and earlymodernEngland’ at the John Rylands Library, University of Manchester, 2 June 2016. I am grateful to all involved.
Sean Sayers, ‘The concept of labour: Marx and his critics’, Science & society , 71.4 (2007), 431–54, at 439–40.
See further David Matthews, Medievalism: a critical
. 139); recipes for both yrchouns and appraylere are
edited by Austin (Two Fifteenth-Century Cookery-Books, pp. 38, 39).
Felicity Heal reminds us that for the guest, or outsider, the unfamiliar
household was a ‘potentially hostile environment’; the guest’s ‘very
security’ is dependent on the ‘belief that [the] host will obey the laws of
hospitality: Hospitality in EarlyModernEngland (Oxford 1990), p. 192. In
an informative study of table manners that insists on the violence
inherent in eating, Margaret Visser proposes that ‘[b]ehind every rule of
The Orcherd of Syon, Titus and Vespasian, and Lydgate’s Siege of Thebes
culture in early New
England (Philadelphia: University of Pennsylvania Press, 2007).
2 Landow, Hypertext 3.0, 53–5.
3 Despite this early rejection of discontinuous reading, Matthew Brown
notes that devotional works in earlymodernEngland continued to rely
upon and advocate nonlinear reading to their audiences (‘The thick
style: steady sellers, textual aesthetics, and early modern devotional
reading’, PMLA 121:1 , 67–86). For a religion that relies upon
continued assessment of the New versus Old Testaments, and whose
central redemptive narrative is repeated