By David Wallace, Barbara A. Hanawalt
Situated on practices of the body-human our bodies, the “body politic”-Bodies and Disciplines considers a desirable and principally uncanonical team of texts, in addition to public dramas, rituals, and spectacles, from multidisciplinary views. the result's a quantity that includes insights from historical past, literature, medieval reports, and demanding conception, drawing from the strengths of every self-discipline to light up a comparatively little-studied period.
Contributors: Sarah Beckwith, Rita Copeland, Gail McMurray Gibson, Ralph Hanna III, Felicity Heal, Ruth Mazo Karras, Seth Lerer, Marjorie okay. McIntosh, Miri Rubin, Paul Strohm.
Excellent. . . this quantity will come to have a landmark value in marking a tremendous section within the improvement of cultural reports with regards to past due medieval England. . . . A needs to for a wide variety of readers.
Derek Pearsall, Harvard University
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Founded on practices of the body-human our bodies, the “body politic”-Bodies and Disciplines considers a desirable and mostly uncanonical crew of texts, in addition to public dramas, rituals, and spectacles, from multidisciplinary views. the result's a quantity that comes with insights from heritage, literature, medieval experiences, and significant concept, drawing from the strengths of every self-discipline to light up a comparatively little-studied interval.
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Additional info for Bodies and Disciplines: Intersections of Literature and History in Fifteenth-Century England (Medieval Cultures)
100-126. On stigmatic women, see Bynum, Holy Feast and Holy Fast, pp. 212, 274. 22. Elizabeth Brown, "Death and the Human Body in the Later Middle Ages: The Legislation of Boniface VIII on the Division of the Corpse," Viator 12 (1981): 221-70; on intellectual background for the papal initiative, see Francesco Santi, "II cadavere e Bonifacio VIII, tra Stefano Tempier e Avicenna intorno ad un saggio di Elizabeth Brown," Studi Medievali, 3rd ser. 28 (1987): 861-78. 23. Brown, "Death and the Human Body," passim, or see pp.
139, lines 33-40. 27. Andre Vauchez, La Saintete en Occident aux derniers siecles du moyen-dge d'apres les proces de canonisation et les documents hagiographiques (Rome: Bibliotheque de 1'Ecole francaise de Rome, 1981), pp. 176-77; see also Miri Rubin, "Choosing Death? Experiences of Martyrdom in Late Medieval Europe," Studies in Church History 30 (1992): 15383, esp. 164-70. 28. Shulamith Shahar, Childhood in the Middle Ages (London: Routledge, 1991), pp. 77-83; see also Istvan Begczy, "Sacra infantia," Studies in Church History 31 (1994).
106) all contribute to what Duffy identifies as the motivating visual imagination of lay piety. "Seeing the Host," Duffy writes, "became the high point of lay experience of the Mass" (p. 96), and to a great extent the devotional verse and public sermons of the later fifteenth century address the deep emotional response that every Christian celebrant would feel before the vision of the elevated bread and the artistically rendered or personally imagined wounds and blood of Christ. And yet, as 36 "Representyd now in yower syght" Duffy makes clear, such a spectacularism of the Mass did not necessarily foster the passive, nonparticipatory form of worship that some scholars have attributed to it.