Prestige, Authority and Power in Late Medieval Manuscripts by Felicity Riddy
By Felicity Riddy
Status, authority and gear: what's the value of those 3 phrases for the learn of late-medieval manuscripts and texts? This selection of essays, via best students from Britain and North the US, solutions this question in numerous methods: by way of discussing manuscripts as prestigious de luxe items; through exhibiting how the format of texts was once used to confer other forms of authority; and via finding manuscripts and texts extra dynamically in what Foucault calls `power's net-like organisation'. all the essays within the quantity embed the manuscripts they speak about specifically units of private relationships, carried out in particular social environments - within the schoolroom or the monastery, at courtroom, within the gentry family and town, or mediating among those. The essays handle, between others, problems with gender, patronage, prestige, self-authorization, and gentry and concrete sociability, in reviews starting from the 12th to the 16th centuries. participants: SUZANNE REYNOLDS, KANTIK GHOSH, KATE HARRIS, KATHLEEN L. SCOTT, JOHN THOMPSON, CAROL M. MEALE, ANNE M. DUTTON, JAMES P. CARLEY, DAVID R. CARLSON
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Additional resources for Prestige, Authority and Power in Late Medieval Manuscripts and Texts
Example text
166. She traces the origins of these ideas to Augustine's De doctrina christiana, in which inventio is de®ned as a `method of discovering those things that are to be understood' (pp. 154±5). The two senses of the word `invenire' ± `to invent' (`ymaginacioun' / rhetoric); and `to ®nd' (exegesis / hermeneutics) ± coalesce. 30 Copeland, Rhetoric, Hermeneutics, and Translation, p. 64. 31 The textual authority of this passage is, however, problematic; see M. G. Sargent, `Versions of the Life of Christ: Nicholas Love's Mirror and Related Works', Poetica 42 (1995), 39±70 (pp.
S. Oguro, M. G. Sargent and R. Beadle (Cambridge, 1997), pp. 175±274. 46 See in particular Mirror, ed. Sargent, pp. 9, 10, 14, 38, 63, 72, 83, 84, 100, 101, 106, 109, 111, 116, 121, 127, 238. 47 Cambridge, Fitzwilliam Museum, MS McClean 127 adds substantially new marginalia, consisting of two vernacular notes (fol. 2r & fol. 3r), and a number of Latin paraphrases of the vernacular text, and quotations from the Bible in the Latin. However, this manuscript seems to have been perceived as problematic, since the text is extensively corrected in a contemporary hand.
Shale orh grace by processe of tyme ®nde so miche confort erinne, at ere is none oere praiere made of man at shal be to him so sauory & so effectuele. . And so shale he fynde in his soule whan god wole ¿ife his grace with gret likyng diuerse vndurstandyng erof most pertynent to his desire & at oere an is writen in e comune exposicion erof. [p. 86; italics mine] Textual meaning is here explicitly held to be dependent on readerly `desire'. 32 In such a 29 R. Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and Vernacular Texts (Cambridge, 1991), p.