Relevant bibliographies by topics / Nathaniel william

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Nathaniel william'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Nathaniel william"

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MADSEN, DEBORAH L. "Hawthorne's Puritans: From Fact to Fiction." Journal of American Studies 33, no. 3 (December 1999): 509–17. http://dx.doi.org/10.1017/s0021875899006222.

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Nathaniel Hawthorne's view of his first American ancestors as belonging to a grim and gloomy race, impatient with human weaknesses and merciless towards transgressors, reflects a wide-spread popular attitude towards the Massachusetts Bay colonists. Indeed, Hawthorne's contribution to the construction and perpetuation of this view is not inconsiderable. Hawthorne frankly confesses to his own family descent from one of the “hanging judges” of the Salem witchcraft trials, and he does not spare any instance of persecution, obsession, or cruelty regarding the community led by his paternal ancestors. But Hawthorne does not stop at indicting his own family history; in a famous exchange with the president of Hartford College, Thomas Ruggles Pynchon, shortly after the publication of The House of the Seven Gables (1851) Hawthorne is accused of blackening the reputation of another of New England's great colonial families. Hawthorne denied any knowledge of a “real” Pynchon family, let alone one with living (and litigious) descendants. He apologized for his mistake and offered to write an explanatory preface (which never appeared) for the second edition. Historical evidence suggests that Hawthorne, in fact, knew the history of the Pyncheon family, in particular William Pyncheon and his son John, of Springfield, who shared political and business connections throughout the mid-seventeenth century with William Hathorne of Salem. William Hathorne was a notorious persecutor of Quakers and his son John was the “hanging judge” of the witchcraft trials; William Pyncheon was a prominent fur-trader and founder of several towns along the Connecticut River who left the colony abruptly in circa 1651 accused of heresy. Given this history, a more likely model for the grim Colonel Pyncheon of Nathaniel Hawthorne's novel is rather a composite of John and William Hathorne than William Pynchon. So why should Nathaniel, who had already in his fiction revealed his family skeletons, choose to displace his own family history on to the Pyncheon family, with all the trouble that then ensued?
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MacDonald, Andrew. "The Substance of Doctrine: New England Calvinism and the Problem of Orthodoxy." New England Quarterly 91, no. 3 (August 2018): 418–47. http://dx.doi.org/10.1162/tneq_a_00685.

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This essay examines how underlying differing theologies of authority informed mid nineteenth-century Calvinist polemics and ultimately the fragmentation of the New Divinity in New England. Focusing on the polemical career of Nathaniel William Taylor, these differences were evident in earlier Unitarian controversies yet emerged as Taylor and his New Haven allies incrementally departed from historic confessional language.
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Stoker, D. "William Proctor, Nathaniel Ponder, and the Financing of Pilgrim's Progress." Library 4, no. 1 (March 1, 2003): 64–69. http://dx.doi.org/10.1093/library/4.1.64.

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DeLashmutt, Michael W. "Nathaniel William Taylor and Thomas Reid: Scottish common-sense philosophy's impact upon the formation of New Haven theology in Antebellum America." Scottish Journal of Theology 59, no. 1 (February 2005): 59–82. http://dx.doi.org/10.1017/s0036930605000918.

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This paper will examine the relationship between Scottish common-sense philosophy and the formation of New Haven Theology. It will be illustrated that Nathaniel William Taylor's adaptations of orthodox Calvinism (particularly the doctrines of election and predestination and total depravity) relied heavily upon the principles of common-sense philosophy found in the work of Thomas Reid. Furthermore, it will be argued that Taylor's adaptation of Calvinism was a necessary accommodation to the phenomenon of mass conversion and evangelism during the Second Great Awakening.
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Mangione, Salvatore. "The AJMS in the Beginning—Nathaniel Chapman, William Osler, and the Philadelphia Story." American Journal of the Medical Sciences 359, no. 2 (February 2020): 59–60. http://dx.doi.org/10.1016/j.amjms.2019.11.006.

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Turner, I. M. "Natural history publications arising from Theodore Cantor's visit to Chusan, China, in 1840." Archives of Natural History 43, no. 1 (April 2016): 30–40. http://dx.doi.org/10.3366/anh.2016.0344.

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In 1840, Theodore Edward Cantor, nephew of Nathaniel Wallich, served as an assistant surgeon with the British forces on an expedition to China during the First Opium War. Cantor, a keen naturalist, was requested to use the opportunity to collect natural history specimens for the East India Company. Despite only spending four months on Chusan (Zhoushan), Cantor managed to amass a considerable number of specimens on the voyage and during the time in China. Cantor sought assistance from William Griffith with the identification of the plants, Edward Blyth with the birds, William Benson with the molluscs and Frederick Hope with the insects. Cantor published an account of Chusan and its fauna in Annals and magazine of natural history in 1842, but he also submitted the work to the Asiatic Society of Bengal to be published in Asiatick researches with many coloured plates and a chapter on the plants by William Griffith. The cost and slow progress with producing the plates contributed to the demise of Asiatick researches and the failure to publish the Chusan report as intended. William Griffith's paper on the botany was issued in a small number of preprints paginated either from 1 or from 33 in late 1844 or very early 1845. Sets of the twelve hand-coloured lithograph plates that were completed were issued with proof copies of pp 1–32 representing the introductory material written by Cantor as Zoology of Chusan, probably in 1847.
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Bäumer, Änne. "Zum Verhältnis von Religion und Zoologie im 17. Jahrhundert (William Harvey, Nathaniel Highmore, Jan Swammerdam)." Berichte zur Wissenschaftsgeschichte 10, no. 2 (1987): 69–81. http://dx.doi.org/10.1002/bewi.19870100203.

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Sutton, William R. "Benevolent Calvinism and the Moral Government of God: The Influence of Nathaniel W. Taylor on Revivalism in the Second Great Awakening." Religion and American Culture: A Journal of Interpretation 2, no. 1 (1992): 23–47. http://dx.doi.org/10.1525/rac.1992.2.1.03a00020.

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In the early nineteenth century, when theological disputes centered on suggestions of a kinder, gentler God, Yale's Nathaniel William Taylor brought to fruition America's “one great contribution to the theological thinking of Christendom,” the New Haven theology. Taylor's theology combined elements of Calvinist and Newtonian worldviews and centered on three critical assumptions: the benevolence of God, his moral government, and human free agency. Thus, Taylor held that God was both a wise and powerful creator and a good and just ruler, whose concern for and involvement with his creation extended into contemporary human affairs. Moreover, he believed that men and women were moral agents whose sinfulness was worthy of divine condemnation as well as empirically inevitable, but that human sin was in no way preordained or necessary to the prevailing System of moral government.
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Roper, Jonathan. "English Purisms." Victoriographies 2, no. 1 (May 2012): 44–59. http://dx.doi.org/10.3366/vic.2012.0059.

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William Barnes’ lifelong concern with restoring and renovating English was something of key importance to him. His work should not be dismissed as eccentricity, at least not before serious examination. But such examination need not involve taking him exclusively on his own terms. Indeed, he is better seen as one of a group of language reformers, and his work is best seen as one example, provisional and clumsy-beautiful, of the several English purisms. This essay attempts to bring this out by placing his work in the comparative context of those with similiar ideas, such as John Cheke, Nathaniel Fairfax, and Percy Grainger. Seen so, we recognise that although purists claim to be restoring an original, their work creates a new language, and it is the artistic nature of their work that is its greatest strength, one of the many ironies associated with purism (and anti-purism).
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Franklin, Michael J. "Cultural Possession, Imperial Control, and Comparative Religion: The Calcutta Perspectives of Sir William Jones and Nathaniel Brassey Halhed." Yearbook of English Studies 32 (2002): 1. http://dx.doi.org/10.2307/3509044.

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Dissertations / Theses on the topic "Nathaniel william"

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Shapiro, Lou William. "Calvinism for a new democracy the origins of the New Haven theology of Nathaniel William Taylor /." Theological Research Exchange Network (TREN) Access this title online, 1987. http://www.tren.com/search.cfm?p048-0020.

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Stone, Jeffrey Carroll II. "A Legacy of Hope in the Concert Spirituals of Robert Nathaniel Dett (1882?1943) and William Dawson (1899?1990)." Diss., North Dakota State University, 2017. http://hdl.handle.net/10365/25965.

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When the careers of the composers Robert Nathaniel Dett (1882-1943) and William Levi Dawson (1899-1990) began, the United States was a racially-divided society. Despite this division, both composers held a firm belief in the potential of spirituals to bring people together. Racial segregation severely limited the civil rights of people of color; however, Dett and Dawson were fueled by the hope for spirituals to bridge the racial divide in America. Both composers desired to achieve racial equality through their music. I argue that these aspirations are embodied within their concert spirituals. This disquisition examines the legacies of Dett and Dawson for the role of ?hope? in their concert spirituals. The phrase ?legacy of hope? frames a distinct perspective of Dett?s and Dawson?s aspirations for the function of spirituals in American music. I examined their choral music and provided evidence of their hope for concert spirituals. In addition, I draw on scholarly books, essays, interviews, and dissertations to consider Dett?s and Dawson?s legacy of hope within the context of their social environment. Historically, spirituals share an intimate bond to the social environment of the United States. The capacity of spirituals to provide hope appears frequently in the United States during periods of social change. To further strengthen my arguments for Dett?s and Dawson?s legacy of hope, my study relates the concept of hope to the performance of spirituals. The study is limited to the start of the concert tradition of spiritual in the late nineteenth century. Hope proves to be an inherent trait of spirituals throughout its history. As choral conductors, we can also contribute to the legacy of hope when we further our understanding of the value and meaning of spirituals. The more ways the conductor can foster and integrate a respect for spirituals into rehearsals and performances, the greater is the conductor?s contribution to the legacy of hope. Spirituals provide the choral conductor an avenue to explore meaningful social objectives for choral ensembles. The legacy of hope was significant for the generation of Dett and Dawson and it is still relevant for ours.
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Loescher, Walter O. "An analysis of the anthropological and soteriological conflicts in the theology of Timothy Dwight and his influence on Nathaniel William Taylor and New Haven theology." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Jessee, Margaret Jay. "Narrative, Gender, and Masquerade in the American Novel, 1853-1920." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/222893.

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Narrative, Gender, and Masquerade tracks the way the American novel of manners structures itself on representations of a pair of purportedly opposite and opposing women, the fair, innocent girl and the dark, tempting seductress. This opposition increasingly merges into sameness even as the novel in which it appears labors to keep the two characters separate in order to stabilize its textual architecture of thematic and formal binaries. Presenting itself as a text closely related to a social reality, the American novel of manners is structured as a masquerade: purporting to reveal as it conceals, conjuring readerly doubt as to the nature of both mask and reality. There are two main theoretical traditions in the study of masquerade. The first, the anthropologically-inflected cultural and literary historical approach to masks and masquerade, typically is applied to literary texts to explain religious and political historical exigencies as reflected in a given work of literature. The second, the psychoanalically-based theory of femininity as a masquerade, is most often deployed to use the text as a means of explaining the male gaze, desire, and gender performance. My reading of the American novel as gendered rests on dissolving the disciplinary borders between the two, thereby focusing reading on the form of the novel as well as its relation to its cultural, historical, and literary context. The novels I analyze situate women into stereotypical binary roles of the virgin and the seductress. These narratives register a duality between reality and representation that is analogous to the gender masking the novels take as their theme.
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Anastasaki, Elena. "Exercises de'immortalité: le thème de l'immortalité physique dans la littérature française et anglophone de la première moitié du XIXème siècle: William Godwin, Charles Robert Maturin, Honoré de Balzac, Théophile Gautier et Nathaniel Hawthorne." Thesis, University of Kent, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246649.

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Stevens, Helen Christine. "Paradise closed : energy, inspiration and making art in Rome in the works of Harriet Hosmer, William Wetmore Story, Elizabeth Barrett Browning, Nathaniel Hawthorne, Sophia Peabody Hawthorne, Elizabeth Gaskell and Henry James, 1847-1903." Thesis, King's College London (University of London), 2018. https://kclpure.kcl.ac.uk/portal/en/theses/paradise-closed(6b475ebf-a604-4db4-8283-889a1a290871).html.

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This thesis examines the ways in which the artistic practice of key members the expatriate community in mid- to late nineteenth-century Rome related to contemporary ideas of energy and inspiration. William Wetmore Story, a central figure in the expatriate community, arrived in Rome in 1847. Between 1847 and 1859, the number of American artists living in Rome grew from four to 400; these American arrivals joined the British community of artists already established in the city. Rome, for all these expatriate artists, acted as a creative force field: it was experienced as a source of artistic energy, the conception of which was informed by contemporary scientific theories of energy and entropy viewed through the filter of the Romantic notion of Rome as a site that enabled ‘spontaneous creation’. William Wetmore Story, Nathaniel Hawthorne, Sophia Peabody Hawthorne, Elizabeth Barrett Browning, Elizabeth Gaskell and Harriet Hosmer explored ways in which Roman artistic energy could be accessed and repurposed in their own work. This recycling of Roman artistic energy was an attempt to navigate the paradox of a city that was considered both ‘eternal’ and ruined. These artists formulated an idea of Roman artistic energy that could be separated from the art object and transferred between artworks that therefore acted as storage for that energy. Artists thus participated in the recycling of Rome’s artistic energy from old to new art, a practice that worked to counteract prevailing fears inspired both by the entropy of the city of Rome, and the entropy of universal energy, of which Rome’s ruins were evocative. The publication of Henry James’ group biography of the community, William Wetmore Story and His Friends, in 1903 provides the end date for this study. In the biography, James identified Rome as a ‘Paradise Closed’: a city that simultaneously figured as a closed system in which energy could be endlessly recycled, and one that was out of reach, no longer accessible. This thesis engages with critical debate in thing theory about the psychological and narrative elements of things, and relates this debate to the way developments in physics and ideas regarding the circulation and preservation of energy permeated nineteenth-century thinking about art and time. It also seeks to complicate a view of ‘transatlantic’ literature in the mid- to late nineteenth century by presenting Rome as a triangulating point of encounter between British and American artists and writers that produced its own distinctive art. Rome’s mobile, transferrable artistic energy bridged the divide between old and new things, between living and dead artists in Rome, between the members of its nineteenth-century expatriate community, and between the old and new worlds of Europe and America.
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Anastassaki, Elena. "Exercices d'immortalité : le thème de l'immortalité physique dans la littérature française et anglophone de la première moitié du XIXème siècle : William Godwin, Charles Robert Maturin, Honoré de Balzac, Théophile Gautier et Nathaniel Hawthorne." Paris 8, 2002. http://www.theses.fr/2002PA082055.

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Le but de cette étude est d'examiner le traitement du thème de l'immortalité physique dans l'oeuvre de cinq écrivains de la première moitié du XIXème siècle en France, en Angleterre et en Amérique, à savoir : William Godwin, Charles Robert Maturin, Honoré de Balzac, Théophile Gautier et Nathaniel Hawthorne. En prenant en considération le progrès scientifique de l'époque et le climat optimiste qui s'ensuit, nous étudions comment se forment les opinions de ces auteurs sur l'immortalité, et comment elles se reflètent dans leurs oeuvres. Le thème est commun à tous, mais il s'agit d'un champ de référence dans lequel ces écrivains opèrent leurs "exercices" d'immortalité, chacun traitant le sujet d'un point de vue différent. Chaque écrivain est d'abord étudié séparément, ce qui nous a permis d'analyser à fond leurs particularités. Ce qui nous intéresse, c'est comment les opinions de l'auteur conditionnent son traitement du thème, aussi bien que son attitude envers son héros immortel. Nous exposons aussi les opinions des écrivains sur l'immortalité exprimées dans leurs écrits non littéraires. En ce qui concerne la méthode utilisée, nous n'avons pas voulu suivre une approche critique précise, mais plutôt fonder notre étude sur les textes primaires ainsi que sur la correspondance des auteurs, et utiliser d'une façon éclectique diverses approches critiques, en raison de leur pertinence. . .
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Long, Kim Martin. "The American Eve: Gender, Tragedy, and the American Dream." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc277633/.

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America has adopted as its own the Eden myth, which has provided the mythology of the American dream. This New Garden of America, consequently, has been a masculine garden because of its dependence on the myth of the Fall. Implied in the American dream is the idea of a garden without Eve, or at least without Eve's sin, traditionally associated with sexuality. Our canonical literature has reflected these attitudes of devaluing feminine power or making it a negative force: The Scarlet Letter, Moby-Dick, Adventures of Huckleberry Finn, The Great Gatsby, and The Sound and the Fury. To recreate the Garden myth, Americans have had to reimagine Eve as the idealized virgin, earth mother and life-giver, or as Adam's loyal helpmeet, the silent figurehead. But Eve resists her new roles: Hester Prynne embellishes her scarlet letter and does not leave Boston; the feminine forces in Moby-Dick defeat the monomaniacal masculinity of Ahab; Miss Watson, the Widow Douglas, and Aunt Sally's threat of civilization chase Huck off to the territory despite the beckoning of the feminine river; Daisy retreats unscathed into her "white palace" after Gatsby's death; and Caddy tours Europe on the arm of a Nazi officer long after Quentin's suicide, Benjy's betrayal, and Jason's condemnation. Each of these male writers--Hawthorne, Melville, Twain, Fitzgerald, and Faulkner--deals with the American dream differently; however, in each case the dream fails because Eve will not go away, refusing to be the Other, the scapegoat, or the muse to man's dreams. These works all deal in some way with the notion of the masculine American dream of perfection in the Garden at the expense of a fully realized feminine presence. This failure of the American dream accounts for the decidedly tragic tone of these culturally significant American novels.
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Huggins, Benjamin L. "Republican principles, opposition revolutions, and Southern Whigs Nathaniel Macon, Willie Mangum, and the course of North Carolina politics, 1800-1853 /." Fairfax, VA : George Mason University, 2008. http://hdl.handle.net/1920/3310.

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Thesis (Ph.D.)--George Mason University, 2008.
Vita: p. 669. Thesis director: Jane T. Censer. Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in History. Title from PDF t.p. (viewed Jan. 11, 2009). Includes bibliographical references (p. 657-668). Also issued in print.
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Esteve, Mary Gabrielle. "Of being numerous : representations of crowds and anonymity in late-nineteenth and early-twentieth century urban America /." Thesis, Connect to this title online; UW restricted, 1995. http://hdl.handle.net/1773/6683.

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Books on the topic "Nathaniel william"

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Jonescu, Evelyn. A history of Reeds: Henry, Nathaniel, and William settlers in Canada in the early 1800s. Regina, Sask: E. Jonescu, 1990.

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Nathaniel Taylor, New Haven theology, and the legacy of Jonathan Edwards. Oxford: Oxford University Press, 2003.

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Fletcher, John Edward. The story of William Nathaniel Pratt (1847-1933) and the poems that weren't published in 1917. Sydney: Book Collectors' Society of Australia, 1990.

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The direct and fundamental proofs of the Christian religion: An essay in comparative apologetics : based upon the Nathaniel William Taylor lectures for 1903. New York: Scribner, 1985.

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Alkana, Joseph. The social self: Hawthorne, Howells, William James, and nineteenth-century psychology. Lexington, Ky: The University Press of Kentucky, 1997.

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Sentiment & celebrity: Nathaniel Parker Willis and the trials of literary fame. New York: Oxford University Press, 1999.

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Crummer, Larry D. Crum mer families of the United States and Canada who came from Ireland: Including the lineages of Thomas Crummer of Delaware and Jo Daviess Co., IL, John Crummer of Middlesex Co., Ontario, CAN, George Crummer of Sullivan Co., MO, William Crummer of Delaware Co., PA, John and Nathanial Crummer of Baltimore, MD, John and Samuel Crummer of Pittsburgh, PA, Robert Crummer of Co. Fermanagh, IRE, and other Crummer families of Canada and the United States. Baltimore: Gateway Press, 1994.

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Mead, S. E. Nathaniel William Taylor, 1786-1858 a Connecticut. Shoe String Press, 2000.

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Wheatley, Henry B. The Historical and the Posthumous Memoirs of Sir Nathaniel William Wraxall, 1772-1784. Kessinger Publishing, 2005.

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Wheatley, Henry B. The Historical and the Posthumous Memoirs of Sir Nathaniel William Wraxall, 1772-1784. Kessinger Publishing, 2005.

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Book chapters on the topic "Nathaniel william"

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Cheshire, Paul. "Son of a Saintly Slave Owner." In William Gilbert and Esoteric Romanticism, 202–16. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781786941206.003.0009.

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This chapter examines Gilbert’s views about Africa and Africans in the context of his background as the son of an Antiguan slave plantation owner. Gilbert expressed publicly his opposition to the slave trade in 1790, but in The Hurricane this opposition is less evident: the evils of the slave trade are just one symptom of a universal cosmic imbalance. Gilbert’s Methodist father, Nathaniel Gilbert, had avowed the evils of slavery and praised the Africans’ higher spiritual capacity, but he nevertheless retained ownership. As John Wesley’s abolitionist views only became public around the time of Nathaniel’s death in 1774, it was possible for Nathaniel, as a benevolent slave-owner, to be considered a good Methodist. Gilbert came of age at a time when these moral values shifted.
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Campbell, Richard J., Peter T. Bradley, and Joyce Lorimer. "The Records of Nathaniel Peckett, Richard Williams and William Chambers." In The Voyage of Captain John Narbrough to the Strait of Magellan and the South Sea in his Majesty’s Ship Sweepstakes, 1669–1671, 578–658. Routledge, 2018. http://dx.doi.org/10.4324/9781351168564-4.

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Wordsworth, William. "151. W. W. to Nathaniel Biggs." In The Letters of William and Dorothy Wordsworth, Vol. 1: The Early Years: 1787–1805 (Second Revised Edition), edited by Ernest De Selincourt and Chester L. Shaver, 311–12. Oxford University Press, 2000. http://dx.doi.org/10.1093/oseo/instance.00082353.

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Meer, Sarah. "Washington’s Napkin." In American Claimants, 130–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198812517.003.0006.

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This chapter traces the origins of Nathaniel Hawthorne’s The Marble Faun to his abandoned claimant novel (‘The Ancestral Footstep’), and argues that the novel transfers the inheritance theme to its depiction of American artists in Rome. It suggests an undercurrent of competition in Hawthorne’s depiction of the sculptors, and conflicted feelings about Hiram Powers and William Wetmore Story, particularly their self-chosen exile: conflict expressed in terms of the Yankee type. In Rome, the transatlantic difference that is so often signalled in clothes settles on nudity in statuary, a particular anxiety for Hawthorne. Transatlantic relationships also become triangular, British and American writers bonding in Rome; William Wetmore Story aspires to address American slavery by portraying African figures in classical terms.
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Gordon, Caroline. "“Mr. Faulkner’s Southern Saga”." In The Dixie Limited. University Press of Mississippi, 2016. http://dx.doi.org/10.14325/mississippi/9781496803382.003.0015.

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This chapter discusses The Portable Faulkner, the first comprehensive survey of William Faulkner's work that chronicles the saga of the South. In his preface to The Portable Faulkner, Malcolm Cowley calls the collection a legend, “because it is obviously no more intended as an historical account of the country south of the Ohio than The Scarlett Letter was intended as a history of Massachusetts or Paradise Lost as a factual account of the Fall.” Cowley and Marion O'Donnell are the only critics see in The Portable Faulkner not a series of novels with sociological implications, but a saga, a legend that is still in the making. The text also compares Faulkner with Gustave Flaubert and Nathaniel Hawthorne.
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Vigier, Catherine. "Contesting the press-oppressors of the age: the captivity narrative of William Okeley (1675)." In Radical Voices, Radical Ways. Manchester University Press, 2016. http://dx.doi.org/10.7228/manchester/9781526106193.003.0009.

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Catherine Vigier discusses the diffusion of radical ideas from the perspective of a captivity narrative, William Okeley’s Ebenezer, published by the radical printer Nathaniel Ponder. Her premise is that this captivity narrative is best apprehended as a literary text constructed in the light of political and ideological debates of its age since if offers a veiled criticism of events nearer home under the guise of a remote setting and plot. The publication of Okeley’s narrative is to be interpreted as an act of militant Protestantism in a culture of dissent at a time which witnessed increased repression against dissenters. She analyses biblical and mythological references in both Okeley’s narrative and Andrew Marvell’s pamphlets to support her claim that the Okeley text carried the polemic around Marvell’s The Rehearsal Transpros’d to a wider public and that publishing this captivity narrative, a popular literary genre, allowed Ponder and his collaborators to make a further case for freedom of speech.
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Haskell, Alexander B. "Sir William Berkeley, the Hobbists, and the End of Renaissance-Era Colonization." In For God, King, and People. University of North Carolina Press, 2015. http://dx.doi.org/10.5149/northcarolina/9781469618029.003.0006.

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This chapter traces the end of Renaissance-era colonization in the tensions between Thomas Hobbes's new theory of state sovereignty and the more-traditional Christian humanism of Sir William Berkeley. As Virginia’s governor for more than a quarter century, Berkeley applied an establishmentarian approach to governance that he had first developed, in the 1630s, in the theological-philosophical coterie known as the Great Tew circle. Adopting a Pyrrhonian skeptical view of God's truths as accessible only in the mundane civil achievements of humans, Great Tew members like Berkeley's friend Edward Hyde, later first earl of Clarendon, exalted established laws and institutions as the only true guide to following God's will. Eschewing both the godly assurance of the Puritans and the extreme skepticism of Hobbes, Berkeley sought to steer Virginia through an era marked by the English Civil War, the Restoration of monarchy under Charles II, and new Hobbesian initiatives to realize a unitary state that centered on England and whose colonies were meant to be provinces rather than commonwealths. When, in 1676–1677, Nathaniel Bacon, Jr., launched his own Presbyterian Hobbist challenge to Berkeley's authority in Bacon's Rebellion, planters themselves ultimately rejected Hobbism in favor of the colony's familiar commonwealth bonds to king and God.
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8

Morris, Willie. "“Faulkner’s Mississippi”." In The Dixie Limited. University Press of Mississippi, 2016. http://dx.doi.org/10.14325/mississippi/9781496803382.003.0039.

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This chapter comments on William Faulkner's imaginative, intuitive world known as Yoknapatawpha County—which it considers one of the most convincing ever conceived by a writer. Faulkner's own “little postage stamp of native soil,” as he called it, was a spiritual kingdom that he transformed into a microcosm not only of the South but also of the human race. More than any other major American novelist, with the possible exception of Nathaniel Hawthorne, Faulkner stayed close to home. Despite his later sojourns in Hollywood and in Charlottesville, Virginia, his physical and emotional fidelity to Oxford and to Mississippi, to the land and the people that shaped him, was at the core of his being. The chapter also discusses Faulkner's stand on racism and poverty, which had forever been his native state's twin burdens.
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Gochberg, Reed. "American Claimants." In Useful Objects, 84–119. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197553480.003.0004.

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This chapter examines descriptions of the British Museum in travel narratives and diaries by American travelers to show how it informed broader conversations about the development of American museums. Visiting during the mid-nineteenth century, American tourists encountered a museum that was attempting to organize its collections and define its purpose as a public museum, and their descriptions highlight the anxieties raised by this process. Nathaniel Hawthorne lamented the museum’s vast quantities of objects, linking a fruitless search for meaningful artifacts to questions of genealogy. Other American travelers more explicitly considered the role of visitors in interpreting collections. The artist Orra White Hitchcock reflected on the place of women in the museum’s galleries, while the Black abolitionist William Wells Brown celebrated the opportunity to continue his education and to participate in critical discussions of the museum.
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Giles, Paul. "Medieval American Literature: Antebellum Narratives and the “Map of the Infinite”." In The Global Remapping of American Literature. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691136134.003.0003.

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This chapter examines how the notion of medieval American literature not only makes a paradoxical kind of sense but might be seen as integral to the construction of the subject more generally. It argues that antebellum narratives situate native soil on a highly charged and fraught boundary between past and present, circumference and displacement. In itself, the idea of medieval American literature is hardly more peculiar than F. O. Matthiessen's conception of an “American Renaissance.” Matthiessen sought to justify his subject by aligning nineteenth-century American writers such as Ralph Waldo Emerson and Nathaniel Hawthorne with seventeenth-century English forerunners such as William Shakespeare and Ben Jonson. The chapter considers resonances of medievalism within nineteenth-century American culture and how many antebellum writers consciously foreground within their texts the shifting, permeable boundaries of time and space, suggesting how fiction and cartography, the writing of history and the writing of geography, are commensurate with each other.
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