By Laurie Postlewate, Wim Hsken, Wim Husken
For the center a long time and Renaissance, that means and tool have been created and propagated via public functionality. Processions, coronations, speeches, trials, and executions are all kinds of public functionality that have been either acts and texts: acts that originated within the texts that gave them their ideological grounding; texts that deliver to us this day a hint in their real functionality. Literature, to boot, used to be for the pre-modern public a kind of functionality: through the medieval and early glossy classes we see a relentless pressure and negotiation among the oral/aural supply of the literary paintings and the eventual silent/read reception of its written textual content. the present quantity of essays examines the plurality of kinds and meanings given to functionality within the center a while and Renaissance via dialogue of the basic performance/text dating. The authors of the essays characterize various scholarly disciplines and subject material: from the "performed" lifetime of the Dominican preacher, to coronation processions, to e-book displays; from satirical song speeches, to the rendering of widow images, to the functionality of romance and pious narrative. diversified of their gadgets of analysis, the essays during this quantity all research the hyperlinks among the particular occasions of public functionality and the textual origins and next illustration of these performances.
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Additional info for Acts and Texts: Performance and Ritual in the Middle Ages and the Renaissance. (Ludus Medieval and Early Renaissance Theatre and Drama)
182; see also Dyboski & Arend, ‘Introduction’, p. xxxii. “Abide, Ye Who Pass By” is poem no. ), Religious Lyrics of the XIVth Century, Oxford, 1952 [2d ed. revised by G. V. Smithers], pp. 59-60. Evans in Wogan-Browne et al. ), The Idea of the Vernacular, p. 182 and p. 186 n. to l. 65. I am indebted to Mary Kay Duggan for her comments on this passage. Speaking of ‘chiualeres’, for example, the author comments: ‘And think I wil that daily wil thei lere, / And of antiquitee the bokys here, / And that thei here, putte it in deuoyre’ (ll.
275. William makes it clear that this spiritual incorporation with God includes participation in the common life of the monastery (p. 298). ’, in: Idem, Jesus as Mother, p. ’ Hinnebusch, History of the Dominican Order, p. 129. Jean-Claude Schmitt, ‘Entre le texte et l’image: les gestes de la prière de Saint Dominique’, in: Richard C. ), Persons in Group: Social Behavior as Identity Formation in Medieval and Renaissance Europe, Binghamton, 1985 [Medieval & Renaissance Texts and Studies, 36], pp.
Ll. 73-77) and so on. In this interpretation, line 79—’Accepte it is to this Tryumphatour’—would report Henry accepting the book. Whatever the occasion, Henry was a likely target for such a gift, or any gift. Ralph Griffiths notes that Henry’s relations to his household ‘can scarcely be paralleled in medieval England for its indulgence, generosity, and liberality. [Henry] was likely to respond readily to ... 21 By line 81, accordingly, the king—also, one assumes, sheltered in this threshold moment between public spectacle and pri44 Public-Access Patronage vate retreat to his palace—is examining the book, seeking ‘How hath be doon / and what is now to done’ (l.