Search results

You are looking at 1 - 10 of 141 items for :

  • Manchester Medieval Studies x
  • All content x
Clear All
Troilus and Criseyde and Troilus and Cressida

For the last three decades or so, literary studies, especially those dealing with premodern texts, have been dominated by the New Historicist paradigm. This book is a collection of essays explores medieval and early modern Troilus-texts from Chaucer to Shakespeare. The contributions show how medieval and early modern fictions of Troy use love and other emotions as a means of approaching the problem of tradition. The book argues that by emphasizing Troilus's and Cressida's hopes and fears, Shakespeare sets in motion a triangle of narrative, emotion and temporality. It is a spectacle of which tells something about the play but also about the relation between anticipatory emotion and temporality. The sense of multiple literary futures is shaped by Shakespeare's Chaucer, and in particular by Troilus and Criseyde. The book argues that the play's attempted violence upon a prototypical form of historical time is in part an attack on the literary narratives. Criseyde's beauty is described many times. The characters' predilection for sententiousness unfolds gradually. Through Criseyde, Chaucer's Poet displaces authorial humility as arrogance. The Troilus and Criseyde/Cressida saga begins with Boccaccio, who isolates and expands the love affair between Troiolo and Criseida to vent his sexual frustration. The poem appears to be linking an awareness of history and its continuing influence and impact on the present to hermeneutical acts conspicuously gendered female. The main late medieval Troy tradition does two things: it represents ferocious military combat, and also practises ferocious literary combat against other, competing traditions of Troy.

The crucial year
David Wallace

The Troilus and Criseyde/Cressida saga is a perfect vehicle for tracing the history of the emotions, in that it offers an unparalleled darkening of mood over time. This saga begins with Boccaccio, who isolates and expands the love affair between Troiolo and Criseida to vent his sexual frustration. The conceit of the work, as laid out in its prose prologue, is that

in Love, history and emotion in Chaucer and Shakespeare
Abstract only
Female honour in later medieval England

How can one know if a woman is honourable? In medieval culture, female honour rested most heavily on one thing: sexual continence, or chastity. But how could one be absolutely sure if a given woman was chaste? Practising Shame demonstrates how, in the literature of later medieval England, female honour is a matter of emotional practice and performance – it requires learning how to ‘feel’ in a specific way. In order to safeguard their chastity, women were encouraged to cultivate hypervigilance against the possibility of sexual shame through a combination of inward reflection and outward comportment. Often termed ‘shamefastness’, this practice was believed to reinforce women’s chastity of mind and body, and to communicate that chastity to others through a combination of conventional gestures. At the same time, however, medieval anxiety concerning the potentially misleading nature of appearances rendered these gestures suspect – after all, if good conduct could be learned, then it could also be counterfeited. Practising Shame uncovers the paradoxes and complications that emerged out of the emotional practices linked to female honour, as well as some of the unexpected ways in which those practices might be reappropriated by male authors. Written at the intersection of literary studies, gender studies, and the history of emotions, this book transforms our understanding of the ethical construction of femininity in the past and provides a new framework for thinking about honourable womanhood now and in the years to come.

Affective piety in the eleventh-century monastery of John of Fécamp
Series: Artes Liberales
Author: Lauren Mancia

Scholars of the Middle Ages have long taught that highly emotional Christian devotion, often called ‘affective piety’, originated in Europe after the twelfth century, and was primarily practised by late medieval communities of mendicants, lay people, and women. As the first study of affective piety in an eleventh-century monastic context, this book revises our understanding of affective spirituality’s origins, characteristics, and uses in medieval Christianity.

Emotional monasticism: Affective piety at the eleventh-century monastery of John of Fécamp traces the early monastic history of affective devotion through the life and works of the earliest-known writer of emotional prayers, John of Fécamp, abbot of the Norman monastery of Fécamp from 1028 to 1078. The book examines John’s major work, the Confessio theologica; John’s early influences and educational background in Ravenna and Dijon; the emotion-filled devotional programme of Fécamp’s liturgical, manuscript, and intellectual culture, and its relation to the monastery’s efforts at reform; the cultivation of affective principles in the monastery’s work beyond the monastery’s walls; and John’s later medieval legacy at Fécamp, throughout Normandy, and beyond. Emotional monasticism will appeal to scholars of monasticism, of the history of emotion, and of medieval Christianity. The book exposes the early medieval monastic roots of later medieval affective piety, re-examines the importance of John of Fécamp’s prayers for the first time since his work was discovered, casts a new light on the devotional life of monks in medieval Europe before the twelfth century, and redefines how we should understand the history of Christianity.

Open Access (free)
Susan M. Johns

she was by ‘a wife’s affection too eager for his release’. Malmesbury then adds that Robert earl of Gloucester ‘with deeper judgement refused [the offer]’. Malmesbury is careful to stress Mabel’s reliance on her husband’s decisions even when he was imprisoned. Mabel’s political judgement is thus portrayed as affected by her emotions and weaker than that of her husband. Countess Mabel was an important linchpin in continuing the political strategy of the Angevin cause whilst Earl Robert was imprisoned, having a central role in securing the release of Earl Robert. John

in Noblewomen, aristocracy and power in the twelfth-century Anglo-Norman realm
Abstract only
Mary C. Flannery

and on another side by the possibility of violence, female shamefastness remains an unfinishable work-in-progress in medieval literature. Practice and the history of emotions Shamefastness is not an emotion, but is rather a disposition towards and susceptibility to shame: a state of vigilance that simultaneously guards one against shame and makes one more sensitive to it. Medieval literature reveals shamefastness to be a mandatory matter of practice for honourable women, something to be interiorized through reflection and

in Practising shame
Mind, soul and intellectual disability
Irina Metzler

endurance. ‘In this way, canon law legitimatizes our eternal desire to believe that the mad cannot feel or that they do not know what others do to them.’ 42 Canon law betrays a stereotypical attitude especially found towards people with ID, reflected in calling them dull, insensitive and thereby insinuating that such people are less likely to feel emotions or physical pain. It is the arrogance of the intellectually and socially superior to insist that lesser folk, be they slaves, peasants, idiots or animals, because of their unrefined, brutish nature, are insensitive to

in Fools and idiots?
Abstract only
Irene O'Daly

through which vice can be resisted. In this respect, the intention to follow nature is as important as the act of actually following nature. The Greek Stoics recommended the pursuit of apatheia , that is, the ability to reject the significance of the passions as true goods. The desired end was to avoid being ruled by morally indifferent externals, things that did not contribute to the cultivation of virtue, among which the passions were counted – even eupatheiai , ‘good emotions’ – and to regard only true goods as worthy, notably the rational adherence to virtue

in John of Salisbury and the medieval Roman renaissance
Abstract only
Thomas A. Prendergast and Stephanie Trigg

the period as a univocal whole. Even more damning was the suspicion that such a cool, historical approach completely submerged any humanity that one might find in the text by evacuating the love from love. If, as D. W. Robertson claimed, ‘the function of the medieval poet was not so much to express his personal moods or emotions’, many critics feared that such an approach might completely suppress the

in Affective medievalism
Abstract only
Medieval and medievalist practice
Thomas A. Prendergast and Stephanie Trigg

dominant compound idea of the Middle Ages as a place in time, apart from modernity and as if prior to medievalism. But temporal difference is also an affective issue, and throughout this book we will stress the various feelings and temperaments that affect the way we approach the Middle Ages. Affective histories of the past are becoming increasingly common. The history of emotions is a burgeoning field of

in Affective medievalism