Culture de cour et idéologie : de l’usage de la pastorale dans le masque Pans Anniversarie de Ben Jonson (1621)

Pans Anniversarie is the only instance of a pastoral masque at the court of James I. If we take for granted that it was performed before the French and Spanish ambassadors early in 1621, at the beginning of the Thirty Years’ War, Pan’s Anniversarie takes on an political meaning : it heralds James’ d...

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Main Author: Guillaume Forain
Format: Article
Language:English
Published: Institut du Monde Anglophone 2003-04-01
Series:Etudes Epistémè
Online Access:http://journals.openedition.org/episteme/8177
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spelling doaj-b2936d2580f542c8b8338dc1ee50dfd32020-12-21T13:15:46ZengInstitut du Monde AnglophoneEtudes Epistémè1634-04502003-04-01310.4000/episteme.8177Culture de cour et idéologie : de l’usage de la pastorale dans le masque Pans Anniversarie de Ben Jonson (1621)Guillaume ForainPans Anniversarie is the only instance of a pastoral masque at the court of James I. If we take for granted that it was performed before the French and Spanish ambassadors early in 1621, at the beginning of the Thirty Years’ War, Pan’s Anniversarie takes on an political meaning : it heralds James’ decision not to send any troups to rescue the Protestants on the Continent ; it was used to remind the English that they are not to interfere with foreign policy, which is part of the king’s prerogative. The masque revolves around a contrast between Arcadia (the court) and Boeotia (war-like Protestants), two worlds with their own sets of political and aesthetic values (peace vs. war, pastoral vs. burlesque). James I is Pan, extolled by the Arcadians for « the Musique of his peace. » Pan’s Anniversarie harnesses pastoral to the ideology of an authoritarian monarchical power and makes it the symbol of a new court culture, severed from its popular roots and allegedly mirroring the court’s unity. In this, it appears as a forerunner of Carolean court culture, although Jonson seems to anticipate the political risks of such an exclusive form of art.http://journals.openedition.org/episteme/8177
collection DOAJ
language English
format Article
sources DOAJ
author Guillaume Forain
spellingShingle Guillaume Forain
Culture de cour et idéologie : de l’usage de la pastorale dans le masque Pans Anniversarie de Ben Jonson (1621)
Etudes Epistémè
author_facet Guillaume Forain
author_sort Guillaume Forain
title Culture de cour et idéologie : de l’usage de la pastorale dans le masque Pans Anniversarie de Ben Jonson (1621)
title_short Culture de cour et idéologie : de l’usage de la pastorale dans le masque Pans Anniversarie de Ben Jonson (1621)
title_full Culture de cour et idéologie : de l’usage de la pastorale dans le masque Pans Anniversarie de Ben Jonson (1621)
title_fullStr Culture de cour et idéologie : de l’usage de la pastorale dans le masque Pans Anniversarie de Ben Jonson (1621)
title_full_unstemmed Culture de cour et idéologie : de l’usage de la pastorale dans le masque Pans Anniversarie de Ben Jonson (1621)
title_sort culture de cour et idéologie : de l’usage de la pastorale dans le masque pans anniversarie de ben jonson (1621)
publisher Institut du Monde Anglophone
series Etudes Epistémè
issn 1634-0450
publishDate 2003-04-01
description Pans Anniversarie is the only instance of a pastoral masque at the court of James I. If we take for granted that it was performed before the French and Spanish ambassadors early in 1621, at the beginning of the Thirty Years’ War, Pan’s Anniversarie takes on an political meaning : it heralds James’ decision not to send any troups to rescue the Protestants on the Continent ; it was used to remind the English that they are not to interfere with foreign policy, which is part of the king’s prerogative. The masque revolves around a contrast between Arcadia (the court) and Boeotia (war-like Protestants), two worlds with their own sets of political and aesthetic values (peace vs. war, pastoral vs. burlesque). James I is Pan, extolled by the Arcadians for « the Musique of his peace. » Pan’s Anniversarie harnesses pastoral to the ideology of an authoritarian monarchical power and makes it the symbol of a new court culture, severed from its popular roots and allegedly mirroring the court’s unity. In this, it appears as a forerunner of Carolean court culture, although Jonson seems to anticipate the political risks of such an exclusive form of art.
url http://journals.openedition.org/episteme/8177
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