The Year's Work for 1999
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The Year’s Work in Medievalism Medievalism The Year’s Work for Edited by Gwendolyn Morgan 1999 XIV BOZEMAN, MONTANA 1999 XIV The Year’s Work in Medievalism Humanities. Series Editor Gwendolyn Morgan, Ph.D. Assistant Editor Tammy Anderson The Year’s Work in Medievalism is based upon but not restricted to the 1999 Proceedings of the annual International Conference on Medievalism organized by the Director of Conferences of Studies in Medievalism. The Year’s Work also publishes bibliographies, book reviews, and announcements of conferences and other events. Copyright © Studies in Medievalism 1999 All rights reserved. Excepted as permitted under current legislation, no part of this work may be photocopied, stored in a retrieval system, published, transmitted, or reproduced in any form or by any means without the prior permission of the copyright owner. First published 2000 by Studies in Medievalism The Year’s Work in Medievalism is an imprint of Studies in Medievalism. Address: Gwendolyn Morgan, Editor, Studies in Medievalism, Department of English, Montana State University, Bozeman, Montana 59717. Published in the USA by Studies in Medievalism with partial funding by Montana State University and the Montana Committee for the The Year’s Work in INTRODUCTION Medievalism by Gwendolyn Morgan VOLUME XIV 1999 The present volume marks a departure from previous Introduction Gwendolyn Morgan i issues in this series in that it emphasizes living medievalism, that is, bringing medievalism out of the The New Druids (Plenary Address) Ronald Hutton 1 academic closet and observing it at work in everyday life. And, indeed, the Fourteenth International Conference on The Medieval Myth of Jewish Ritual Medievalism, held in Bozeman, Montana in September, Murder: Toward a History of 1999, reflected this trend. In addition to the more usual Literary Reception Richard Utz 22 studies of medieval influences in the various arts and humanities, attendees participated in discussion of re- Julian of Norwich: Thomas Merton’s creations of the Middle Ages in Disney films and the Reason to Hope Michael J. Callaghan 43 college classroom, in new age mysticism and ecology. Expanded versions of several such studies are found Thomas Aquinas and the Debate herein. over Introspection Richard T. Lambert 58 The tone for this volume, and for the conference as a whole, was set by Ronald Hutton’s remarkable Ecocriticism’s Middle Ages Gregory B. Stone 73 examination of “The New Druids,” a conglomeration of groups attempting to practice a spiritual system of the Chaucer’s The Book of the Duchess ancient Celts which many people may know by name but and the Limits of Narrative Tiffany Rašovi 100 of which few really have the faintest understanding. Indeed, as Dr. Hutton points out, even so-called scientific Excess and Defect: Spencer and Medieval and academic beliefs about the druids are founded on Cosmology in A Thousand Acres James R. Keller 118 little more than a few highly biased and confused classical Roman accounts; and such beliefs can be (and The Goddess and the Critics: Addressing a are) shattered at a moment’s notice. The fiascos Problem in the Construction of Feminist surrounding the discovery of the Lindow man and a Knowledge Tammy Anderson 132 female head in the same swamp, the first believed to be a druidic ritual victim exemplifying the infamous “triple Modern Medieval Pilgrimages: The Nineteenth- death” and the latter emblematic of ancient “head cults,” Century Struggle for the Soul of are wonderful examples of medievalism at work in Lourdes Elizabeth Emery 145 supposedly objective thought. By the mid-1990s, the female head was proven to be that of a 1960s’ victim, and Cross to Crucifix: Iconography of the the Lindow man equally possibly a mugging victim of Passion at Perrecy-les-Forges recent date, all evidence for the triple death having and Strasbourg Kathryn E. Wildgen 164 “evaporated” in a 1998 examination of Lindow man by a professional pathologist. Even more, the revival (or 1999 Conference Participants 177 imaginative re-creation) of druidry, wicca, and other Gwendolyn Morgan ii Introduction iii ancient practices within various new age mysticisms Medievalism, then, has not only become an accepted indicates medievalism strongly at work in the popular focus for academic study but revealed as a functional, imagination. Nor is paganism the only focus for evolving part of popular and academic thought. As such, medievalism, either in academia or popular culture: it demands increasing attention, not only to understand consider the “medieval” philosophies which Greg Stone the Middle Ages and their legacy, but as a key to finds operating in our return to a conception of nature as understanding ourselves. We are no longer, as Umberto an intricate wholeness -- the “new” ecocriticism -- and Eco put it, “dreaming the Middle Ages;” we are living James Keller’s tracing of medieval cosmology through them...or at least our conception of them. As we look Spenser and into modern film. forward to the 2000 through 2002 conferences in The phenomenon of living out our perceptions of the Holland, Michigan; in Buffalo, New York; and in Cedar Middle Ages, as Keller’s essay points out, is not Falls, Iowa, we can expect to see medievalism as an particularly new. Indeed, Kathyrn Wildgen’s examination approach employed in an increasing number of fields. of gothicism as foundational (especially in Jungian But we should be aware, as Dr. Hutton’s essay suggests, thought) to modern humanity’s conception of self and that our very studies of the phenomenon may themselves Elizabeth Emery’s acute account of conscious nineteenth- be examples of it. century French re-creations of the pilgrimage offer evidence that we have, since the end of the period, tended to pay our psychic debts in medieval currency. Such as particularly evident to me last month, when I was fortunate enough to attend the re-enactment of the York mystery play cycle in the city’s Minster: by the end of the evening, a large proportion of the audience had been moved to tears and exited the minster in awed silence. It seems that is not only the neo-pagans who return to the Middle Ages for spiritual revitalization. Moreover, despite the series’ title of the “York Millennial Mystery Plays,” the millennium seemingly has little to do with it: Emery has since furthered her exploration of medievalism in nineteenth-century French culture with investigations, presented at the Studies in Medievalism sessions at Kalamazoo and Leeds, of student re-creations of the Feast of Fools and French mystery plays during that era. Meanwhile, in concert with the burgeoning interest in popular culture of all periods, new examinations of standard medieval texts, iconography, philosophy, and folklore themselves, such as those of Tammy Anderson and Tiffany Ra×ovi, Michael Callaghan, Richard Lambert, and Richard Utz, continue to reveal our evolving understanding of the Middle Ages. PLENARY ADDRESS Ronald Hutton 2 collection devoted to studies of medievalism is probably THE NEW DRUIDS one of the few places in the world in which I can be assured of a relatively sympathetic reception when I Ronald Hutton declare my opinion that this format should be reversed. The Iron Age Druids should be dismissed in the first “The Gods have returned to Ireland and have centred chapter of a book devoted to Druidry, and the rest themselves in the sacred mountains and blow the fires devoted to its modern manifestations. The reason for this through the country. They will awaken the magical is simple: that we have a lot of good data for modern instinct everywhere and the universal heart of the people Druids, while their ancient equivalents are so shadowy as will return to the old Druidic beliefs.” almost to possess the status of legendary beings. So wrote one of the main figures of the nineteenth- To establish this point it is only necessary to repeat century Irish literary revival, George Russell, to another, some obvious facts: that no written records, and not a William Butler Yeats, in 1896.1 In one sense, this was, single artifact recovered by archaeology, can be and is, poppycock, the emotional outpouring of an associated beyond any doubt with the Iron Age Druids. overexcited young man. Ireland did not undergo a All our evidence for them is either suppositional or Druidic revival around 1900, and no country on earth second-hand. The main group of relevant literary sources has done so to the extent that the “universal heart of the is Græco-Roman, and here there is a clear division of people” has returned to pagan Celtic beliefs. In another, opinion. Authors in the Latin-speaking west of the it was merely premature, for exactly a hundred years Mediterranean world, and a few in the Greek-speaking after he wrote, people calling themselves Druids had east, tended to represent them as savage priests or appeared in the British Isles, numerous and determined soothsayers, implicated in a barbaric tribal religion which enough to make a significant impact upon the public included human sacrifice. There was, however, a rival imagination. They had not done so in Ireland, however, tradition, associated with the great Hellenistic metropolis but in England. It is these Druids who are the subject of of Alexandria, which portrayed them instead as noble- this paper. hearted philosophers who had communicated wisdom to To set them in context, it is necessary to take a quick the world. There was a division by time as well as by look at what is known of the “original” Iron Age, Druids, space, in that writers in the century before the Common and at the manner in which these have been perceived in Era, when the lands in which Druids operated were just Britain during the past two hundred years.