Feeling Exclusion

Front matter

PI

ROUTLEDGE

E IM. E

PART 1 Belonging and displacement

1 Emotion, exclusion, exile: The Huguenot experience during the French religious wars Penny Roberts

2 Cross-channel affections: Pressure and persuasion in letters to Calvinist refugees in England, 1569-1570 Susan Broomhall

3 A tearful diaspora: Preaching religious emotions in the Huguenot Refuge David van der Linden vi

Contents

4 Between hope and despair: Epistolary evidence of the emotional effects of persecution and exile during the Thirty Years War Ole Peter Grell

PART 2 Coping with persecution and exile

The embodiment of exile: Relics and suffering in early modern English cloisters Claire Walker

Fear and loathing in the Radical Reformation: David Joris as the prophet of emotional tranquillity, 1525-1556 Gary K. Waite

‘I am contented to die’: The letters from prison of the Waldensian Sebastian Bazan (d. 1623) and the Anti-Jacobite narratives of the Reformed martyrs of Piedmont

Seventeenth-century Quakers, emotions, and egalitarianism: Sufferings, oppression, intolerance, and slavery John Marshall

She suffered for Christ Jesus’ sake: The Scottish Covenanters’ emotional strategies to combat religious persecution (1685-1714)

PART 3 “Othering” Strategies

Feeling Jewish: Emotions, identity, and the Jews’ inverted Christmas Daniel Barbu

Towards an alien community of dancing witches in early seventeenth-century Europe Charles Zika

Contents vii

12 Visual provocations: Bernard Picart’s illustrative strategies in Cérémonies et coutumes religieuses de tous les peuples du monde 233 Paola von Wyss-Giacosa

13 Feeling upside down: Witchcraft and exclusion in the twilight of early modern Spain 259 Marta Tausiet

Afterword: Emotional communities and the early modern religious exile experience 279 Nicholas Terpstra

FIGURES

3.1 4.1

4.2 6.1

7.3 7.4

The apostle Peter weeps bitterly after denouncing Christ, engraving, (1712) The devastation of the countryside by soldiers forcing civilians to flee to the cities, woodcut, (1638)

The desperate effects of famine, woodcut, (1638)

After Barent Dirksz, The naked runners of Amsterdam, copper etching, (1624)

Jan Luyken, Anna Jans hands over her son, the later Isaiah de Lind, to a baker, 1539, engraving, (1685)

Jan Luyken, The Sisters Maria and Ursula van Beckum on the pyre at Delden, 1544, engraving, (1685)

After David Joris, The New Man, 1542-1544, engraving

Frisian School, Portrait of David Joris, c.1550-1555, oil on oak David Joris (attributed), Charitas/Liefde, c. 1545, glass roundel

Jan Luyken, Glorieuse Rentrée (1689): the Waldensians’ departure from Prangins in Switzerland, etching, (1698-1700)

Jan Luyken. The public display of Deniselle Grenier and five others, etching, (1700)

Religion in Tears, c.1663, engraving

Piedmontese Easter (1655): the impaling and roasting on a spit of a Waldensian virgin, etching, (1658)

Matthäus Merian, after Michael Herr, A Precise Sketch and Depiction of an Ungodly and Cursed Witches’ Festival, c.1626 (2), etching Matthäus Merian, after Michael Herr, A Precise Sketch and Depiction of an Ungodly and Cursed Witches’ Festival (detail), c.1626 (2), etching Waldensians Worshipping the Devil, c.1470, illumination

Waldensians Worshipping the Devil (detail), c.1470, illumination

A mother and daughter dance at their wedding with devils ... in 1568, pen and ink, coloured, (1568-1569)

70 71

129 131

132 209 210 212 213

Figures ix

11.6 Lucas van Leyden, The Dance of Mary Magdalene, 1519, engraving 215 11.7 Guglielmo della Porta, The Witches at the Walnut Tree of Benevento, 1534-1577, pen and brown ink 218 11.8 Title-page of Augustine Lerchheimer [Hermann Witekind], Christlich Bedenken unnd Erinnerung von Zauberey, engraving, (1593) 223 11.9 Master CG, The nocturnal dance of elves and demons, woodcut, (1567) 224

11.10 The so-called witches’ Sabbath in Trier, 1593, woodcut 225 12.1 Bernard Picart (after Romeyn de Hooghe), The Portuguese

Synagogue in Amsterdam, engraving, (1723) 236 12.2 Bernard Picart (after Federico Mastrozzi), St. Peter’s Papal Basilica in

Rome, engraving, (1723) 237 12.3 Bernard Picart (after engravings in Pontificale Romanum), Practices of

the Roman Catholic Church, engraving, (1723) 240 12.4 Bernard Picart, Baptism and Coming together for Communion in the

Walloon Church in Amsterdam, engraving, (1732) 241 12.5 Bernard Picart, Ritual Feast of Seder, engraving, (1723) 243 12.6 Crispijn van de Passe (after Marten de Vos), Concordia or A family

sitting round the dinner table, 1589, engraving 244 12.7 Bernard Picart, Catholic Paraphernalia, engraving, (1723) 245 12.8 Bernard Picart, Frontispiece for the Dutch edition of Cérémonies,

1727, engraving 247 12.9 Charles-Nicolas Cochin, Fleuron for the Title Page,

12.10 Bernard Picart, Inca Festival in Honour of the Sun, engraving, (1723) 250 12.11 Bernard Picart, Parsee Baptism, engraving, (1728) 251

ACKNOWLEDGEMENTS

This collection grew out a symposium held at The University of Melbourne, 29-31 May 2014, as part of the program of the Australian Research Council Centre of Excellence for the History of Emotions, 1100-1800 (project number CE110001011). The very stimulating conference was funded by the Centre and strongly supported by the administrative staff at the University of Melbourne node, which included Jessie Scott and Hamish Carr. Not all the presenters at the conference were able to contribute to this collection, and the moving public lecture on ‘The Cry of the Excluded’ in contemporary societies, by the Melbourne prize-winning author, human rights activist and at that time Vice-Chancellor’s Fellow, Arnold Zable, was outside the remit of this collection.

The editors of this collection, who previously convened the symposium, thank all those who helped make that symposium a success, and for their commitment and patience, the speakers who were subsequently able and also willing to invest further time on their papers in order to contribute to this collection. We also express our gratitude to our assistant Julie Davies for her dedicated support throughout the life of this project in helping bring the collection together, and in the later stages the assistance of Jenny Smith. We also acknowledge the support of the staff at Routledge: Laura Pilsworth, Morwenna Scott, and Catherine Aitken. Finally, we are very grateful to the Australian Research Council for funding related to the project, and the School of Historical and Philosophical Studies, The University of Melbourne, for its ongoing in-kind support.

NOTES ON CONTRIBUTORS

Daniel Barbu is a Researcher with the Centre national de la recherche scientifique, Paris Sciences-et-Lettres, Laboratoire d’études sur les monothéismes (UMR 8584). He is the author of Naissance de l'idolátrie: Image, identité, religion (2016), and has edited or co-edited a number of volumes, including Le savoir des religions: Fragments d’historiographie religieuse (2014). He is one of the editors of the Geneva-based journal of anthropology and history of religions ASDIWAL.

Susan Broomhall is Professor of History at The University of Western Australia. Her research explores women and gender; emotions; science, technologies, and knowledge practices; material culture; cultural contact and global encounters; and the heritage of the early modern world. She is currently completing a monograph on emotions in the political culture of Catherine de’ Medici, with a particular focus on her letters.

Ole Peter Grell is Professor in Early Modern History at The Open University UK, specializing in sixteenth- and seventeenth-century social, cultural, medical, and religious history. His publications include The Four Horsemen of the Apocalypse: Religion, War, Famine and Death in Reformation Europe (2000), Brethren in Christ: A Calvinist Network in Reformation Europe (2011), and four edited volumes on health care and poor relief in Europe from 1500 to 1900 (1997-2005).

David van der Linden is Lecturer in History at Radboud University Nijmegen. His research focuses on religious conflict, toleration, and refugee movements in the early modern world. He has previously published the monograph Experiencing Exile: Huguenot Refugees in the Dutch Republic, 1680-1700 (2015). His current book project Divided by Memory explores how conflicting Protestant and Catholic xii Notes on Contributors memories about the Wars of Religion undermined confessional coexistence in seventeenth-century France.

John Marshall is Leonard and Helen R. Stulman Professor of early modern British and British imperial history; early modern European cultural and intellectual history; and the history of political thought at The Johns Hopkins University. He is author of Locke: Religion, Resistance, and Responsibility and John Locke, Toleration and Early Enlightenment Culture, co-editor of Heresy, Literature and Politics in Early Modem English Culture, and currently finishing a book on London 1640-1707.

Dolly MacKinnon is Associate Professor at The University of Queensland and researches landscapes, soundscapes, and the marginalized. Recent work includes “Hearing madness and sounding cures,” Journal Politiques de la Communication (2017), “‘Good God Mrs Nicholson’: Slaves and domestic disquiet in eighteenth-century Scotland,” in On Discomfort (2017) and ““The Bell, like a speedy messenger ...”: the auditory markers of gender, politics and identity in England, 1500-1700,” in Sound, Space and Civility in the British World (2019).

Penny Roberts is Professor of Early Modern European History and Chair of the Faculty of Arts at the University of Warwick. She has published extensively on the social, cultural, religious, and political history of sixteenth-century France, especially the period of its religious wars. Her recent books include Peace and Authority during the French Religious Wars c.1560-1600 (2013) and (as co-editor) Ritual and Violence: Natalie Zemon Davis and Early Modern France (2012).

Giovanni Tarantino is Research Lecturer in Early Modern History at the University of Florence, the Chair of the COST Action ‘People in Motion: Entangled Histories of Displacement across the Mediterranean (1492—1923)’, a Fellow of the Royal Historical Society, an Honorary Fellow of the School of Humanities at The University of Western Australia, and co-editor of the journals Cromohs and Emotions: History, Culture, Society.

Maria Tausiet works for the University of Valencia (Spain). Her research focuses on Spanish religious history and anthropology. She has published on witchcraft, demonic possession, magical geography, folklore, legends, and the history of emotions. Her latest books are El dedo robado: Reliquias imaginarias en la Espana Moderna (2013), Abracadabra Omnipotens: Urban Magic in Early Modern Spain (2014), and Mary Poppins: Magia, leyenda, mito (2018). See also http://sero noser.free.fr/maria/.

Nicholas Terpstra is Professor of History at the University of Toronto, working at the intersections of gender, politics, charity, and religion. Recent publications include Religious Refugees in the Early Modern World: An Alternative History of the Reformation (2015), Cultures of Charity: Women, Politics, and the Reform of Poor

Notes on Contributors xiii

Relief in Renaissance Italy (2013), and Mapping Space, Sense, and Movement in Florence: Historical GIS and the Early Modern City (2016).

Gary K. Waite is a Professor of Early Modern European History at the University of New Brunswick, Fredericton. Author or editor of eight books, he has published widely on religion and culture in the Low Countries and Europe, Anabaptism and spiritualism, the unconventional spiritualist David Joris, witchcraft and demonology, and, most recently, Jews and Muslims in Seventeenth-Century Discourse: From Religious Enemies to Allies and Friends (2018). He is now working on religious nonconformists and the early Enlightenment.

Claire Walker is a Senior Lecturer in History at the University of Adelaide. She has published extensively on post-Reformation English nuns, with her current research focused on religion, materiality, and emotion. Claire is the author of Gender and Politics: English Convents in France and the Low Countries (2003), and she recently co-edited A Cultural History of the Emotions in the Baroque and Enlightenment Age (2019).

Paola von Wyss-Giacosa has been a lecturer, researcher, and guest curator at the Ethnographic Museum, University of Zurich since 1997. In 2014 she was a Fellow at the Max-Weber-Kolleg, University of Erfurt, and in 2015 Junior Professor for the same institution’s Chair of Entangled History. She is the author of Religionsbilder der frühen Aufklärung: Bernard Picarts Bildtafeln für die ‘Cérémonies et coutumes religieuses de tous les peuples du monde’ (2006).

Charles Zika is a Professorial Fellow in History at The University of Melbourne. His interests lie in intersections of religion, emotion, visual culture, and print in early modern Europe. Publications include Disaster, Death and the Emotions in the Shadow of the Apocalypse, 1400-1700 (edited with Jennifer Spinks, 2016), The Appearance of Witchcraft: Print and Visual Culture in Sixteenth-Century Europe (2007), and recent articles on carnival, pilgrimage, visual arts, and witchcraft imagery.

LIST OF ABBREVIATIONS

AGP AGR AMZ BNF CdT DNB NMS NRS WDA ZBZ

Archivo de General Palafox

Archives générales du royaume à Bruxelles Archivo Municipal de Zaragoza Bibliothèque Nationale de France

Conseil des Troubles

Oxford Dictionary of National Biography National Museum of Scotland

National Records of Scotland Westminster Diocesan Archives Zentralbibliothek Zürich

Introduction

Feeling exclusion, generating exclusion

On 13 April 1986, Pope John Paul II made an official visit to the Great Synagogue of Rome, in what was the first ever visit by a pope to a place of Jewish worship. In his address to the Jewish community of Rome, the Pope alluded to the improvement of relations between Jews and Christians brought about by the Declaration on the Relation of the Church with Non-Christian Religions, ‘Nostra Aetate’, issued by the Second Vatican Council in October 1965. He then said something that is of particular relevance for the subject of this collection:

The Jewish religion is not ‘extrinsic’ to us, but in a certain way is ‘intrinsic” to our own religion. With Judaism therefore we have a relationship which we do not have with any other religion. You are our dearly beloved brothers and, in a certain way, it could be said that you are our elder brothers.'

Amidst the widespread euphoria over John Paul IPs visit, it was left to the historian Carlo Ginzburg to point out that the term ‘elder brothers’ is not just a bland expression of friendship, but refers to Romans 9:12: ‘The elder shall serve the younger. Just as it is written: “Jacob I loved, but Esau I hated.”” By a sort of unintentional theological lapse, just as he was striving to blunt the edges of existing divisions between the two religious communities, John Paul II once again became entangled in the traditional theology of typological thinking: the elder brother Esau, standing for Judaism, has been superseded and replaced in the history of salvation by his younger brother Jacob, who represents the Christian Church.”

This intriguing insight, by a historian who has done ground-breaking work on the victims of persecution by ecclesiastical inquisitions, illustrates very graphically the way in which the internalized views of religious alterity, or alterity in general, create some of the most difficult obstacles to be overcome in the process of building a more inclusive society—that is, a society that does not wave the flag of identity as a weapon to separate insiders from outsiders, a society capable of engaging with and accepting diversity, with humility, curiosity, and respect, rather than with diffidence, fear, mockery, or disdain.

Feeling Exclusion aims to open up the emotional strategies that contributed to the formation and maintenance of stereotypes of difference throughout much of Europe between the sixteenth and eighteenth centuries. It does not focus primarily on the proclamation of such views by society’s designated leaders in formal treatises or decrees—whether concerning the adherents of other rival Christian churches, the members of non-Christian faiths such as Turks or Jews, or those like witches and the “natives” on Europe’s margins and beyond, whose ritual practices often categorized them as devotees of a diabolical form of pseudo-religion. It intends rather to explore the myriad ways that stereotypical claims of difference permeated daily life and culture, in the shadow of immense political and religious upheaval, the flight of unprecedented numbers into physical or internal exile, and the trauma, disenchantment, dissimulation, and secrecy that such events inevitably brought in their wake.

To help achieve this aim, this collection has turned to some of the methods and insights derived from the recent focus on emotions in historical studies, and used them to understand better the social impact Reformation conflicts had on post-Reformation societies. Emotions methodologies allow us to peer more deeply into the many different ways historical processes seep into the everyday lives of individuals and communities. Emotions provide us with a window on experience; they give us insight into how individuals and communities caught up in historical conflicts deploy their emotional attachments to create their own particular histories and an understanding of the world in which they live.? This collection aims, therefore, to uncover the different ways the conflicts resulting from the religious changes brought by the Reformation are experienced, viscerally and psychologically; how these experiences are made conscious and also visible, through the articulation of emotion; how emotions in turn drive individuals to adopt frameworks for understanding, dealing with and mastering their sense of displacement and alienation; how some adopt emotional strategies to cope with such trauma or to create rationales for resistance; and how emotions are deployed by individuals, institutions, and communities to reproduce their structures of authority through intolerance and exclusion.

By focusing on the emotions that drove acts of exclusion or expulsion, as well as the feelings that resulted for those who were sent into physical or internal exile, this book’s approach attempts to integrate critical human dimensions into well-established stories. In the quest to uncover emotions, the authors consider not only first-person accounts, as in diaries and letters, but also sermons and literary parodies, the authority of the court room and biblical quotation, objects such as sacred relics or treasured letters, prints and other visual media,

Introduction 3 communal ritual and bodily gesture, and memorials that both enshrine and release emotion.

Language, gesture, object—all can become powerful media in which strong emotions are invested with the purpose of projecting and disseminating emotionally charged views of the religious “other” or of the misery and trauma of marginalized, persecuted, displaced or exiled individuals and communities. Sara Ahmed has shown us how emotions “stick” to objects, which then embed and carry these emotions, thereby accruing the power to arouse human agents, or to draw them together into new forms of association.* However, the social context of time and place, the particular emotional arena in which different actions take place, contemporary understanding and expectations related to gender, and more generally the feeling rules current within a particular community—all impact on the reception and understanding of these emotions as well as on the sequence of emotions they can subsequently arouse within observers or readers.”

Culturally specific ways to control, express, mobilize, or repress emotions are touched on across the chapters, and discernible changes in emotional reactions to comparable phenomena are highlighted in this collection. One example is the fascinating case of changing attitudes toward witchcraft in the twilight of early modern Spain (Chap. 13). This brought to mind Barbara Rosenwein’s penetrating critique of Norbert Elias’s narrative that described the history of the West as the history of increasing emotional restraint. We concur with Rosenwein’s view that this grand narrative is no longer viable. The new narrative, Rosenwein writes, ‘recognizes various emotional styles, emotional communities, emotional outlets, and emotional restraints in every period, and it considers how and why these have changed over time”.

The geographical scope of the collection is broad, albeit European. It ranges across France, England, the Netherlands, Italy, the Swiss confederation, Spain, and several German-speaking territories. It investigates a shared history that stretches from the campaigns against “Waldensian” witches and other heretics in France from the mid-fifteenth century and the expulsion of Jews from Spain at the end of the fifteenth century to the persecution of different groups during the long period of religious reformations over the following centuries, that sparked waves of expulsion, migration, imprisonment, and execution. While the focus on emotions in the exclusion policies of governments and the lives of excluded religious communities has not as yet been the subject of scholarly study, the individual chapters do build on a number of recent important works.’

The chapters in Part 1, Belonging and Displacement, investigate the complex relationships between communities in exile, the homelands from which they fled or were exiled, and other communities of fellow believers from whom they could seek physical or psychological assistance in their marginalized condition. Emotions are considered first among the strategic devices of excluded individuals and communities seeking support and assistance from co-religionists across Europe, and from family and friends who had emigrated to supposedly more tolerant countries. Penny Roberts analyses the deep resentment and disillusionment found in the memoirs of exiles to Switzerland and England in the second half of the sixteenth century, who had been forced to leave country, home, family, and friends. Susan Broomhall explores the hopeful supplications sent from persecuted Huguenots in the southern Low Countries and northern France to family and friends who had safely migrated across the Channel at the end of the 1660s. David van der Linden examines the emotionally charged dialogue between exiled ministers and their flock between London, Amsterdam, Berlin, and Geneva after the revocation of the Edict of Nantes, while Ole Peter Grell documents the mixed emotions of hope and despair that informed the desperate requests for help sent by refugees in German-speaking territories during the Thirty Years War to Calvinist congregations throughout Europe. These chapters clearly demonstrate how the Huguenot diaspora provides a particularly strong case study through which to explore feelings of loss and belonging, as well as the deployment of collective identities created through the experience of persecution, displacement, and dispossession brought about through religious conflict.

The contributions to Part 2, Coping with Persecution and Exile, consider the coping strategies religious refugees developed in order to deal with their marginalization and exclusion, whether physical or internal exile. Critical to these strategies were the ways in which such feelings were internalized, transforming their stereotyping as others into a positive condition that could generate strong feelings of comfort, confidence, resilience, and hope. Their refugee experience and identity would ultimately become ‘a form of social capital’, as Nicholas Terpstra argues in the afterword to this collection. This is similar to the phenomenon of African Americans applying the word “race” to themselves, in order to express their collective identity and turn the word’s original derogatory use on its head.* Claire Walker shows how the mobility of relics across the English Channel connected fragmented communities of English Catholic nuns during the seventeenth century, and how their connections to Christ’s torments and martyrs allowed them to fashion common narratives of anguish and alienation. This widespread strategy, of taking on the language of Christian sacrifice and martyrdom to make sense of suffering, is also explored by Giovanni Tarantino, through the letters from prison of the Piedmontese Waldensian, Sebastian Bazan, as he prepared for his execution, and by Dolly MacKinnon, in the retelling of narratives in the face of persecution suffered by the Scottish Covenanters in the late seventeenth century. The promise of martyrdom provided a belief in ultimate victory against persecutors. Martyrdom was an emotional burden, but also a privilege and a viaticum for inner transformation, argues Gary Waite in his consideration of the Dutch Anabaptist prophet, David Joris, who found in spiritualism the divine love that displaced the fear and anger he felt at his ongoing persecution. In the case of the Quakers, John Marshall shows how their suffering as Christians under persecution led them to conceive and entertain forms of religious toleration and to openly condemn the slave trade.

Introduction 5

Part 3, “Othering” Strategies, focuses on the strategies deployed to generate feelings of exclusion in others through models of social difference or alterity that question loyalty, shared values, trust, and control, and how such models and the feelings of exclusion they generate are maintained through a variety of media and representation. Such strategies are common in the confessional conflicts created by movements for religious reform in the sixteenth and seventeenth centuries. Paola von Wyss-Giacosa demonstrates in her elegant study of a series of Bernard Picart engravings just how subtle and nuanced these strategies could be, employing sequence, size, style, and placement within a pictorial programme—what Wyss-Giacosa calls “con-visualisation’—to elicit feelings of sympathy or rejection among viewers. Similar strategies, if often more crude and confronting, were deployed in interactions between Christians and Jews. In his analysis of the Toledot Yeshu, a parody of the life of Jesus, Daniel Barbu clearly demonstrates, however, how the arousal by Jews of negative feelings among Christians in response to such crude parody frequently also represents a way of feeling and maintaining Jewish identity in a hostile Christian world. Charles Zika, on the other hand, focuses on the exclusionary policies directed against the fictive figure of the witch. He argues that the increasing prominence given to witches’ dances from the later sixteenth century helped identify witches as members of a wholly alien society, governed by insatiable lust and frenzied zeal to destroy Christian communities—which consequently justified their merciless prosecution. Yet by the later eighteenth century, as Maria Tausiet shows, that world had been turned upside down. In her exploration of a case of possession in a northern Spanish village, those making accusations of witchcraft were now the ones subjected to parody and ridicule by Church leaders and accused of being driven by uncontrolled anger and a superstitious world view that no longer prevailed in an enlightened age.

In his Afterword, Nicholas Terpstra draws notice to another important aspect of the various campaigns in early modern Europe directed towards exclusion— whether as a form of segregation, overt persecution, or expulsion—which is sometimes difficult to comprehend and demands closer attention by historians: the ‘wilful forgetting’ by the victims of one campaign, who themselves turn into victimisers in another. On the other hand, if a “charitable hatred” too often actualized the Augustinian reading of Luke 14:23 (that one should compel people to come to the banquet) as a justification for forced conversion to Christianity, pious frauds were not infrequently called for by Christian deists, irenicists, and Latitudinarians. But, as Terpstra aptly argues with reference to Spiritualists and Quakers, ‘the consequences of love were simply too fearful’. Some were simply beyond toleration, and those of true faith had to be protected from the contagion they might introduce. The Huguenot sceptic, Pierre Bayle, who was himself a refugee in addition to being an influential theorist of toleration, was deeply suspicious of those who even thought of being able to define “true religion”. He believed that any effort to put up fences, however innocuous they might seem, reflected an underlying attachment to an ideology that would ultimately lead to the erecting of further fences.’

Fences, or indeed walls, both physical and cultural, have become one of the defining features of early twenty-first century political discourse and experience—only a little more than twenty years after one of the defining walls of the twentieth century, the Berlin Wall, was brought down. Alternative legal walls can also be created—such as by excising a whole national territory from the right of refugees to apply for a visa there, as the Australian government did in 2013, which then enabled them to send such refugees to detention centres on Pacific Islands between one and four thousand kilometres to the north. Feeling Exclusion provides a critical historical context for us to understand the current global migration and refugee crises as well as the intensity of emotional responses on the part of those displaced and the communities they orbit and join.

We have certainly learnt many of the lessons of those times: the need for coexistence, social inclusion, and religious toleration. And we know how deeply enriched and enlivened host communities can become from an influx of refugees of conscience, as American historian of the Roman Inquisition John Tedeschi once remarked, with reference to sixteenth-century Italian religious refugees. He went on to note:

The small but elite band of scholars and scientists, who were compelled to find new homes in northern and central Europe, were no less a channel for the diffusion of learning than their twentieth-century counterparts, the Barons, Gilberts, Kristellers, Kuttners, Lowinskys, Panofskys and many others who revitalised American studies in their fields. "°

However, it is clear every day that we have not yet abandoned many of the attitudes we find in the fifteenth to eighteenth centuries, the fear of those with world views different to our own, the mistrust of the displaced and refugees, the lack of sufficient compassion to feel the stress and pain of those experiencing exclusion. Edward Said aptly noted in his reflections on exile:

Exile is strangely compelling to think about but terrible to experience. It is the unhealable rift forced between a human being and a native place, between the self and its true home: its essential sadness can never be surmounted. '!

No doubt reflecting on his own experience, Said considered later moments of heroism and triumph as little more than attempts to overcome deeply felt sorrow and estrangement. The pain of exile was not only deep, but it lived on through some kind of continuing emotional scarring: ‘The achievements of exile are permanently undermined by the loss of something left behind for ever.

Introduction 7

“From Pope John Paul IPs discourse during his visit to the Rome Synagogue on 13 April 1986,” Tertium Millennium 5 (November, 1997): n.p. http://www.vatican. va/jubilee_2000/magazine/documents/ju_mag_01111997_p-42x_en.html.

Carlo Ginzburg, “Pope Wojtyla's Slip,” in Wooden Eyes: Nine Reflections on Distance (New York: Columbia University Press, 2001), 173-80.

See the recent review essay: Johannes Lang, “New Histories of Emotion,” History and Theory 57 (2018): 104-20. As well as many of the chapters in this collection, see Erika Kuijpers, “Fear, Indignation, Grief and Relief: Emotional Narratives in War Chronicles from the Netherlands (1568-1648)” and Sigrun Haude, “Experiencing the Thirty Years War: Autobiographical Writings by Members of Religious Orders in Bavaria,” in Disaster, Death and the Emotions in the Shadow of the Apocalypse, 1400-1700, ed. Jennifer Spinks and Charles Zika (London: Palgrave Macmillan, 2016), 93-111, 135-53.

Sara Ahmed, The Cultural Politics of Emotion (Edinburgh: Edinburgh University Press, 2004).

For emotional practices, arenas, and communities, see especially Monique Scheer, “Are Emotions a Kind of Practice (and Is That What Makes Them Have a History)? A Bourdieuan Approach to Understanding Emotion,” History and Theory 51 (2012): 193-220; Mark Seymour, “Emotional Arenas: From Provincial Circus to National Courtroom in Late Nineteenth-Century Italy,” Rethinking History 16 (2012): 177-97; Barbara H. Rosenwein, Emotional Communities in the Early Middle Ages (Ithaca: Cornell University Press, 2006).

Barbara H. Rosenwein, “Worrying about Emotions in History,” American Historical Review 107 (2002): 845.

Some examples are Alexandra Walsham, Charitable Hatred: Tolerance and Intolerance in England, 1500-1700 (Manchester: Manchester University Press, 2006); Lyndal Roper, The Witch in the Western Imagination (Charlottesville: University of Virginia Press, 2012); Geert H. Janssen, The Dutch Revolt and Catholic Exile in Reformation Europe (Cambridge: Cambridge University Press, 2014); Jesse Sponholz and Gary Waite, eds, Exile and Religious Identity, 1500-1800 (London: Pickering and Chatto, 2014); David van der Linden, Experiencing Exile: Huguenot Refugees in the Dutch Republic, 1680-1700 (Farnham: Ashgate, 2015); Nicholas Terpstra, Religious Refugees in the Early Modern World (Cambridge: Cambridge University Press, 2015); Peter Burke, Exiles and Expatriates in the History of Knowledge, 1500-2000 (Waltham, MA: Brandeis University Press, 2017).