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Minnis presents the fruits of a long-term engagement with the ways in which crucial ideological issues were deployed in vernacular texts. He addresses the crisis for vernacular translation precipitated by the Lollard heresy, Langland's views on indulgences, Chaucer's tales of suspicious saints and risible relics, and more.
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.
"Bringing together the work of scholars from disparate fields of enquiry, this volume provides a timely and stimulating exploration of the themes of transmission and translation, charting developments, adaptations and exchanges - textual, visual, material and conceptual - that reverberated across the medieval world, within wide-ranging temporal and geographical contexts. Such transactions generated a multiplicity of fusions expressed in diverse and often startling ways - architecturally, textually and through peoples' lived experiences - that informed attitudes of selfhood and 'otherness', senses of belonging and ownership, and concepts of regionality, that have been further embraced in modern and contemporary arenas of political and cultural discourse. Contributors are Tarren Andrews, Edel Bhreathnach, Cher Casey, Katherine Cross, Amanda Doviak, Elisa Foster, Matthias Friedrich, Jane Hawkes, Megan Henvey, Aideen Ireland, Alison Killilea, Ross McIntire, Lesley Milner, John Mitchell, Nino Simonishvili, and Rachael Vause"--
This was the first full-scale history of medieval English literature for nearly a century. Thirty-three distinguished contributors offer a collaborative account of literature composed or transmitted in England, Wales, Ireland and Scotland between the Norman conquest and the death of Henry VIII in 1547. The volume has five sections: 'After the Norman Conquest'; 'Writing in the British Isles'; 'Institutional Productions'; 'After the Black Death' and 'Before the Reformation'. It provides information on a vast range of literary texts and the conditions of their production and reception, which will serve both specialists and general readers, and also contains a chronology, full bibliography and a detailed index. This book offers an extensive and vibrant account of the medieval literatures so drastically reconfigured in Tudor England. It will thus prove essential reading for scholars of the Renaissance as well as medievalists, and for historians as well as literary specialists.
This book has a twofold purpose. First, it seeks to define the place of vernacular translation within the systems of rhetoric and hermeneutics in the Middle Ages. Secondly, it examines the way that rhetoric and hermeneutics in the Middle Ages define their status in relation to each other as critical practices. --introd.
An examination of French to English translation in medieval England, through the genre of the prologue. The prologue to Layamon's Brut recounts its author's extensive travels "wide yond thas leode" (far and wide across the land) to gather the French, Latin and English books he used as source material. The first Middle English writer to discuss his methods of translating French into English, Layamon voices ideas about the creation of a new English tradition by translation that proved very durable. This book considers the practice of translation from French into English in medieval England, and how the translators themselves viewed their task. At its core is a corpus of French to English translations containing translator's prologues written between c.1189 and c.1450; this remarkable body of Middle English literary theory provides a useful map by which to chart the movement from a literary culture rooted in Anglo-Norman at the end of the thirteenth century to what, in the fifteenth, is regarded as an established "English" tradition. Considering earlier Romance and Germanic models of translation, wider historical evidence about translation practice, the acquisition of French, the possible role of women translators, and the manuscript tradition of prologues, in addition to offering a broader, pan-European perspective through an examination of Middle Dutch prologues, the book uses translators' prologues as a lens through which to view a period of critical growth and development for English as a literary language. Elizabeth Dearnley gained her PhD from the University of Cambridge.
Throughout the Middle Ages and early modern Europe theological uniformity was synonymous with social cohesion in societies that regarded themselves as bound together at their most fundamental levels by a religion. To maintain a belief in opposition to the orthodoxy was to set oneself in opposition not merely to church and state but to a whole culture in all of its manifestations. From the eleventh century to the fifteenth, however, dissenting movements appeared with greater frequency, attracted more followers, acquired philosophical as well as theological dimensions, and occupied more and more the time and the minds of religious and civil authorities. In the perception of dissent and in the steps taken to deal with it lies the history of medieval heresy and the force it exerted on religious, social, and political communities long after the Middle Ages. In this volume, Edward Peters makes available the most compact and wide-ranging collection of source materials in translation on medieval orthodoxy and heterodoxy in social context.
Translation was central to Old English literature as we know it. Most Old English literature, in fact, was either translated or adapted from Latin sources, and this is the first full-length study of Anglo-Saxon translation as a cultural practice. This 'culture of translation' was characterised by changing attitudes towards English: at first a necessary evil, it can be seen developing increasing authority and sophistication. Translation's pedagogical function (already visible in Latin and Old English glosses) flourished in the centralizing translation programme of the ninth-century translator-king Alfred, and English translations of the Bible further confirmed the respectability of English, while lfric's late tenth-century translation theory transformed principles of Latin composition into a new and vigorous language for English preaching and teaching texts. The book will integrate the Anglo-Saxon period more fully into the longer history of English translation.ROBERT STANTON is Assistant Professor of English, Boston College, Massachusetts.
David Lawton approaches later medieval English vernacular culture in terms of voice. As texts and discourses shift in translation and in use from one language to another, antecedent texts are revoiced in ways that recreate them (as "public interiorities") without effacing their history or future. The approach yields important insights into the voice work of late medieval poets, especially Langland and Chaucer, and also their fifteenth-century successors, who treat their work as they have treated their precursors. It also helps illuminate vernacular religious writing and its aspirations, and it addresses literary and cultural change, such as the effect of censorship and increasing political instability in and beyond the fifteenth century. Lawton also proposes his emphasis on voice as a literary tool of broad application, and his book has a bold and comparative sweep that encompasses the Pauline letters, Augustine's Confessions, the classical precedents of Virgil and Ovid, medieval contemporaries like Machaut and Petrarch, extra-literary artists like Monteverdi, later poets such as Wordsworth, Heaney, and Paul Valery, and moderns such as Jarry and Proust. What justifies such parallels, the author claims, is that late medieval texts constitute the foundation of a literary history of voice that extends to modernity. The book's energy is therefore devoted to the transformative reading of later medieval texts, in order to show their original and ongoing importance as voice work.