The essays collected here show how the romances of medieval England engaged with contemporary Christian culture, and demonstrate the importance of reading them with an awareness of that culture.

During the Middle Ages, many occult rituals and beliefs existed and were practiced alongside those officially sanctioned by the church. While educated clergy condemned some of these as magic, many of these practices involved religious language, rituals, or objects. For instance, charms recited to cure illnesses invoked God and the saints, and love spells used consecrated substances such as the Eucharist. Magic and Religion in Medieval England explores the entanglement of magical practices and the clergy during the Middle Ages, uncovering how churchmen decided which of these practices to deem acceptable and examining the ways they persuaded others to adopt their views. Covering the period from 1215 to the Reformation, Catherine Rider traces the change in the church’s attitude to vernacular forms of magic. She shows how this period brought the clergy more closely into contact with unofficial religious practices than ever before, and how this proximity prompted them to draw up precise guidelines on distinguishing magic from legitimate religion. Revealing the necessity of improving clerical education and the pastoral care of the laity, Magic and Religion in Medieval England provides a fascinating picture of religious life during this period.

The King of Tars, an early Middle English romance (ca. 1330 or earlier), emphasizes ideas about race, gender, and religion. A short poem, its purpose is to celebrate the power of Christianity, and yet it defies classification.

Although the anonymous pious Middle English romances and Sir Thomas Malory's 'Morte Darthur' have rarely been studied in relation to each other, they in fact share at least two thematic concerns, vocabularies of suffering and genealogical concerns, as this book demonstrates. By examining a broad cultural and political framework stretching from Richard II's deposition to the end of the Wars of the Roses through the prism of piety, politics and penitence, the author draws attention to the specific circumstances in which Sir Isumbras, Sir Gowther, Roberd of Cisely, Henry Lovelich's 'History of the Holy Grail' and Malory's 'Morte' were read in fifteenth-century England. In the case of the pious romances this implies a study of their reception long after their original composition or translation centuries earlier; in Lovelich's case, an examination of metropolitan culture leads to an opening of the discussion to French romance models as well as English chronicle writing.

As one of the most important, influential and capacious genres of the middle ages, the romance was exploited for a variety of social and cultural reasons: to celebrate and justify war and conflict, chivalric ideologies, and national, local and regional identities; to rationalize contemporary power structures, and identify the present with the legendary past; to align individual desires and aspirations with social virtues. But the romance in turn exploited available figures of value, appropriating the tropes and strategies of religious and historical writing, and cannibalizing and recreating its own materials for heightened ideological effect. The essays in this volume consider individual romances, groups of writings and the genre more widely, elucidating a variety of exploitative manoeuvres in terms of text, context, and intertext. Contributors: Neil Cartlidge, Ivana Djordjevic, Judith Weiss, Melissa Furrow, Rosalind Field, Diane Vincent, Corinne Saunders, Arlyn Diamond, Anna Caughey, Laura Ashe

This volume offers a literary and cultural history of the idea of crusading over the last millennium.

Romance studies from the twelfth century to the era of the printed book.