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This book is a major new contribution to the study of cultural identities in Britain and Ireland from the Reformation to Romanticism. It provides a fresh perspective on the rise of interest in British vernacular (or “folk”) cultures, which has often been elided with the emergence of British Romanticism and its Continental precursors. Here the Romantics’ discovery of and admiration for vernacular traditions is placed in a longer historical timeline reaching back to the controversies sparked by the Protestant Reformation. The book charts the emergence of a nuanced discourse about vernacular cultures, developing in response to the Reformers’ devastating attack on customary practices and beliefs relating to the natural world, seasonal festivities, and rites of passage. It became a discourse grounded in humanist Biblical and antiquarian scholarship; informed by the theological and pastoral problems of the long period of religious instability after the Reformation; and, over the course of the eighteenth century, colored by new ideas about culture drawn from Enlightenment historicism and empiricism. This study shows that Romantic literary primitivism and Romantic social thought, both radical and conservative, grew out of this rich context. It will be welcomed by historians of early modern and eighteenth-century Britain and those interested in the study of religious and vernacular cultures.
According to a commonplace narrative, the rise of modern political thought in the West resulted from secularization—the exclusion of religious arguments from political discourse. But in this pathbreaking work, Eric Nelson argues that this familiar story is wrong. Instead, he contends, political thought in early-modern Europe became less, not more, secular with time, and it was the Christian encounter with Hebrew sources that provoked this radical transformation. During the sixteenth and seventeenth centuries, Christian scholars began to regard the Hebrew Bible as a political constitution designed by God for the children of Israel. Newly available rabbinic materials became authoritative guides to the institutions and practices of the perfect republic. This thinking resulted in a sweeping reorientation of political commitments. In the book’s central chapters, Nelson identifies three transformative claims introduced into European political theory by the Hebrew revival: the argument that republics are the only legitimate regimes; the idea that the state should coercively maintain an egalitarian distribution of property; and the belief that a godly republic would tolerate religious diversity. One major consequence of Nelson’s work is that the revolutionary politics of John Milton, James Harrington, and Thomas Hobbes appear in a brand-new light. Nelson demonstrates that central features of modern political thought emerged from an attempt to emulate a constitution designed by God. This paradox, a reminder that while we may live in a secular age, we owe our politics to an age of religious fervor, in turn illuminates fault lines in contemporary political discourse.
The first book to show how Disraeli fashioned his personality during his formative years.