In The Medieval Presence in the Modernist Aesthetic: Unattended Moments, editors Simone Celine Marshall and Carole M. Cusack have brought together essays on literary Modernism that uncover medieval themes and tropes that have previously been “unattended”, that is, neglected or ignored. A historical span of a century is covered, from musical modernist Richard Wagner’s final opera Parsifal (1882) to Russell Hoban’s speculative fiction Riddley Walker (1980), and themes of Arthurian literature, scholastic philosophy, Irish legends, classical philology, dream theory, Orthodox theology and textual exegesis are brought into conversation with key Modernist writers, including T. S. Eliot, Ezra Pound, Samuel Beckett, Marcel Proust, W. B. Yeats, Evelyn Waugh and Eugene Ionesco. These scholarly investigations are original, illuminating, and often delightful.

This book rethinks the influence that early medieval studies and Grail narratives had on modernist literature. Through examining several canonical works, from Henry James' The Golden Bowl to Samuel Beckett's Molloy, Ullyot argues that these texts serve as a continuation of the Grail legend inspired by medieval scholarship.

Jonathan Ullyot's The Medieval Presence in Modernist Literature rethinks the influence that early medieval studies and Grail narratives had on modernist literature. Through examining several canonical works, from Henry James' The Golden Bowl to Samuel Beckett's Molloy, Ullyot argues that these texts serve as a continuation of the Grail legend inspired by medieval scholarship of the late nineteenth and early twentieth centuries. Rather than adapt the story of the Grail, modernist writers intentionally failed to make the Grail myth cohere, thus critiquing the way a literary work establishes its authority by alluding to previous traditions. While the quest to fail is a modernist ethic often misconceived as a pessimistic response to the collapse of traditional humanism, the modernist writings of Eliot, Kafka, and Céline posit that the possibility of redemption presents itself only when hope has finally been abandoned.

Fragmentary Modernism begins from a simple observation: what has been called the 'apotheosis of the fragment' in the art and writing of modernism emerged hand in hand with a series of paradigm-shifting developments in classical scholarship, which brought an unprecedented number of fragmentary texts and objects from classical antiquity to light in modernity. Focusing primarily on the writers who came to define the Anglophone modernist canon -- Ezra Pound, T.S. Eliot, Hilda Doolittle (H.D.), and Richard Aldington, and the artists like Jacob Epstein and Henri Gaudier-Brzeska with whom they were associated -- the book plots the multiple networks of interaction between modernist practices of the fragment and the disciplines of classical scholarship. Some of the most radical writers and artists of the period can be shown to have engaged intensively with the fragments of Greek and Roman antiquity and their mediations by classical scholars. But the direction of influence also worked the other way: the modernist aesthetic of gaps, absence, and fracture came to shape how classical scholars and museum curators themselves interpreted and presented the fragments of the past to audiences in the present. From papyrology to philology, from epigraphy to archaeology, the 'classical fragment', as we still often see it today, emerged as the joint cultural production of classical scholarship and the literary and visual cultures of modernism.

"While modernists are currently so mired in the question of who did what to whom during World War II that they have lost a sense of intellectual urgency, the study of medieval literature and culture has never been more alive or at a more interestingly innovative stage." -- from the Introduction Medievalism and the Modernist Temper brings major and outstanding younger medievalists into confrontation with the notion of medievalism itself in order to chart the directions the field has taken in the past and may take in the future. The collection not only explores modern conceptions of cultural patterns in the Middle Ages but also makes a significant contribution to the wider field of sociology of knowledge in the humanities. In its largest sense, it is a study of the institution of modern scholarship, using medieval literature as a focus. Contributors are R. Howard Bloch, Alain Boureau, E. Jane Burns, Michael Camille, Alain Corbellari, John M. Ganim, John M. Graham, Hans Ulrich Gumbrecht, Suzanne Fleischman, David Hult, Carl Landauer, Seth Lerer, Stephen G. Nichols, Per Nykrog, and Jeffrey M. Peck. "This highly original, polemical and paradigm-shifting book challenges academics to look more closely at the ideological foundations of the very disciplines we practice. Perhaps its most extraordinary contribution to literary studies as a whole (and it emerges with luminous clarity from the editors' Introduction) is to offer a new, historicized means of reviving what was once known as 'source studies.'" -- Jody Enders, University of California, Santa Barbara

Five hundred years before “Jabberwocky” and Tender Buttons, writers were already preoccupied with the question of nonsense. But even as the prevalence in medieval texts of gibberish, babble, birdsong, and allusions to bare voice has come into view in recent years, an impression persists that these phenomena are exceptions that prove the rule of the period’s theologically motivated commitment to the kernel of meaning over and against the shell of the mere letter. This book shows that, to the contrary, the foundational object of study of medieval linguistic thought was vox non-significativa, the utterance insofar as it means nothing whatsoever, and that this fact was not lost on medieval writers of various kinds. In a series of close and unorthodox readings of works by Priscian, Boethius, Augustine, Walter Burley, Geoffrey Chaucer, and the anonymous authors of the Cloud of Unknowing and St. Erkenwald, it inquires into the way that a number of fourteenth-century writers recognized possibilities inherent in the accounts of language transmitted to them from antiquity and transformed those accounts into new ideas, forms, and practices of non-signification. Retrieving a premodern hermeneutics of obscurity in order to provide materials for an archeology of the category of the literary, Medieval Nonsense shows how these medieval linguistic textbooks, mystical treatises, and poems were engineered in such a way as to arrest the faculty of interpretation and force it to focus on the extinguishing of sense that occurs in the encounter with language itself.

Robichaud charts the growth of Jones's medievalism from his earliest Pre-Raphaelite influences, showing how his commitment to modernist aesthetics transformed his vision of the Middle Ages.