Devotional Works Research Articles

Pricked Hearts and Penitent Tears: Embodying Protestant Repentance in Robert Southwell's Saint Peter's Complaint (1595)

Among Protestant readers, Jesuit Robert Southwell's Saint Peter's Complaint was a surprise best seller. First published in 1595, one month after his martyrdom, South-well's poem underwent thirteen editions by 1634. This essay examines the grounds of that popularity by exploring how Southwell's portrayal of Peter's repentance might have appealed to readers across confessional boundaries. It contends that Southwell's familiarity with the landscape of affective piety in post-Reformation England allowed him to make a self-conscious entreaty to Elizabethan readers caught in the crossfire of reform. It first examines the affective contours of repentance depicted in Protestant devotional works, many of which were rooted in Calvinist movements of sorrowfulness, mortification of the flesh, and vivification of the spirit. Southwell, it argues, distends these movements in Saint Peter's Complaint in a way that echoes not only Protestant conceptions of penitent weeping but also Protestant pastoral practices. This cross-confessional deployment of religious affects highlights the overlapping practices of piety within Protestant and Catholic devotion. It also intimates the methods by which South-well might have utilized devotional poetry in service to evangelism.

El <em>Tractado de la vida de Christo</em>: sobre prohibiciones «hagiográficas» del Índice de Fernando de Valdés (1559)

El Tractado de la vida de Christo es una de las consideradas vidas devocionales prohibidas por el Índice de censura de Fernando de Valdés de 1559, interdicción que nunca ha sido convenientemente analizada. En general, el veto a este tipo de lectura, que a priori no atenta contra la ortodoxia del culto católico, ha sido poco atendido, y mucho menos cuando se trata de vidas devocionales —o hagiográficas, en sentido amplio—, cuya prohibición parece ser resultado del más minucioso y sutil intento por definir los límites de la ortodoxia católica y controlar la devoción privada. Analizaré los aspectos conflictivos que presenta el texto, que en la mayoría de los casos dependen, más que del contenido estricto del tratado, de los elementos paratextuales, de los posibles usos que se atribuían al volumen o de su origen y difusión, y que probablemente se estimaron problemáticos como consecuencia de la coyuntura histórica en que se examinaron.

From Hólar to Lisbon: Middle English Literature in Medieval Translation, c.1286–c.1550

Abstract This paper offers the first survey of evidence for the translation of Middle English literature beyond the English-speaking world in the medieval period. It identifies and discusses translations in five vernaculars: Welsh, Irish, Old Norse-Icelandic, Dutch, and Portuguese. The paper examines the contexts in which such translation took place and considers the role played by colonial, dynastic, trading, and ecclesiastical networks in the transmission of these works. It argues that English is in the curious position of being a vernacular with a reasonable international reach in translation, but often with relatively low literary and cultural prestige. It is evident that most texts translated from English in this period are works which themselves are based on sources in other languages, and it seems probable that English-language texts are often convenient intermediaries for courtly or devotional works more usually transmitted in French or Latin.

Los viajes a Tierra Santa en los Siglos de Oro: entidad y fortuna de un género olvidado

Los libros de peregrinación a Tierra Santa, como libros de viajes y a la vez obras de devoción, constituyen un género editorial bien delimitado en los Siglos de Oro, al que pertenece una treintena de obras. En general fueron reeditadas y tres de ellas —las de Antonio de Aranda, Francisco Guerrero y Antonio del Castillo— alcanzaron más de una docena de ediciones cada una. Sin embargo, no tienen la mínima presencia en las historias de la literatura, a pesar de ser obras narrativas que compitieron en el favor del público con las ficciones sentimentales, las pastoriles y las de caballerías. Por esto y otras muchas razones, este género merece ser estudiado e incorporado al canon de nuestra literatura áurea.

PELATIHAN PEMBUATAN KERAJINAN TRADISIONAL DAUN PANDAN DAN TEKNIK PEWARNAANNYA KEPADA MAHASISWA PROGRAM STUDI BIOLOGI UNIVERSITAS CENDERAWASIH

Pandan leaves is one of the commodities of non timber forest products that have potential and usefeul as raw materian of handicraft. According to market demand and over time, Pandanus crafts are made into a variety of creative and innovative forms, such as handbags, sandals, storage boxes, file boxes, and so on. Community service activity is aimed to train and guide the students in Biology Departmentto create innovative products from pandan leaf crafts and to train them to do pandan leaf cloring techniques so that it becomes a quality craft materials. The results of the devotion work well, the students managed to cerate some innovative products, including sandals, hand fans and placemates. Based on the questionnaire analysis shows that 100% of students get new knowledge about handicrafts and coloring techniques pandanleaf staining, and activities like this can be used as extracurricular activities for students in the department of Biology. Keywords: Pandan leaf, handycrafts, staining technique

Whither God Brings Us: Cambridge and the Reformation Martyrs by David Llewellyn Jenkins

Reviewed by: Whither God Brings Us: Cambridge and the Reformation Martyrs by David Llewellyn Jenkins Korey D. Maas Whither God Brings Us: Cambridge and the Reformation Martyrs. By David Llewellyn Jenkins. Norwich: Charenton Reformed Publishing, 2018. 352 pp. From as early as the sixteenth-century Acts and Monuments of John Foxe, both Cambridge and martyrdom have loomed large in narratives of the English Reformation. The novelty of this volume is to bring these two foci together in brief biographical sketches of the Cambridge men who died in the evangelical cause under Henry VIII and Mary I. The twenty-two lives and deaths surveyed include not only well-known figures such as Hugh Latimer and Thomas Cranmer, but also the more obscure, such as Laurence Saunders and John Hullier. While potentially useful as a popular reference or devotional work, the volume—which also includes appendices on sacramental controversies and an early English doctrinal treatise—is diminished by the absence of a unifying thesis or narrative. Although a sustained, coherent narrative may not be expected in a collection of individual biographical studies, readers will still wonder why these are not at least arranged chronologically. More problematic, though, is the question of thesis. While acknowledging its great dependence on the Acts and Monuments, for example, the present volume lacks Foxe's consistent emphasis on the nature and implications of Christian martyrdom. Similarly, despite the focus on Cambridge, the specific import of that university town for England's Reformation is never clarified or emphasized as it has been in works by those such as Gordon Rupp or Richard Rex. In short, despite the work being informative and edifying, the reader is left wondering about the broader historical or theological significance—if any—of those Protestant martyrdoms associated in some way with Cambridge. At the risk of becoming unduly critical of a work that does not advertise itself as an academic monograph, two further shortcomings deserve mention. The first is simply, but frustratingly, the matter of consistent editorial irregularities. To note one example, a work referenced with some frequency beginning at page 20 is cited only by the author's last name until three chapters later, where title, publisher, [End Page 345] and date are provided for the first time on page 91. This would be less of a problem if the work in question were found in the concluding bibliography, but it is not. Finally, there is something refreshing about Jenkins' admission that "this is no impartial study" (5). But his confidence in Foxe's Acts and Monuments—the "foundation of the book"—as a "wholly reliable text" (6), does permit an occasionally unwarranted partiality. At least twice, for example, he describes Thomas More, chief antagonist of the Henrician evangelicals, as a "torturer" (71, 150). To be sure, More was hardly the benevolent champion of religious liberty so often portrayed today; he happily sent Protestants to the pyre, and openly admitted to having a child flogged for speaking against the Sacrament. But as even the late G.R. Elton—no fan of More—acknowledged, "the more scurrilous stories of his personal ill-treatment of accused heretics have been properly buried" (Studies in Tudor and Stuart Politics and Government, vol. 1, 1974, 158). As we are increasingly aware of the church's persecution around the globe, Jenkins helpfully reminds us that attempts to suppress the gospel did not begin with the totalitarian regimes of the modern world. His work is even, in its way and like all martyrologies, inspiring. But it is not the book it might have been with the guidance of a firm editorial hand. Korey D. Maas Hillsdale College Hillsdale, Michigan Copyright © 2019 Johns Hopkins University Press and Lutheran Quarterly, Inc.

Chaucer: Visual Approaches ed. by Susanna Fein and David Raybin

Reviewed by: Chaucer: Visual Approaches ed. by Susanna Fein and David Raybin Nancy Mason Bradbury Susanna Fein and David Raybin, eds. Chaucer: Visual Approaches. University Park: Pennsylvania State University Press, 2016. Pp. xxiv, 302. $69.95 cloth; $34.95 paper. Scholars of Middle English literature have reasons already to be grateful to Susanna Fein and David Raybin, and the splendid co-edited volume reviewed here adds yet another. Initiating collaborative projects, minding gaps in the scholarship of our field, fostering community: their contribution extends well beyond co-editing Chaucer Review, the journal whose fiftieth anniversary this handsome book celebrates. Chaucer: Visual Approaches offers a wealth of images, fresh ways to think about them, and fruitful exploration of their many implications for reading Chaucer. The current digitally assisted renaissance in manuscript studies and recent advances, theoretical and practical, in the larger study of the material book have led to deeper and more ambitious investigations into premodern reading practices, an inquiry to which the essays in this volume contribute. Building on an indispensable foundation of earlier research into manuscript production and ownership, scholars have begun to ask more searching questions about what exactly late medieval [End Page 361] readers did with their texts. How did they read? What imaginative associations did they make between words on a page and the contexts they brought to their reading, including their experience of images? How did aspects of page design condition their responses? Such questions call for the kinds of deeply researched, cross-disciplinary scholarship so generously on offer in this collection. Part 1, "Ways of Seeing," begins with Ashby Kinch's "Intervisual Texts, Intertextual Images: Chaucer and the Luttrell Psalter." Using the example of two distinguished scholars, a literary critic and an art historian, who draw upon the Luttrell Psalter in studies of lasting value, Kinch argues that each one nevertheless falls short of a methodology in which image and text stand as aesthetic equals. Bringing the two together into a reciprocal relationship in which neither is reduced to "static cultural evidence," "free of mediating context," will require "new reading procedures," including attention to intervisuality, a counterpart of intertextuality meant to encourage the reading of images with the same awareness of context, mediation, multiple meanings, and other sources of complexity we bring to reading texts such as Chaucer's (4, 12, 20). Kinch's is only one of many ambitious goals to emerge from this volume, and the full reciprocity for which he calls need not govern all visual approaches, but this opening essay sets a laudably high bar for cross-disciplinary work: the editors call it "bracing" (xvii). Two essays in Part 1, Alexandra Cook's "Creative Memory and Visual Image in Chaucer's House of Fame" and Kathryn Vulić's "The Vernon Paternoster Diagram, Medieval Graphic Design, and the Parson's Tale," bring consideration of the visual to the project of mapping premodern reading practices. Both explore spatial models, one virtual and one material, for navigating, interpreting, and remembering texts. Cook's essay tracks Chaucer's thematization in The House of Fame of the artificial memory system taught by scholars such as John of Garland, showing how Chaucer's poem draws upon the imagined places of memory systems as a means of literary invention as well as a way of recalling the ancient past. Vulić seeks to fill in a lacuna in The Parson's Tale, the narrator's deflection of an exposition of the Paternoster to "maistres of theologie," by close-reading a wonderfully intricate diagram that explicates the prayer's contents and theological connections; her aim is to show "how images can facilitate the sort of devotional work the Parson's text advocates" (62). Between the two, Sarah Stanbury's "'Quy la?': The Counting-House, the Shipman's Tale, and Architectural Interiors" carries [End Page 362] forward her groundbreaking work on materiality and domestic spaces in Chaucer, here focused on the counting-house as a relatively new interior space, a choice of setting that offers "a metacommentary on changing spatial and social practices of bourgeois life" (41). A final section reads Chaucer's counting-house against a rich array of contemporary paintings in which architectural cutaways...

Meditations on the Life of Christ: The Short Italian Text by Sarah McNamer

Reviewed by: Meditations on the Life of Christ: The Short Italian Textby Sarah McNamer Barbara Newman Meditations on the Life of Christ: The Short Italian Text. By Sarah McNamer. [ The William and Katherine Devers Series in Dante and Medieval Italian Literature, Volume 14.] (Notre Dame, IN: University of Notre Dame Press. 2018. Pp. clxxx, 264. $65.00. ISBN 978-0-268-10285-2 hardcover; 978-0-268-10287-6 e-book.) Few medieval religious texts enjoyed greater influence than the early fourteenth-century Meditationes Vitae Christi(MVC), often known as "pseudo-Bonaventure" because so many manuscripts credit the Franciscan saint. Mary Stallings-Taney, editing the text in 1997 for the Corpus Christianorum Continuatio Mediaevalis, ascribed it instead to an obscure Tuscan friar, Johannes de Caulibus. In this revisionist study, Sarah McNamer turns all previous inquiries into authorship on their head. On her telling, the original core of the lengthy MVC was a short Italian text preserved in a single manuscript (Oxford, Bodleian MS Canonici Italian 174). This brief devotional work meditates only on Christ's infancy and passion—by far the most popular parts of the Meditations—from a markedly feminine point of view, with casual references to "our sweet spouse" suggesting that the writer and her intended audience were nuns. In a long, tightly argued introduction, McNamer posits that this Italian author was a Poor Clare from Tuscany, whose work was soon afterward Latinized and expanded by one or more clerics. The book presents an edition and facing-page translation of the Canonici text, prefaced by a study addressing the textual history of the MVC, its authorship, date and place of composition, and the manuscript itself. A linguistic analysis by Pär Larson is also included. McNamer's thesis, first aired in a 2009 Speculumarticle, has already sparked controversy; she is engaged in ongoing debate with two Hungarian scholars, Dávid Falvay and Péter Tóth. Space does not allow a full discussion of the issues here, but no one with an interest in affective piety or the vicissitudes of women's authorship can overlook this volume. [End Page 361] As McNamer rightly observes, only the absence of close reading maintained the priority of the received Latin text for so long. Single authorship for the MVC is difficult to support in view of the work's sharp tonal and stylistic contrasts. Its deeply affective meditations on the infancy and passion have little in common with the much longer, central portion on Christ's public ministry, which is heavily didactic and includes numerous citations from St. Bernard and other authorities. Unlike the Italian text, the public ministry section pointedly calls attention away from women and low-status people. The Latin redactor, McNamer argues, also deleted a long, sentimental scene in which the Virgin kisses Christ's body from head to toe—a compelling case of a male cleric toning down feminine affectivity. It is no wonder that his material proved less attractive to a growing lay audience, hungry for devotions that could move them to tears. If McNamer is right, our broader narrative about the Franciscans' role in the evolution of lay piety will have to change, for everything that Johannes de Caulibus or another friar added to the nun's meditations was designed not to produce an affective text, but to neutralize one. Much is at stake here, and it will take time for Italianists and Franciscan scholars to give these issues the thorough vetting they deserve. In the meantime, McNamer's compelling arguments have already changed our understanding of the MVC and its reception. Marshaling the revisionist potential of textual scholarship at its finest, her monograph won the MLA's Aldo and Jeanne Scaglione Award for the best work of the year in Italian literary studies. Barbara Newman Northwestern University Copyright © 2019 The Catholic University of America Press

PERAN ORGANISASI REMAS DALAM MENINGKATKAN PARTISIPASI KEGIATAN KEAGAMAAN Di MASYARAKAT (Studi di Masjid An-nur Kecamatan Wlingi)

This research reveals about strategy of adolescent of mosque in forming adolescent character in sub district of Babadan Sub Wlingi Blitar Regency through activities of Teens of Mosque The purpose of this research is to describe strategy of youth of mosque in forming adolescent character in sub district Babadan Sub Wlingi Kabupaen Blitar And also obstacles. The theory used in this research is adaptive strategy theory and observational social learning theory. This study uses a qualitative method. Information in this research is the board and members of the Youth Mosque. Observation techniques, interviews, and documentation is to collect data. The strategies used in the formation of religious characters through religious habituation by conducting routine religious activities is the result of research. Through habituation such as work of devotion and helping the needy citizen is forming character of adolescent strategy toward social awareness. In the formation of teenage characters mosque has a strategy through habituation greet each other and create a conducive atmosphere. The obstacles encountered are the lack of interest of adolescents to follow every activity of Teens Mosque so that needed motivation and more interesting activity again in increasing participation of social activities in society.

PERAN ORGANISASI REMAS DALAM MENINGKATKAN PARTISIPASI KEGIATAN KEAGAMAAN Di MASYARAKAT (Studi di Masjid An-nur Kecamatan Wlingi)

This research reveals about strategy of adolescent of mosque in forming adolescent character in sub district of Babadan Sub Wlingi Blitar Regency through activities of Teens of Mosque The purpose of this research is to describe strategy of youth of mosque in forming adolescent character in sub district Babadan Sub Wlingi Kabupaen Blitar And also obstacles. The theory used in this research is adaptive strategy theory and observational social learning theory. This study uses a qualitative method. Information in this research is the board and members of the Youth Mosque. Observation techniques, interviews, and documentation is to collect data. The strategies used in the formation of religious characters through religious habituation by conducting routine religious activities is the result of research. Through habituation such as work of devotion and helping the needy citizen is forming character of adolescent strategy toward social awareness. In the formation of teenage characters mosque has a strategy through habituation greet each other and create a conducive atmosphere. The obstacles encountered are the lack of interest of adolescents to follow every activity of Teens Mosque so that needed motivation and more interesting activity again in increasing participation of social activities in society.

PERAN ORGANISASI REMAS DALAM MENINGKATKAN PARTISIPASI KEGIATAN KEAGAMAAN Di MASYARAKAT

This research reveals about strategy of adolescent of mosque in forming adolescent character in sub district of Babadan Sub Wlingi Blitar Regency through activities of Teens of Mosque The purpose of this research is to describe strategy of youth of mosque in forming adolescent character in sub district Babadan Sub Wlingi Kabupaen Blitar And also obstacles. The theory used in this research is adaptive strategy theory and observational social learning theory. This study uses a qualitative method. Information in this research is the board and members of the Youth Mosque. Observation techniques, interviews, and documentation is to collect data. The strategies used in the formation of religious characters through religious habituation by conducting routine religious activities is the result of research. Through habituation such as work of devotion and helping the needy citizen is forming character of adolescent strategy toward social awareness. In the formation of teenage characters mosque has a strategy through habituation greet each other and create a conducive atmosphere. The obstacles encountered are the lack of interest of adolescents to follow every activity of Teens Mosque so that needed motivation and more interesting activity again in increasing participation of social activities in society.

Study on the current situation and influencing factors of nursing students' professional spirit in a medical college in Xinjiang

Objective To analyze current situation of professional spirit of nursing students in a medical college in Xinjiang, and explore its influencing factors. Methods In March 2017, a questionnaire was self-designed analyze influencing factors of professional nursing students' professional spirit, including 31 items in three parts, including basic information, professional interns' occupational mental influence factors and status quo of professional spirit and attitude of nursing interns. 328 nursing students in a medical college in Xinjiang were investigated. 325 valid questionnaires were withdrawn and verified, and 3 questionnaires were lost, with an effective rate of 99.09%. EpiData 3 was used build database and SPSS 17.0 line multiple regression analysis was applied. Results Occupation status statistics showed that mental attitude, I hope excellent nursing teacher learning I have been through my nursing can help patients relieve pain and good occupation spirit is excellent nurses necessary conditions I think nursing staff is medical profession indispensable professional personnel, in line with percentage was 95.08%, 94.15%, 94.15%, 93.85% respectively. Multiple regression analysis showed that there were three statistical significance (P<0.05) for whether be a class cadre in school, the reason for choosing nursing specialty and post graduate employment plan. Conclusion Whether be a class cadre in a school to choose cause of nursing specialty post graduate employment plan may be main factor affecting professional spirit of nursing professional students. This shows that in future education of nursing students, we should focus on training students' devotion work and dedication. We should take into account training their organizational capabilities and encourage them become student leaders. Key words: Nursing interns; Professionalism; Influencing factors; Analysis

The Provocations of Orthodoxy: Lydgate and Late-Medieval Books of Hours in Literary Culture

Theologically conventional, books of hours nonetheless participate in cultures of formal and aesthetic experimentation that we would, under other circumstances, call literary. This article explores those provocations by examining the intersections of devotional and literary reading cultures visible in John Lydgate’s “Fifteen Joys of Our Lady,” a small poem that appears in a variety of manuscript contexts. One of these is a book of hours, British Library MS Egerton 3088. But the poem’s other manuscript contexts, ranging from a psalter (Oxford, Bodleian MS Lat. Liturgy. e 47) to an anthology of vernacular poetry (Cambridge, Trinity College MS R.3.21) reveal how malleable it is. Finally, another poem of Lydgate, “The Fifteen Joys and Sorrows of Our Lady,” provides a vision not only of how devotional reading works, but also of devotional literary production itself.

The Intellectual World of the Italian Renaissance: Language, Philosophy, and the Search for Meaning by Christopher S. Celenza

Reviewed by: The Intellectual World of the Italian Renaissance: Language, Philosophy, and the Search for Meaning by Christopher S. Celenza Margaret L. King The Intellectual World of the Italian Renaissance: Language, Philosophy, and the Search for Meaning. By Christopher S. Celenza. (New York: Cambridge University Press. 2018. Pp. xvi, 438. $120.00. ISBN 978-1-107-00362-0.) In The Intellectual World of the Italian Renaissance, Christopher Celenza provides a priceless vademecum for the study of Italian humanism. It rolls up in a delectable ball all that has come before: Garin and Kristeller; Burckhardt, Baron, and Martines; Fubini and Vasoli; Hankins, Allen, and the others. It presents in depth and with exquisite clarity the major works of nine leading humanists from Petrarch to Poliziano (plus many others introduced in discursive "parentheses"), culminating with the writer and critic Pietro Bembo, who translates the humanist heritage into a new language of art, a Latinized Tuscan. The lucidity of the explication [End Page 544] de textes is matched by the precision with which Celenza profiles his cast of characters, who are presented with full dimensionality in their psychological, social, and cultural contexts: the careerist Poggio, the brawler Valla, the self-made man and Medici servitor Poliziano. Celenza's work offers more than a series of text summaries and intellectual portraits, although these would be sufficient. It unravels a complex of interlocking themes, with three in particular rising to prominence. The first is the nature of philosophy as it is transformed by the humanists, who energize its study with new translations from the Greek of Aristotle and Plato, reject the metaphysical preoccupations of the university-based professionals, and, as philologists rather than as logicians, crossing disciplinary and cultural boundaries, seek a mode of living more than a theory of being. The second is the humanist understanding of Christianity, which is not slighted but affirmed, most notably by Petrarch, Ficino, and Valla, by its integration with the classical tradition on the one hand and philosophy on the other, even as doctrinal technicalities are avoided. The third and predominant theme is that of language, also central to Celenza's earlier volume The Lost Italian Renaissance: Humanists, Historians, and Latin's Legacy (2004). Celenza explores the departure from the vernacular stream initiated by the "three crowns," Dante, Petrarch, Boccaccio (all three of whom wrote also in Latin), through the honing of Latin prose by the Ciceronian whetstone, to the eventual triumph of a reinvented Italian vernacular, disciplined and polished by humanist Latinity, and equipped to reach a national and even international audience for whom the specialized Latin of the humanists was inaccessible. Machiavelli, Castiglione, and Galileo, the inheritors of this language revolution, employed the Latinized Tuscan Bembo crafted, the gift of humanism to the early modern era. But does the title work? Celenza gives a nod to "vernacular classicism" and the "polyphony" of Florentine culture, which featured a rambunctious Pulci alongside a complaisant Poliziano. But many corners of "the intellectual world of the Italian Renaissance" do not register here: Florence massively dominates, and while some scope is given to Rome, virtually none is given to Venice, Milan, and Naples, let alone Ferrara, Mantua, or Urbino, in which centers humanism thrived; learned women are mentioned, but not one makes it to the index; devotional works, memoirs, and private letters, all vigorous and important genres, are invisible. But though the title overreaches, we may let it pass. It is in the sub-title that we find a better key to Celenza's objective: he is concerned with the "language, philosophy, and the search for meaning." He has searched for the meaning of the humanist episode—the Latin "parenthesis" in Italian history, the long fifteenth century in which intellectuals captivated by classical texts devoured, circulated, and imitated them—and presents it in this volume. Five generations of humanists achieved, in effect, Rome's final conquest of Europe, synthesizing and structuring that continent's civilization as it was about to leap forward on the next five hundred years of unparalleled productivity; and they achieved, as well, the final conquest of Rome by the barbarians, completing the advance begun in the first five centuries of the Christian era, absorbing, appropriating, and exploiting...

The Medieval Invention of Travel by Shayne Aaron Legassie

Reviewed by: The Medieval Invention of Travel by Shayne Aaron Legassie Anna Wilson shayne aaron legassie, The Medieval Invention of Travel. Chicago and London: The University of Chicago Press, 2017. Pp. xiii, 302. isbn: 978–0–226–44662–2. $34.95. This ambitious book surveys western European travel literature from the thirteenth to fifteenth centuries, tracing the emergence in the medieval period of several styles, themes, and ethics of travel that would shape subsequent travel literatures until the industrial revolution. Legassie makes an argument for a distinct medieval genre of travel literature that includes two mutually influential strands: accounts of pilgrimages to the Holy Land, and of journeys to the far east for missionary purposes or trade. The methodology is primarily literary-critical, but there is a strong book history element throughout, wherein Legassie highlights specific material instances of works [End Page 115] in order to enhance close readings or to discuss the circulation and use of ideas about travel. The story this book tells is broadly one of historical development of the travel literature genre prior to its oft-presumed emergence with the early modern European colonial expansions; however, Legassie avoids a teleological narrative in favor of a 'rhizomatic' survey, making the important but frequently overlooked point that 'developments accrete and—at times—coexist unharmoniously' in this as in so many literary genres (p. 143). As such, the study is divided into three parts linked by theme rather than location in time or space. Part one focuses on constructions of narrative authority. Chapter one traces the differing approaches to the 'prestige economy of long-distance knowledge' (p. 22)—a concept Legassie develops in conversation with anthropologist Mary Helms' 'long-distance specialist'—in Marco Polo's Divisament dou monde and William of Rubruck's Itinerarium. Chapter two argues for an increasing emphasis on the labor and physical trials of travel by authors who apparently feared that their narratives might strain the credulity of their medieval readers; texts discussed here include John of Plano Carpini's Historia Mongolorum, Odoric of Pordenone's Relatio, and The Book of John Mandeville. Part two is a valuable and extensive survey of medieval pilgrimage literature, including clerical- and non-clerical narratives, Jerusalem Inventories, and logs or diaries. In chapter four, Legassie argues that these texts attest to a sophisticated mnemonic praxis—he draws heavily on Carruthers' classic studies on memory—through which pilgrimage becomes 'literate labor.' In what Legassie names 'the synthetic tradition' of (largely clerical) pilgrimage accounts, the composition of the text is part of the devotional work of pilgrimage, accomplished through 'memory work' before, during, and after the journey. The readings of these texts complement, but would benefit from greater engagement with, recent scholarship on 'virtual travel' or pilgrimage meditation by scholars such as Anthony Bale and Kathryn Rudy. Chapter five tackles the role of empirical observation in pilgrimage literature, tracing the rise in interest in writers' investigative methods for determining the history of places and objects in the Holy Land, and the rise of the 'Mediterranean turn' wherein places on the way to the Holy Land and the journey itself become subjects of scrutiny. Part three enters into the divergent styles of travel emerging post-1300, with a chapter on Petrarch and a chapter on Pero Tafur. Legassie's reading of Petrarch's travel letters in Familiares I–V and his Itinerarium reveals Petrarch's careful curation of a narrative arc that encompasses his change from an optimistic to jaded attitude to the ethical value of travel, corresponding to his changing political attitudes to Italian nationalism, and to his rejection of vernacular poetical modes for Latin epic. Legassie's intriguing approach to Petrarch's epistolary work as 'diasporic' rather than 'exilic' makes this a valuable addition to scholarship on Petrarch's relatively understudied travel letters. Chapter seven brings to the fore a theme which has run through much of the other travel literature Legassie discusses: concern with the ethics of travel. In Pero Tafur's fifteenth-century travel narrative, this concern is played out in the tension between the text's need to present Muslim lands as hostile territories in order to enhance the dramatic daring of its hero, and its investment...

Translating theLegenda aureain Early Modern England

To its admirers, theLegenda aureais a powerful expression of medieval belief. To the evangelical pamphleteers of early modern England, it was a symbol of all the failings of unreformed religion. For historians, it is a convenient shorthand for popular hagiography before the Reformation. These readings, however, understate theLegenda'soften ambiguous place in early modern devotional life. This article seeks to complicate theLegenda'shistory in late medieval and early modern England. It argues that the concept and the act of translation rendered Jacobus's text more complex than the historiographical shorthand allows. Translation contributed to theLegenda'spower as a devotional work, was a means by which it found its use, impact and wide audience, and was central to how reformers remembered both the text itself and its author. The translatedLegendawas not the exception to the narrative of the long Reformation, but an emblem of it.

The Way of Pilgrims in a Twenty-First-Century Cathedral

The title of my article is borrowed from the nineteenth-century spiritual adventure of a peasant on a pilgrimage through Russia, The Way of a Pilgrim. It is a classic devotional work that introduce...

Body, Self and Consciousness according to Tirum\u016blar\u2019s Tirumandiram: A comparative study with Kashmir \u015aaivism

Tirumular’s Tirumandiram is the earliest known Tamil treatise on yoga. This text is considered to be both, a devotional work as well as a tantric text. Unlike other major Siddha compositions, Tirumandiram does not contain any section on medicinal preparations or alchemy. It is the only Tamil text where the sections are named tanṭiram. In contrast to the popular pluralistic Śaiva Siddhānta, Tirumandiram, one of the twelve Saiva cannons (tirumurai), is monistic in its philosophy. This study, while elaborating on the metaphysics of the text Tirumandiram, also examines the shared philosophical thoughts between the monistic Kashmir Śaivism and Tamil Siddha mystics.

‘Securing the day’s devotion’: the spirituality of John Henry Newman and his Anglican inspirers

John Henry Newman’s spirituality and understanding of prayer was formed and framed by his years as an Anglican, from 1801 until his move to the Roman Catholic Church in 1845, and particularly by the years following his Anglican ordination in 1824. Influenced originally by the aspects of the Evangelical tradition, Newman discovered both the Fathers of the Church and the seventeenth-century Anglican divines. This paper explores the significance for him of the devotional work of three Anglican divines, the Sacra Privata of Thomas Wilson, Bishop of Sodor and Man (1663–1755), the Golden Grove of Bishop Jeremy Taylor (1613–1667), and the Preces Privatae of Bishop Lancelot Andrewes (1555–1626), as encapsulating models of Christian devotion which, as an Oxford Movement leader, he wished to commend to others.

From Holy Striving to Wholly Abiding: Mystical Transformation in James Hudson Taylor (1832–1905)

James Hudson Taylor (1832–1905), founder of the China Inland Mission in June 1865, was one of the most influential 19th century British Protestant missionaries in China. His writings, sermons and personal letters are suffused with spiritual insights and mystical nuances, notably Union and Communion,1 his short devotional work on the Song of Songs which was published in 1894. This article focuses on his mystical or transformative experience of 1869 which effected a profound experiential union with Christ and a new consciousness of soul rest. Captured here as a transformation ‘from holy striving to wholly abiding’, the significance of this pivotal moment is elucidated in terms of its immediate personal effect and its lasting impact on Taylor’s mission vocation. The relevance of Taylor’s mysticism for contemporary missionary spirituality is briefly delineated.