Early modern men and women represented their lives very differently from twentieth-century autobiographers, sharing none of the current preoccupation with individuality and the unique self. The writers represented in this two-volume collection sought connections between particular events in their lives and the larger pattern of Christian salvation. The texts reproduced here are united in the way they interconnect personal experiences and feelings with scriptural passages in an attempt to understand daily life in spiritual terms. Almost all the women whose works appear in these volumes would have been considered religious radicals by their contemporaries. Living through the turbulent times of the English Revolution (1642-1660) it is unsurprising that their life writings are marked by a sense of persecution. Many of them spent time in prison: Katherine Evans, Sarah Cheevers and Barbara Blaugdane were all imprisoned for preaching the faith of The Society of Friends, while Mary Rowlandson spent several months as a captive of North American Indians. In her introduction to these writings, Elizabeth Skerpan-Wheeler provides brief biographical sketches of these writers, together with details of the publication history of each text. With the exception of Rowlandson's works, the writings in these volumes are the first complete, unabridged editions in modern times.

Early modern men and women represented their lives very differently from twentieth-century autobiographers, sharing none of the current preoccupation with individuality and the unique self. The writers represented in this two-volume collection sought connections between particular events in their lives and the larger pattern of Christian salvation. The texts reproduced here are united in the way they interconnect personal experiences and feelings with scriptural passages in an attempt to understand daily life in spiritual terms. Almost all the women whose works appear in these volumes would have been considered religious radicals by their contemporaries. Living through the turbulent times of the English Revolution (1642-1660) it is unsurprising that their life writings are marked by a sense of persecution. Many of them spent time in prison: Katherine Evans, Sarah Cheevers and Barbara Blaugdane were all imprisoned for preaching the faith of The Society of Friends, while Mary Rowlandson spent several months as a captive of North American Indians. In her introduction to these writings, Elizabeth Skerpan-Wheeler provides brief biographical sketches of these writers, together with details of the publication history of each text. With the exception of Rowlandson's works, the writings in these volumes are the first complete, unabridged editions in modern times.

From the beginning of the seventeenth century, English society started to become preoccupied with education and how people acquired it. It is all the more surprising, then, that there should be relatively few early modern texts by Englishwomen devoted to the question of how one should learn. The four texts printed here are principally concerned with language and arithemetic. One of the reasons for the paucity of such writings is that many commentators viewed women's ability to write as a threat to social stability. The education of women was at best ad hoc. A few attended dame schools, and the wealthy could afford private tutors. Among her own family and friends, however, the individual learned girl was often celebrated, and instances of formal praise act as forewords to some of the texts printed in this volume.

The four works in this volume are the only known exclusively medical texts written by women during the Restoration. Their importance is denoted by their dramatic challenge to the generalisations once made about medical practice and female healers in this period. Jane Sharp's The Midwives Book was the first and only midwifery manual to be printed in English before 1700, and continued to be influential into the early eighteenth century. The principal focus of Elizabeth Cellier's To Dr.--- (1688) is the attempt to legitimate the notion of a female corporation of midwives through historical precedent. To Dr.--- was in fact borne out of a previously unpublished effort, 'A Scheme for the Foundation of a Royal Hospital', sent to James II in 1687. In the document, Cellier outlined a specific scheme for training female midwives and supporting poor, pregnant women and abandoned children. Mary Trye began practising 'chymical physic' at her father's side in London in 1663. Her only known work, Medicatrix, was published in 1675. Trye claimed female medical authorship to be unique, in that women observed nature truly and administered genuine medical solutions to the sick. The writings of Sharp, Cellier and Trye have helped to overturn historians' assumptions about a woman's role in medicine and healing. These texts reveal their female authors to be as learned in the humanities and sciences as they were in medical matters.

Early modern men and women represented their lives very differently from twentieth-century autobiographers, sharing none of the current preoccupation with individuality and the unique self. The writers represented in this two-volume collection sought connections between particular events in their lives and the larger pattern of Christian salvation. The texts reproduced here are united in the way they interconnect personal experiences and feelings with scriptural passages in an attempt to understand daily life in spiritual terms. Almost all the women whose works appear in these volumes would have been considered religious radicals by their contemporaries. Living through the turbulent times of the English Revolution (1642-1660) it is unsurprising that their life writings are marked by a sense of persecution. Many of them spent time in prison: Katherine Evans, Sarah Cheevers and Barbara Blaugdane were all imprisoned for preaching the faith of The Society of Friends, while Mary Rowlandson spent several months as a captive of North American Indians. In her introduction to these writings, Elizabeth Skerpan-Wheeler provides brief biographical sketches of these writers, together with details of the publication history of each text. With the exception of Rowlandson's works, the writings in these volumes are the first complete, unabridged editions in modern times.

Early modern men and women represented their lives very differently from twentieth-century autobiographers, sharing none of the current preoccupation with individuality and the unique self. The writers represented in this two-volume collection sought connections between particular events in their lives and the larger pattern of Christian salvation. The texts reproduced here are united in the way they interconnect personal experiences and feelings with scriptural passages in an attempt to understand daily life in spiritual terms. Almost all the women whose works appear in these volumes would have been considered religious radicals by their contemporaries. Living through the turbulent times of the English Revolution (1642-1660) it is unsurprising that their life writings are marked by a sense of persecution. Many of them spent time in prison: Katherine Evans, Sarah Cheevers and Barbara Blaugdane were all imprisoned for preaching the faith of The Society of Friends, while Mary Rowlandson spent several months as a captive of North American Indians. In her introduction to these writings, Elizabeth Skerpan-Wheeler provides brief biographical sketches of these writers, together with details of the publication history of each text. With the exception of Rowlandson's works, the writings in these volumes are the first complete, unabridged editions in modern times.

From the beginning of the seventeenth century, English society started to become preoccupied with education and how people acquired it. It is all the more surprising, then, that there should be relatively few early modern texts by Englishwomen devoted to the question of how one should learn. The four texts printed here are principally concerned with language and arithemetic. One of the reasons for the paucity of such writings is that many commentators viewed women's ability to write as a threat to social stability. The education of women was at best ad hoc. A few attended dame schools, and the wealthy could afford private tutors. Among her own family and friends, however, the individual learned girl was often celebrated, and instances of formal praise act as forewords to some of the texts printed in this volume.

The four works in this volume are the only known exclusively medical texts written by women during the Restoration. Their importance is denoted by their dramatic challenge to the generalisations once made about medical practice and female healers in this period. Jane Sharp's The Midwives Book was the first and only midwifery manual to be printed in English before 1700, and continued to be influential into the early eighteenth century. The principal focus of Elizabeth Cellier's To Dr.--- (1688) is the attempt to legitimate the notion of a female corporation of midwives through historical precedent. To Dr.--- was in fact borne out of a previously unpublished effort, 'A Scheme for the Foundation of a Royal Hospital', sent to James II in 1687. In the document, Cellier outlined a specific scheme for training female midwives and supporting poor, pregnant women and abandoned children. Mary Trye began practising 'chymical physic' at her father's side in London in 1663. Her only known work, Medicatrix, was published in 1675. Trye claimed female medical authorship to be unique, in that women observed nature truly and administered genuine medical solutions to the sick. The writings of Sharp, Cellier and Trye have helped to overturn historians' assumptions about a woman's role in medicine and healing. These texts reveal their female authors to be as learned in the humanities and sciences as they were in medical matters.