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• W339989746 abstract "In her 1986 book on Wayward Nuns in Medieval Literature, Graciela Daichman notes that nun of Middle Ages was frequently viewed as an object of popular ridicule or a target of episcopal wrath and that medieval writers from Chaucer in Canterbury Tales to Juan Ruiz, Archpriest of Hita, in El Libro de Buen Amor [The Book of Good Love] were fascinated by convent behavior to extent that often felt it their duty to record it, reprove it, or mock it.(1) A similar impulse appears in three Middle English translations of Benedictine rule collected and edited by Ernst Kock in 1902 for Early English Text Society. These translations are titled by Kock Northern Prose Version, The Northern Metrical Version and The Caxton Abstract.(2) All three rules display textual and linguistic evidence to suggest that they were compiled for communities of women in north of England between 1400 and end of fifteenth century, and that translators, editors or compilers of these texts were actively engaged in recording, reproving and mocking unseemly attitudes and actions among their readers. Daichman goes so far in this regard to point out that immodest or dishonorable behavior on part of female monastics was single problem most feared by church authorities.(3) Eileen Power pursues a similar vein of thought in her book, Medieval English Nunneries, where she reports that the Yorkshire nuns [in particular] were quarrelsome ladies.(4) Records indicate that early in fourteenth century archbishop addressed a severe letter to one aged nun, called Avice de la More, who resided at Nunkeeling, and who was a renowned troublemaker. In letter he threatened to remove provision made for her if she persisted in her conspiracies, rebellions and disobedience to prioress, and he imposed a severe penance upon her. But, Power points out, this had little effect: Seven penitential psalms with litany on Fridays, a discipline in chapter and a fasting diet could not tame temper of Avice de la More; she stirred up tale of her grievances to seculars and adversaries outside. `Clamorous information' reached Archbishop concerning intrigues...once more he wrote to Avice `with a bitter heart.' She had broken her vow of in arrogancy and elation of heart towards her prioress...let her desist at once [demanded archbishop] and study to live according to rule.(5) As with many feminine rules, three Middle English texts in question address just such behavioral problems by adapting contents of original rule at opportune locations. These textual adjustments include extending, condensing or rearranging material, well using emphatic diction and other rhetorical devices to highlight selected information while subordinating less pertinent matter. As a result, all three rules include attempts to reclaim image of wayward nun by recording, reproving and, in some instances mocking, unacceptable conduct. The rules accomplish this reclamation most vividly in their highly individualized presentations of traditional Benedictine concept of obedience. The first rule in 1902 collection, which is called The Northern Prose Version by Kock, features to God in chapter five. In standard version of Benedictine rule, fifth chapter begins with a description of to God a function of humility. It states quite simply that the first step of humility is unhesitating obedience (RB 5:1).(6) By contrast, Northern Prose rule emphasizes this kind of for its own sake in first sentence of fifth chapter: In this sentence Saint Benedict speaks of obedience, what it is said [to be]...humbly to [do] God's service in holy church and use your might there that you may flee fire of hell and come to heaven, where it is fair to be (Prose, 9). In fifth chapter of Northern Metrical Version, which was composed in first half of fifteenth century, there is equally vigorous encouragement to adhere to conventional rules of obedience. …" @default.
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• W339989746 date "1996-07-01" @default.
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• W339989746 title "Reclaiming the Wayward Nun: Thematic Similarities in Three Middle English Versions of the Benedictine Rule" @default.
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