A gendered reading of monster and the monstrous body in medieval literature. Monsters abound in Old and Middle English literature, from Grendel and his mother in Beowulf to those found in medieval romances such as Sir Gowther. Through a close examination of the way in which their bodies are sexed and gendered, and drawing from postmodern theories of gender, identity, and subjectivity, this book interrogates medieval notions of the body and the boundaries of human identity. Case studies of Wonders of the East, Beowulf, Mandeville's Travels, the Alliterative Morte Arthure, and Sir Gowther reveal a shift in attitudes toward the gendered and sexed body, and thus toward identity, between the two periods: while Old English authors and artists respond to the threat of the gendered, monstrous form by erasing it, Middle English writers allow transgressive and monstrous bodies to transform and therefore integrate into society. This metamorphosis enables redemption for some monsters, while other monstrous bodies become dangerously flexible and invisible, threatening the communities they infiltrate. These changing cultural reactions to monstrous bodies demonstrate the precarious relationship between body and identity in medieval literature. DANA M. OSWALD is Assistant Professor of English, University of Wisconsin-Parkside.

St. Margaret of Antioch was one of the most popular saints in medieval England and, throughout the Middle Ages, the various Lives of St. Margaret functioned as a blueprint for a virginal life and supernatural assistance to pregnant women during the dangerous process of labor. In her narrative, Margaret is accosted by various demons and, having defeated each monster in turn, she is taken to the place of her martyrdom where she prays for supernatural boons for her adherents. This book argues that Margaret’s monsters are a key element in understanding Margaret’s importance to her adherents, specifically how the sexual identities of her adherents were constructed and maintained. More broadly, this study offers three major contributions to the field of medieval studies: first, it argues for the utility of a diachronic analysis of Saints’ Lives literature in a field dominated by synchronic analyses; second, this diachronic analysis is important to interpreting the intertext of Saints’ Lives, not only between different Lives but also different versions of the same Life; and third, the approach further suggests that the most valuable socio-cultural information in hagiographic literature is found in the auxiliary characters and not in the figure of the saint him/herself.

Uncovers the female voices, lived experiences, and spiritual insights encoded by the imagery of textiles in the Middle Ages.For millennia, women have spoken and read through cloth. The literature and art of the Middle Ages are replete with images of women working cloth, wielding spindles, distaffs, and needles, or sitting at their looms. Yet they have been little explored. Drawing upon the burgeoning field of medieval textile studies, as well as contemporary theories of gender, materiality, and eco-criticism, this study illustrates how textiles provide a hermeneutical alternative to the patriarchally-dominated written word. It puts forward the argument that women's devotion during this period was a "fabricated" phenomenon, a mode of spirituality and religious exegesis expressed, devised, and practised through cloth. Centred on four icons of female devotion (Eve, Mary, St Veronica, and - of course - Christ), the book explores a broad range of narratives from across the rich tapestry of medieval English literature, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.ture, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.ture, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.ture, from the fields of Piers Plowman to the late medieval Morte D'arthur; the devotions of Margery Kempe to the visionary experiences of Julian of Norwich; Gervase of Tilbury's fabulous Otia Imperialia to the anchoritic guidance literature of the Middle Ages; and the innumerable (and oft-forgotten) lives of Christ, prayers, legends, and miracle tales in between.

Holy Monsters, Sacred Grotesques examines the intersection of religion and monstrosity in a variety of different time periods in the hopes of addressing two gaps in scholarship within the field of monster studies. The first part of the volume—running from the medieval to the Early Modern period—focuses upon the view of the monster through non-majority voices and accounts from those who were themselves branded as monsters. Overlapping partially with the Early Modern and proceeding to the present day, the contributions of the second part of the volume attempt to problematize the dichotomy of secular/religious through a close look at the monsters this period has wrought.

First comprehensive investigation of the major significance of female sinners turned saints in medieval literature.

How did the life course, with all its biological, social and cultural aspects, influence the lives, writings, and art of the inhabitants of early medieval England? This volume explores how phases of human life such as childhood, puberty, and old age were identified, characterized, and related in contemporary sources, as well as how nonhuman life courses were constructed. The multi-disciplinary contributions range from analyses of age vocabulary to studies of medicine, name-giving practices, theology, Old English poetry, and material culture. Combined, these cultural-historical perspectives reveal how the concept and experience of the life course shaped attitudes in early medieval England. Contributors are Jo Appleby, Debby Banham, Darren Barber, Caroline R. Batten, James Chetwood, Katherine Cross, Amy Faulkner, Jacqueline Fay, Elaine Flowers, Daria Izdebska, Gale R. Owen-Crocker, Thijs Porck, and Harriet Soper.

In a provocative take on Germanic heroic poetry, Taranu reads texts like Beowulf, Maldon, and the Waltharius as participating in alternative modes of history-writing that functioned in a larger ecology of narrative forms, including Latinate Christian history and the biblical epic. These modes employed the conceit of their participating in a tradition of oral verse for a variety of purposes: from political propaganda to constructing origin myths for early medieval nationhood or heroic masculinity, and sometimes for challenging these paradigms. The more complex of these historical visions actively meditated on their own relationship to truthfulness and fictionality while also performing sophisticated (and often subversive) cultural and socio-emotional work for its audiences. By rethinking canonical categories of historiographical discourse from within medieval textual productions, Vernacular Verse Histories in Early Medieval England and Francia: The Bard and the Rag-Picker aims to recover a part of the wide array of narrative poetic forms through which medieval communities made sense of their past and structured their socio-emotional experience.