions, of which Marindin remarks that "every new edition was practically a new work". He found leisure to issue books on architecture; his "Manual of Gothic Mouldings", first published in 1845, went into a fifth edition in l891.

That was that writer's view in the early 20th century. I would hope that Paley, like Newman, would have rejoiced in his spiritual consolations of being part of the one, true fold of Christ. He may have been very happy with all his projects and his achievement in reading those great works, translating, editing, and publishing the results! Cambridge University Press still has his Euripides in print: perhaps Paley's work isn't as obsolete as his biographer supposed.

The Stuarts In Italy

According to Cambridge University Press, the blurb for The Stuarts in Italy, 1719–1766: A Royal Court in Permanent Exile by Edward Corp:

For nearly half of the eighteenth century, the exiled Stuart court provided an important British presence in Rome. It acted as a surrogate embassy for the many Grand Tourists passing through the city – Hanoverian Whigs as well as Tories and Jacobites – and as a significant social and cultural centre. This book presents the first complete study of the court of the exiled Stuart King James III, offering a significant reassessment of its importance and of the lives of the Stuarts and their courtiers, and their relations with the Popes, cardinals and princely families of Rome. Edward Corp's interdisciplinary approach also reveals the Stuarts' patronage of leading portrait painters, their influence on the development of Italian opera, and the impact of their court buildings on relations with their supporters. This book will be essential reading for everyone with an interest in Jacobitism, Italian culture and the eighteenth-century Grand Tour.

~This is the first ever study of the exiled Stuart Court in Italy
~Provides a great deal of new information about the lives of all four members of the Stuart royal family; James III and his Polish wife Queen Clementina, and the upbringing of their two children (Bonnie Prince Charlie and Cardinal York)
~Makes comprehensive use of previously unexploited Italian archives


This is a sequel to Corp's work on the Stuart exiles in France, A Court in Exile: The Stuarts in France, 1689–1718, which I reviewed here.
This study of "a court in exile" covers all aspects of the grandeur of court life. When King James II was deposed during the "Glorious Revolution" of 1688-89, he came with his family to France, where his cousin, Louis XIV allowed him to establish a large court-in-exile in the Château of Saint-Germain near Versailles. The book describes the magnificent setting of the court, the way it was organized, and how the exiled courtiers lived. Particular attention is given to the close relationships between the British and French royal families.

~The first full study of the Stuart court in exile in France, following the 'Glorious Revolution' of 1688/89
~Covers all aspects of the court - social, financial, cultural - and not merely the political background
~Emphasises cultural and patronage issues, breaking new ground in describing the painting, poetry and music of the court

The emphasis in the new book on music and art, with chapters on "The Stuarts and Italian operatic life", and "The Stuarts and Italian music", as well as on the portraits of the court, looks particularly fascinating.

Kings Over the Water and their Supporters' "Material Culture"

Coming soon from Cambridge University Press: The Material Culture of the Jacobites by Neil Guthrie:

The Jacobites, adherents of the exiled King James II of England and VII of Scotland and his descendants, continue to command attention long after the end of realistic Jacobite hopes down to the present. Extraordinarily, the promotion of the Jacobite cause and adherence to it were recorded in a rich and highly miscellaneous store of objects, including medals, portraits, pin-cushions, glassware and dice-boxes. Interdisciplinary and highly illustrated, this book combines legal and art history to survey the extensive material culture associated with Jacobites and Jacobitism. Neil Guthrie considers the attractions and the risks of making, distributing and possessing ‘things of danger’; their imagery and inscriptions; and their place in a variety of contexts in the seventeenth and eighteenth centuries. Finally, he explores the many complex reasons underlying the long-lasting fascination with the Jacobites.

The Cambridge University Press website contains several .pdfs of excerpts from the book, including the Table of Contents:

Introduction
1. 'By things themselves': the danger of Jacobite material culture
2. 'Many emblems of sedition and treason': patterns of Jacobite visual symbolism
3. 'Their disloyal and wicked inscriptions': the uses of texts on Jacobite objects
4. 'Tempora mutantur et nos mutamur in illis': phases and varieties of Jacobite material culture
5. 'Those who are fortunate enough to possess pictures and relics': later uses of Jacobite material culture
Bibliography

The National Gallery of Victoria in Melbourne, Australia has an exhibition now of one of the most common Jacobite objects: the glassware used to toast the true Kings of England:

So the Stuart supporters, or Jacobites, instituted, amongst other things, the practice of drinking toasts to their King “over the water” in glasses engraved with cryptic symbols which reflected their Stuart loyalties.

The NGV possesses an extensive and important collection of these rare glasses, many of them generous gifts from the Morgan family of Melbourne. Kings over the water will explore the fascinating hidden symbolism of these beautiful objects, created as part of a doomed political adventure whose tragic history continues to cast a romantic spell even today. 

The exhibition site includes an essay on the glassware's manufacture and use, detailing the symbols etched in glass to represent the Stuart claimants:

Jacobite glasses were decorated with engraved cryptic symbols and mottos which, to those who understood their coded messages, spoke of the drinker’s loyalty to the Stuart dynasty. By far the most common symbol was the six-petalled white heraldic rose, an ancient emblem of the Stuarts. The white rose also had connotations of strict legitimacy. Its adoption by James III as his personal badge was particularly appropriate as rumours of his illegitimacy had been circulated by political enemies since his birth.

On its own, the white rose is believed to have stood for the exiled king. A rose bud to the right of the rose represented his heir apparent, Prince Charles Edward Stuart. A second rosebud, to the left of the rose, represented Prince Henry Benedict Stuart, Princes Charles’s younger brother. When there are two rosebuds, that representing Prince Charles is often larger and on the verge of opening.

And the Latin mottoes:

Audentior Ibo (I shall go more boldly). This motto probably derived from the sixth book of Virgil’s Aeneid, in which Aeneas consults a mystic who warns him of grim fighting to come, but adds ‘sed contra audentior ito’ (‘but go forth against it with great daring’).

Radiat (It shines).

Redeat (May he return). This motto appears on a medal with a bust of Prince Charles, struck in 1752 for the Oak Society.

Rede (Return!).

Redi. Perhaps an abbreviation of Redii (I have returned).

Reditti (Restore).

Revirescit (It revives).

Fiat (May it come to pass). This is also a Latin equivalent of ‘Amen’.

Turno Tempus Erit (For Turnus there shall be a time). Turnus is a character in Virgil’s Aeneid who struggles against Aeneas for mastery of Italy. Aeneas defeats Turnus in battle and is inclined to spare his life, but notices that Turnus wears the sword of a friend of his whom he has killed. Aeneas slays Turnus in revenge. Turnus may be meant to stand for the Duke of Cumberland, who defeated the Jacobites at Culloden. The glass warns that the Hanoverian victory may be short lived.

Hic Vir Hic Est (This, this is the man). This motto derives from the sixth book of Virgil’s Aeneid. After the fall of Troy, Aeneas escapes to Italy where he is permitted to descend into the underworld in order to gain a glimpse of the future. He sees the coming glory of Rome, and the appearance of Augutus Caesar is heralded with the phrase Hic Vir Hic Est.

Five Years Before the End of the English Monasteries: 1535 to 1540

Five years is a long time, isn't it? One thousand, eight hundred, and twenty-six days, with an extra day for Leap Year thrown in; six hundred and twenty-four weeks; sixty months. Yet when we look back at history, the days, weeks, and months seem to slide by: Thomas Cromwell starts his Visitation of the Monasteries and then they're all gone, just like that! But during those five years, the monks, friars and nuns in England didn't stop living their lives as monks, friars, and nuns: they prayed the Divine Office, observing the Hours and their Rule; they celebrated feasts and endured fasts; they read and studied and worked--and they responded to the religious changes going on around them. Mary C. Erler, author of Women, Reading, and Piety in Late Medieval England also from Cambridge University Press, proposes to describe that reality by studying what the monks, friars, and nuns read and wrote during those crucial years of the history of monasticism in England, from 1530 to 1558.

From Cambridge University Press:

Reading and Writing during the Dissolution: Monks, Friars, and Nuns 1530–1558

Author: Mary C. Erler   From 1534 when Henry VIII became head of the English church until the end of Mary Tudor's reign in 1558, the forms of English religious life evolved quickly and in complex ways. At the heart of these changes stood the country's professed religious men and women, whose institutional homes were closed between 1535 and 1540. Records of their reading and writing offer a remarkable view of these turbulent times. The responses to religious change of friars, anchorites, monks and nuns from London and the surrounding regions are shown through chronicles, devotional texts, and letters. What becomes apparent is the variety of positions that English religious men and women took up at the Reformation and the accommodations that they reached, both spiritual and practical. Of particular interest are the extraordinary letters of Margaret Vernon, head of four nunneries and personal friend of Thomas Cromwell.

~Richly detailed biographies of English monks, friars and nuns, examining their reading and writing
~Offers a fascinating look at the human complexities produced by the Dissolution
~Shows the continuities, as well as the ruptures, in the shift away from traditional social and religious forms

Table of Contents:   1. Looking backward?: London's last anchorite, Simon Appulby (†1537) 2. The Greyfriars Chronicle and the fate of London's Franciscan community
3. Cromwell's nuns: Katherine Bulkeley, Morpheta Kingsmill, Joan Fane
4. Cromwell's abbess and friend, Margaret Vernon
5. 'Refugee Reformation': the effects of exile
6. Richard Whitford's last work, 1541
Appendices
Bibliography

Google books sample here. Looks fascinating!