Abstract
Any discussion of the coteries in which a writer is involved is dependent on historical evidence, and one limiting factor in any discussion of Anne Southwell is the lack of evidence about her in the historical record. One scholar has gone so far as to declare that one of the writing circles in which it is claimed that Southwell took part in her youth is entirely invented.1 Judgements about Southwell’s literary activities in her later life in Acton are necessarily speculative: Jean Klene imagines ‘a social life in Acton which included evenings of literature and music’, whereas Erica Longfellow, noting that Acton was ‘little more than a hamlet’ and that in any case neither Anne Southwell nor Henry Sibthorpe are listed among ‘notable and influential residents’, finds their collection of her poetry in Folger MS V.b.198 not so much a record of her intellectual achievement but a mark of their literary ambitions as a couple.2 The following discussion, then, is based on the evidence of literary collaboration, sources and ideology within the two manuscripts left by Anne Southwell. In discussing any religious writer of the seventeenth century it is important to think about the ecclesiastical terminology under consideration. Jean Klene, Anne Southwell’s editor, remarks that ‘no-one would have mistaken her for a Puritan’ on the basis of the inventory of her clothes in the Folger manuscript of her works, Folger MS V.b.198.3
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Notes
John Considine, ‘The Invention of the Literary Circle of Sir Thomas Overbury, ‘in Claude Summers and Ted-Larry Pebworth (eds), Literary Circles and Cultural Communities in Renaissance England (Columbia: University of Missouri Press, 2000), pp. 59–74.
Erica Longfellow, ‘Lady Anne Southwell’s Indictment of Adam,’ in Victoria Burke and Jonathan Gibson (eds), Early Modem Women’s Manuscript Writing: Selected Papers from the Trinity/Trent Colloquim, (Aldershot: Ashgate, 2004), p. 113.
Jean Klene, ‘“Monument of an Endless affection”: Folger MS. V.b.198 and Lady Anne Southwell,’ in Peter Beal and Margaret J. Ezell (eds.), English Manuscript Studies 1100–1700 Vol. 9 (London: British Library, 2000), p. 176.
Jean Klene (ed.), The Southwell-Sibthorpe Commonplace Book, FolgerMS. V.b.198 (Tempe, Arizona: Medieval and Renaissance Text Society, 1997), p. 74.
William Watts, Saint Augustines confessions translated: and with some marginall notes illustrated. Wherein, divers antiquities are explayned; and the marginall notes of a former Popish translation, answered (London: [n.p.], 1631). ‘The Confession of St. Augustine’ is no. 76 in the family booklist (p. 101).
See Anthony Milton, Catholic and Reformed: the Roman and Protestant Churches in English Protestant Thought, 1600–1640 (Cambridge: Cambridge University Press, 2002).
This is the Lansdowne manuscript version (p. 144: for Folger MS version see p. 62). See Jill Seal Millman and Gillian Wright (eds.), Early Modern Women’s Manuscript Poetry (Manchester: Manchester University Press, 2005), p. 60.
James I, The Kings Maiesties declaration to his subjects, concerning lawfull sports to be used (London: Bonham Norton and Iohn Bill, 1618), p. 7.
Southwell-Sibthorpe Commonplace Book, pp. 148, 150: Roger Cocks, Hebdomada sacra: A weekes devotion: or, Seven poeticall meditations (London: F. Kyngston for H. Seile, 1630), pp. 26–7.
Cocks, Hebdomada sacra, pp. 64–5. See Elizabeth Clarke, ‘“A Heart terrifying Sorrow”: the deaths of children in women’s manuscript writing,’ in Gillian Avery and Kimberley Reynolds (eds), Representations of Childhood Death (Basingstoke: Macmillan, 2000), pp. 65–86.
Sister Jean Carmel Cavanaugh, ‘The Library of Lady Southwell and Captain Sibthorpe’, Studies in Bibliography (1967) 20: 244–6.
See Louise Schleiner’s treatment of the ‘coterie’ in Louise Schleiner, Tudor and Stuart Women Writers (Bloomington: Indiana University Press, 1994), pp. 107–34.
Southwell-Sibthorpe Commonplace Book, p. 157. See Henry Peacham, Minerva Brittana (London: printed by Wa: Dight, 1612), p. 127.
For further discussion of this point see Elizabeth Clarke, ‘Anne Southwell and the Pamphlet Debate: the Politics of Gender, Class and Manuscript’ in Cristina Malcolmson and Mihoko Suzuki (eds), Debating Gender in Early Modern England 1500–1700 (New York: Palgrave Macmillan, 2002), pp. 44–5.
S. Alsop, ‘Literary Fruits of the Womb: The Body and Soul of Mothers’ Legacies in Early Seventeenth-Century England,’ unpublished MA by research thesis, University of Warwick, 2008, p. 18. Southwell-Sibthorpe Commonplace Book, p. 155.
Philip Sidney, An apologie for poetrie (London, by James Roberts for Henry Olney, 1595), fol. Clv.
John Featley, ‘The life and death of Doctor Daniel Featley’ in Doctor Daniel Featley revived: proving, that the Protestant church (and not the Romish) is the onely Catholick and true church (London: [s.n.], 1660), p. 8.
Roger Cocks, Hebdomada Sacra (London: F. Kyngston for H. Seile, 1630), A3r.
Francis Quarles, Sions sonnets (London: W. Stansby for T. Dewe, 1625), fol. A3r.
Quarles, Hadassa: or The history of Queene Ester (London: [F. Kingston] for Richard More, 1621), fol. A3r.
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© 2010 Elizabeth Clarke
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Clarke, E. (2010). Anne, Lady Southwell: Coteries and Culture. In: Harris, J., Scott-Baumann, E. (eds) The Intellectual Culture of Puritan Women, 1558–1680. Early Modern Literature in History. Palgrave Macmillan, London. https://doi.org/10.1057/9780230289727_5
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DOI: https://doi.org/10.1057/9780230289727_5
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