Monks, Miracles and Magic

Parish, Helen

doi:10.4324/9781315016993

Cited by 1 publication

(2 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…14 Caxton began his work with an adapted translation of Vignay's preface to the Legenda, reproducing Vignay's ideas closely -notably that the Legenda was a means of allowing 'such peple as been not letterd' access to the saints' stories -but substituting an account of his own work and patrons. 15 Of course, he was clear that 'this sayd werke was grete & ouer chargeable' and would have to find 10 For monastic and university libraries, see K. W. Humphreys, ed., The Friars' Libraries, CBMLC 1 (London, 1990), 165-6, 172-3; William P. Stoneman, ed., Dover Priory, CBMLC 5 (London, 1999), 97-8; M. T. J. Webber and A. G. Watson, ed., The Libraries of the Augustinian Canons, CBMLC 6 (London, 1998), 238-9; Peter D. Clarke, ed., The University and College Libraries of Cambridge, CBMLC 10 (London, 2002), 43 buyers, but translation was a pious act both for Caxton, who carried it out, and for Arundel, who paid for it. 16 Like his predecessors, Caxton departed from Jacobus in several instances.…”

Section: From Legenda Aurea To Golden Legendmentioning

confidence: 99%

“…As Helen Parish has observed, Protestant writers turned the Legend against the Catholic Church by repeating and mocking the book's most fantastic miracle stories. 43 Such mocking also took place in the pages of the book itself, as annotators added jokes into the margins. There were, however, less expected techniques: identifying saints whose behaviour supported Protestant ideals and undermined Catholic doctrine.…”

Section: The Legend the Bible And The Reformationmentioning

confidence: 99%

See 1 more Smart Citation

Translating theLegenda aureain Early Modern England

Ring

2017

Stud. Church hist.

View full text Add to dashboard Cite

To its admirers, the Legenda aurea is 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 the Legenda's often ambiguous place in early modern devotional life. This article seeks to complicate the Legenda's history 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 the Legenda's power 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 translated Legenda was not the exception to the narrative of the long Reformation, but an emblem of it.

show abstract

Section: From Legenda Aurea To Golden Legendmentioning

confidence: 99%

Section: The Legend the Bible And The Reformationmentioning

confidence: 99%