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Mandeville and the Book of Genesis
Leo Carruthers

garden must have been moved to the top of a mountain and beyond human reach. There is no doubt that medieval exegetes were aware that any verse in Sacred Scripture could be given a metaphorical or spiritual sense, of a kind universally found in biblical commentaries. It was not clear, however, that such a reading should take primacy over the literal sense in passages presenting

in A knight’s legacy
Stephen Penn

earliest and its most powerful expression. In Eradicating Errors Concerning Universals in General , he offers a defence of his metaphysical system and answers common objections to his stance on universals ( 1 ). It was not until he composed his definitive treatise on the topic shortly afterwards, however, that he offered a formal typology of universals ( 2 ). Despite its apparent simplicity, this five-part scheme would prove to play a fundamental role in Wyclif’s metaphysical system, and is also partially replicated in his fivefold conception of Scripture ( 7i

in John Wyclif
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Mandeville and Mandevillian Lore in Early Modern England
Editor: Ladan Niayesh

It is surprising, at this point in the story of the rich and strange rediscovery of a text so important to French and English literary and social history, that no collection of scholarly essays related to Mandeville's Travels yet exists in English or French. This book is a collection of essays by scholars in England and France, who produce a complex and sometimes contradictory view of Mandeville's book as an important object of early modern attention, as well as a feature of early modern literary context. The chapters range in emphasis from textual and bibliographic studies of Mandeville's late medieval and early modern Nachleben to studies of 'Mandevillian ideologies', to readings of romances and especially theatrical productions, illuminated by understandings of the new life in print of the Travels and its excerpted account of the Levant. Part I of the book makes clear that there were profound changes in motives for publication, anthologisation and readerly reception of the text(s) from the time of the incunabula, through its use by explorers Columbus, Frobisher and Ralegh, to its appearance as a children's book in the Enlightenment. These changes underscore alterations of economies and geographical experience in the mostly post-medieval 'Age of Discovery'. Part II is on Mandevillian ideologies and examines the Nachleben of the Travels through a historical discourse on the Turks and Islam in early modern England, development and geography of scripture. Part III is on Mandevillian and focuses on the drama of the newly invented medium of the commercial theatre.

Temporal origami in the Towneley Herod the Great
Daisy Black

episodes where Herod commands his men to search their books ‘for any thing / If ye find of sich a kyng’. 6 This gives the past a textual nature which has the ability both to threaten and to inform present action, as Herod’s councillors scour the pages of scripture to guide the king’s actions. Unlike the other dramatic personae discussed so far, Herod actively reads time as the product of ‘bookys’, and thus as malleable as the vellum on which his strikingly medieval library was written. This figuring of time as textual construct places a greater emphasis on the

in Play time
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The Digby Mary Magdalen and Lewis Wager’s Life and Repentaunce of Marie Magdalene
Tamara Atkin

holiness of her life, but also the style and mode of performance deployed to give that holiness dramatic meaning. As such, this chapter is less an illustration of sanctity as literature as it is an exploration of both the drama of sanctity and the sanctity of drama. So where the author(s) of the Digby play deploy spectacle as a way of underscoring Mary’s holiness, Wager imagines the Magdalene’s conversion, the apotheosis of her sanctity, as an opportunity to reject spectacle in favour of a stagecraft centred on the naked truth of Scripture. For the author(s) of the Digby

in Sanctity as literature in late medieval Britain
The parables of the Wedding Feast and Great Supper
Mary Raschko

and the two testaments of Christian scripture. As this chapter will demonstrate, the harmonised retelling sharpens contradictions between the two parables, holding up the complex multiplicity of scripture, even as it asserts that such multiplicity belongs to one, Paradox formed into story 179 unified truth. In Cleanness, in other words, we find a poignant example of parable as ‘paradox formed into story’.7 Most analyses of Middle English Wedding Feast narratives, and especially of the Cleanness retelling, regard the parable much more simply, as a negative

in The politics of Middle English parables
Maximilian Diesenberger

Ambrose Autpertus 203 Already in ancient Rome and in early Christianity, criticising the corruption of the rich and powerful was a common theme in critical discourse, and it was especially prominent in the Bible. According to his own account, Ambrose Autpertus recorded in the Sermo over eighty passages from Scripture, confronting his readership with a comprehensive repertoire of such criticism.3 Despite this impressive diversity the author remains sceptical with regard to the success of his efforts. In the very beginning of the Sermo de cupiditate he refers to the

in Religious Franks
S. H. Rigby

was set out in his On Christian Doctrine (A.D. 427), the work which remained the standard introduction to the study of scripture throughout the medieval period: ‘Chaucer views his pilgrims with the same attitude as St Augustine viewed his world’. According to St Augustine, ‘Scripture teaches nothing but charity, nor condemns anything except cupidity’, charity being defined as ‘the motion of the soul

in Chaucer in context
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Bede on the Flood
Daniel Anlezark

superadicere curaui. [I have spent all my life in this monastery, applying myself entirely to the study of the Scriptures; and amid the observance of the discipline of the Rule and the daily task of singing in the church, it has always been my delight to learn or to teach or to write… . From the time I became a priest until the fifty-ninth year of my life, I have

in Water and fire
Open Access (free)
John Lydgate’s ‘Soteltes for the coronation banquet of Henry VI’
Heather Blatt

this scripture suying’, or 112 Participatory reading in late-medieval England ‘with this resoun’, and ‘with this reason folowyng’. This emphasizes the provision of verses in writing, as scripture, and through reasons, as mottoes, sentences, or verses.15 These descriptions attest to how the ‘Soteltes’ almost certainly offered their verses in a textual format.16 The textuality of subtleties accompanied by words is made even more explicit in records of the coronation feast of Henry VI’s mother, Catherine of Valois. Her coronation in the same place as Henry VI

in Participatory reading in late-medieval England