The Importance of the Diary for a Study of Archbishop Laud
HI530 English Politics 1629-1642: A Highroad to Civil War? The Importance of the Diary for a Study of Archbishop Laud Christina Whitehead Contents . Title page 2. Table of contents 3. Introduction 4. Laud's ecclesiastical aims 0. Laud's significant relationships 5. Laud's troubles 8. The Diary's fate and Contemporary works 20. Conclusion 21. Bibliography The Importance of the Diary for a Study of Archbishop Laud William Laud, Archbishop of Canterbury from 1633 has traditionally been seen as 'one of the twin pillars of Stuart despotism'1, and the councillor whose influence cost Charles his crown. Though a great deal of contention has surrounded these, and other assumptions about the Archbishop in recent years, the diary, which Laud kept between the years of 1602 and 1643 has not been widely used as a source for his study. It is important to consider Laud not only as primate, but also as an individual in order to obtain the fullest possible understanding of him. As Gaunt has argued that 'Laud is one of those unfortunate historical figures whose biography has been penned largely from the writings of his enemies'2, I feel that an attempt should be made to study Laud solely through his own writings, but in particular his diary, as it was Pynne's falsification of the text after he seized it in 1643 that led to such negative views about the Archbishop, and
Throughout the history of the United States of America, four American presidents have been killed by the assassins' bullets, so, who were these assassins? What were their motives? and what molded them into what they became?
Introduction Throughout the history of the United States of America, four American presidents have been killed by the assassins' bullets: Abraham Lincoln by John Wilkes Booth, James Garfield by Charles Guiteau, William McKinley by Leon Czolgosz, and John F. Kennedy by Lee Harvey Oswald. In every one of these cases the killers claimed their motive was for the good of the American people, and the betterment of their lives. The facts prove otherwise. Their acts had nothing to do with patriotism or politics; to the contrary, in each and every instance their acts were condemned by the American people and referred to as murderous, tragic, criminal, and insane. So, who were these assassins? What were their motives? What molded them into what they became? Studies have shown that people who commit violent crimes suffer from certain personality disorders, which can greatly affect a person's life.1 Most people can live pretty normal lives with mild personality disorders, however during times of increased stress or external pressures the symptoms of the personality disorder gains strength and begins to seriously interfere with their emotional and psychological functioning. The potential causes of personality disorders are numerous, but they may be caused by a combination of parental upbringing, one's personality and social development, as well as genetic and biological factors. There
Salem, Spectral Evidence and Recovered Memory Syndrome
December 13, 2010 ________________ Hush-hush whispers in the shadows. Unspeakable things which take place in the cover of darkness. Suspicion and wariness. Dysfunctional interpersonal relationships. The word of one person against the word of another—a scenario with no witnesses. A culture of repression. These are all statements which may easily refer to the situation in late 17th-century Massachusetts, a situation ripe for the eruption of an event now known as the Salem Witch Trials. We tend to think of Salem as a once-in-an-American-lifetime incident, something that came and went and disappeared from further repetition. While certainly important to those involved at the time, most people today see little to no lasting impact of that period, much less see any kind of parallel to events of recent history. Those adopting that particular attitude, however, might be mistaken in their beliefs. Those initial statements—statements of fear, shame, and mistrust—may not only be applied to the Salem witch trials but also to a more contemporary development. The repressed/recovered memory movement which began in the 1980s elicits some of the same images, issues and emotional responses that can be found when studying early colonial America’s reactions to the witch trials. To fully understand any possible correlations between the two, an evaluation of the trials in
Why was Richelieu's foreign policy so politically divisive from 1624-42?
Why were questions of foreign alliances and foreign policy so politically divisive during Richelieu's ministry? Introduction Questions of foreign alliances and foreign policy during Richelieu's ministry were intensely complex. When Richelieu came to office in 1624, he faced a variety of problems which would shape the decisions he made over foreign issues. French military weakness and domestic discontent in terms of religion and economics amplified political division over foreign policy and foreign alliances. Richelieu's task was made more problematic because of the Huguenots, the dévots and the potential economic burden of an aggressive foreign policy.1 Domestic and foreign policy were inextricably linked during Richelieu's ministry. The increasing power of both branches of the House of Habsburg in Europe also plagued Louis XIII and Richelieu throughout the period. Habsburg influence in Europe forced France to develop foreign alliances which would secure its frontiers and a foreign policy which would ensure domestic stability. The course of Richelieu's foreign policy however, was not wholly popular in France. Before discussing the precise details of Richelieu's foreign policy it is necessary to assert the overall aim of the cardinal. Throughout his ministry, Richelieu sought a Europe in which large powerful states and smaller duchies and kingdoms could peacefully coexist,
The Dutch trade during the Anglo- Dutch wars. The Anglo-Dutch wars were instigated by differences over trade between the Dutch Republic and the English Commonwealth
"The direct use of force is such a poor solution to any problem; it is generally employed only by small children and large nations".1 Wars are never a solution to a problem, as was found by both the Dutch Republic and England after the Anglo-Dutch wars. The Anglo- Dutch wars were a series of wars between England and the Dutch Republic in the seventeenth and eighteenth century. The start of the Anglo-Dutch wars coincides with the height of the Dutch Golden Age as well as the reformation of England into a Commonwealth under its new leader Oliver Cromwell. The end of the Anglo- Dutch wars also signified the end of the Dutch Golden Age. Since the Dutch Republic had found the rout to India under Cornelis Houtman and Jan Huyghen can Linschoten the Dutch Republic started to become one of the largest trading nations in the world.2 The Golden Age was approximately a century in which the Dutch Republic was among the richest and most prosperous countries in the world because of it international trading empire. The Anglo-Dutch wars were instigated by differences over trade between the Dutch Republic and the English Commonwealth and those same differences combined with the events which occurred during the wars in turn caused one war after the other war. In total there were 5 Anglo- Dutch wars, the first starting in 1651 and the fifth one ending in 1801. The Anglo- Dutch wars caused the
Alexandre de Rhodes and the Vietnamese culture
Alexandre de Rhodes and Vietnamese culture Victor Phan Alexandre de Rhodes The consequences of the Jesuits[1] and their attempts to convert those in far off lands to Christianity have had both positive and negative effects. One of the more remarkable men from the Jesuits was Alexandre de Rhodes, an enlightened and brilliant man who has had a powerful and lasting effect on the country of Vietnam. Figure 1: A portrait of Alexandre de Rhode wearing a black robe, and also leaving his hair to fall down to his shoulders[2] Alexandre de Rhodes, born at Avignon (Southern France) on the 15th March, 1593[3], was a Jesuit missionary who was admitted to the Society of Jesus at Rome in 1612 with the intention of devoting his life towards the converting infidels.[4] The vast amount of dedication he had put towards the new venture of evangelizing and establishing missions in Indochina (namely Vietnam[5]) and other works in the majority of his lifetime has allowed him to achieve an acknowledgement of his missionary work from the Vatican bureaucracy for his effort in converting some 6,700 Vietnamese to the Roman Catholic faith as well as the respect from the Modern Vietnamese people for creating a national language (script) accessible for any class in the hierarchy of the Vietnamese society. Consequently, this caused many controversies in the country of Vietnam, and de Rhodes was
Essay on Henry James :"the Portrait of a Lady "
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Louis Riel is perhaps one of the most controversial figures in Canadian historiography.
Louis Riel is perhaps one of the most controversial figures in Canadian historiography. His life and deeds have spawned a massive and diverse literature; in fact, no figure in Canadian history has been the subject of more biographical study than Riel.1 His involvement in the Red River Rebellion, the execution of Thomas Scott, and the North-West Rebellion led to his conviction of high treason. Many books have been written on the subject of the fairness of the charges laid against him, the trial that was to follow, and his eventual execution for high treason. To some he was a hero and a martyr; to others he was a rebel and a traitor. The Riel Question is just another example of the ethnic, religious, and linguistic divide that exists in past and present day Canada. There are no definite answers to what kind of man Louis Riel was, or what his intentions were for the Métis people. No one can say for sure exactly what happened during the Red River Rebellion, or North West Rebellion. There is no certainty as to why exactly Thomas Scott was murdered. But from the memoirs, the letters, and the research it seems quite clear that Louis Riel did not receive a fair trial in relation to today's standards. In my opinion, the Canadian Federal Government made Louis Riel a martyr, and his visions and hopes for the Metis people made him a hero. Louis Riel was born in St. Boniface,
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