106. Ibid. See Piero Camporesi, Exotic Brew: The Art of Living in the Age of Enlightenment, trans. Christopher Woodall (Cambridge: Polity Press, 1994), pp. 12–26 on feminization and “the Revenge of the night.”
107. For much more see Ellis, Coffee-House, pp. 137–38; Lawrence Klein, “Coffeehouse Civility, 1660–1714: An Aspect of Post-Courtly Culture in England,” Huntington Library Quarterly 59, 1 (1996): 30–52, here 38.
108. E. J. Clery, The Feminization Debate in Eighteenth-Century England: Literature, Commerce and Luxury (New York: Palgrave Macmillan, 2004), and Landes, Women and the Public Sphere.
109. Julius Bernhard von Rohr, Einleitung zur Ceremoniel-Wissenschaft der Grossen Herren. Reprint of the second edn., Berlin, 1733, ed. with a commentary by Monika Schlechte (Leipzig: Edition Leipzig, 1990), pp. 18–19: “die Nacht in Tag, und der Tag in Nacht verwandelt,” and Théophraste Renaudot, ed., Quatriesme centurie des questions traitées aux conférences du Bureau d’Adresse, depuis le 24e Ianvier 1639, jusques au 10e Iuin 1641 (Paris: Bureau d’adresse, 1641), p. 416: “en la vie des courtizans de l’un et l’autre sexe qui font de la nuit jour et du jour la nuit.”
110. “Nous revînmes gaiement à la faveur des lanternes et dans la sûreté des voleurs.” Marie de Rabutin-Chantal Sévigné, Correspondance: texte établi, presenté et annoté par Roger Duchene (Paris: Gallimard, 1970), I: 623.
111. Letter dated Paris, August 26, 1679. The writer and satirist Leti was a Milanese convert to the Reformed church, writing to the marquise while she was in prison. C.H. de Saint-Dider, ed., Mémoires de la marquise de Courcelles … et sa correspondance, précédés d’une histoire de sa vie et de son procès. Revue et augmentée d’après des documents inédits (Paris: Académie des Bibliophiles, 1869), pp. 287–304, 341ff.; here p. 292.
112. See Susanne Claudine Pils, Schreiben über Stadt. Das Wien der Johanna Theresia Harrach 1639–1716, Forschungen und Beiträge zur Wiener Stadtgeschichte 36 (Vienna: Deuticke, 2002), pp. 227–32, 253–55 on the evening and night life of the Countess Harrach.
113. Lady Mary Wortley Montagu, The Complete Letters of Lady Mary Wortley Montagu, ed. Robert Halsband, 3 vols. (Oxford: Clarendon Press, 1965–67), I: 20–21.
114. John Vanbrugh, A Journey to London, 2.1, in John Vanbrugh, The Relapse; The Provoked Wife; The Confederacy; A Journey to London; The Country House, ed. Brean Hammond (Oxford University Press, 2004), pp. 274–75.
115. Cowan, Social Life of Coffee, p. 250.
116. Albrecht, “Coffee-Drinking,” p. 94; Leclant, “Coffee and Cafés,” pp. 89–90; Ellis, Coffee House, pp. 80–81.
117. Franklin, Le café, pp. 65–69.
118. Ibid., p. 62, quoting Le porte-feuille galant, ouvrage mêlé de prose et de vers. Avec plusieurs questions sérieuses et galantes (June 15, 1700), p. 3.
119. Mailly, pp. 367–68, and Marie-Pascale Pieretti, “Is That Seat Taken? Women and Café Life in Early Eighteenth-Century Paris,” unpublished paper, 2004.
120. On salons, see Benedetta Craveri, The Age of Conversation, trans. Teresa Waugh (New York: New York Review Books, 2006). These national and regional contrasts call for more research on gender and the early modern night.
121. Paul Griffiths, “Meanings of Nightwalking in Early Modern England,” Seventeenth Century 13, 2 (1998): 212–38.
122. OBSP, “Dorothy Hall, of the Parish of St. Clement Danes,” May 12, 1687.
123. OBSP, “Jane King, a notorious Night-walker,” May 31, 1688.
124. Bernard Mandeville, An enquiry into the causes of the frequent executions at Tyburn (London: Printed and sold by J. Roberts in Warwick-Lane, 1725), pp. 10–11.
125. Ibid., p. 10.
126. For an overview of the debate, see Brian William Cowan, “What Was Masculine about the Public Sphere? Gender and the Coffeehouse Milieu in Post-Restoration England,” History Workshop Journal 51 (2001): 127–57. See also Helen Berry, “‘Nice and Curious Questions’: Coffee Houses and the Representation of Women in John Dunton’s Athenian Mercury,” Seventeenth Century 12, 2 (1997): 257–76.
127. Ellis, Coffee House, pp. 66–67.
128. On satires of women who kept coffeehouses, see ibid., pp. 109–10, especially re London’s Amsterdam Coffee House.
129. Ibid., p. 124.
130. César de Saussure, A Foreign View of England in the Reigns of George I. and George II. The Letters of Monsieur César De Saussure to His Family, ed. and trans. Madame Van Muyden (London: J. Murray, 1902), pp. 164–65.
131. Paula McDowell, The Women of Grub Street: Press, Politics, and Gender in the London Literary Marketplace, 1678–1730 (Oxford: Clarendon Press, 1998), p. 60.
132. The case of Sarah Turbat, OBSP, October 10, 1722, is noted in McDowell, Women of Grub Street, p. 73. Cf. pp. 58–62 on “Hawkers and Ballad-Singers.”
133. As quoted in Peter Albrecht, “Die ‘Caffe-Menscher’ im. 18. Jahrhundert,” in Coffeum wirft die Jungfrau um: Kaffee und Erotik in Porzellan und Grafik aus drei Jahrhunderten, ed. Ulla Heise (Leipzig: Kiepenheuer, 1998), pp. 36–46; here p. 39.
134. Die Verschlemmerte und bezauberte Koffe- und Thee-Welt: welche eine Menge artiger Begebenheiten enthält, so sich seit kurzem zu Amsterdam, Rotterdam, in dem Haage, zu Uitrecht, und in denen benachbarten Orten, sowohl unter verheyratheten als ledigen Personen, zugetragen (Frankfurt and Leipizig, 1737; first edn., Frankfurt and Leipzig, 1701), as quoted in Albrecht, “Die ‘Caffe-Menscher’,” p. 39.
135. Gottlieb Siegmund Corvinus, Nutzbares, galantes und curiöses Frauenzimmer-Lexicon: Worinnen nicht nur Der Frauenzimmer geistlich- und weltliche Orden, Aemter, Würden, Ehren-Stellen, Professionen und Gewerbe … Nahmen und Thaten der Göttinnen … gelehrter Weibes-Bilder … auch anderer … Trachten und Moden … Gewohnheiten und Gebräuche … Ergötzlichkeiten … Gebrechen … und alles … was einem Frauenzimmer vorkommen kan, und ihm nöthig zu wissen … Ordentlich nach dem Alphabet … abgefaßt (Leipzig: bey Joh. Friedrich Gleditsch und Sohn, 1715), col. 285. Albrecht, “Die ‘Caffe-Menscher’,” p. 44, quotes Braunschweig records from 1698 and 1711 expelling from the city “Caffeejungfer” and a “Caffeeschenkerin” for moral offenses.
136. SdAL, Tit. I, Nr. 37, and Tit. LX B 3b, “in denen sogenandten Caffee-Häusern,” August 19, 1704.
137. Cowan, Social Life of Coffee, p. 244.
138. On respectable women in English alehouses and taverns, see Bernard Capp, “Gender and the Culture of the English Alehouse in Late Stuart England,” in The Trouble with Ribs: Women, Men and Gender in Early Modern Europe, ed. Anu Korhonen and Kate Lowe, Collegium: Studies across Disciplines in the Humanities and Social Sciences 2 (Helsinki: Helsinki Collegium for Advanced Studies, 2007): 103–27. E-publication accessed at www.helsinki.fi/collegium/e-series/volumes/volume_2/index.htm.
139. Habermas, Strukturwandel, p. 18: “in derselben Weise wie Arbeiter, Bauern und der “Pöbel”, also die “unselbstständigen” Männer.”
140. Ibid., pp. 18–19.
141. Landes, Women and the Public Sphere, p. 40.
142. Cowan, “What Was Masculine,” p. 132, citing McDowell, Women of Grub Street, pp. 285–86.
143. McDowell, Women of Grub Street, p. 285.
144. The rich scholarship on colonial cultures and European empires has identified several features of early modern and modern colonization that resonate with the colonization of the night described here. The most prominent feature is the role of gender; for the British empire see Kathleen Wilson, “Empire, Gender, and Modernity in the Eighteenth Century,” in Gender and Empire, ed. Philippa Levine (Oxford University Press, 2004), pp. 14–45, and the literature cited there on the co-production of colonized spaces (and times!) by state and private actors, and by colonizer and colonized, and on gendered access to colonized sites. Other key issues which suggest valuable comparisons, such as respectability, the control of sexuality, mobility, and the role of the middle class, are discussed in Tony Ballantyne and Antoinette M. Burton, eds., Moving Subjects: Gender, Mobility, and Intimacy in an Age of Global Empire (Urbana: Uni
versity of Illinois Press, 2009); Adelle Perry, On the Edge of Empire: Gender, Race, and the Making of British Columbia, 1849–1871 (University of Toronto Press, 2001); and Frederick Cooper and Ann Laura Stoler, eds., Tensions of Empire: Colonial Cultures in a Bourgeois World (Berkeley: University of California Press, 1997). These comparisons warrant further investigation.
7 Colonizing the rural night?
1. Hessisches Staatsarchiv Marburg [hereafter HstAM], Bestand 17d Reg Cassel Familienrep. von Eschwege, Paket 5 (“Causa Criminalis”), fo. 1: “Morgens fruhe vortage ungefehr zwischen zwey undt drey Uhr.”
2. HstAM, Bestand 17d Reg Cassel Familienrep. von Eschwege, Paket 5, fo. 1.
3. HstAM, Bestand 17d Reg Cassel Familienrep. von Eschwege, Paket 5, fos. 2–4
4. Hermann Grebe, “Ein Erbvergleich zwischen den Adelshäusern von Eschwege zu Aue und Reichensachsen,” Zeitschrift des Vereins für hessische Geschichte und Landeskunde 95 (1990): 233–58, here 233–34.
5. Alois Niederstätter, “Notizen zu einer Rechts- und Kulturgeschichte der Nacht,” in Das Recht im kulturgeschichtlichen Wandel. Festschrift für Karl-Heinz Burmeister zur Emeritierung, ed. Bernd Marquardt and Alois Niederstätter (Constance: UVK, 2002), pp. 173–90; here p. 177.
6. HstAM, Bestand 17d Reg Cassel Familienrep. von Eschwege, Paket 5, fo. 2.
7. The phrase is from Norbert Schindler, “Guardians of Disorder: Rituals of Youthful Culture at the Dawn of the Modern Age,” in A History of Young People in the West, ed. Giovanni Levi and Jean-Claude Schmitt, trans. Camille Naish (Cambridge, MA and London: Belknap Press of Harvard University Press, 1997), I: 240–82.
8. Robert Muchembled, “La violence et la nuit sous l’Ancien Régime,” Ethnologie française 21, 3 (1991): 237–42, 238; see above, chapter 1, for a similar comment from the Halle barber-surgeon Johann Deitz.
9. Norbert Schindler, “Nächtliche Ruhestörung. Zur Sozialgeschichte der Nacht in der frühen Neuzeit,” in Widerspenstige Leute: Studien zur Volkskultur in der frühen Neuzeit (Frankfurt: Fischer Taschenbuch-Verlag, 1992), pp. 215–57.
10. Alain Cabantous, Histoire de la nuit: XVIIe–XVIIIe siècle (Paris: Fayard, 2009), pp. 307–10.
11. Cornelius Novelli, “Sin, Sight, and Sanctity in the Miller’s Tale: Why Chaucer’s Blacksmith Works at Night,” Chaucer Review 33, 2 (1998): 168–75.
12. Alain Cabantous, “La nuit rustique. Monde rural et temps nocturne aux XVIIe et XVIIIe siècles,” in Les fruits de la récolte. Études offertes à Jean-Michel Boehler, ed. Isabelle Laboulais and Jean-François Chauvard (Presses universitaires de Strasbourg, 2007), pp. 53–56. A south German guide from 1705 advised that “what can be done under the roof by night and during a storm shall neither be done during clear, beautiful weather nor outside in the fields.” See Bernd Roeck, Civic Culture and Everyday Life in Early Modern Germany (Leiden: Brill, 2006), pp. 239–40.
13. See Renate Müller, Licht und Feuer im ländlichen Haushalt: Lichtquellen und Haushaltsgeräte (Hamburg: Altonaer Museum, 1994).
14. “Ein Hausvater gleichet einer Hausuhr, darnach sich jedermann mit Aufstehen, Schlafengehen, Arbeiten, Essen und allen Geschäften richten muß,” as cited in Otto Brunner, Adeliges Landleben und europäischer Geist; Leben und Werk Wolf Helmhards von Hohberg, 1612–1688 (Salzburg: O. Müller, 1949), p. 285. See also Heimo Cerny, “Wolf Helmhard von Hohberg (1612–1688). Ein niederösterreichischer Landedelmann, Schriftsteller und Agronom,” Jahrbuch für Landeskunde von Niederösterreich n.s 54/55 (1988/89): 59–84.
15. Thomas Tusser (1524?–1580), Five hundred points of good husbandry as well for the champion or open countrey, as also for the woodland or several, mixed, in every moneth, with huswifery, over and besides the book of huswifery (London: Printed by J.M. for the Company of Stationers, 1663), pp. 133–34.
16. See Jürgen Bücking, Kultur und Gesellschaft in Tirol um 1600: des Hippolytus Guarinonius’ Grewel der Verwüstung menschlichen Geschlechts (1610) als kulturgeschichtliche Quelle des frühen 17. Jahrhunderts (Lübeck: Matthiesen, 1968), pp. 153–54, and Alwin Schulz, Das Häusliche leben der europäischen Kulturvölker vom Mittelalter bis zur zweiten Hälfte des XVIII. Jahrhunderts (Munich: R. Oldenbourg, 1903), p. 337.
17. See Birgit Emich, “Zwischen Disziplinierung und Distinktion: Der Schlaf in der Frühen Neuzeit,” Werkstatt Geschichte 34 (2003): 53–75, and the literature cited there.
18. Mary Jepp Clarke, “Letter from Mary Jepp Clarke to Edward Clarke, April 13, 1700,” in Clarke Family Letters (Alexandria, VA: Alexander Street Press, 2002), record number S7378-D368.
19. Early modern spinning bees have been examined primarily within the various national and regional traditions. The most recent studies are Cabantous, Histoire de la nuit, pp. 64–68; Michel Vernus, La Veillée: découverte d’une tradition (Yens-sur-Morges: Cabédita, 2004); Carl- Jochen Müller, “‘Rechte Pflanzschulen aller Laster’? Lichtstuben im Limpurgischen – Bekämpfung und Behauptung einer ländlichen Institution,” in Stadt und Land: Bilder, Inszenierungen und Visionen in Geschichte und Gegenwart: Wolfgang von Hippel zum 65. Geburtstag, ed. Sylvia Schraut and Bernhard Stier (Stuttgart: Kohlhammer, 2001), pp. 373–89; Albert Schnyder, “Lichtstuben im alten Basel. Zu einer von Frauen geprägten Form frühneuzeitlicher Geselligkeit,” Schweizerisches Archiv für Volkskunde 92, 1 (1996): 1–13; and Uwe Henkhaus, Das Treibhaus der Unsittlichkeit: Lieder, Bilder und Geschichte(n) aus der hessischen Spinnstube (Marburg: Hitzeroth, 1991).
20. John Cashmere, “Sisters Together: Women without Men in Seventeenth-Century French Village Culture,” Journal of Family History 21, 1 (1996): 44–62.
21. Achim Landwehr, Policey im Alltag: die Implementation frühneuzeitlicher Policeyordnungen in Leonberg (Frankfurt: Klostermann, 2000), p. 254, and Henkhaus, Treibhaus der Unsittlichkeit, pp. 16–23, emphasize the importance of labor at spinning bees as a balance to the authorities’ fixation on sociability at the gatherings.
22. Schnyder, “Lichtstuben im alten Basel.” The season for the spinning bees thus matched that of the court in residence in Paris or Vienna.
23. See ibid. and Edward Shorter, “The ‘Veillée’ and the Great Transformation,” in The Wolf and the Lamb: Popular Culture in France, from the Old Régime to the Twentieth Century, ed. Jacques Beauroy, Marc Bertrand, and Edward T. Gargan, Stanford French and Italian Studies 3 (Saratoga, CA: Anma Libri, 1977), pp. 127–40.
24. As quoted in Müller, “Lichtstuben im Limpurgischen,” p. 376.
25. Felix Vialart de Herse, “Ordonnances et règlements faits dans le cours de sa visite en l’anné 1661,” in Statuts, ordonnances, mandements, règlements et lettres pastorales du diocèse de Châlons (Châlons: s.n., 1693), pp. 19–20, as published in Dominique Julia, “La réforme posttridentine d’après les procès-verbaux de visites pastorales: ordre et résistances,” in La società religiosa nell’età moderna: atti del Convegno studi di storia sociale e religiosa, Capaccio-Paestum, 18–21 maggio 1972 (Naples: Guida, 1973), pp. 403–04.
26. Darryl Ogier, “Night Revels and Werewolfery in Calvinist Guernsey,” Folklore 109 (1998): 53–62, here 54, quoting from the travel journal (1677) of Charles Trumbull.
27. Hans Medick, “Village Spinning Bees: Sexual Culture and Free Time among Rural Youth in Early Modern Germany,” in Interest and Emotion: Essays on the Study of Family and Kinship, ed. Hans Medick and David Warren Sabean (Cambridge University Press, 1984), pp. 317–39; here p. 322.
28. Wilhelm Rudeck, Geschichte der öffentlichen Sittlichkeit in Deutschland: moralhistorische Studien (Jena: Costenoble, 1897), p. 62.
29. C. Scott Dixon, The Reformation and Rural Society: The Parishes of Brandenburg-Ansbach-Kulmbach, 1528–1603 (Cambridge University Press, 1996), p. 114.
30. “Dann sie weiß noch wol Zeit und Tag / Daß sie auch so zu Leben pflag. Denckt / auch noch wol der guten Zeit / Darinn sie hät gar manche Frewd.” On this print see Alison G. Stewart, “Distaffs and Spindles: Sexual Misbehavior in Sebald Beham’s Spinning Bee,” in Saints, Sinners, and Sisters: Gender and Northern Art
in Medieval and Early Modern Europe, ed. Jane L. Carroll and Alison G. Stewart (Aldershot: Ashgate, 2003), pp. 127–54.
31. Medick, “Village Spinning Bees,” pp. 322–23.
32. Schnyder, “Lichtstuben im alten Basel,” pp. 7–10.
33. On the Netherlands see Gerard Rooijakkers, “Spinningen in de Pre-Industriële Plattelandssamenleving,” Focaal: Tdschrift voor Antropologie 4 (1986): 43–61
34. A. Roger Ekirch, At Day’s Close: Night in Times Past (New York: W.W. Norton, 2005), pp. 178–79.
35. The description of spinning bees in Guernsey by the English traveler Charles Trumbull in 1677 suggests they were unknown to him from his experiences in England, for example. See Richard Hocart, ed., “The Journal of Charles Trumbull,” Transactions of la Société Guernesiaise 21 (1984): 566–85.
36. Barkle was convicted of theft, sent to a Bridewell, and whipped. See James Rosenheim, ed., The Notebook of Robert Doughty 1662–1665, Norfolk Record Society 54 ([Norwich]: Norfolk Record Society, 1991), p. 49.
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