Knowledge Communities

This is the first book to examine the wide and important geographical tradition that arose from the description of the world in the Imago mundi – a medieval encyclopedic bestseller, almost unrivalled in popularity from its composition in the 1110s well into the age of print. The Imago mundi was translated into most European vernaculars and extracts from it were adapted into vernacular works ranging from encyclopedias to literary fiction, verse and prose. This is the first study to examine this tradition as a unified whole. It focuses in particular on the permutations undergone by the depiction of the region designated as ‘Europe’ in the original text and its later adaptations. The book demonstrates the incredible flexibility of the original text and how this enabled the transformation of this spatial description to suit the linguistic, political and cultural needs of vernacular adaptations.

Today, we perceive Gothic cathedrals as light-filled forms representing the sacred. The colored light projected from brightly-colored stained glass windows onto the walls and floors of these buildings suggests the presence of divinity. Suger (1081–1151CE), the abbot of the monastery of Saint-Denis, is credited with originating Gothic architecture. However, focus on form and structure has elided attention to the material out of which medieval churches were made. When Suger describes the early church he was replacing, he says that the gold and gems it contained beamed outwardly with a gleaming light that filled the eye. When he restored his church and filled it with the shining souls of his ecclesia, he repeated God’s divine act of creation. His restored church imitated the precious stones that could be shaped and polished to reveal divine light. By crafting stone, Suger fulfilled the divine plan to make heaven on earth.

Scholarship on early medieval England has seen an exponential increase in scholarly work by and about women over the past twenty years, but the field has remained peculiarly resistant to the transformative potential of feminist critique. Since 2016, Medieval Studies has been rocked by conversations about the state of the field, shifting from #MeToo to #WhiteFeminism to the purposeful rethinking of the label “Anglo-Saxonist.” This volume takes a step toward decentering the traditional scholarly conversation with thirteen new essays by American, Canadian, European, and UK professors, along with independent scholars and early career researchers from a range of disciplinary perspectives. Topics range from virginity, women’s literacy, and medical discourse to affect, medievalism, and masculinity. The theoretical and political commitments of this volume comprise one strand of a multivalent effort to rethink the parameters of the discipline and to create a scholarly community that is innovative, inclusive, and diverse.

The Rhetorical Arts in Late Antique and Early Medieval Ireland represents the first study of the art of rhetoric in medieval Ireland, a culture often neglected by medieval rhetorical studies. In a series of three case studies, Brian James Stone traces the textual transmission of rhetorical theories and practices from the late Roman period to those early Irish monastic communities who would not only preserve and pass on the light of learning, but adapt an ancient tradition to their own cultural needs, contributing to the history of rhetoric in important ways. The manuscript tradition of early Ireland, which gave us the largest body of vernacular literature in the medieval period and is already appreciated for its literary contributions, is also a site of rhetorical innovation and creative practice.

The Medieval Life of Language: Grammar and Pragmatics from Bacon to Kempe explores the complex history of medieval pragmatic theory and ideas and metapragmatic awareness across social discourses. Pragmatic thinking about language and communication is revealed in grammar, semiotics, philosophy, and literature. Part historical reconstruction, part social history, part language theory, Amsler supplements the usual materials for the history of medieval linguistics and discusses the pragmatic implications of grammatical treatises on the interjection, Bacon’s sign theory, logic texts, Chaucer’s poetry, inquisitors’ accounts of heretic speech, and life-writing by William Thorpe and Margery Kempe. Medieval and contemporary pragmatic theory are contrasted in terms of their philosophical and linguistic orientations. Aspects of medieval pragmatic theory and practice, especially polysemy, equivocation, affective speech, and recontextualization, show how pragmatic discourse informed social controversies and attitudes toward sincere, vague, and heretical speech. Relying on Bakhtinian dialogism, critical discourse analysis, and conversation analysis, Amsler situates a key period in the history of linguistics within broader social and discursive fields of practice.

The essays in The Intellectual Dynamism of the High Middle Ages pay tribute to the work and impact of Constant J. Mews, in spirit and in content, revealing a nuanced and integrated vision of the intellectual history of the medieval West. Mews's groundbreaking work has revealed the wide world of medieval letters: looking beyond the cathedral and the cloister for his investigations, and taking a broad view of intellectual practice in the Middle Ages, Mews has demanded that we expand our horizons as we explore the history of ideas. Alongside his cutting-edge work on Abelard, he has been a leader in the study of medieval women writers, paying heed to Hildegard and Heloise in particular. In Mews' Middle Ages, the world of ideas always belongs to a larger world: one that is cultural, gendered, and politicized.

In the Middle Ages everyone, it seems, entered into some form of marriage. Nuns - and even some monks - married the bridegroom Christ. Bishops married their sees. The popes, as vicars of Christ, married the universal Church. And lay people, high and low, married each other. What united these marriages was their common reference to the union of Christ and Church. Christ's marriage to the Church was the paradigmatic symbol in which all the other forms of union participated, in superior or inferior ways. This book grapples with questions of the impact of marriage symbolism on both ideas and practice in the early Christian and medieval period. In what ways did marriage symbolism - with its embedded concepts of gender, reproduction, household, and hierarchy - shape people's thought about other things, such as celibacy, ecclesial and political relations, and devotional relations? How did symbolic cognition shape marriage itself? And how, if at all, were these two directions of thinking symbolically about marriage related?

Cohabiting peers learned from one another in medieval religious communities (11th-12th century), not top-down but peer-to-peer. This volume focuses on the way in which day-to-day interpersonal exchanges of knowledge functioned in practice.

This collection of essays surveys the richness of creation and creativity in order to draw out debates, sometimes implicit and sometimes formally stated, about the production and reproduction of cultural meaning between medieval and modern culture.

This book analyses the manuscripts of the Cîteaux, copied and illustrated during a period of intense reform at the monastery, that demonstrate the interdependence between art, liturgy, and reform.

This book argues that premodern societies were characterised by the quest for Ÿvirtue.Œ

By examining medieval female saints' lives in dialogue with modern film theories, a trans-historical spectrum of visual experience is revealed: medieval saint and modern moviegoer are connected in the visual act.

Lynch offers a close historical analysis of the educational landscape of Lyons, showing how schools and teachers were organised and how they interacted with each other and with ecclesiastical and municipal authorities.

This book is an early medieval social history based on the early penitentials, with up-to-date translations of these often-ignored or misunderstood texts.