By Scott L. Newstok
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Extra info for Quoting Death in Early Modern England: The Poetics of Epitaphs Beyond the Tomb
Sample text
Here lies England Just as the energy of the Reformation contributed to a new-found concern with memorialization beyond familiar avenues,31 the split with 29 Gittings notes that “The scaling down of the funeral service and the ban on religious imagery helped promote the secular aspects of death in both rituals and images. ” (“Sacred and Secular” 147). See also Sommervile, who articulates a general “secularizing effect of Protestantism” (11). For a less sanguine view of “The Question of Secularization,” see Worden, who warns that “secularization is a large and treacherous word” (20), lamenting that “the sense that something about the religious basis of society changed lastingly in the seventeenth century will not go away” (24).
Yet dramas almost invariably undermine the presumed sincerity of the epitaphic assertion. g. g. The Winter’s Tale). e Epitaphs are examined appearing in Titus Andronicus, The Atheist’s Tragedy, A Chaste Maid in Cheapside, and Timon of Athens. I conclude that Shakespeare’s innovative use of epitaphs exposes this genre’s own essentially staged qualities—the pose of sincerity, the use of prosopopeia—onstage. As opposed to the typically medial appearances of epitaphs in dramas, epitaphs often appear at the end of elegies.
The other, vpon the death of three most blessed martyrs ... (Allison and Rogers 2:186–87). Nevertheless, these broad strokes paint an overall tendency away from what Hans Gumbrecht has distinguished as a culture of “presence” [medieval, Catholic, ritual-based] towards a culture of “meaning” [early modern, Protestant, textual-based]. This leaves the somewhat strange historical irony in which a culture that disdained the Catholic engagement with the dead ends up becoming preoccupied with memorializing the dead, albeit in a different manner: the Catholic pattern being much more invested in ritual and ceremony, with obsequies called “minds” or “remembrances” (Duffy 327); the Protestant pattern devoting greater resources to representational, often textual memorials, such as the “laying” of epitaphs on the grave of the early Protestant divine Martin Bucer, as reported by King Edward VI in his February 28, 1550 diary (Ponsonby 57).