Here is the first English translation based on the new critical edition of The Flowing Light of the Godhead, the sole mystical visionary work of Mechthild, a 13th-century (c. 1260-c. 1282/94) German Beguine. This challenging work of deep religious insight reflects Mechthild's inner life, and God's as well, employing a great variety of traditional medieval literary forms and genres in prose and verse.

In the passionate poetry of a bride to her bridegroom, this thirteenth-century German mystic recorded thirty years of her most intimate conversations with God. The selections in this edition offer a powerful glimpse into Mechthild's vision of God and her constant longing to be in his heart. This eloquent female ascetic recounts her mystical union with God in an unusual combination of literary genres ranging from rich allegory to lyrical poetry and prose. At age twenty, Mechthild left her home to begin a life of intense prayer as a beguine under the direction of the Dominicans. Continually speaking out against abuses in the Church, Mechthild incurred a lifelong conflict with the religious authorities of her time, making the survival of her writings all the more remarkable.

Sometime around 1230, a young woman left her family and traveled to the German city of Magdeburg to devote herself to worship and religious contemplation. Rather than living in a community of holy women, she chose isolation, claiming that this life would bring her closer to God. Even in her lifetime, Mechthild of Magdeburg gained some renown for her extraordinary book of mystical revelations, The Flowing Light of the Godhead, the first such work in the German vernacular. Yet her writings dropped into obscurity after her death, many assume because of her gender. In Mechthild of Magdeburg and Her Book, Sara S. Poor seeks to explain this fate by considering Mechthild's own view of female authorship, the significance of her choice to write in the vernacular, and the continued, if submerged, presence of her writings in a variety of contexts from the thirteenth through the nineteenth century. Rather than explaining Mechthild's absence from literary canons, Poor's close examination of medieval and early modern religious literature and of contemporary scholarly writing reveals her subject's shifting importance in a number of differently defined traditions, high and low, Latin and vernacular, male- and female-centered. While gender is often a significant factor in this history, Poor demonstrates that it is rarely the only one. Her book thus corrects late twentieth-century arguments about women writers and canon reform that often rest on inadequate notions of exclusion. Mechthild of Magdeburg and Her Book offers new insights into medieval vernacular mysticism, late medieval women's roles in the production of culture, and the construction of modern literary traditions.

Mechthild of Magdeburg's The Flowing Light of the Godhead is one of the great surprises of German medieval literature. Compiled between c.1250 and c.1282, it is an extraordinary piece of imaginative writing. It integrates visions, auditions, dialogues, prayers, hymns, lyrical love poems, letters, allegories and parables, and draws creatively on features from hagiography, the disputation, the treatise, and magic spells, as the author documents her relationship with God and with her contemporaries. Within the context of German literary history, it is the first text in the tradition of mystical writing that was neither a translation nor a free adaptation of a Latin text, but rather an independent composition in the vernacular. Also of major significance is the fact that this text was written by a woman, thus offering insights into the cultural and social-historical context of the female religious (Mechthild lived her adult life as a beguine and latterly as a nun) in thirteenth-century northern Europe. Selections from the text are presented here in translation with introduction and notes. Dr Elizabeth A. Andersen teaches in the School of Modern Languages, Newcastle University.

The Soul as Virgin Wife presents the first book-length study to give a detailed account of the theological and mystical teachings written by women themselves, especially by those known as beguines, which have been especially neglected. Hollywood explicates the difference between the erotic and imagistic mysticism, arguing that Mechthild, Porete, and Eckhart challenge the sexual ideologies prevalent in their culture and claim a union without distinction between the soul and the divine. The beguines' emphasis in the later Middle Ages on spiritual poverty has long been recognized as an important influence on subsequent German and Flemish mystical writers, in particular the great German Dominican preacher and apophatic theologian Meister Eckhart. In The Soul as Virgin Wife, Amy Hollywood presents the first book-length study to give a detailed textual account of these debts. Through an analysis of Magdeburg's The Flowing Light of the Godhead, Marguerite Porete's Mirror of Simple Souls, and the Latin commentaries and vernacular sermons of Eckhart, Hollywood uncovers the intricate web of influence and divergence between the beguinal spiritualities and Eckhart.

The great German mystic Meister Eckhart remains one of the most fascinating figures in Western thought. Revived interest in Eckhart's mysticism has been matched, and even surpassed, by the study of the women mystics of the late13th century. This book argues that Eckhart's thought cannot be fully be understood until it is viewed against the background of the breakthroughs made by the women mystics who preceded him.

Mechthild of Magdeburg's singular book Das Flieende Licht der Gottheit ('The Flowing Light of the Godhead') must be accounted one of the most significant texts in German that we have from the thirteenth century. As a piece of first-rate imaginative writing in the vernacular it is a highly rewarding text for those interested in medieval literature and women's writing. It is also of considerable interest to historians and theologians as a document of female spirtuality. This introduction to Mechthild's extraordinary account of her revelations and of her relationship with God and with her contemporaries makes Mechthild's book more accessible to the English speaker. It takes as its central focus the multi-voiced nature of Mechthild's writings, suggesting ways of reading her work through an analysis of key voices in the text: (i) the social-historical voice of Mechthild as beguine and nun (ii) the authorial voice (iii) the voice of the mystic and prophet with particular reference to the influence of the Psalter and the Song of Songs (iv) the temporal voice of the visionary at the intersection of Mechthild's personal story with the master story of Christian salvation.