British Literature

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By Muriel Spark

Fortunately loitering approximately London, c. 1949, with the cause of amassing fabric for her writing, Fleur Talbot unearths a role “on the grubby fringe of the literary world” on the very ordinary Autobiographical organization. Mad egomaniacs writing their memoirs prematurely — or bad fools ensnared by way of a blackmailer? whilst the association’s pompous director steals Fleur’s manuscript, fiction starts to suitable existence.

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To this place Malabers Point [sic]. It has been rather cloudy all day – I mean yesterday was – Today I have not done very much for the excitement of yesterday has made me very tired, I feel right now too unsettled to give my mind to anything that requires attention – took a stroll before dinner . . 18 Here is Francis’s for the same day: We are now comfortably settled here – we made acquaintance in the evening with the signalman here who is actually a native of Hanover. We found him rather amusing.

Denied the sanction of the church, the big wedding moved to the tavern and the village green. ’’26 The big wedding rituals proved quite resistant over time to puritan, dissenting, and Anglican attempts to put them in their place and to draw a cordon sanitaire around the service at the altar. The third important feature of the big wedding was the role of the community. Big weddings often de-emphasized immediate family in favor of the peer group who became the central actors in their many rituals.

The big wedding was a mobile affair, encompassing in its rituals a variety of places and the movements of crowds of people between them. One response of the Anglican Church was to try to emphasize the special sanctity of its own space, but the big wedding proved resistant to spatial management. As John Gillis puts it, ‘‘[T]he best the established church was able to do [in their effort to control the festivities of the big wedding] was separate the feasting, music, dancing and magic from the church service itself.

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