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Arabs and Arabists contains nineteen selected articles by Alastair Hamilton on the Western acquisition of knowledge of the Arab and Ottoman world in the early modern period. The first essays are on Arabs who visited Europe and gave instruction to Western Arabists, and on Europeans who either visited the Arab (or the Ottoman) world in search of manuscripts and information or who, like Franciscus Raphelengius, Isaac Casaubon and Adriaen Reland, studied it at a distance and remained in the West. These are followed by a section on the actual study of the Arabic language in Europe, and above all the creation of the first Arabic-Latin dictionaries, and another on the European study of Islam and Western translations of the Qur’an.
This first full study of the subject discusses how 17C Catholic missionaries tried to force the Copts (Egyptian members of the Church of Alexandria) into union with the Church of Rome, and the slow accumulation of knowledge of Coptic beliefs, undertaken by Catholics and Protestants. Includes a survey of the study of the Coptic language in the West.
This book narrates the extraordinary growth in the study of Arabic in England from the late sixteenth century, when it was almost non-existent, to the end of the seventeenth. By its high point around 1666, England was preeminent among European countries in the study of Arabic. Permanent chairs of Arabic had been established at Oxford and Cambridge, and specialized presses in Oxford and London had produced important Arabic works. In this masterly and original study, Professor Toomer gives the first detailed account of this process, set against the religious and political background in England and in Europe. He shows how trade with the Ottoman Empire and mistrust of Islam influenced the study of Arabic. Finally, he traces the course and causes of the drastic decline in Arabic studies towards the end of the century.
This book offers the first in-depth study of the origins of the Baptist Church in Oxford in the seventeenth century; it charts the people, the places, and the events that helped forge the Baptists into a dissenting congregation over a fifty-year period (1641-1691). It chronicles the rise of Baptist conventiclers during the early days of the Civil War, when Parliamentarians clashed with Royalist interests in the city of Oxford. It proceeds to discuss the significance of the Dissenters during the years of the Commonwealth and Protectorate, and the struggle they faced during the Restoration period as a resurgent Church of England sought to stamp its authority on all such seditious sectaryes. The story is told of a committed group of religious Dissenters, made up mainly of local townspeople who were fully integrated into the civic life of Oxford, seeking to make their vision of God's kingdom a reality in the world in which they lived. An influential tanner, a dedicated glover, a disaffected and outcast soldier, a well-connected cider-maker, and a controversial haberdasher who went on to become Mayor of Oxford all make their appearance here. Although the study is essentially biographical in nature, it drives the reader back inexorably to primary source materials, many of them identified and discussed here for the first time.
Helps scholars and students form an understanding of the contribution made by the coffee-house to British and even American history and culture. This book attempts to make an intervention in debates about the nature of the public sphere and the culture of politeness. It is intended for historians and scholars of literature, science, and medicine.
Examines the violence, destruction, and suppression that have hounded books throughout their history and the fears that lead to such treachery. This book identifies three deeply seated fears: fear of insurrection, fear of blasphemy, and fear of pornography.
This books attends to what in French, since the 1980s, has been called the passeur, the figure of the intellectual, mediator, translator or journalist, who is also a socialized being in the world.The volume sets out from biographical contexts in such a way that the work as a whole is offered as a gallery of portraits leading from one kind of cultural understanding to another and then another... Geographically, the range is broadly European (England, France, Germany, Holland, Italy, Poland, Spain and Switzerland) though the aim is never to display how national identities arose. Nor is this range a matter of ‘covering’ the field. The figures treated were all important in their own right, and yet too often they receive scholarly attention only in passing. The singular identity studied here, if there is one, could be Europe’s, but the theme emphasized now and then is also that of the ‘internationalization’ of intellectual activity in a very long eighteenth century. The bookend chapters involving the understanding of the Orient reinforce the internationalization and the fostering of a European identity. The volume aims less to highlight or track specific ideas transported from one cultural context to another, though there are necessarily many examples given. It proposes instead to illustrate the evolution of post-humanist cultural activity in Europe, by beginning with a series of studies in which debate arises from religious positions (not only Protestant, but Muslim, Catholic, Jesuit, Jansenist and Jewish traditions) and closing with debate become philosophical and encyclopedic. As such, the volume documents a characteristic view of the transformation of early modern intellectual activity as its center moves from religion to philosophy; and it thereby draws special attention to the essays in the middle of the volume. These deal with figures active towards the end of the 17th and the beginning of the 18th centuries, and their abilities, difficulties and conflicts in finding new spaces for intellectual life outside of religious and political institutions—in public discussions of philosophy, toleration, journalism, law and the curious spatialization we refer to as Anglophilia.