St. Margaret of Antioch was one of the most popular saints in medieval England and, throughout the Middle Ages, the various Lives of St. Margaret functioned as a blueprint for a virginal life and supernatural assistance to pregnant women during the dangerous process of labor. In her narrative, Margaret is accosted by various demons and, having defeated each monster in turn, she is taken to the place of her martyrdom where she prays for supernatural boons for her adherents. This book argues that Margaret's monsters are a key element in understanding Margaret's importance to her adherents, specifically how the sexual identities of her adherents were constructed and maintained. More broadly, this study offers three major contributions to the field of medieval studies: first, it argues for the utility of a diachronic analysis of Saints' Lives literature in a field dominated by synchronic analyses; second, this diachronic analysis is important to interpreting the intertext of Saints' Lives, not only between different Lives but also different versions of the same Life; and third, the approach further suggests that the most valuable socio-cultural information in hagiographic literature is found in the auxiliary characters and not in the figure of the saint him/herself.

St. Margaret of Antioch was one of the most popular saints in medieval England and, throughout the Middle Ages, the various Lives of St. Margaret functioned as a blueprint for a virginal life and supernatural assistance to pregnant women during the dangerous process of labor. In her narrative, Margaret is accosted by various demons and, having defeated each monster in turn, she is taken to the place of her martyrdom where she prays for supernatural boons for her adherents. This book argues that Margaret's monsters are a key element in understanding Margaret's importance to her adherents, specifically how the sexual identities of her adherents were constructed and maintained. More broadly, this study offers three major contributions to the field of medieval studies: first, it argues for the utility of a diachronic analysis of Saints' Lives literature in a field dominated by synchronic analyses; second, this diachronic analysis is important to interpreting the intertext of Saints' Lives, not only between different Lives but also different versions of the same Life; and third, the approach further suggests that the most valuable socio-cultural information in hagiographic literature is found in the auxiliary characters and not in the figure of the saint him/herself.

Holy Monsters, Sacred Grotesques examines the intersection of religion and monstrosity in a variety of different time periods in the hopes of addressing two gaps in scholarship within the field of monster studies. The first part of the volume-running from the medieval to the Early Modern period-focuses upon the view of the monster through non-majority voices and accounts from those who were themselves branded as monsters. Overlapping partially with the Early Modern and proceeding to the present day, the contributions of the second part of the volume attempt to problematize the dichotomy of secular/religious through a close look at the monsters this period has wrought.