Ava is the first woman whose name we know who wrote in German. She wrote her poem - or poems - on the lives of John the Baptist and Jesus Christ sometime early in the twelfth century, no later than 1127. It seems certain that she was a layperson, and her work reflects a level of learning that raises all sorts of interesting questions about the education of the laity, especially the education of lay woman, and about the nature of authorship in the Middle Ages, generally and particularly in medieval Germany.
Ava is the first woman whose name we know who wrote in German. She wrote her poem - or poems - on the lives of John the Baptist and Jesus Christ sometime early in the twelfth century, no later than 1127. It seems certain that she was a layperson, and her work reflects a level of learning that raises all sorts of interesting questions about the education of the laity, especially the education of lay woman, and about the nature of authorship in the Middle Ages, generally and particularly in medieval Germany.
Like the Bible upon which it is based, the metrical paraphrase is unlikely to be a text read cover-to-cover by the faint-hearted. The Paraphrase is, in several ways, a remarkable artifact of the Chaucerian period, one that can reveal a great deal about vernacular biblical literature in Middle English, about readership and lay understandings of the Bible, about the relationship between Christians and Jews in late medieval England, about the environment in which the Lollards and other reformers worked, about perceived roles of women in history and in society, and even about the composition of medieval drama. The Paraphrase-poet's proclamation that he intends to write stories "for sympyll men" (line 19) to understand the Scriptures and be engaged by them-"That men may lyghtly leyre / to tell and undertake yt" (lines 23-24)-thus combines the profit of sacred literature with the pleasure of the secular. This is Horace's utile et dulce ("both useful and pleasing") principle at its clearest, a singular example of the didacticism that characterizes so much of medieval literature, an aesthetic of pedagogic efficacy that is inseparably linked to the essential component of true pleasure in the text.
Bringing together thirteen leading art historians, Beyond the Yellow Badge seeks to reframe the relationship between European visual culture and the many changing aspects of the Christian majority’s negative conceptions of Jews and Judaism during the Middle Ages and early modern periods.
First published in 2006, Women and Gender in Medieval Europe examines the daily reality of medieval women from all walks of life in Europe between 450 CE and 1500 CE. This reference work provides a comprehensive understanding of many aspects of medieval women and gender, such as art, economics, law, literature, sexuality, politics, philosophy and religion, as well as the daily lives of ordinary women. Masculinity in the middle ages is also addressed to provide important context for understanding women's roles. Additional up-to-date bibliographies have been included for the 2016 reprint. Written by renowned international scholars and easily accessible in an A-to-Z format, students, researchers, and scholars will find this outstanding reference work to be a valuable resource on women in Medieval Europe.
Like its two predecessors, Aspects of Old Frisian Philology (1990) and Approaches to Old Frisian Philology (1998), Advances in Old Frisian Philology combines contributions by specialists of medieval Frisian studies with papers by international specialists from adjacent fields who have been invited for the occasion to bring their expertise to the discipline of Old Frisian. Together, the diverse approaches considerably advance our knowledge of and insight into various aspects of Old Frisian philology.
This volume examines the development and use of the Bible from late Antiquity to the Reformation, tracing both its geographical and its intellectual journeys from its homelands throughout the Middle East and Mediterranean and into northern Europe. Richard Marsden and E. Ann Matter's volume provides a balanced treatment of eastern and western biblical traditions, highlighting processes of transmission and modes of exegesis among Roman and Orthodox Christians, Jews and Muslims and illuminating the role of the Bible in medieval inter-religious dialogue. Translations into Ethiopic, Slavic, Armenian and Georgian vernaculars, as well as Romance and Germanic, are treated in detail, along with the theme of allegorized spirituality and established forms of glossing. The chapters take the study of Bible history beyond the cloisters of medieval monasteries and ecclesiastical schools to consider the influence of biblical texts on vernacular poetry, prose, drama, law and the visual arts of East and West.
We are not even sure of her name: it might have been Salome; it might have been Herodias, like that of her mother. She appears very briefly in only two Gospels of the New Testament, to dance at the birthday party of her mother's husband, Herod, the ruler of Galilee. We do not even know what kind of dance it was, but we are told that it pleased him so much he promised to give her anything she asked for. What she asked for was the head of the prophet John the Baptist on a platter. Although she disappeared from the pages of the New Testament, Salome and her dance have puzzled, intrigued, and dominated the imaginations of artists and writers for two millennia. Was she just a little girl doing a dance performance to please her stepfather and his guests? Was she a nubile teenager bent on seduction? Was she a femme fatale who aimed at the death of a man she could not possess? The Salome Project is the result of a quest to answer these questions and find the real Salome.
Although there were a number of women writers of the late Middle Ages, it was not thought that women composed lyric poetry. Classen's investigation, however, proves this to be a misconception, and presents a selection of secular love songs and religious hymns composed by 15th- and 16th-century German women poets.
