By Clare A. Lees
First released in 2001, Double brokers was the 1st book-length examine of girls in Anglo-Saxon written tradition that took at the insights supplied via modern severe and feminist conception, and it quick tested itself as a customary. Now on hand back, it complicates the exclusion of girls from the historic list of Anglo-Saxon England by way of tackling the deeper questions at the back of how the female is modeled, used, and made metaphoric in Anglo-Saxon texts, even if the ladies themselves are absent.
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Additional info for Double Agents: Women and Clerical Culture in Anglo-Saxon England
The explicit connection between the two dreams is the figure of light – always a sign of divine presence. Begu’s dream in fact confirms Bede’s interpretation of Breguswith’s, since here too light is associated with Hild. Yet Begu’s vision is reiterated three times: first by Bede, in indirect speech; second by Begu herself to Frigyth; and third by the entire female community as they receive the by now narratologically redundant news of Hild’s death. In case the reader has not grasped the significance of this ‘beautiful harmony of events’ (as Bede puts it) – news of Hild’s death spreads through Hackness at the moment she dies at Whitby – he reports a third dream as a postscript.
The New Philology, Speculum 65 (1990), 100. : University of Notre Dame Press, 1994), p. 242. For similar elisions on work on the body, see Caroline Walker Bynum, Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion (New York: Zone Books, 1992) and The Resurrection of the Body in Western Christianity, 200–1336 (New York: Columbia University Press, 1995); Sarah Kay and Miri Rubin (eds), Framing Medieval Bodies (Manchester: Manchester University Press, 1994); Linda Lomperis and Sarah Stanbury (eds), Feminist Approaches to the Body in Medieval Literature (Philadelphia: University of Pennsylvania Press, 1993).
23–4), we examine the cultural activities represented in the two accounts, and represented by the institution of Anglo-Saxon scholarship, as gendered ones. We might express this as follows: Bede (the man) fathers Cædmon (poets/poetry/sons) while Hild (the woman) mothers bishops/men. I 20 PATRISTIC MATERNITY The gender asymmetry suggested by the events of Hild’s Life and Cædmon’s miracle is a familiar binarism of patriarchy: women reproduce, men produce. 3 When literary history remembers Cædmon as the originary event of English poetry, it tends to forget Hild – as a direct consequence of Bede’s structuring of the event.
Double Agents: Women and Clerical Culture in Anglo-Saxon England by Clare A. Lees
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