'Reading at Lanhydrock' the Religious and Intellectual commitments of Hannibal Gammon and Lord John Robartes

从安东尼·格拉夫顿和丽莎·查丁的开创性文章《加布里埃尔·哈维是如何阅读他的生活》，到理查德·库斯特对约翰·纽迪盖特爵士精神世界的描绘，对个人阅读实践的历史探索极大地帮助我们理解了这一活动。这些研究否认了文本是“思想”毫无问题的渠道的概念，并试图揭示制约读者接触文本的社会、职业和教育母体。通过对边注的分析、书目调查和详尽的案例研究，得出了不同阅读实践对口译和内化过程的影响。关于某些思想的传播和牵引，已经形成了新的结论。本论文将把这些方法应用于兰哈克书屋这座几乎没有被研究过的图书馆。这是一个17世纪家庭收藏的独特例子：基本完好无损，大致原址，并由其最早的所有者大量注释。我将对两个人的阅读实践进行全面的调查：拉德诺伯爵和特鲁罗二世男爵约翰·罗巴特勋爵(Lord John Robartes，1606-1685)，以及圣莫干教堂(St Mawgan‘s)校长汉尼拔·加蒙(Hannibal Gamon，1582？-1651)，比较他们的习惯所体现的截然不同的教育或文化规范，同时欣赏具体阅读告诉我们他们的信仰和思维模式。通过这样做，这篇论文将纠正阅读史学中的趋势(私人图书馆的低存活率迫使人们关注个人文本的接受)，并使用作为案例研究产生的深入知识概况来检验关于17世纪文化的社会、意识形态和神学音色的主张。如果说甘蒙让我们能够评估本世纪初的宗教或政治意识形态的创新在多大程度上渗透到农村，那么罗巴特则让我们能够从一个承担了各种重要政治角色的人的角度来绘制整个世纪的变化动态。兰哈克的3850个头衔中的大部分在1619年至1685年期间进入康沃尔。虽然最初是分开的，但甘蒙的书和罗巴特购买的书都在17世纪60年代中期到位。信托目录列出了大约420部由Gammon单独注释的作品，许多未列入目录的作品展示了他使用数字边缘引用的方法和末页上的索引。甘蒙发表的布道受到清教徒党的青睐，并展示了他的田园关怀，但他的边缘笔记使这一原本单一的形象复杂化。在宪法和大炮教会(1640)中对教廷和神权的同情评论表明了为什么(在宣布为长老党之后)甘蒙没有参加神职人员大会(1643)，并进一步表明了“意识形态”和“行动”之间的因果关系：内战史学的一个关键动力。Gammon在考察“中心”和“地方”之间的关系时也很有用。Gammon书籍的多样性既显示了他对“国家”框架的关注，也因保存了一系列社交网络的证据而引人入胜。它们不仅提供了一个新的机会来研究17世纪早期英国对文本的操纵和接受，而且提供了一个机会来评论在内战前夕反映了农村传教士观点的思想和沟通渠道。相比之下，罗巴特斯与白厅的关系可能会被认为是。作为一名国会中尉，罗巴特斯在1642-5年期间退休到兰哈克，1660年重返政府：枢密院议员、枢密院议员(1661-63年)、爱尔兰勋爵中尉(1669-70年)和议会主席勋爵(1679-84年)。

From Anthony Grafton and Lisa Jardine's pioneering article 'How Gabriel Harvey read his Livy', to Richard Cust's mapping of Sir John Newdigate's mental world, historical enquiries into the reading practices of individuals have contributed hugely to our understanding of this 'activity too close for critical distance'. These studies have disavowed the notion that texts serve as an unproblematic conduit for 'Ideas' and have sought to uncover the social, professional and educational matrices that conditioned readers' engagement with texts. Through the analysis of marginalia, bibliographical investigations and exhaustive case studies, the implications of different reading practices upon processes of interpretation and internalisation, have been drawn out. New conclusions about the dissemination and traction of certain ideas have been formed. This thesis shall apply these methods to the virtually unstudied library at Lanhydrock House. This is a unique example of a seventeenth-century family collection: largely intact, broadly in situ, and heavily annotated by its earliest owners. I shall conduct a holistic investigation into the reading practices of two men: Lord John Robartes (1606-1685), Earl of Radnor and 2nd Baron of Truro, and Hannibal Gamon (1582?-1651), Rector of St Mawgan's and compare the disparate educational or cultural norms their habits exemplify, whilst appreciating what specific readings tell us about their beliefs and modes of thought. In doing so, this thesis will correct trends in the historiography of reading (where low survival rates for private libraries has forced attention towards the reception of individual texts), and use the in-depth intellectual profiles produced as case studies to test claims made about the social, ideological and theological timbre of seventeenth-century culture. If Gammon allows us to assess how far the religious or politico-ideological 'innovations' of the early century penetrated the countryside, Robartes allows us to chart dynamics of change across the century from the perspective of one who assumed a variety of significant political roles. The majority of Lanhydrock's 3850 titles arrived into Cornwall between 1619 and 1685. Although initially separate, both the books belonging to Gammon and those purchased by Robartes were in place by the mid-1660s. The Trust catalogue lists some 420 works annotated by Gammon alone, and many unlisted works display his method of working with numerical marginal references and an index on the end leaves. Gammon's published sermons were favoured by the 'puritanical party' and demonstrate his pastoral concerns, yet his marginal notes complicate this otherwise one-dimensional image. Sympathetic comments on both episcopacy and divine right in the Constitutional and Cannons Ecclesiastical (1640) suggest why (after declaring for the 'Presbyterian Party') Gammon failed to attend the Assembly of Divines (1643) and further indicate a causal relationship between 'ideology' and 'action': a key dynamic of civil war historiography. Gammon is also useful in examining the relationship between 'centre' and 'locality'. The diversity of Gammon's books show both his concern with 'national' frameworks, yet are also fascinating for preserving evidence for a series of social networks. They provide, not only a fresh opportunity to investigate the manipulation and reception of texts in early seventeenth-century England, but a chance to comment upon the ideas and channels of communication that inflected the viewpoint of a rural preacher on the eve of the Civil War. By contrast, Robartes' connections to Whitehall may be assumed. A Parliamentarian Lieutenant 1642-5, Robartes retired to Lanhydrock throughout the interregnum, returning to government in 1660 as: Privy Councilor, Lord Privy Seal (1661-63), Lord Lieutenant of Ireland (1669-70), and Lord President of the Council (1679-84).