The transition from Latin to vernacular languages in the late Middle Ages and the dramatic rise of a new readership produced a huge bulk of translations, particularly of religious literature in its various genres. The solutions are so multifarious that they defy any attempt to outline general theories. This is particularly visible when the same text is translated or rewritten at different times and in different languages or genres. Through a minute analysis of texts this book aims at highlighting lexical, syntactic and stylistic choices dictated not only by the source but also by new readers and patrons, or by new destinations of the works. Established categories such as 'literalness' and 'fidelity' are thus questioned and integrated with these other factors which, while being more 'external', do nonetheless impinge on the very idea of 'translation', and consequently on its assessment. Far from being a mere transfer from one language to another, a medieval translation verges on a form of creative writing, and as such its study becomes a fascinating investigation into the very process of textual production.

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.

The volume collects papers focusing on 'Medieval Translations and their Readership', the special strand of the XI Cardiff Conference on the Theory and practice of Translation in the Middle Ages. The focus is on the role of the reader in the process of translation, on the communities of readers and on their active participation in translators' choices, as well as on the relationship of texts and their recipients in general and on the translation as a result of a dialogue between author, text and its reader.

The Middle Ages spanned the period between two watersheds in the history of the biblical text: Jerome's Latin translation c.405 and Gutenberg's first printed version in 1455. The Bible was arguably the most influential book during this time, affecting spiritual and intellectual life, popular devotion, theology, political structures, art, and architecture. In an account that is sensitive to the religiously diverse world of the Middle Ages, Frans van Liere offers here an accessible introduction to the study of the Bible in this period. Discussion of the material evidence - the Bible as book - complements an in-depth examination of concepts such as lay literacy and book culture. This introduction includes a thorough treatment of the principles of medieval hermeneutics, and a discussion of the formation of the Latin bible text and its canon. It will be a useful starting point for all those engaged in medieval and biblical studies.

Understanding how medieval textual cultures engaged with the heritage of antiquity (transmission and translation) depends on recognizing that reception is a creative cultural act (transformation). These essays focus on the people, societies and institutions who were doing the transmitting, translating, and transforming -- the "agents". The subject matter ranges from medicine to astronomy, literature to magic, while the cultural context encompasses Islamic and Jewish societies, as well as Byzantium and the Latin West. What unites these studies is their attention to the methodological and conceptual challenges of thinking about agency. Not every agent acted with an agenda, and agenda were sometimes driven by immediate needs or religious considerations that while compelling to the actors, are more opaque to us. What does it mean to say that a text becomes “available” for transmission or translation? And why do some texts, once transmitted, fail to thrive in their new milieu? This collection thus points toward a more sophisticated “ecology” of transmission, where not only individuals and teams of individuals, but also social spaces and local cultures, act as the agents of cultural creativity.

The contributions to Discovering the Riches of the Word. Religious Reading in Late Medieval and Early Modern Europe explore new approaches to the study of religious reading in a long term (from the thirteenth to the seventeenth century) and geographically broad perspective.

The articles in this collection, written by medievalists and Renaissance scholars, are part of the recent "cultural turn" in translation studies, which approaches translation as an activity that is powerfully affected by its socio-political context and the demands of the translating culture. The links made between culture, politics, and translation in these texts highlight the impact of ideological and political forces on cultural transfer in early European thought. While the personalities of powerful thinkers and translators such as Erasmus, Etienne Dolet, Montaigne, and Leo Africanus play into these texts, historical events and intellectual fashions are equally important: moments such as the Hundred Years War, whose events were partially recorded in translation by Jean Froissart; the Political tussles around the issues of lay readers and rewriters of biblical texts; the theological and philosophical shift from scholasticism to Renaissance relativism; or European relations with the Muslim world add to the interest of these articles. Throughout this volume, translation is treated as a form of writing, as the production of text and meaning, carried out in a certain cultural and political ambiance, and for identifiable - though not always stated - reasons. No translation, this collection argues, is an innocent, transparent rendering of the original.