In which I make myself cry

Through the course of the various re-structures of our syllabus and curriculum reforms we've undergone over the last few years, I struggled to find the right balance of medieval literature and medievalism in the one subject I offer in second and third year. I'm glad to say I think I might have got the balance just about right. The subject is called Romancing the Medieval, and we have 75 students reading Chaucer and Malory in Middle English, Sir Gawain and Margery Kempe in modern translation, amongst a few other things, while I gave a lecture last week on medievalist poetic tradition (OE translations by Tennyson, and Heaney; and thanks to Chris Jones who is expert in this stuff, a sonnet by Borges on Old English; and Chaucerian extracts from Lydgate, Spenser and Dryden, as well as Ted Hughes' poem about Sylvia Plath declaiming Chaucer to the cows, etc.). We will move, soon, to Tennyson's Lady of Shalott and some of the Idylls, The Lord of the Rings, and a week on medieval fairy tales.

But today it was the Prioress's Tale. We are moving into the second half of the course, and now that they have had a pretty solid introduction to medieval literature, I wanted to start thinking about scholarly medievalism. I got them to read Michael Calebrese's essay (the one Eileen had a bunch of us respond to for one of BABEL's sessions at Kalamazoo last year) for its uncompromising scrutiny of the easy absolutist ethics the Prioress seems to encourage amongst readers.

Anyhoo, in thinking about this tale of blood libel against the Jews, who are said to have murdered the little Christian boy so devoutly singing his Marian hymn, I also told the story of St Hugh of Lincoln, and remembered my visit to Lincoln Cathedral, where next to the remains of his shrine, the cathedral has framed this notice and prayer:

Trumped up stories of "ritual murders" of Christian boys by Jewish communities were common throughout Europe during the Middle Ages and even much later.  These fictions cost many innocent Jews their lives. Lincoln had its own legend, and the alleged victim was buried in the Cathedral in the year 1255.

Such stories do not redound to the credit of Christendom, and so we pray:

Lord, forgive what we have been,

amend what we are,

and direct what we shall be.

Perhaps it's because I'm overtired, and frankly, a little up and down in spirits at the moment, I couldn't read this prayer to the class with choking up a little. It's the sheer simplicity of the acknowledgement of wrong that gets me. Yet this often seems such a hard thing for the church to say...

But of course, in the context of Calabrese's critique of emotional absolutism, and my discussion in the lecture of affective piety, I don't really trust my emotional response here. Was it too easy?

In thinking about the Prioress, though, I kept returning to the description of her in the General Prologue, where we are told she "peyned hire to countrefete chere/ Of court, and to been estatlich of manere." So here's my question to the Chaucerians amongst you: has anyone ever suggested that the Prioress's sentimentalism is part of this performance of courtly demeanour? Do we know anything about a self-conscious fashion for this kind of piety in the Ricardian court? Is there something blindingly obvious I'm missing here? Yes, I promise I will do my own research on this soon enough, but in the meantime, what do you reckon?

How to Become a Saint. Australian Medievalism #456

Some circles in Australia have become awfully excited about the prospect of our first saint, and it seems the final condition has now been met, with the declaration of Mary McKillop's second miracle (it takes two, apparently). The first was a cure from leukemia in 1961; now a woman in the Hunter Valley's prayers to Mother Mary have been certified as curing her cancer in the mid 90s. The report says, "The approved miracle ... had to be scientifically and theologically assessed before it was decreed by the Vatican." An announcement of her sanctity is expected from the Vatican next year.

I would have liked to hear a little more about this assessment process. Was it a joint committee? Did the same conditions have to be met by each body of experts? Apparently the woman in question does not yet wish to be identified. So her testimony has been taken over by the professionals, institutionalised and certified, and lifted out of the possibility of personal witness.

I guess this is similar to the medieval process, where miracles similarly had to be declared or authenticated by the church. I don't know enough to know if doctors were involved then as well. But I'm pretty sure that witnesses didn't often have, or want, the option of anonymity.

Mary's intercession apparently also played an important role in the recent successful separation of conjoined twins Trishna and Krishna in Melbourne, the survival of burns and car crash toddler Sophie Delezio, and the awakening from his seven-month coma of David Keohane, the Irish backpacker who was assaulted in Sydney. So that's good to know...

She was also known as an educator, establishing her first school in Penola, South Australia. I've been there twice: most recently on a road trip with some medievalists (some Catholic, some not). The Mary McKillop centre did seem, indeed, as if it was in suspension, just waiting for some news... My companions and I walked carefully through the question of religion: it can be a sensitive issue for medievalists.

But here's a funny section from the report in The Age:

Former Pentridge Prison chaplain Father Peter Norden said he was ''very pleased and happy to celebrate the fact that recognition is given for Mary, that it's a woman chosen for sainthood." ... "Even though many would view nuns as creatures of the past, we see the earnest goodness in the way in which she lived and dealt with adversity and met challenges,'' he said.

Well, Mother Mary died in 1909, so yes, she was indeed a "creature" of the past, though I suspect Father Norden really means something more like "medieval", or "not-modern" here. Do others find a bit of a back-hander here, though? He's pleased that it's a woman who's been chosen, but nuns — creatures — belong in the past? A little unconscious condescension here, I can't help but feel.

Update: Helen's sent me this photo, taken a few kilometres away up near St Vincent's in Brunswick St. So she's really a local Fitzroy saint as well...