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"--

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.

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.

This book explores the fifteenth-century translations of Richard Rolle's Latin and English writings into English and Latin, respectively, raising questions about the impact of translation on an author's legacy through the editorial activity of his translators. The volume also discusses Rolle's sensory mysticism--which was criticized by the ensuing generation of mystics--whilst looking into the ways in which translations of his work create a fifteenth-century version of Rolle. While the fifteenth-century translations did not represent the standard means of shaping Rolle's authority, this study illustrates individual encounters with Rolle's writings in which interpretation was much more overt than in the devotional reuse of untranslated Rollean material. The volume asks if alternative and perhaps controversial portraits of the same author arise from the translations. Richard Rolle has received many, often conflicting, labels in scholarship: the father of English prose, the first medieval English author, the first known mystic of English literature, the runaway Oxford man, the non-conformist hermit, and the misogynist. This book is located in the context of the late medieval censorship culture which inevitably impacted the translators' treatment of authority, revelatory writing, and theological speculations. The analysis of Rolle in translation highlights the various meanings, practices, and implications of translation in the fifteenth century.