This book examines the widespread response in British artistic media to the death in childbirth in 1817 of Princess Charlotte Augusta of Wales, daughter of the Prince Regent and heiress to the throne, showing how both in print materials like poetry and sermons and extra-literary artifacts like visual art, ceramics, metalwork, and textiles her life and death were invested with the qualities of myth even as her memorialists appropriated her experiences in the process of producing consumer commodities for an emerging mass audience.

The first in-depth study of the ceremonial and music performed at British royal and state funerals over the past 400 years.

The unexpected death of Diana, Princess of Wales, in Paris on August 31st 1997 led to a period of mourning over the next week that took the world by surprise. Major institutions - the media, the royal family, the church, the police - for once had no pre-planned script. For the public, this was a story with an ending they had not anticipated. How did these institutions and the public create a cultural order in the face of such disorder? Both those involved in the mourning and those who objected to it struggled to understand the depth and breadth of emotion shaking Britain and the world. Mourning was focused on London, where Diana's body lay, and on Diana's home, Kensington Palace. Throughout the city and especially in Kensington Gardens, millions left shrines to the dead princess made of flowers, messages, teddy bears and other objects. In towns and villages around the UK, this was repeated. The mourning was also global, with media dominated by Diana's death in scores of countries. The funeral itself had a record-breaking world television audience, and messages of condolence floated around the globe in cyber-space. How unique was all this? Does it mark a shift in the culture of mourning, of the position of the monarchy, of the role of emotion in British culture? How does it compare with the mourning for other super-icons - JFK, Evita, Elvis, and Monroe? Was it media-induced hysteria? Or was it simply a magnification of normal mourning behaviour? Focusing on the extraordinary actions of millions of ordinary people, this book documents what happened and shows how a modern rational society coped with the unexpected in a proto-revolutionary week that left participants and objectors alike asking 'why did we behave like this?'

Response to Death presents a literary historical perspective on mourning, tracing examples of mourning in literary works from the medieval world to the present day. Contributors offer a chronological examination of the concept of the work of mourning in specific literary and historical contexts, beginning with an exploration of the medieval York Cycle of plays and sixteenth-century French women's lyric, and continuing through the Renaissance with considerations of Shakespeare, the nineteenth century, and into the twentieth century.

The subject of Romanticism, Memory, and Mourning could not be timelier with Zizek’s recent proclamation that we are ’living in the end times’ and in an era which is preoccupied with the process and consequences of ageing. We mourn both for our pasts and futures as we now recognise that history is a continuation and record of loss. Mark Sandy explores the treatment of grief, loss, and death across a variety of Romantic poetic forms, including the ballad, sonnet, epic, elegy, fragment, romance, and ode in the works of poets as diverse as Smith, Hemans, Blake, Wordsworth, Coleridge, Byron, Shelley, Keats, and Clare. Romantic meditations on grief, however varied in form and content, are self-consciously aware of the complexity and strength of feelings surrounding the consolation or disconsolation that their structures of poetic memory afford those who survive the imaginary and actual dead. Romantic mourning, Sandy shows, finds expression in disparate poetic forms, and how it manifests itself both as the spirit of its age, rooted in precise historical conditions, and as a proleptic power, of lasting transhistorical significance. Romantic meditations on grief and loss speak to our contemporary anxieties about the inevitable, but unthinkable, event of death itself.

Throughout history rulers have used clothes as a form of legitimization and propaganda. While palaces, pictures, and jewels might reflect the choice of a monarch’s predecessors or advisers, clothes reflected the preferences of the monarch himself. Being both personal and visible, the right costume at the right time could transform and define a monarch’s reputation. Many royal leaders have known this, from Louis XIV to Catherine the Great and from Napoleon I to Princess Diana. This intriguing book explores how rulers have sought to control their image through their appearance. Mansel shows how individual styles of dress throw light on the personalities of particular monarchs, on their court system, and on their ambitions. The book looks also at the economics of the costume industry, at patronage, at the etiquette involved in mourning dress, and at the act of dressing itself. Fascinating glimpses into the lives of European monarchs and contemporary potentates reveal the intimate connection between power and the way it is packaged.

The twelve essays in Romanticism/Judaica explore the four major cultural strands that have converged from the French Revolution to the present. The first section, Nationalism and Diasporeanism, contains essays on the diasporean mentality of the Romantics, Byron's attitude towards nationalism, and Polish immigrant Hyman Hurwitz's attempt to gain acceptance among the British by having Coleridge translate his Hebrew elegy for Princess Charlotte. Essays of the second section, Religion and Anti-Semitism, deal with the complexities of Jewish/Christian relations in the Romantic Period. Specifically, they discuss philosopher Solomon Maimon's lack of response to Kant's anti-Semitism, novelist Maria Polack's use of Christian subject matter to combat anti-Semitism, and short-story writer Grace Aguilar's incorporation of the British Bible-centered Evangelical culture, along with various strands of British Romanticism. In the third section, Individualism and Assimilationism, essays consider different ways the Jews were assimilated into the dominant culture, specifically through the theater, sports and and post-Enlightenment philosophy. Finally, the volume concludes with Criticism and Reflection: a revaluation of earlier scholarship on Anglo-Jewish literature; the establishment of Harold Fisch's covenantal hermeneutics as a model for reading Keats; and an analysis of Lionel Trilling, M. H. Abrams, Harold Bloom and Geoffrey Hartman in terms of their Jewish origins, suggesting the further implications for Romanticism as a field.