Authority And The Female Body In The Writings Of Julian Of Norwich And Margery Kempe

The three archetypal representations of woman in the middle ages, as mother, as whore and as 'wise woman', are all clearly present in the writings of Julian of Norwich and Margery Kempe; in examining the ways in which both writers make use of these female categories, Dr. McAvoy establishes the extent of their success in resolving the tension between society's expectations of them and their own lived experiences as women and writers."--Jacket.

In medieval and early modern times, female visionary writers used the mode of prophecy to voice their concerns and ideas, against the backdrop of cultural restrictions and negative stereotypes. In this book, Deborah Frick analyses medieval visionary writings by Julian of Norwich and Margery Kempe in comparison to seventeenth-century visionary writings by authors such as Anna Trapnel, Mary Carey, Anne Wentworth and Katherine Chidley, in order to investigate how these women authorised themselves in their writings and what topoi they use to find a voice and place of their own. This comparison, furthermore, and the strikingly similar topoi that are used by the female visionaries not only allows to question and examine topics such as authority, authorship, images of voice and body; it also breaks down preconceived and artificial boundaries and definitions.

The story of the eventful and controversial life of Margery Kempe - wife, mother, businesswoman, pilgrim and visionary - is the earliest surviving autobiography in English. Here Kempe (c.1373-c.1440) recounts in vivid, unembarrassed detail the madness that followed the birth of the first of her fourteen children, the failure of her brewery business, her dramatic call to the spiritual life, her visions and uncontrollable tears, the struggle to convert her husband to a vow of chastity and her pilgrimages to Europe and the Holy Land. Margery Kempe could not read or write, and dictated her remarkable story late in life. It remains an extraordinary record of human faith and a portrait of a medieval woman of unforgettable character and courage.

Medieval Women's Writing is a major new contribution to our understanding of women's writing in England, 1100-1500. The most comprehensive account to date, it includes writings in Latin and French as well as English, and works for as well as by women. Marie de France, Clemence of Barking, Julian of Norwich, Margery Kempe, and the Paston women are discussed alongside the Old English lives of women saints, The Life of Christina of Markyate, the St Albans Psalter, and the legends of women saints by Osbern Bokenham. Medieval Women's Writing addresses these key questions: Who were the first women authors in the English canon? What do we mean by women's writing in the Middle Ages? What do we mean by authorship? How can studying medieval writing contribute to our understanding of women's literary history? Diane Watt argues that female patrons, audiences, readers, and even subjects contributed to the production of texts and their meanings, whether written by men or women. Only an understanding of textual production as collaborative enables us to grasp fully women's engagement with literary culture. This radical rethinking of early womens literary history has major implications for all scholars working on medieval literature, on ideas of authorship, and on women's writing in later periods. The book will become standard reading for all students of these debates.

Tekla Bude starts from a simple premise--that music requires a body to perform it--to rethink the relationship between music, matter, and the body in the late medieval period. Sonic Bodies argues that writers thought of "music" and "the body" as mutually dependent and historically determined processes that called each other into being.

'Alas that I ever did sin! It is so merry in Heaven!' The Book of Margery Kempe (c. 1436-8) is the extraordinary account of a medieval wife, mother, and mystic. Known as the earliest autobiography written in the English language, Kempe's Book describes the dramatic transformation of its heroine from failed businesswoman and lustful young wife to devout and chaste pilgrim. She vividly describes her prayers and visions, as well as the temptations in daily life to which she succumbed before dedicating herself to her spiritual calling. She travelled to the most holy sites of the medieval world, including Rome and Jerusalem. In her life and her boisterous devotion, Kempe antagonized many of those around her; yet she also garnered friends and supporters who helped to record her experiences. Her Book opens a window on to the medieval world, and provides a fascinating portrait of one woman's life, aspirations, and prayers. This new translation preserves the forceful narrative voice of Kempe's Book and includes a wide-ranging introduction and useful notes. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

Dedicated to the scholarship of Elizabeth Robertson, Gender, Poetry, and the Form of Thought in Later Medieval Literature is a collection of essays that explore how gender in medieval English literature intersects with philosophy, poetry, history, and religion.

The medieval monster is a slippery construct, and its referents include a range of religious, racial, and corporeal aberrations. In this study, Miller argues that one incarnation of monstrosity in the Middle Ages—the female body—exists in special relation to medieval teratology insofar as it resists the customary marginalization that defined most other monstrous groups in the Middle Ages. Though medieval maps located the monstrous races on the distant margins of the civilized world, the monstrous female body took the form of mother, sister, wife, and daughter. It was, therefore, pervasive, proximate, and necessary on social, sexual, and reproductive grounds. Miller considers several significant texts representing authoritative discourses on female monstrosity in the Middle Ages: the Pseudo-Ovidian poem, De vetula (The Old Woman); a treatise on human generation erroneously attributed to Albert the Great, De secretis mulierum (On the Secrets of Women), and Julian of Norwich’s Showings. Through comparative analysis, Miller grapples with the monster’s semantic flexibility while simultaneously working towards a composite image of late-medieval female monstrosity whose features are stable enough to define. Whether this body is discursively constructed as an Ovidian body, a medicalized body, or a mystical body, its corporeal boundaries fail to form properly: it is a body out of bounds.