Alice Sutcliffe

Alice Sutcliffe (fl. 1624  1634), born Alice Woodhouse (or Woodhows), was an English religious writer who was likely a member of the court of Charles I.[1]

Life

We have very limited knowledge of Sutcliffe's biography. Her father was Thomas Woodhouse (or Woodhows), of Kimberley, Norfolk. Alice married John Sutcliffe, a Yorkshire landowner and nephew of Matthew Sutcliffe, c.1624.[2] As John became Groom of the Privy Chamber to Charles I and had been a squire to James I, Alice was likely at Charles' court around that period.[1] John was associated with George Villiers, 1st Duke of Buckingham (Katherine's husband) and his faction.[3][4]

Meditations of Man's Mortalitie

Katherine and George Villiers, Duchess and Duke of Buckingham, by Anthony van Dyck, c.1620–21. The Meditations is dedicated to Katherine, and Alice's husband John was a member of George's circle.

Sutcliffe is known to have published only one work, Meditations of Man's Mortalitie, or, a Way to True Blessednesse, entered on the Stationers' Register on 30 January 1633 and first published in 1633.[3][5] Its second edition was prefaced with appreciations from Ben Jonson, George Wither, and Thomas May. Maynard suggests that these poems were probably intended to boost Sutcliffe's reputation at court;[2] Walker concurs, observing that Sutcliffe's text 'loudly promotes the novelty value of this woman's work'.[6]

Sutcliffe was likely an 'intimate' of Katherine Villiers, Duchess of Buckingham, given that she dedicates her meditations to Villiers and her sister-in-law Susan Feilding, Countess of Denbigh.[1][3][5][7] Another poem in the work is dedicated to Philip Herbert, 4th Earl of Pembroke.[8]

Her Meditations includes six meditations in prose followed by 'Of Our Losse by Adam, and Our Gayne by Christ', a poem in 88 sestets.[2][5][6] Stevenson and Davidson describe the poetic portion of the work as a 'summary of Christian belief'.[4]

As its title suggests, the Meditations is concerned with mortality: Demers notes its 'sheer abundance of images of transience';[5] Germaine Greer observes that its prose portions are preoccupied with the Last Judgment.[3] The work evinces a depth of religious knowledge.[1]

Salzman likens Sutcliffe's Meditations to Miscellanea (1604) by Elizabeth Grimston, given that both works are structured as a combination of prose meditations and poetry.[9] Longfellow suggests a comparison with Salve Deus Rex Judaeorum (1611) by Emilia Lanier, as Sutcliffe and Lanier both apparently seek to elevate their social status through the written word.[10]

Walker argues that, by publishing her Meditations, Sutcliffe took on a 'heavy burden of defense' in the public eye, and accordingly needed to embrace patriarchal tropes in her work to avoid popular censure.[6]

Notes

  1. Wynne-Davies, Marion (23 September 2004). "Sutcliffe, Alice". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/46925. (Subscription or UK public library membership required.)
  2. Maynard, Darcy (2004). Ostovich, Helen; Sauer, Elizabeth; Smith, Melissa (eds.). Reading Early Modern Women: An Anthology of Texts in Manuscript and Print, 1550–1700. New York: Routledge. p. 149. ISBN 978-0-415-96646-7.
  3. Greer 2000, p. 90.
  4. Stevenson, Jane; Davidson, Peter (2001). Early Modern Women Poets (1520–1700): An Anthology. Oxford: Oxford University Press. p. 215. ISBN 978-0-19-924257-3.
  5. Demers, Patricia (15 December 2005). Women's Writing in English: Early Modern England. Toronto: University of Toronto Press. p. 107. ISBN 978-1-4426-5810-3.
  6. Walker 1996, p. 107.
  7. Hughey 1934, p. 160.
  8. Wynne-Davies, Marion (1999). Women Poets of the Renaissance. New York: Routledge. p. 366. ISBN 978-0-415-92350-7.
  9. Salzman, Paul (30 November 2006). Reading Early Modern Women's Writing. Oxford: Oxford University Press. p. 14. ISBN 978-0-19-926104-8.
  10. Longfellow, Erica (2004). Women and Religious Writing in Early Modern England. Cambridge: Cambridge University Press. pp. 64–65. ISBN 0-511-23062-1. OCLC 252530046.

Sources

gollark: So the drive can be seen as splitting the universe into two. One of the resulting universes ("A") has the drive's users removed. One of them ("B") has the drive's users in a different place.
gollark: I remember what I was thinking *then*.
gollark: Oh, wait, no, I misread your reply.
gollark: Technically, that was yesterday and I forgot what I was thinking.
gollark: Actually, you might only be duplicating the ones within the future light-cone of wherever you travel to.

See also

This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.