l services, especially in the countryside.
Education, the care of sickand hospitality for travelers were all sharply diminished. Also, there arose widespreadunemployment among former employees of the monasteries and some abuse of tenantsby their new landlords. Most important, however, was the damage to the system of poorrelief, since it was the church and not the state that played the predominant role incaring for the poor is uncertain, but it was considerable. According to Joyce Youings,“when, in the mid sixteenth century, the church was relieved of a substantial part of wealth, the poor were almost forgotten in the scramble of the laity at large, including theCrown, to repossess the resources bestowed on the clergy by their ancestors” (Youings254).Thenot’s fable evokes this economic impact of the Crown’s policy by locating theOak’s value not in theology or the ritual of religion but in the material benefit renderedto the nonelite in rural society, for “with his nuts larded many swine”. In accordancewith the proverb, this line affirms that this tree is known by and valued for its fruit. Thedetriment to the poor from the dissolutions was profit to the upper classes, whosefinancial gain affected their attitude toward Protextantism, ensuring their comment,according to Reinhard Bendix, to Reformation: “whatever the religious sentimentinvolved, landowning families had a manifest interest in the validity of titles to formermonastic estates which they had purchased from the Crown.” Even when the winds ofreligious policy shifted, as they did in Mary’s region, there was no political support forrestoring property to the church.Earlier reading of the fable overlooked those dynamic in their emphasis onfactionalism sparked by the “Ambition” brier. These readings cannot take account ofwhat is at first glance the curious religious affiliation of the oak. In order for PaulMclane, for example, to identify this figure with Leicester, the leader of the hardlineProtextant faction, he must discount its association with “the priests’ crew.” Theinstitutional dimension of the fable points beyond the damage inflicted on one oranother of the factions competing at court to the destructiveness to the wholecommonwealth from the institution itself: the patronage system dominated by theCrown, which looted the church for the benefit of its clients and its own power.
.............
Chapter Two Visualized Politics and the Royal Captivity of the Church...........13
A. Visualized images and the Patronage in the February Woodcut ........13
B. Effects of The Crown’s Plunder .......15
Chapter Three Visualized Politics and the Parental Metaphor in May........17
A. May Day Celebrations and Motherly Care ..........17
B. Fashioned a role for the people ........23
Chapter Four Visualized Politics and the Contest over Hierarchy between High andLow.......27
A. The Connotaion of “Loord” and “lorde”....30
B. The Sign of Hierarchical Status: Dress .....31
Chapter FourVisualized Politics and the Context over Hierarchy between High and Low
The July’s woodcut draws the reader’s attention to the class dynamics thatare at theheart of this eclogue. Morrel’s elevation, his “sitting high”, while Thomalin stands onthe “lowly pain” announces the respective class positions of the two. This contrast is astriking departure from Mantuan’s eighth eclogue, from which July borrows, in whichth本论文由英语论文网提供整理,提供论文代写,英语论文代写,代写论文,代写英语论文,代写留学生论文,代写英文论文,留学生论文代写相关核心关键词搜索。