Women's writing in any period remains of critical concern, both at undergraduate and postgraduate level. Alexandra Barratt's edition offers a wide range of texts from the period 1300-1500, including: Original texts written by women in the Middle Ages Texts translated by women in the Middle Ages Prayers, meditations, scriptural comment, and accounts of religious experiences Educational writings Romance, poetry Each poem is given a headnote, giving details of composition, manuscript and sources. Full on-page annotation is provided giving details of allusions to contemporary religious, historical and social issues. A general introduction gives context to all the pieces and provides a penetrating account of the role of women in a burgeoning society of literary and cultural transmission.

Barking Abbey (founded c. 666) is hugely significant for those studying the literary production by and patronage of medieval women. It had one of the largest libraries of any English nunnery, and a history of women's education from the Anglo-Saxon period to the Dissolution; it was also the home of women writers of Latin and Anglo-Norman works, as well as of many Middle English manuscript books.BR> The essays in this volume map its literary history, offering a wide-ranging examination of its liturgical, historio-hagiographical, devotional, doctrinal, and administrative texts, with a particular focus on the important hagiographies produced there during the twelfth century. It thus makes a major contribution to the literary and cultural history of medieval England and a rich resource for the teaching of women's texts. Professor Jennifer N. Brown teaches at Marymount Manhattan College; Professor Donna Alfano Bussell teaches at University of Illinois-Springfield. Contributors: Diane Auslander, Alexandra Barratt, Emma Berat, Jennifer N. Brown, Donna A. Bussell, Thelma Fenster, Stephanie Hollis, Thomas O'Donnell, Delbert Russell, Jill Stevenson, Kay Slocum, Lisa Weston, Jocelyn Wogan-Browne, Anne B. Yardley

Women's writing in any period remains of critical concern, both at undergraduate and postgraduate level. Alexandra Barratt's edition offers a wide range of texts from the period 1300-1500, including:

• Original texts written by women in the Middle Ages
• Texts translated by women in the Middle Ages
• Prayers, meditations, scriptural comment, and accounts of religious experiences
• Educational writings
• Romance, poetry

Each poem is given a headnote, giving details of composition, manuscript and sources. Full on-page annotation is provided giving details of allusions to contemporary religious, historical and social issues. A general introduction gives context to all the pieces and provides a penetrating account of the role of women in a burgeoning society of literary and cultural transmission

New essays on the burgeoning of pastoral and devotional literature in medieval England. Pastoral and devotional literature flourished throughout the middle ages, and its growth and transmutations form the focus of this collection. Ranging historically from the difficulties of localizing Anglo-Saxon pastoral texts tothe reading of women in late-medieval England, the individual essays survey its development and its transformation into the literature of vernacular spirituality. They offer both close examinations of particular manuscripts, and of individual texts, including an anonymous Speculum iuniroum, the Speculum religiosorum of Edmund of Abingdon and later vernacular compositions and translations, such as Handlyng Synne and Bonaventure's Lignum Vitae. The reading and devotional use of texts by women and solitaries is also considered. They therefore form an appropriate tribute to the work of Bella Millett, whose research has done so much to advance our knowledge of the field. Contributors: Alexandra Barratt, Mishtooni Bose, Joseph Goering, Brian Golding, C. Annette Grise, Cate Gunn, Ralph Hanna, Bob Hasenfratz, Catherine Innes-Parker, E. A. Jones, Derek Pearsall, Elaine Treharne, Nicholas Watson, Jocelyn Wogan-Browne

Essays suggesting new ways of studying the crucial but sometimes difficult range of medieval mystical material. This volume seeks to explore the origins, context and content of the anchoritic and mystical texts produced in England during the Middle Ages and to examine the ways in which these texts may be studied and taught today. It foregrounds issues of context and interaction, seeking both to position medieval spiritual writings against a surprisingly wide range of contemporary contexts and to face the challenge of making these texts accessible to a wider readership. The contributions, by leading scholars in the field, incorporate historical, literary and theological perspectives and offer critical approaches and background material which will inform both research and teaching. The approaches to Middle English anchoritic and mystical texts suggested in this volume are many and varied. In this they reflect the richness and complexity of the contexts from which these writings emerged. These essays are offered aspart of an ongoing exploration of aspects of medieval spirituality which, while posing a considerable challenge to modern readers, also offer invaluable insights into the interaction between medieval culture and belief. Contributors: E.A. Jones, Dee Dyas, Valerie Edden, Santha Bhattachariji, Denis Renevey, A.C. Spearing, Thomas Bestul, Liz Herbert McAvoy, Barry A. Windeatt, Alexandra Barratt, R.S. Allen, Roger Ellis, Ann M. Hutchison, Marion Glasscoe, Catherine Innes-Parker

These studies of the theory and practice of translation in the middle ages show a wide range of translational practices, on texts which range from anonymous Middle English romances and Biblical commentaries to the writings of Usk, Chaucer and Malory. Included among them is a paper on a hitherto unknown woman translator, Dame Eleanor Hull; a paper which compares a draft translation with its fair copy to show how its translator worked; a paper which shows how the mystic Rolle sought to 'translate' his heightened spiritual experiences into words; and so on. In a medieval translation the general priority of meaning over form and style enabled, even obliged, the translator to act more like an author than like a scribe. Consequently, the study of medieval translation throws important light on contemporary, attitudes to, and understandings of, fundamental literary questions: for example, and most importantly, that of the role of the author.

This study comprises a critical edition, using all the five extant MSS, of the most popular of the Middle English gynaecological texts deriving from the Latin Trotula-text. The Knowing of Women's Kind in Childing is a short fifteenth-century prose treatise which claims to be translated from Latin texts (or Latin and French, according to some manuscripts) that derive ultimately from the Greek. It has a unique importance as it was written by a woman, for a female audience, and on the subject of women. The text considers women's physical constitution, what makes them different from men (primarily the possession of a womb) and, in particular, the three types of problem that the womb causes. That it was written for a female audience is made explicit in the Prologue where the writer explains that he has translated this text out of French and Latin into English because literate women are more likely to read English than any other language and can then pass on the information it contains to illiterate women. More controversial must be the claim that this text was written by a woman. The text is a translation, no doubt by a man, but one of his ultimate sources was a text attributed to 'Trotula', in the Middle Ages believed to be the name of a midwife or gynaecologist from Salerno, who wrote extensively on women's ailments, childbirth and beauty care. Recent work shows that such a woman, probably named Trota, did exist and that she did write a gynaecological treatise, the Trotula or 'little Trota', which became closely associated with two other texts not by her. All three however became very popular and were widely disseminated under her name. Large sections of The Knowing of Woman's Kind come, via an Old French translation, from a version of the Liber de Sinthomatibus Mulierum (the Cum auctor), the first element in this Trotula ensemble. Alexandra Barratt is Professor of English at the University of Waikato, New Zealand.]

Gertrud the Great (1256-1302) entered the monastery of Helfta in eastern Germany as a child oblate. At the age of twenty-five she underwent a conversion that led to a series of visionary experiences, some of which she recorded in Latin "with her own hand," in what became Book Two of The Herald of God's Loving-Kindness, the standard version of her revelations. The other four books were written down by a close confidant of the saint, now often known as "Sister N." Recently a different version of Gertrud's revelations has been discovered, in an early fourteenth-century manuscript held at the University of Leipzig, Germany, much older than the known manuscripts of The Herald. The Memorial of the Abundance of the Divine Sweetness is shorter than The Herald, and while the two versions have some text in common (notably most of The Herald's Book Two), the new manuscript also contains some completely new material, which sometimes modifies and sometimes complements what readers already know of the saint.

Gertrud the Great (1256-1302) entered the monastery of Helfta in eastern Germany as a child oblate. At the age of twenty-five she underwent a conversion that led to a series of visionary experiences. These centered on "the divine loving-kindness," which she perceived as expressed through and symbolized by Christ's divine Heart. Some of these experiences she recorded in Latin "with her own hand," in what became Book 2 of The Herald of God's Loving-Kindness. Books 1, 3, 4, and 5 were written down by another nun, a close confidant of the saint, now often known as "Sister N." Book 4 records Gertrud's many vivid spiritual experiences, which took place on various liturgical feasts when she was too sick to take part in the community's worship. Foregrounding visions of the court of heaven and dialogues with Christ, the Virgin Mary, and other saints, they further develop devotional themes already present in the earlier books. Often profoundly indebted to the liturgy of Mass and office, they have been carefully arranged according to the ecclesiastical year by the medieval compiler.

' ... every health professional should consider its key message as a principle (what does the evidence tell us?) in their practice and in their influence personally. The case is built strongly through the chapters: What is prostate cancer and how common is it? What is the risk of dying from prostate cancer? What is the risk of being diagnosed? What increases or decreases the risk of prostate cancer? How is it diagnosed? What are the treatments for early stage? To screen or not to screen?'

Placed in the monastery of Helfa, in Upper Saxony, at the age of five, Gertrud began having visions and writing at twenty-five. Book 1, written by a nun of Helfta, reveals the personality and virtues of Gertrud. Avoiding hagiographical commonplaces, the writer reveals both the strenghts and the shortcomings of her very human and very committed heroine. Book 2, contains Gertrud's own account of her spiritual experiences.