Ivanhoe , Robin Hood and the Pentridge Rising
2009; Routledge; Volume: 31; Issue: 3 Linguagem: Inglês
10.1080/08905490903182022
ISSN1477-2663
Autores Tópico(s)Folklore, Mythology, and Literature Studies
ResumoClick to increase image sizeClick to decrease image size Notes [1] Scott completed Ivanhoe in early November and it was published in Edinburgh in mid‐December 1819 (although the date on the title page was 1820). [2] Walter Scott, The Visionary, ed. Peter Garside (Cardiff: University College Cardiff P, 1984), p. viii. [3] Scott, The Visionary, p. 33. [4] Walter Scott, Ivanhoe, ed. Graham Tulloch (London: Penguin Books, 2000), p. 15. All future references will be to this edition, and will appear within parenthesis in the text. [5] Robin Hood is also a yeoman in the quatrain sang by Dick Ostler in chapter 29 of The Heart of Mid‐Lothian: “Robin Hood was a yeoman right good, / And his bow was of trusty yew; / And if Robin bid stand on the King’s lea‐land, / Pray, why should not we say so too?” (Walter Scott, The Heart of Mid‐Lothian, ed. Tony Inglis (London: Penguin Books, 1994), p. 291). [6] Clare A. Simmons, Reversing the Conquest: History and Myth in Nineteenth‐Century British Literature (New Brunswick and London: Rutgers UP, 1990), p. 85. [7] Joseph Ritson, Robin Hood: A Collection of all the Ancient Poems, Songs and Ballads … to which are prefixed Historical Anecdotes of his Life (London: Printed for T. Egerton and J. Johnson, 1795), vol. I, p. iv. [8] Simmons, Reversing the Conquest, p. 85. [9] Judith Wilt, Secret Leaves: The Novels of Walter Scott (Chicago and London: U of Chicago P, 1985), p. 39. [10] William E. Simeone, “The Robin Hood of Ivanhoe”, The Journal of American Folklore, 74 (1961), 230–34 (232). [11] Simmons, Reversing the Conquest, p. 86. [12] Edinburgh Review, 33 (1820), p. 8. [13] See Ina Ferris, The Achievement of Literary Authority: Gender, History and the Waverley Novels (Ithaca and London: Cornell UP, 1991), pp. 222–36. [14] Georg Lukács, The Historical Novel, trans. by Hannah and Stanley Mitchell (London: Merlin P, 1962), p. 33. [15] Scott, The Visionary, p. iv. [16] Scott’s commitment to the idea that manners are not dependent upon social environment has been questioned by a number of critics. In an essay exploring Scott’s debt to Scottish “philosophical” historians (Hume and Smith etc) Peter Garside places him firmly in this tradition, and argues that his writing is informed by a belief in “the inevitability of progress, the importance of property in development, the power struggle between the classes, [and] the effect of social environment on manners” (Peter Garside, “Scott and the ‘Philosophical’ Historians”, Journal of the History of Ideas, 36:3 (1975), 497–512 (500). See also David Brown, Walter Scott and the Historical Imagination (London: Routledge and Kegan Paul, 1979), pp. 178–79). In other words the manners of a twelfth‐century yeoman will be different from those of an early nineteenth‐century cottager. [17] Walter Scott, Letters of Sir Walter Scott, 12 vols, ed. H. J. C. Grierson (London: Constable and Co. Ltd, 1935), vol. VIII, p. 376. [18] James Chandler, England in 1819: The Politics of Literary Culture and the Case of Romantic Historicism (Chicago and London: U of Chicago P, 1998), p. 84. [19] J. C. Belchem, “Henry Hunt and the Evolution of the Mass Platform”, The English Historical Review, 93 (1978), 739–773 (740). [20] Gary R. Dyer, “Ivanhoe, Chivalry, and the Murder of Mary Ashford”, Criticism, 39 (1997), 383–408 (389). [21] Scott, Letters of Sir Walter Scott, vol. VI, p. 202. [22] Dyer, “Ivanhoe, Chivalry, and the Murder of Mary Ashford”, 390. [23] Dyer, “Ivanhoe, Chivalry, and the Murder of Mary Ashford”, 393. [24] Dyer, “Ivanhoe, Chivalry, and the Murder of Mary Ashford”, 394. [25] Edgar Rosenberg, From Shylock to Svengali: Jewish Stereotypes in English Fiction (London: Peter Owen, 1961), pp. 90–92. [26] See The Courier, June 12 1817, p. 3 and June 16 1817, p. 3. [27] The Courier, June 11 1817, p. 3. [28] Wilt, Secret Leaves, p. 38. [29] See Simmons, Reversing the Conquest, pp. 34–37. [30] John Cartwright, The Legislative Rights of the Commonality Vindicated; or Take Your Choice, 2nd edn (London: Printed for J. Almon, 1776), p. xxxii. [31] Thomas Paine, Rights of Man (London: Printed for J. S. Jordan, 1791), p. 54. [32] Samuel Taylor Coleridge, The Collected Works of Samuel Taylor Coleridge, 16 vols, ed. by Kathleen Coburn (London: Routledge, 1970), Vol. II, p. 103. [33] Peter Stallybrass, “‘Drunk with the Cup of Liberty’: Robin Hood, the Carnivalesque, and the Rhetoric of Violence in Early Modern England” in The Violence of Representation: Literature and the History of Violence, ed. Nancy Armstrong and Leonard Tennenhouse (New York and London: Routledge, 1989), p. 47. [34] John Sutherland, The Life of Walter Scott (Oxford: Blackwell Publishers, 1995), p. 228. [35] Writings of the Luddites, ed. Kevin Binfield (Baltimore and London: The Johns Hopkins UP, 2004), p. 137. [36] E. P. Thompson, The Making of the English Working Class (London: Penguin Books, 1980), p.661. [37] The Courier, June 14 1817, p. 3. [38] Christopher Hibbert, George IV: Prince of Wales 1762–1811 (London: Longman Group, 1972), p. 164. [39] Hibbert, George IV: Prince of Wales 1762–1811, pp. 163–64. [40] Simmons, Reversing the Conquest, p. 83. [41] Simmons, Reversing the Conquest, p. 84. [42] Rosenberg, From Shylock to Svengali, p. 83. [43] Lukács, The Historical Novel, p. 49. [44] Arthur Young, Inquiry into the Propriety of Applying Wastes to the Better Maintenance of The Poor (Bury St. Edmunds: Printed by J. Rackham, 1801), pp. 42–43. [45] K. D. M. Snell, Annals of the Labouring Poor: Social Change in Agrarian England (Cambridge: Cambridge UP, 1985), pp. 149–54. [46] Thompson, The Making of the English Working Class, p. 243. [47] E. P. Thompson, “Time, Work‐Discipline and Industrial Capitalism” in Customs in Common (London: Penguin Books, 1993), pp. 353–403. [48] See Thompson, “Time, Work‐Discipline and Industrial Capitalism”, pp. 370–82. [49] Stallybrass, “‘Drunk with the Cup of Liberty’: Robin Hood, the Carnivalesque, and the Rhetoric of Violence”, p. 57. [50] Stallybrass, “‘Drunk with the Cup of Liberty’: Robin Hood, the Carnivalesque, and the Rhetoric of Violence”, p. 58. [51] John E. Archer, “Poachers Abroad” in The Unquiet Countryside, ed. G. E. Mingay (London: Routledge, 1989), p. 52. [52] Archer, “Poachers Abroad”, p. 52. See also Harry Hopkins, The Long Affray: Poaching Wars in Britain 1760–1914 (London: Secker and Warburg, 1985), pp. 145–60. [53] See Thompson, “Time, Work‐Discipline and Industrial Capitalism”, p. 377. [54] Indeed, as Peter Stallybrass points out, it was the undermining of forest “liberties” that led Marx to his materialist analysis of history (Stallybrass, “‘Drunk with the Cup of Liberty’: Robin Hood, the Carnivalesque, and the Rhetoric of Violence”, p. 60). [55] Hopkins, The Long Affray, p. 180. [56] Thompson, The Making of the English Working Class, p. 733. [57] See for example Richard Wilson’s excellent account of the manner in which the representation of forest outlaws and the Robin Hood figure in Shakespeare’s As You Like It problematizes the late sixteenth‐ and early seventeenth‐century conflict between rich and poor over access to land (Richard Wilson, “‘Like the Old Robin Hood’: As You Like It and the Enclosure Riots”, Shakespeare Quarterly, 43:1 (1992), 1–19). [58] Stallybrass, “‘Drunk with the Cup of Liberty’: Robin Hood, the Carnivalesque, and the Rhetoric of Violence”, p. 63. [59] Stephanie L. Barczewski, Myth and National Identity in Nineteenth‐Century Britain: The Legends of King Arthur and Robin Hood (Oxford: Oxford UP, 2000), p. 74. [60] W. H. Reid, The Rise and Dissolution of Infidel Societies in this Metropolis (London: Printed for J. Hatchard, 1800), p. 9 and p. 87. [61] Iain McCalman, Radical Underworld: Prophets, Revolutionaries and Pornographers in London, 1795–1840 (Oxford: Clarendon P, 1988), p. 113. [62] Binfield, Writings of the Luddites, p. 98. [63] The Courier, 16 October 1817, p. 4. [64] Barczewski, Myth and National Identity in Nineteenth‐Century Britain, p. 76. [65] See, for example, Sutherland, The Life of Walter Scott, p. 228. [66] Scott, The Visionary, p. 16.
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