The songs of the troubadour poets of the south of France were a pervasive influence in the development of the European lyric (and indeed other genres) from the twelfth century to the Renaissance and beyond. Much troubadour poetry is on the topic of love, and is composed from a first-person position. This book is a full-length study of this first-person subject position in its relation to language and society. Using theoretical approaches where appropriate, Sarah Kay discusses to what extent this first person is a 'self' or 'character', and how far it is self-determining. Dr Kay draws on a wide range of troubadour texts, and provides close readings of many of them, as well as translating all medieval quotations into English in order to make the discussion accessible to the non-specialist. Her book will be of interest both to scholars of medieval literature, and to anybody investigating subjectivity in lyric poetry.

The dazzling culture of the troubadours - the virtuosity of their songs, the subtlety of their exploration of love, and the glamorous international careers some troubadours enjoyed - fascinated contemporaries and had a lasting influence on European life and literature. Apart from the refined love songs for which the troubadours are renowned, the tradition includes political and satirical poetry, devotional lyrics and bawdy or zany poems. It is also in the troubadour song-books that the only substantial collection of medieval lyrics by women is preserved. This book offers a general introduction to the troubadours. Its sixteen newly-commissioned essays, written by leading scholars from Britain, the US, France, Italy and Spain, trace the historical development and setting of troubadour song, engage with the main trends in troubadour criticism, and examine the reception of troubadour poetry. Appendices offer an invaluable guide to the troubadours, to technical vocabulary, to research tools and to surviving manuscripts.

Essays on aspects of medieval French literature, celebrating the scholarship of Sarah Kay and her influence on the field.

The Sense of Sound is a radical recontextualization of French song, 1260-1330. Situating musical sound against sonorities of the city, madness, charivari, and prayer, it argues that the effect of verbal confusion popular in music abounds with audible associations, and that there was meaning in what is often heard as nonsensical.

Ferranate (English and comparative literature, Columbia U.) describes medieval women's activities as correspondents, readers, writers, and literary patrons from antiquity through the 14th century. The writings she considers range through virtually every field in historical and literary studies. Annotation copyrighted by Book News, Inc., Portland, OR

In the twelfth century, the Catholic Church attempted a thoroughgoing reform of marriage and sexual behavior aimed at eradicating sexual desire from Christian lives. Seeking a refuge from the very serious condemnations of the Church and relying on a courtly culture that was already preoccupied with honor and secrecy, European poets, romance writers, and lovers devised a vision of love as something quite different from desire. Romantic love was thus born as a movement of covert resistance. In The Making of Romantic Love: Longing and Sexuality in Europe, South Asia, and Japan, William M. Reddy illuminates the birth of a cultural movement that managed to regulate selfish desire and render it innocent—or innocent enough. Reddy strikes out from this historical moment on an international exploration of love, contrasting the medieval development of romantic love in Europe with contemporaneous eastern traditions in Bengal and Orissa, and in Heian Japan from 900-1200 CE, where one finds no trace of an opposition between love and desire. In this comparative framework, Reddy tells an appealing tale about the rise and fall of various practices of longing, underscoring the uniqueness of the European concept of sexual desire.

Arguably the single most influential literary work of the European Middle Ages, the Roman de la Rose of Guillaume de Lorris and Jean de Meun has traditionally posed a number of difficulties to modern critics, who have viewed its many interruptions and philosophical discussions as signs of a lack of formal organization and a characteristically medieval predilection for encyclopedic summation. In Fortune's Faces, Daniel Heller-Roazen calls into question these assessments, offering a new and compelling interpretation of the romance as a carefully constructed and far-reaching exploration of the place of fortune, chance, and contingency in literary writing. Situating the Romance of the Rose at the intersection of medieval literature and philosophy, Heller-Roazen shows how the thirteenth-century work invokes and radicalizes two classical and medieval traditions of reflection on language and contingency: that of the Provençal, French, and Italian love poets, who sought to compose their "verses of pure nothing"in a language Dante defined as "without grammar," and that of Aristotle's discussion of "future contingents" as it was received and refined in the logic, physics, theology, and epistemology of Boethius, Abelard, Albert the Great, and Thomas Aquinas.Through a close analysis of the poetic text and a detailed reconstruction of the logical and metaphysical concept of contingency, Fortune's Faces charts the transformations that literary structures (such as subjectivity, autobiography, prosopopoeia, allegory, and self-reference) undergo in a work that defines itself as radically contingent. Considered in its full poetic and philosophical dimensions, the Romance of the Rose thus acquires an altogether new significance in the history of literature: it appears as a work that incessantly explores its own capacity to be other than it is.

David Lawton approaches later medieval English vernacular culture in terms of voice. As texts and discourses shift in translation and in use from one language to another, antecedent texts are revoiced in ways that recreate them (as "public interiorities") without effacing their history or future. The approach yields important insights into the voice work of late medieval poets, especially Langland and Chaucer, and also their fifteenth-century successors, who treat their work as they have treated their precursors. It also helps illuminate vernacular religious writing and its aspirations, and it addresses literary and cultural change, such as the effect of censorship and increasing political instability in and beyond the fifteenth century. Lawton also proposes his emphasis on voice as a literary tool of broad application, and his book has a bold and comparative sweep that encompasses the Pauline letters, Augustine's Confessions, the classical precedents of Virgil and Ovid, medieval contemporaries like Machaut and Petrarch, extra-literary artists like Monteverdi, later poets such as Wordsworth, Heaney, and Paul Valery, and moderns such as Jarry and Proust. What justifies such parallels, the author claims, is that late medieval texts constitute the foundation of a literary history of voice that extends to modernity. The book's energy is therefore devoted to the transformative reading of later medieval texts, in order to show their original and ongoing importance as voice work.

Mathews examines work by writers and painters working in France in the twentieth century.

"In his song, Lanqan li jorn, the early-twelfth-century troubadour Jaufre Rudel expresses a sense of wonder and uncertainty about the future, one that he maps onto his perception of geography as complex, interwoven, and often unknowable. The song proclaims Jaufre's intention to travel eastward to the Crusade front as a Christian pilgrim, and to unite there with his beloved Lady (generally understood as the Countess of Tripoli), the object of his amor de loing [love from afar]. Jaufre expresses both ambivalence and a sense of possibility as he prepares to depart outremar. In Jaufre's ideology, distance suggests the multivalent difficulties inherent in this effort--the challenges of geographical travels and unknown roads; the emotional separation between lovers and uncertain pathways; and the subjective distances between the ideals of French courtliness, Christian values, and his imagining of the land of Saracens. Because the pathways that lie before him--the ports and roads--are so many and so unfathomable, Jaufre cannot prophesy the outcome of this journey. As Jaufre contemplated the unknown East, he could not have predicted the impact of the Crusade efforts or the song-making traditions in which he participated. According to his vida, or biographical sketch (although these were often fictionalized), Jaufre would die in the East while on the Crusade venture; having often imagined the Countess of Tripoli, he would become ill on the journey, arriving in the Syrian county only just in time to be embraced his beloved and die in her arms. Jaufre was one of many creators of the Crusade period to contemplate a new world, one marked by Crusading, through song. In doing so, he employed geographical rhetoric in ways that engaged his belief systems about love, politics, religion, and space. In this book, I locate ideologies of early Crusade culture as expressed in the Occitanian song (in the south of modern-day France), particularly in Latin devotional song and troubadour lyric. Such songs engage their Crusading context through text and melody, through metaphors of travel, distance, and geography. I argue that these songs reflect Crusade perspectives, articulate regional beliefs and local identities, and demonstrate the rhetorical and expressive possibilities of music and poetry in combination. Today, in keeping with the concepts of mouvance and re-invention, as articulated by Paul Zumthor and Amelia Van Vleck among others, we understand troubadour song as a site of re-creation rather than fixity. Troubadour songs circulated abundantly in oral transmission, long before they were committed to writing; each performance of a given song was subject to change and reinvention, with performance acting not as repetition, but as an act of re-composition, improvisation, or variation, aided, but not dictated, by memory. Troubadour songs may exist in multiple variant copies across multiple manuscripts, or they may survive today without any written record of their melodies at all, perhaps once so well known that their notation was not needed. Zumthor thus explained, "the 'work' floats, offering not a fixed shape of firm boundaries but a constantly shifting nimbus . . . Although the production of an individual, it [a song] is characterized by the sense of potential incompleteness is caries within itself." As he looked forward uncertainly into his own travels and his future, Jaufre understood his songs as fluid, as templates for further composition, and as sites of communal, rather than individual, creation. Indeed, among the troubadours, Jaufre can be considered an "extremist" (in the words of Amelia Van Vleck) with regard to transmission and re-composition, as he was particularly explicit about inviting others to change and improve upon his song, placing the singer on par with the composer as a creative agent, and rejecting the idea of single or original author with respect to his work. For Jaufre, the audience too played a role in defining the song; the experience of reception essentially contributed to the process of re-creation. Thus Rupert Pickens wrote, regarding his edition of Jaufre's poems: "It soon became apparent . . . that not only can 'authentic' texts not be discovered, much less 'established' . . . but that, given the condition of the manuscripts and the esthetic principles involving textual integrity affirmed by Jaufre himself . . . the question of 'authenticity' . . . was largely irrelevant.""--