Evening's Empire (New Studies in European History) (61 page)

88.
Paul Griffiths, “Meanings of Nightwalking in Early Modern England,”
Seventeenth Century
13, 2 (
1998
): 212–38, here 213.

89.
Rosenheim, ed.,
Notebook of Robert Doughty
, p. 110.

90.
See J.H. Porter, “Crime in the Countryside, 1600–1800,” and John E. Archer, “Poachers Abroad,” in
The Unquiet Countryside
, ed. G.E. Mingay (London and New York: Routledge,
1989
), pp. 9–22, 52–64. Poaching and other rural nocturnal activities that unfolded outside the village, such as the clandestine gatherings of Anabaptists, the wanderings of lone travellers, and groups travelling by post-coach also came under increasing scrutiny in the eighteenth century. See below,
section 7.2
, on attempts to colonize the rural night.

91.
Schindler, “Nächtliche Ruhestörung,” p. 244.

92.
Isham,
Diary
, p. 180.

93.
On rural travel at night, and on post-coaches and messengers’ access to cities after their gates had closed for the night, see Cabantous,
Histoire de la nuit
, pp. 245–49; Roland Racevskis,
Time and Ways of Knowing under Louis XIV: Molière, Sévigné, Lafayette
(Lewisburg, PA: Bucknell University Press,
2003
), pp. 90–106; and Klaus Gerteis, “Das ‘Postkutschenzeitalter’: Bedingungen der Kommunikation im 18. Jahrhundert,”
Aufklärung
4, 1 (
1989
): 55–78.

94.
See Emich, “Schlaf in der Frühen Neuzeit,” pp. 57–67.

95.
Norbert Schindler has described the entire process, urban and rural, as an attempt “to colonise the night” – see above,
chapter 6
, note 4. See also the discussion of the “colonial context” of the attempts by Sir Richard Holford, a London businessman and Master in Chancery, to “civilize” his Gloucestershire estates, in Rollison, “Property, Ideology, and Popular Culture,” pp. 87–94.

96.
For England, the importance of gender in the new contrast between the rural and the urban night can be seen in the shifting meaning of the term “nightwalker,” which came to refer exclusively to women in seventeenth-century London while keeping its centuries-old association with idle men in rural usage. See Griffiths, “Meanings of Nightwalking.”

97.
More villages established regular night watches in the seventeenth and eighteenth centuries, but we see no establishment of any village street
lighting intended to facilitate labor or leisure at night. See Cabantous, “Nuit rustique,” p. 63, and David Warren Sabean,
Property, Production, and Family in Neckarhausen, 1700–1870
, Cambridge Studies in Social and Cultural Anthropology 73 (Cambridge University Press,
1990
), p. 58.

98.
Selhamer,
Tuba Rustica
, in Böck,
Bauernleben
, p. 79.

99.
See Cabantous,
Histoire de la nuit
, pp. 140–46, and the essays in Mario Sbriccoli, ed.,
La Notte: Ordine, sicurezza e disciplinamento in eta moderna
(Florence: Ponte alle grazie,
1991
).

100.
Briggs,
Communities of Belief
, p. 263.

101.
Nancy Locklin,
Women’s Work and Identity in Eighteenth-Century Brittany
(Burlington, VT: Ashgate,
2007
), p. 132.

102.
François Lebrun, “La religion de l’évêque de Saint-Malo et de ses diocésains au début du XVIIe siècle, à travers les statuts synodaux de 1619,” in
La religion populaire. Actes du colloque international … Paris, 17–19 octobre 1977
, Colloques internationaux du Centre National de la Recherche Scientifique 576 (Paris: Éditions du Centre National de la Recherche Scientifique,
1979
), pp. 45–51; here p. 48. Also cited in Locklin,
Women’s Work
, p. 132.

103.
Locklin,
Women’s Work
, p. 132.

104.
Charles Lalore, ed.,
Ancienne et nouvelle discipline du diocèse de Troyes, de 1785 à 1843. Statuts et règlements
(Troyes: Au Secrétariat de l’evêché,
1882
–83),
III
: 257–58.

105.
Medick, “Village Spinning Bees,” pp. 321–29.

106.
Ibid
., pp. 321–22.

107.
Müller, “Lichtstuben im Limpurgischen,” p. 380.

108.
Flandrin, “Repression and Change,” pp. 201–02.

109.
Becker,
Konfessionalisierung
, p. 297.

110.
Renate Dürr,
Mägde in der Stadt: das Beispiel Schwäbisch Hall in der frühen Neuzeit
(Frankfurt: Campus-Verlag,
1995
), p. 265.

111.
Beck, “Unterfinning,” p. 126.

112.
See Niederstätter, “Rechts- und Kulturgeschichte der Nacht,” p. 186 (Alpine Switzerland and Austria); Briggs,
Communities of Belief
, p. 263 (France); and Henkhaus,
Treibhaus der Unsittlichkeit
, pp. 133–50 (Hesse).

113.
Kümin,
Drinking Matters
, pp. 74–114, 193.

114.
Jürgen Schlumbohm, “Gesetze, die nicht durchgesetzt werden – ein Strukturmerkmal des frühneuzeitlichen Staates?”
Geschichte und Gesellschaft
23 (
1997
): 647–63.

115.
Müller, “Lichtstuben im Limpurgischen,” p. 381.

116.
In this period no other established church attempted anything as ambitious as the Catholic program of public nocturnal devotion.

117.
Bernard Dompnier, “Un aspect de la dévotion eucharistique dans la France du XVIIe siècle: les prières des Quarante-Heures,”
Revue
d’histoire de l’Eglise de France
67 (
1981
): 5–31; here 31; Schindler, “Nächtliche Ruhestörung,” p. 218.

118.
See Jill R. Fehleison, “appealing to the Senses: The Forty Hours Celebrations in the Duchy of Chablais, 1597–98,”
Sixteenth Century Journal
36, 2 (
2005
): 375–96, and Dompnier, “Dévotion eucharistique.”

119.
As quoted in Herbert Thurston, “Forty Hours’ Devotion,” in
The Catholic Encyclopedia
, ed. Charles Herbermann
et al
. (New York: Encyclopedia Press, 1913),
VI
: 152.

120.
Dompnier, “Dévotion eucharistique,” pp. 12–31.

121.
Fehleison, “Appealing to the Senses,” and Dompnier, “Dévotion eucharistique.”

122.
Dompnier, “Dévotion eucharistique,” p. 11, quoting the contemporary account of Charles de Genève,
Les trophées sacrés … en la conversion du duché de Chablais et pays circonvoisins de Genève
.

123.
Dompnier, “Dévotion eucharistique,” p. 31.

124.
Ibid
., p. 24, quoting a Paris document of 1633.

125.
Briggs,
Communities of Belief
, p. 269.

126.
Actes de l’église d’Amiens; recueil de tous les documents relatifs à la discipline du diocèse
(Amiens: Caron,
1848–49
),
II
: 51 (emphasis mine). Rural services at night were also prohibited in the diocese of Troyes in 1706; see Lalore, ed.,
Ancienne et nouvelle discipline du diocèse de Troyes
,
III
: 311.

127.
For an overview see Fred G. Rausch, “Karfreitagsprozessionen in Bayern,” in
Hört, sehet, weint und liebt. Passionsspiele im alpenländischen Raum
, ed. Michael Henker, Eberhard Dünninger, and Evamaria Brockhoff (Munich: Süddeutscher Verlag,
1990
), pp. 87–93. Friedrich Zoepfl, “Die Feier des Karfreitags im Mindelheim des 17. und 18. Jahrhunderts,”
Jahrbuch des Historischen Vereins Dillingen an der Donau
30 (
1917
): 79–94, notes the importance of participants and spectators from neighboring villages at these processions.

128.
Norbert Hölzl, “Das Jahrhundert der Passionsspiele und Karfreitagsprozessionen in St. Johann,”
Österreichische Zeitschrift für Volkskunde
n.s. 23, 2 (
1969
): 116–32. For an account of a nocturnal procession in a Steiermark village in 1671, see Roswitha Stipperger, “Eine Karfreitagsprozession in Schladming aus dem Jahre 1671,”
Österreichische Zeitschrift für Volkskunde
n.s. 33 (
1979
): 95–102.

129.
Norbert Schindler, “‘Und daß die Ehre Gottes mehrers befördert würde …’. Mikrohistorische Bemerkungen zur frühneuzeitlichen Karfreitagsprozession in Traunstein,”
Mitteilungen der Gesellschaft für Salzburger Landeskunde
136 (
1996
): 171–200; here 185.

130.
Zoepfl, “Feier des Karfreitags im Mindelheim,” p. 85.

131.
Julia, “La réforme posttridentine,” p. 383 on forbidding nocturnal processions in the dioceses of Senez, Aix, and Fréjus. On rural piety and confraternities in villages, see Joseph Aulagne,
La réforme catholique du dix-septième siècle dans le diocèse de Limoges
(Paris: H. Champion,
1908
).

132.
Julia, “La réforme posttridentine,” p. 396.

133.
Published
ibid
., “Pièce annexe n. 8,” p. 396.

134.
The struggle in France to make Christmas night a time of devotion rather than festivity needs further research. See the comments in Louis Pérouas, ed.,
Pierre Robert (1589–1658). Un Magistrat du Dorat entre érudition et observation
, Foreword by Michel Cassan (Limoges: PULIM,
2001
) and Michèle Bardon, ed.,
Journal (1676–1688) de Jean-Baptiste Raveneau
(Étrépilly: Presses du Village,
1994
).

135.
Cf. Schlumbohm, “Gesetze,” pp. 653–56.

136.
Alexander Pope,
The Poems of Alexander Pope: A One-Volume Edition of the Twickenham Text with Selected Annotations
, second edn., ed. John Butt (London: Routledge,
1968
), p. 243.

137.
The essay is “… Minimâ contentos Nocte Britannos,”
Tatler
263 (December 14, 1710).

138.
Henry Bourne,
Antiquitates vulgares; or, the antiquities of the common people. Giving an account of several of their opinions and ceremonies
(Newcastle: Printed by J. White for the author,
1725
), p. 38.

139.
Ibid
., p. 76

140.
Mark Aikenside (1721–70),
The Pleasures of Imagination. A Poem. In Three Books
(London: Printed for R. Dodsley,
1744
), p. 24.

141.
Birgit Emich pairs these terms in her article on “Schlaf in der Frühen Neuzeit,” pp. 57–74. The divergence of urban and rural daily rhythms has also been noted by Peter Clark,
British Clubs and Societies, 1580–1800: The Origins of an Associational World
(Oxford University Press,
2000
), pp. 169–71. See also John E. Crowley,
The Invention of Comfort: Sensibilities and Design in Early Modern Britain and Early America
(Baltimore, MD: Johns Hopkins University Press,
2001
), section
II
on windows, mirrors, and domestic lighting.

142.
Curioses Gespräch: zwischen Hänsel und Lippel zweyen oberländischen Bauern bey der den 14.Märzen in … Wien … gehalten Illumination
(Vienna: J.J. Jahn, 1745), fo. 2.

143.
A. Roger Ekirch, “Sleep We Have Lost: Pre-Industrial Slumber in the British Isles,”
American Historical Review
106, 2 (
2001
): 343–86; here 383.

144.
The Letters of Mrs. E. Montagu, with Some of the Letters of Her Correspondence
, ed. Matthew Montagu (London: T. Cadell & W. Davies,
1809
),
I
: 109 (July 11, 1740).

145.
Ibid
., pp. 113–14 (August 21, 1740).

146.
Friedrich Justin Bertuch, “Moden in Gebrauche und Eintheilung des Tages und der Nacht zu Verschiedenen Zeiten, und bey verschiedenen Völkern,”
Journal der Moden
[after 1786
Journal des Luxus und der Moden
] 1 (May
1786
): 199–201.

147.
Ibid
., p. 200.