Anselm, archbishop of Canterbury from 1093-1109, formerly of the abbey of Bec in Normandy, is here represented by an example of his more intimate writing, namely an exquisite short letter to his dear friend Gundulf, and by an excerpt from his great work, the Proslogion, an address to God in which Anselm meditates on the existence and nature of God and man’s relation to God in a Latin prose studded with Biblical references particularly from the Psalms.

Eighteenth-century women writers excelled in the formal satiric style associated by contemporaries with the Roman poet Horace. While formal verse satire was especially fashionable in mid-century, two accomplished poets illustrate the rise and decline of this phenomenon. Anne Finch (1661–1720), writing at the beginning of the satiric vogue, professed to hate satire but incorporated corrective criticism into many poems; she wrote only one formal verse satire and kept it in manuscript. Anna Seward (1742–1809), who identified herself as a poet of sensibility, wrote satirically in prose but rarely produced formal satiric verse. Like Finch, Seward kept her sole formal satiric poem in manuscript until authorizing its posthumous publication. Finch exemplifies how a woman might hesitate to write in the Roman style because Restoration satire was a “masculine” poetic form associated with classical education, public affairs, and personal invective. Seward illustrates why a late-century poet might have moved away from formal verse satire despite a predilection for its tone and purpose. Both poets show how women readily adapted the poetic fashions of their lifetimes to suit their satiric purposes.

The relative scarcity of matrimonial proceedings in England (and perhaps Normandy) resulted from administrative arrangements. It does not highlight differences separating the area from the rest of the North. English diocesan officials did not exercise exclusive rights of first instance jurisdiction over matrimony. Diocesan officials operated in a distinct environment because they had to compete with countless tribunals for rights of adjudication. Commissaries and exempt judges went on rounds of supervision, setting up vetting stations, especially for allegations that did not attain legal levels of proof. Unilateral marriage claims were normally decided on the spot and before they could reach central locations. If records from visited and permanent seats of English church justice are read in conjunction, on the other hand, they yield quantities of marriage cases resembling those from Paris or Cambrai. The treatment of cases was again exceptional in that multiple proceedings on account of identical charges were often staged in the same diocese. The rules of canonical jurisprudence envisioned three tiers of appellate hierarchy at a maximum. In Anglo-Norman practice, the revision of prior rulings could pass many more times between commissaries, deans, and higher dignitaries.

‘Influence’, wrote the art historian Michael Baxandall in Patterns of Intention,

Rochester, New York, was home to a diverse community of abolitionists beginning in the 1830s. Douglass met these black and white activists when he lectured there in the early 1840s and moved to Rochester in 1847 when he launch the North Star. He and his family made their home in Rochester for the next quarter century. Douglass’s presence helped strengthen the local abolition movement, attracted national and international activists and fugitive slaves to the city, and assured his place in the women’s rights movement that emerged in the late 1840s. Yet Douglass also contributed to fracturing local and regional antislavery ranks in the 1850s. The speeches Douglass gave in Rochester, his writings in the North Star and his correspondence, especially between 1845 and 1861, reveal the ways that the changing dynamics of abolition and its sister movements were embedded in local circles and circumstances as well as national networks and developments.