Professor Lyndal Roper: List of publications

Covering both Protestant and Catholic reform movements, in Europe and across the wider world, this beautifully illustrated volume tells the story of the Reformation from its immediate, explosive beginnings, through to its profound longer ...

In an exciting new approach to witchcraft studies, The Witch in the Western Imagination examines the visual representation of witches in early modern Europe. With vibrant and lucid prose, Lyndal Roper moves away from the typical witchcraft studies on trials, beliefs, and communal dynamics and instead considers the witch as a symbolic and malleable figure through a broad sweep of topics and time periods. Employing a wide selection of archival, literary, and visual materials, Roper presents a series of thematic studies that range from the role of emotions in Renaissance culture to demonology as entertainment, and from witchcraft as female embodiment to the clash of cultures on the brink of the Enlightenment. Rather than providing a vast synthesis or survey, this book is questioning and exploratory in nature and illuminates our understanding of the mental and psychic worlds of people in premodern Europe. Roper’s spectrum of theoretical interests will engage readers interested in cultural history, psychoanalytic theory, feminist theory, art history, and early modern European studies. These essays, three of which appear here for the first time in print, are complemented by more than forty images, from iconic paintings to marginal drawings on murals or picture frames. In her unique focus on the imagery of witchcraft, Lyndal Roper has succeeded in adding a compelling new dimension to the study of witchcraft in early modern Europe.

PERHAPS THE MOST DISCONCERTING monument to the Reformation is the double statue of Martin Luther and Philipp Melanchthon in the city market at Wittenberg. There they stand, their feet locked onto grandiose Schinkel pedestals, and can do no other, as they gaze grimly out from under their neo-Gothic baldachins. Melanchthon was an afterthought: Luther’s statue was unveiled in 1821, and Melanchthon’s followed a generation later in 1865, the monumental design of the first dictating the form for the second.1 The two Reformation heroes tower over the meat stands and vegetable stalls like two caged giants. But the effect of their being seen side by side like this, even with the nineteenth-century attempts to minimize the difference, is disastrous: the stout Luther confronts the cadaverous Melanchthon. In the contemporary double portraits by Heinrich Aldegrever and the Cranach workshop, it is even worse: Luther and Melanchthon are twinned like Laurel and Hardy. This dilemma takes us to the heart of the representational problem: Luther was stoutly built. Saints and pious clerics tend, on the whole, to come in Melanchthonian shape, their thinness underlining their indifference to the temptations of the flesh. In the history of Western Christianity, Aquinas aside, there were few spiritual figures who were corpulent. From Lucas Cranach the Elder's painting of the bulky Luther of 1529 to the jowly, double-chinned head of Luther that looks out at us from the iconic woodcut of Lucas Cranach the Younger of 1546, Luther was large.3 After around 1530, so essential was his size to his image that even when we see only his bust, his broad shoulders and fleshy face make him instantly recognizable.

While the assumption of a sharp distinction between learned culture and lay society has been broadly challenged over the past three decades, the question of how ideas moved and were received and transformed by diverse individuals and groups stands as a continuing challenge to social and intellectual historians, especially with the emergence and integration of the methodologies of cultural history. This collection of essays, influenced by the scholarship of H.C. Erik Midelfort, explores the new methodologies of cultural transmission in the context of early modern Germany. Bringing together articles by European and North American scholars: this volume presents studies ranging from analyses of individual worldviews and actions, influenced by classical and contemporary intellectual history, to examinations of how ideas of the Reformation and Scientific Revolution found their way into the everyday lives of Germans of all classes. Other essays examine the ways in which individual thinkers appropriated classical, medieval, and contemporary ideas of service in new contexts, discuss the means by which groups delineated social, intellectual, and religious boundaries, explore efforts to control the circulation of information, and investigate the ways in which shifting or conflicting ideas and perceptions were played out in the daily lives of persons, families, and communities. By examining the ways in which people expected ideas to influence others and the unexpected ways the ideas really spread, the volume as a whole adds significant features to our conceptual map of life in early modern Europe.

Addressing a key challenge facing feminist scholars today, this volume explores the tensions between shared gender identity and the myriad social differences structuring women's lives. By examining historical experiences of early modern women, the authors of these essays consider the possibilities for commonalities and the forces dividing women. They analyse individual and collective identities of early modern women, tracing the web of power relations emerging from women's social interactions and contemporary understandings of femininity. Essays range from the late medieval period to the eighteenth century, study women in England, France, Germany, Ireland, Italy, and Sweden, and locate women in a variety of social environments, from household, neighbourhood and parish, to city, court and nation. Despite differing local contexts, the volume highlights continuities in women's experiences and the gendering of power relations across the early modern world. Recognizing the critical power of gender to structure identities and experiences, this collection responds to the challenge of the complexity of early modern women's lives. In paying attention to the contexts in which women identified with other women, or were seen by others to identify, contributors add new depth to our understanding of early modern women's senses of exclusion and belonging.

This essay proposes a new view of demonology, arguing that it was not just a set of theological and legal writings but could also form part of a literature of entertainment. Demonologists frequently used literary techniques such as the dialogue form, hyperbolic set-piece descriptions of the dance or the Sabbath, told stories to pique the reader's interest, and employed humour, salaciousness and horror. Their work intersected with that of artists, influenced by classical images of witches, who began to produce elaborate panoramas of the Sabbath. The cultural legacy of demonology was immense. Through theFaustbuchof 1587, which borrowed from demonological treatises, demonology influenced drama and even figured in the development of the early novel.

Dreams are universal, but their perceived significance and conceptual framework change over time. This book provides new perspectives on the history of dreams and dream interpretation in western culture and thought. Dreams and History contains important new scholarship on Freud's Interpretation of Dreams (1900) and subsequent psychoanalytical approaches from distinguished historians, psychoanalysts, historians of science and anthropologists. This collection celebrates and evaluates Freud's landmark intellectual production, whilst placing it in historical context. A modern view of psychoanalysis, it also discusses the controversial idea of the role of the external world on the shaping of unconscious mental contents. In highly accessible language it proceeds through a series of richly illustrated case studies, providing new source materials and debates about the causes, meanings and consequences of dreams, past and present: from Victorian anthropological exploration of ancient Greek dream sources to peasant interpretation of dream-life in communist Russia; from concepts of the dream in sixteenth-century England to visual images in nineteenth-century symbolist painting in France.