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Transporting Chaucer
Helen Barr

its religious setting the twenty-first-century sculpture produces bodies that are coterminously historical, contemporary, human and divine in a mould whose synthesis would have been recognisable to a medieval mind, even as it takes an unfamiliar shape. As is very well known, cycles of mystery plays stage redemption history in local time and place. Within the duration of Corpus Christi Day, townsfolk would watch their fellows become biblical characters performing Old and New Testament stories with the materials of local guilds. With the Crucifixion staged by the

in Transporting Chaucer
Space, memory, and material devotion
Susannah Crowder

unit that aligned geographic, political, and religious identity.16 This overlap produced a situation in which slippages took place among the communities of the church, its congregation and confraternities, and Messine civic authority; such flexibility encouraged a blurring and borrowing among groups affiliated with St-Martin. By the later Middle Ages, local elites dominated the governance of St-Martin. Lay officials from the Hôpital St-Nicolas controlled the appointment of clergy to its benefices, for example.17 In addition, Performing women r 104 ill e iv er

in Performing women
Raluca Radulescu and Alison Truelove

artistic expression, much of the gentry’s involvement with the visual arts was religious in focus. In commissioning elaborate tombs and memorial brasses, its members had an outlet for visual expression of their status, which was legitimised by religious motives. Moreover, in contributing to the fabric of the parish church, they were able to enhance the religious experience of the wider congregation; once

in Gentry culture in late-medieval England
Boundary rituals, community, and Ascension theology in homilies for Rogationtide
Johanna Kramer

chapter, I discuss Latin and vernacular homilies for Rogation and Ascension, spanning from the early to the late Anglo-Saxon period, as well as clerical and lay religious practices associated with Rogation days. In scholarship, homilies for Rogationtide and for Ascension are only rarely discussed together, and the former feast is commonly viewed as a generic preaching occasion, dedicated to teaching general catechism rather than topics specially designated for this time. In contrast, my study shows that Rogationtide homilies should be seen as belonging to the

in Between earth and heaven
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From doctrine to debate in medieval Welsh and Irish literature
Helen Fulton

make doctrine accessible and relevant to their congregations through this kind of performative dialogue in which the body represented the human fear of death and the soul yearned for a saintly life without sin. The Latin poems on which the two Middle English versions were based are ‘Noctis sub silentio tempore brumali’ (‘In the silence of the night at the time of the winter solstice’, sometimes called by the title ‘Dialogus inter Corpus et Animam’, ‘Dialogue between Body and Soul’) and ‘Nuper huiuscemodi visionem somnii’ (‘Not long ago I had a dream vision of such a

in Sanctity as literature in late medieval Britain
The lump-child and its parents in The King of Tars
Jane Gilbert

the lump in order to show how its treatment throws into relief the different configurations of paternity and maternity, of gender roles and of religious politics put forward in a range of re-tellings. Three kinds of critical analysis are put forward, progressively narrowing the focus of study. Building on Lillian Herlands Hornstein’s impressive scholarship, I begin by studying analogues of KT drawn from medieval chronicles; these analogues allow an appreciation of features shared by the different narratives. The second section turns to the Auchinleck text of KT

in Pulp fictions of medieval England
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Harley 2253 and the Jews of medieval Hereford
Daniel Birkholz

wedding, in 1255, the ‘unwonted assembly of guests’ for which had ‘given rise to’ an especially harrowing case of blood accusation, with a hundred householders from the East Midlands ‘carted to London for trial, and many … put to death’. 8 Where Anglo-Jewish weddings elsewhere had uninvited guests who brought religious violence, the invitation-list for Hereford 1286—on the eve of expulsion—has inspired generations of jaded historians to ecumenical optimism. That some Hereford residents chose to ignore the prohibition of their bishop suggests the possibility of a less

in Harley manuscript geographies
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Biography, documentary culture, and public presence
Susannah Crowder

This document, dated 21 April 1451, carefully details what holdings Catherine will bring to the partnership and situates the assets historically, with regard to her relationship with her deceased mother and living father, Marguerite de Vy and Poince Baudoche.15 The document’s date positions its creation during Holy Week, indicating a seasonal religious context for the contract, wedding, and the accompanying legal practices.16 The language and conditions for the creation of the contract show the implicit merging of ‘personal’ life transitions with family economics and

in Performing women
Kate Greenspan

often chide or even murder when they should be patient. But it also overlaps with envy ‘ful of felunnye’, the third deadly sin. The exemplum and the discussion surrounding envy focus on the class most critically affected by the sin, professed religious men. While Mannyng does address this failing in the laity, the exemplum and most of his commentary concern envy within religious communities. This has important implications for his primary audience, secular priests competing with mellifluous friars for the attention of lay congregations. Priests must be aware that they

in Sanctity as literature in late medieval Britain
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The anatomy of wonder in the sex riddles
Sharon E. Rhodes

genre holds not only for the more serious riddles but also for the humorous sex riddles: Womb wæs on Hindan (R.37), Wrætlic Hongað (R.44), Banleas (R.45), and In Wincsele (R.54). Each of these riddles can be solved in at least two ways—by a polite answer and an obscene one—forcing the audience to take note of the wonders implied by both readings, even as they may laugh and blush at the implicit comparison. Although scholarly reactions to these riddles have ranged from intense disapproval to religious allegorical readings, the double entendre riddles—in each

in Riddles at work in the early medieval tradition