Search results

You are looking at 41 - 50 of 150 items for :

  • "scripture" x
  • Manchester Medieval Studies x
  • Refine by access: All content x
Clear All
Elisa Narin van Court

, disgust is transformed into sorrow and pity. Yet there are two subtexts here which resonate beyond the local moment. When Josephus introduces this scene in his Jewish War with the claim that he will describe an act unparalleled in history, he is being more than a little disingenuously dramatic. This cannibalistic act, particularly when enacted by parent upon child, is part of the literature of prophetic warnings found throughout the Hebrew Scriptures. Leviticus, Deuteronomy, Kings, Jeremiah, Baruch, and Lamentations all contain versions of cannibalism either prophesied

in Pulp fictions of medieval England
Abstract only
Transformative landscapes and the origins of an Irish spatial poetics
Amy C. Mulligan

Bede writes that ‘in the remotest angle of the world’ ( in extremo mundi angulo ) a good, wise man ( bonus et sapiens ), equipped with the highest knowledge of the scriptures, ‘wrote a book on the holy places which is useful to many readers and especially to those who live very far from the places where the patriarchs and apostles dwelt, and only know about them what they have learned from books’. 1 Through the writings of the Irish monk Adomnán, abbot of Iona, the places

in A landscape of words
Abstract only
Mary Baine Campbell

6 , and Carruthers’s effort to contextualise Mandevillian geography within the still-authoritative, though increasingly problematic, geography of scripture ( Chapter 4 ). Taken together, these chapters introduce us to the variety of early modern questions within which Mandeville’s text(s) could surface as an object of attention or a source of information. The continuous relevance of ‘Mandevillian

in A knight’s legacy
Kathleen G. Cushing

, copy and use texts and records for more than liturgical purposes or their own personal study, though these naturally continued to be fundamental incentives. Furthermore, these monastic and clerical writers increasingly privileged the text on account of their role not only as interpreters of scripture, but also as custodians of memory. They preserved the memory not simply of their own institutions, but also of their patrons and increasingly the donations made by these individuals. 4 The growth of historical writing in general no doubt influenced the perceptions of

in Reform and papacy in the eleventh century
Johanna Kramer

. Patristic authors also emphasize Christ’s physical absence but continued spiritual presence on earth as a consequence of his Ascension. Although Christ’s physical absence requires faith, according to scripture, he is still physically present during the forty days after Easter, producing a tension between seeing and believing. After the Ascension, Christ is already in heaven while his followers remain on earth until they earn heaven for themselves. According to the doctrine of the totus Christus , Christ in heaven is the Head and all Christians on earth are the members of

in Between earth and heaven
Kathleen G. Cushing

ecclesiastical affairs had been made earlier in Henry’s reign. For instance, on his election to the archbishopric of Lyons, Abbot Halinard of St Bénigne in Dijon had refused to offer the customary oath of fealty to Henry III. Halinard justified his refusal by appeal to scripture and canon law on the unsuitability of clerics making ‘private’ oaths lest they be foresworn. 32 More relevant perhaps was the condemnation by Bishop of Wazo of Liège of Henry III’s intervention in the case of Archbishop Widiger of Ravenna, who had been deposed for celebrating Mass in archiepiscopal

in Reform and papacy in the eleventh century
Abstract only
Gillian Rudd

of them purports to be a way for the unlearned but earnest to learn something of God’s ways. The mirror trope is both the first explored and the one most swiftly found lacking. It is held up to Wil by Fortune who presides over an inner dream occasioned by Wil’s argument with Scripture about the merits and demerits of untutored faith. Fortune carries Wil off into the land of longing And in a mirour that highte Middelerthe she made me to biholde. Sithen she seide to me, ‘Here myghtow se wondres, And knowe that thow coveitest, and come therto, peraunter.’ (B

in Greenery
Abstract only
An ecofeminist reading of Modor Monigra (R.84)
Corinne Dale

scriptures of Wisdom visiting hell, it is clear that Wisdom can be found in heaven; indeed, Solomon describes Wisdom as sitting by God’s throne (Wisdom 9:4). Like Modor Monigra, Earmost Ealra Wihta depicts a subject that is able to move without constraint; she is said to wideferh wreccan laste / hamleas hweorfan (‘always roam the path of the exile, homeless’) (8b–9a). However, as mentioned earlier, the narrator is not critical of her travelling and says she is not heanre (‘the more lowly’ or ‘despised’) because of it. The attitude to this female creature

in Riddles at work in the early medieval tradition
S. H. Rigby

grounds that she ‘spoke so little that we find her words recorded in Holy Scripture only four times’. Above all, women were urged to be obedient. That feminine disobedience would be punished was the constant lesson of such sermons. As John Bromyard, a fourteenth-century preacher, pointed out, all intending husbands faced the risk of a contrary wife. As a warning against such contrariness, he cited the

in Chaucer in context
Texts, contexts and influence
Matthew Dimmock

‘Makometh’ – that he had been a ‘Cristene man’ and might even have ‘ben a pope’, but, frustrated in his ambition, he perverted the scripture and ‘in mysbileue men and wommen broughte’. 23 The anonymous De statu Saracenorum is considerably different. ‘Machometus’ is schooled by a monk (named Bahira), ‘a simple

in A knight’s legacy