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By Adrienne Williams Boyarin

Mythical debts of the Virgin Mary's intercession have been generally circulated during the heart a long time, borrowing seriously, as in hagiography commonly, from folktale and different motifs; she is represented in a couple of diversified, frequently incredible, methods, infrequently because the meek and delicate mom of Christ, yet as bookish, fierce, and capricious, among different attributes. this is often the 1st full-length examine in their position in particularly English medieval literary and cultural historical past. whereas the English flow of vernacular Miracles of the Virgin is markedly various from continental examples, this ebook exhibits how distinction and miscellaneity can demonstrate very important advancements inside of an unwieldy style. the writer argues that English miracles particularly have been stimulated by means of medieval England's bothered background with its Jewish inhabitants and the swift thirteenth-century codification of English legislation, in order that Mary usually turns into a determine with particular dominion over Jews, textual content, and felony difficulties. The moving codicological and old contexts of those texts make it transparent that the paradoxical sign"Mary" may possibly represent in either strangely varied and strangely constant methods, rendering Mary either mediatrix and legislatrix. ADRIENNE WILLIAMS BOYARIN is Assistant Professor of English on the collage of Victoria (British Columbia).

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Extra resources for Miracles of the Virgin in Medieval England: Law and Jewishness in Marian Legends

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173–6. Southern, ‘English Origins’, p. 194. , p. 198 n. 1. , pp. 199–200. Southern surmises that Anselm’s collection came together sometime between 1120 and 1125. Osbert’s letter is quoted in Bishop, Liturgica, pp. 243–4. Southern, ‘English Origins’, pp. 196 n. 2, 197 nn. 1–3. 20 Jewishness in Marian Legends Account: s5940188 English Miracles of the Virgin monks, including William of Malmesbury, and translated into vernaculars,40 all for the purpose of validating a liturgical practice and a nascent theology of the Immaculate Conception, and increasing devotion to the Virgin Mary in all its aspects.

S. , Lives of the Saints, as Englished by William Caxton, II (London, 1900), pp. 126–9. ‘English Origins’, p. 194. 34 It is widely accepted that the Conception was celebrated in Anglo-Saxon England and encountered Norman opposition after the Conquest. Debates over its validity resurfaced nearly simultaneously with the appearance of the first Latin collections of Miracles of the Virgin. The legend and its circulation, in both its early and late iterations, reflect mainly theological and clerical concerns and suggest that the early collections were consumed and utilized by monastic audiences who understood them as at least marginally authoritative.

243–4. Southern, ‘English Origins’, pp. 196 n. 2, 197 nn. 1–3. 20 Jewishness in Marian Legends Account: s5940188 English Miracles of the Virgin monks, including William of Malmesbury, and translated into vernaculars,40 all for the purpose of validating a liturgical practice and a nascent theology of the Immaculate Conception, and increasing devotion to the Virgin Mary in all its aspects. This was successful on many levels. Though the legend did not quickly become a popular vernacular subject, its Latin circulation continued uninterrupted in England throughout the Middle Ages.

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