By Susan E. Phillips
In contemporary many years, students have proven an expanding curiosity in gossip's social, mental, and literary services. the 1st book-length research of medieval gossip, reworking speak shifts the present debate and argues that gossip features essentially as a transformative discourse, influencing not just social interactions but additionally literary and non secular practices. often called 'jangling' in center English, gossip used to be believed to deprave parishioners, disturb the peace, and reason civil and non secular unrest. yet gossip was once additionally a effective cultural strength; it reconfigured pastoral perform, catalyzed narrative experimentation, and restructured social and familial relationships. reworking speak will entice a various viewers, together with students drawn to overdue medieval tradition, faith, and society; Chaucer; and girls within the center a while.
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Additional resources for Transforming Talk: The Problem With Gossip in Late Medieval England
Example text
26. Jennings, ‘‘Tutivillus,’’ 8. Tubach catalogues the two strains as ࠻1630a and b. Frederic C. Tubach, Index Exemplorum; a Handbook of Medieval Religious Tales (Helsinki: Suomalainen Tiedeakatemia, 1969). 27. In light of Atchley’s claim that the Jacob’s Well was directed at a hybrid lay-clerical audience, we might be tempted to interpret the preacher’s recounting of both strains as an attempt to address separately the transgressions of both halves of his audience. Atchley, Wose, 28–31. Yet the preacher uses both versions of the story to illustrate the same moral, a moral directed at his congregation’s idle chatter.
19. During the course of the sermon cycle, the preacher not only addresses all the topics on Archbishop John Pecham’s syllabus, Ignorantia sacerdotum (1281), but expands the list, treating excommunication, tithe payment, the prohibited degrees of kindred and affinity, confession, the seven deadly sins, the bodily and spiritual senses, the virtues and vices, good works, the creed, the sacraments, the commandments, the precepts, the works of mercy, the Ave, and the Lord’s Prayer. For a discussion of Pecham’s syllabus and its influence on English preaching practice, see, Spencer, English Preaching, 201–27.
Not only have the monk’s transgressions have been recounted in numerous exempla, but also Mannyng does not traffic in the monk’s ‘‘privitee’’: he does not disclose either the abbey’s identity or the monk’s name. Although the monk reveals his identity to his former colleague within the narrative—‘‘and tolde hys name’’ (3604)—Mannyng does not convey this private information to his audience. Nor does he attempt to slander surreptitiously this anonymous English monk. This is not, for example, the Pardoner’s barely concealed Manciple’s Tale provides a humorous echo of Mannyng’s concern.