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The cult of King Charles the Martyr did not spring into life fully formed in January 1649. Its component parts were fashioned during Charles's captivity and were readily available to preachers and eulogists in the weeks and months after the regicide. However, it was the publication of the Eikon ...

The cult of King Charles the Martyr did not spring into life fully formed in January 1649. Its component parts were fashioned during Charles's captivity and were readily available to preachers and eulogists in the weeks and months after the regicide. However, it was the publication of the Eikon Basilike in early February 1649 that established the image of Charles as a suffering, innocent king, walking in the footsteps of his Saviour to his own Calvary at Whitehall. The figure of the martyr and the shared set of images and beliefs surrounding him contributed to the survival of royalism and Anglicanism during the years of exile.With the Restoration the cult was given official status by the annexing of the Office for the 30th January in the Book of Common Prayer in 1662. The political theology underpinning the cult and a particular historiography of the Civil Wars were presented as the only orthodox reading of these events. Yet from the Exclusion Crisis onwards dissonant voices were heard challenging the orthodox interpretation. In these circumstances the cult began to fragment between those who retained the political theology of the 1650s and those who sought to adapt the cult to the changing political and dynastic circumstances of 1688 and 1714.This is the first study to deal exclusively with the cult and takes the story up until 1859, the year in which the Office for the 30th January was removed from the Book of Common Prayer. Apart from discussing the origins of the cult in war, revolution and defeat it also reveals the extent to which political debate in the late seventeenth and early eighteenth centuries was conducted in terms of the Civil Wars. It also goes some way to explaining the persistence of conservative assumptions and patterns of thought.ANDREW LACEY is currently Special Collections Librarian, University of Leicester, and College Librarian, Trinity Hall, Cambridge.

Classic Cult Fiction is a history, analysis, and reference guide to books that have become "bibles" to generations of Europeans and Americans over the past 200 years--books like The Catcher in the Rye. Fearlessly taking on "canon formation," Whissen identifies the top 50 classic cult books, first ...

Classic Cult Fiction is a history, analysis, and reference guide to books that have become "bibles" to generations of Europeans and Americans over the past 200 years--books like The Catcher in the Rye. Fearlessly taking on "canon formation," Whissen identifies the top 50 classic cult books, first presenting an informed and witty interpretation of the phenomenon and its characteristics with examples from different cultures and periods. The individual works are each discussed relative to time and place, impact, and audience psychology and analyzed in terms of common cult attributes. A chronological listing of cult fiction adds a number of titles not chosen for the top 50.

For the past thirty years, adherents of a millenarian cult in Papua New Guinea, known as the Pomio Kivung, have been awaiting the establishment of a period of supernatural bliss, heralded by the return of their ancestors bearing `cargo'. The author, Harvey Whitehouse, was taken for a reincarnated ...

For the past thirty years, adherents of a millenarian cult in Papua New Guinea, known as the Pomio Kivung, have been awaiting the establishment of a period of supernatural bliss, heralded by the return of their ancestors bearing `cargo'. The author, Harvey Whitehouse, was taken for a reincarnated ancestor, and was thus able to observe the dynamics of the cult from within. From the stable mainstream of the cult, localized splinter groups periodically emerge, hoping to expedite the millennium; the core of this volume concerns the close study of one such group in two Baining villages. The two aspects of the cult studied here - on the one hand a large, uniform, and stable mainstream organization with a well-defined hierarchy demanding orthodoxy of views, and on the other hand a small-scale and temporary movement, emotional and innovative in its views - stand in sharp contrast one to the other, but are here seen as divergent manifestations of the same religious ideology, implemented in differing ways. This original theory of `modes of religiosity' which Whitehouse here develops draws on recent findings in cognitive psychology to link styles of codification and cultural transmission to the political scale, structure, and ethos of religious communities.