Emblems in the visual arts use motifs which have meanings, and in Emblems in Scotland Michael Bath, leading authority on Renaissance emblem books, shows how such symbolic motifs address major historical issues of Anglo-Scottish relations, the Reformation of the Church and the Union of the Crowns. Emblems are enigmas, and successive chapters ask for instance: Why does a late-medieval rood-screen show a jester at the Crucifixion? Why did Elizabeth I send Mary Queen of Scots tapestries showing the power of women to build a feminist City of God? Why did a presbyterian minister of Stirling decorate his manse with hieroglyphics? And why in the twentieth-century did Ian Hamilton Finlay publish a collection of Heroic Emblems?

Reprint of the original, first published in 1875.

Seminar paper from the year 2005 in the subject English Language and Literature Studies - Culture and Applied Geography, grade: 2, University of W rzburg (Institut f r Anglistik und Amerikanistik), course: Zwischen Krone und Empire - Schl sselmomente britischer Kultur und Politik, 36 entries in the bibliography, language: English, abstract: Devolution has been the major political development in Scotland of the last decade. The events leading up to it and the actual process itself have been strongly underlined through the use of old symbols and the creation of new ones. This seminar paper deals with those symbols: it will look at symbols in the awakening of a new Scottish identity, will consider the choice of buildings for a new Parliament and most importantly look at the opening of the Scottish Parliament in 1999 and 2004. The new Scottish Parliament itself is a place of strong symbolic content- the reason why this seminar paper will focus on it as well. Finally the paper will try to give an explanation for the importance and wide use of symbols in the process of Devolution in Scotland, showing how a modern Scottish identity is connected to the points described above.

The History begins with the first full-scale critical consideration of Scotland's earliest literature, drawn from the diverse cultures and languages of its early peoples. The first volume covers the literature produced during the medieval and early modern period in Scotland, surveying the riches of Scottish work in Gaelic, Welsh, Old Norse, Old English and Old French, as well as in Latin and Scots. New scholarship is brought to bear, not only on imaginative literature, but also law, politics, theology and philosophy, all placed in the context of the evolution of Scotland's geography, history, languages and material cultures from our earliest times up to 1707.

This publication is the first of its kind. It approaches Anglo-Dutch relations from the angle of the production of the highly popular emblem book and its influence on important cultural and political events, mainly in the sixteenth and seventeenth centuries.

Guillaume de Saluste Du Bartas was the most popular and widely-imitated poet in sixteenth- and seventeenth-century England and Scotland. C. S. Lewis felt that a reconsideration of his works' British reception was 'long overdue' back in the 1950s, and this study finally provides the first comprehensive account of how English-speaking authors read, translated, imitated, and eventually discarded Du Bartas' model for Protestant poetry. The first part shows that Du Bartas' friendship with James VI and I was key to his later popularity. Du Bartas' poetry symbolized a transnational Protestant literary culture in Huguenot France and Britain. Through James� intervention, Scottish literary tastes had a significant impact in England. Later chapters assess how Sidney, Spenser, Milton, and many other poets justified writing poetic fictions in reaction to Du Bartas' austere emphasis on scriptural truth. These chapters give equal attention to how Du Bartas' example offered a route into original verse composition for male and female poets across the literate population. Du Bartas' Legacy in England and Scotland responds to recent developments in transnational and translation studies, the history of reading, women's writing, religious literature, and manuscript studies. It argues that Du Bartas' legacy deserves far greater prominence than it has previously received because it offers a richer, more democratic, and more accurate view of sixteenth- and seventeenth-century English, Scottish, and French literature and religious culture.