Reading The Medieval In Early Modern England

A contributory volume on the effect of medieval culture and literature on early modern England.

In Jennifer Summit’s account, libraries are more than inert storehouses of written tradition; they are volatile spaces that actively shape the meanings and uses of books, reading, and the past. Considering the two-hundred-year period between 1431, which saw the foundation of Duke Humfrey’s famous library, and 1631, when the great antiquarian Sir Robert Cotton died, Memory’s Library revises the history of the modern library by focusing on its origins in medieval and early modern England. Summit argues that the medieval sources that survive in English collections are the product of a Reformation and post-Reformation struggle to redefine the past by redefining the cultural place, function, and identity of libraries. By establishing the intellectual dynamism of English libraries during this crucial period of their development, Memory’s Library demonstrates how much current discussions about the future of libraries can gain by reexamining their past.

In romances—Renaissance England’s version of the fantasy novel—characters often discover books that turn out to be magical or prophetic, and to offer insights into their readers’ selves. The Immaterial Book examines scenes of reading in important romance texts across genres: Spenser’s Faerie Queene, Shakespeare’s Cymbeline and The Tempest, Wroth’s Urania, and Cervantes’ Don Quixote. It offers a response to “material book studies” by calling for a new focus on imaginary or “immaterial” books and argues that early modern romance authors, rather than replicating contemporary reading practices within their texts, are reviving ancient and medieval ideas of the book as a conceptual framework, which they use to investigate urgent, new ideas about the self and the self-conscious mind.

Fruit of the Orchard sheds light on how Catherine of Siena served as a visible and widespread representative of English piety becoming a part of the devotional landscape of the period. By analyzing a variety of texts, including monastic and lay, complete and excerpted, shared and private, author Jennifer N. Brown considers how the visionary prophet and author was used to demonstrate orthodoxy, subversion, and heresy. Tracing the book tradition of Catherine of Siena, as well as investigating the circulation of manuscripts, Brown explores how the various perceptions of the Italian saint were reshaped and understood by an English readership. By examining the practice of devotional reading, she reveals how this sacred exercise changed through a period of increased literacy, the rise of the printing press, and religious turmoil.

A study of writing, publishing and marketing history books in the early modern period.

Reading Material in Early Modern England rediscovers the practices and representations of sixteenth- and seventeenth-century English readers. By telling their stories and insisting upon their variety, Brayman Hackel displaces both the singular 'ideal' reader of literacy theory and the elite male reader of literacy history.

Examines how medieval and early modern British texts use descriptions of archaeological objects to produce aesthetic and literary responses to questions of historicity and epistemology.

This book is a study of English conversion narratives between 1580 and 1660. Focusing on the formal, stylistic properties of these texts, it argues that there is a direct correspondence between the spiritual and rhetorical turn. Furthermore, by focusing on a comparatively early period in the history of the conversion narrative the book charts for the first time writers’ experimentation and engagement with rhetorical theory before the genre’s relative stabilization in the 1650s. A cross confessional study analyzing work by both Protestant and Catholic writers, this book explores conversion’s relationship with reading; the links between conversion, eloquence, translation and trope; the conflation of spiritual movement with literal travel; and the use of the body as a site for spiritual knowledge and proof.