In this volume, Fein presents highly emotional Middle English lyrics to a new audience of students and teachers of the Middle Ages. These Middle English poems, drawn widely from two hundred years of literary tradition, lead readers in devotion to God by invoking an emotional response to God's love. In this meditative tradition, readers would be brought closer to intellectually understanding God through their affective responses. With its copious footnotes, introductions, and glosses, this volume is ideal for classes on medieval spirituality and English lyrical poetry alike.

This book offers a comparative study of emotion in Arabic Islamic and English Christian contemplative texts, c. 1110-1250, contributing to the emerging interest in ‘globalization’ in medieval studies. A.S.Lazikani argues for the necessity of placing medieval English devotional texts in a more global context and seeks to modify influential narratives on the ‘history of emotions’ to enable this more wide-ranging critical outlook. Across eight chapters, the book examines the dialogic encounters generated by comparative readings of Muhyddin Ibn ‘Arabi (1165-1240), ‘Umar Ibn al-Fārid (1181-1235), Abu al-Hasan al-Shushtarī (d. 1269), Ancrene Wisse (c. 1225), and the Wooing Group (c. 1225). Investigating the two-fold ‘paradigms of love’ in the figure of Jesus and in the image of the heart, the (dis)embodied language of affect, and the affective semiotics of absence and secrecy, Lazikani demonstrates an interconnection between the religious traditions of early Christianity and Islam.

This study reveals how women’s visionary texts played a central role within medieval discourses of authorship, reading, and devotion. From the twelfth to the fifteenth centuries, women across northern Europe began committing their visionary conversations with Christ to the written word. Translating Christ in this way required multiple transformations: divine speech into human language, aural event into textual artifact, visionary experience into linguistic record, and individual encounter into communal repetition. This ambitious study shows how women’s visionary texts form an underexamined literary tradition within medieval religious culture. Barbara Zimbalist demonstrates how, within this tradition, female visionaries developed new forms of authorship, reading, and devotion. Through these transformations, the female visionary authorized herself and her text, and performed a rhetorical imitatio Christi that offered models of interpretive practice and spoken devotion to her readers. This literary-historical tradition has not yet been fully recognized on its own terms. By exploring its development in hagiography, visionary texts, and devotional literature, Zimbalist shows how this literary mode came to be not only possible but widespread and influential. She argues that women’s visionary translation reconfigured traditional hierarchies and positions of spiritual power for female authors and readers in ways that reverberated throughout late-medieval literary and religious cultures. In translating their visionary conversations with Christ into vernacular text, medieval women turned themselves into authors and devotional guides, and formed their readers into textual communities shaped by gendered visionary experiences and spoken imitatio Christi. Comparing texts in Latin, Dutch, French, and English, Translating Christ in the Middle Ages explores how women’s visionary translation of Christ’s speech initiated larger transformations of gendered authorship and religious authority within medieval culture. The book will interest scholars in different linguistic and religious traditions in medieval studies, history, religious studies, and women’s and gender studies.

In the present work Professor Glendinning sets out to convey some idea of the richness of the Christian experience in the poetry—hymn lyrics and other verse forms—from Late Antiquity and the Middle Ages, CE 300-1300. It is the period sometimes called the Age of Faith, when the purpose of life was to prepare one’s soul for eternity. The author selects 60 representative Latin poems and creates parallel English texts, accompanying them with explanatory notes and comment on cultural and historical background. The notes include short samples of the original Latin texts. All texts, as well as reference materials in the discussion of the texts, are meticulously documented. For those wishing to explore the matter further as to religious, social and cultural history, as well as the music of the hymns, a basic bibliography is included.

Examines depictions of grief in the Middle Ages by exploring how grief relates to gender and identity, as well as how men and women perform grief within the various constructions of both gender and grief established by medieval culture.

Over the last twenty-five years, the ‘history of emotion’ field has become one of the most dynamic and productive areas for humanities research. This designation, and the marked leadership of historians in the field, has had the unlooked-for consequence of sidelining literature — in particular secular literature — as evidence-source and object of emotion study. Secular literature, whether fable, novel, fantasy or romance, has been understood as prone to exaggeration, hyperbole, and thus as an unreliable indicator of the emotions of the past. The aim of this book is to decentre history of emotion research and asks new questions, ones that can be answered by literary scholars, using literary texts as sources: how do literary texts understand and depict emotion and, crucially, how do they generate emotion in their audiences — those who read them or hear them read or performed?

This book serves as the essential companion to the late thirteenth-century, Middle English manuscript, Oxford, Bodleian Library, MS Laud Misc. 108. It marks a collaborative effort by scholars who investigate the codicological and contextual features of this manuscript’s vernacular poems.