This explains why, as James's trial of the pyx suggested, the state held goldsmiths ultimately responsible for all forms of abuse.
It was this commitment to the intrinsic value and purest quality of gold coinage that spurred James's attendance at the pyx trial of 1611.
The reasons for the king's stance against money can be traced within Howes's account of events at the pyx and in the proclamation that shortly followed it.
James's inspection of the pyx put this relationship into political practice.
As James's trial of the pyx demonstrated, it was conspicuously "true" images that were held most likely to be counterfeit.
Both in different ways (the king at the pyx, the subject in parliament) disputed forms of identity - optical, possessive, political - that in turn linked them within the same problem, a problem of representation that struck at the grounds of knowledge and power.
James's accession pageant therefore confirmed regal authority in a similar way to the pyx trial of 1611.
The unresolved structure of political and economic relations present in Howes's account of the trial of the pyx was in this sense tangible in an earlier poetic imaginary.
The principles of similitude, repetition, and identity established in Foucault's account within Renaissance modes of knowledge and structures of authority destined formations of difference to be represented, both at the pyx in 1611 and parliament in 1604, over a threshold of visibility: a "dark" asymmetrical depth to be probed by a look of inexorable desire.
CEREMONY: Coins from Llantrisant are scrutinised by the prime warden of the Worshipful Company of Goldsmiths, Richard Came, right, under the watchful eye of the Queen's Remembrancer, Master Robert Turner, standing, as part of the annual Trial of the Pyx