JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY最新文献

{"title":"Margins, Monsters, Deviants: Alterities in Old Norse Literature and Culture","authors":"Lauren Poyer","doi":"10.5406/1945662x.122.4.16","DOIUrl":"https://doi.org/10.5406/1945662x.122.4.16","url":null,"abstract":"Editors Rebecca Merkelbach and Gwendolyne Knight introduce the volume with a robust descriptive definition of the terms “Otherness” and alterity as employed in Old Norse Studies over a range of publications over the last fifteen years. They acknowledge that many of the volume's contributions engage with “Otherness” rather than alterity, but defend the volume's focus on alterity; drawing on postmodern and postcolonial theory, they argue that alterity disrupts the dichotomy between the “Self” and the “Other” and allows scholars to discuss difference without the hegemonic associations implied by “Otherness” (pp. 10–12).The terminology employed in the volume's title and section headings is at times misleading. The term deviancy, for example, is not critically employed in any contribution. The contributions under “Paranormal Beings” all specifically explore transformations. “Rogue Sagas” contributions address issues of canonicity and critical attention within the Íslendingasögur. Contributions to “Marginality and Interconnectedness” all present valuable additions to our understanding of Scandinavia within the global Middle Ages, addressing in turn Old Norse-Icelandic literary and/or cultural engagements with Spain, Turkic nomads, and the various medieval peoples deemed blámenn [lit. blue men] in Old Norse-Icelandic sources. This ambitious collection thus attempts to unite a broad range of studies and critical approaches under the term alterity; the editors write that the volume interrogates alterity both “as a discursive result” of representations within and between texts and as a result of “hegemonic discourses of canonization and marginalization” (p. 12).Gwendolyne Knight's opening chapter lays bare the shortcomings of the etic term “shapeshifting” and argues for a “historical anthropological” (p. 29) understanding of the emic terms hamr, hugr, and fylgja, that in fact describe a “plurality of shapeshifting phenomena” (p. 42) rather than a unified tradition. A standout strength is the dense summary of the history of scholarly use of the terms (pp. 30–33), which demonstrates how “internal inconsistency” (p. 33) of their use, both within the field and the medieval corpus, can lead to imprecise analysis. Knight differentiates between doubling/projection, for which she draws from Tolley and Frog's work on representations of the Sámi, and physical transformation, which includes the use of skins. Knight's striking observation that nearly all extant Old Norse stories of wolf transformation postdate Marie de France's Lai de Bisclavret works against the final conclusion that “trying to separate the ‘native’ from the ‘new’ traditions hardly holds any water” (p. 42).Minjie Su provides an incredibly successful interpretation of Bisclaretz ljóð that relates the stages of Bisclaret's journey to three categories of wolf-related kennings that Su defines (pp. 55–6) —bestial, human, and supernatural—and argues that Bisclaret's werewolf status ultimately enables him t","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135606841","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"“This carpenter wende he were in despeir”: Misinterpretation and the Nightmare in Chaucer's Miller's Tale","authors":"Stephen Gordon","doi":"10.5406/1945662x.122.4.03","DOIUrl":"https://doi.org/10.5406/1945662x.122.4.03","url":null,"abstract":"John the Carpenter's reaction to the fake stupefaction of “hende” Nicholas in The Miller's Tale provides some of the poem's more sardonic comic elements. Not only is John characterized as foolish for believing his lodger's warnings about the upcoming deluge, but his response to seeing Nicholas sat silent and agape in his bedroom—casting as he does a “nyght-spel” to ward off elves, wights, and evil spirits (I.3479–80)—presents a picture of John as a credulous and unlearned man, completely at odds to the type of scholarly sophistication that Nicholas (ostensibly) represents.1 This of course is confirmed at the very end of the tale, where John's credulity, his misinterpretation of Nicholas's pained cry of “Water!”, results in his very literal downfall. If John is a figure of ridicule for both Nicholas (as a “sely jalous housbonde” [I.3404]) and the pilgrim-Miller (as a stand-in for the pilgrim-Reeve or carpenters in general [I.3142]), it is a sentiment that is also shared by modern readers. For most scholars, John's comically unsophisticated nature is a given. Discussing the absurd devotion John agrees to utter as he sits in the kneading tub (“Now, Pater-noster, clom!” [I.3638]), Gerald Morgan argues that the reduction of religious sincerity to folly is a theme that lies at the very heart of the Miller's Tale.2 In a similar way, John Block Friedman, Patrick J. Gallacher, and Sonja Mayrhofer each make pejorative references to “superstition” when assessing John's fears that Nicholas is being accosted by evil spirits.3 And yet, the extent to which John's apotropaic strategies in ll. 3474–86 can actually be considered superstitious—irrational, heterodox—is an issue that has yet to be fully resolved. Henry Ansgar Kelly's forensic examination of the licitness of John's actions certainly raises the bar, but this treatment, however laudable, neglects to consider the diagnosis of “despeir” (I.3474) and the enactment of the night spell within the specific context of reacting to—or, more accurately, misinterpreting—the tenor of Nicholas's performance.4 With Nicholas's reputation as a commercial astrologer established from the outset (I.3192-98), John's reactions are entirely logical, orthodox even, when confronted with the apparent fallout of an art that in certain moralistic circles was believed to involve traffic with demons. As will be discussed in more detail below, the protective procedures enacted by John and the identification of the attacking agents (“elves,” “wightes,” “nyghtes verye”) make much more sense within the milieu of contemporary medicomagical theory about the etiology of despair and the nocturnal assault (nightmare) tradition. It is an association that seems to have been current amongst early copiers of the Canterbury Tales: the otherwise obscure phrase “nyghtes verye” is pointedly rendered as “nyghtesmare” in Cambridge University Library MS Dd.4.24 text of the tale (ca. 1410).5With this in mind, Peter Brown's analysis of the theatrics of N","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135606843","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Emma, Emperor and Evangelist: The Production of Authority in the Frontispiece to British Library, MS Additional 33241","authors":"Kathryn Maude","doi":"10.5406/1945662x.122.4.02","DOIUrl":"https://doi.org/10.5406/1945662x.122.4.02","url":null,"abstract":"The Encomium Emmae reginae is a narrative history centered on the praise of Queen Emma, widow of both Æthelred and Cnut. After the death of Cnut, Emma commissioned the Encomium while she ruled England jointly with her sons Edward and Harthacnut.1 The frontispiece of the earliest extant manuscript portrays Emma enthroned in state with her two sons standing at her side (London, British Library Additional MS 33241, f.1v, henceforward BL Additional 33241; see Figure 1). This manuscript appears to have been produced either in 1041 or 1042, before the death of Harthacnut in 1042 when Edward became king, banishing Emma to Winchester and seizing her property.2 The Encomium text diverges from other contemporary sources, placing Emma and her two sons by different fathers as the natural heirs to a Danish dynasty and celebrating Emma's role as a bringer of peace.3 The Encomium Emmae reginae frontispiece validates the text's version of events by projecting Emma's authority, separating her out from her sons as ruler in her own right. Using the iconography of Evangelist author portraits and book donation portraits, the image presents Emma, and the Encomium itself, as authoritative carriers of truth. The grammar of authority in the Encomium frontispiece activates specific iconographical reference points from the manuscript tradition centered on the abbey of St.-Bertin to convey Emma's power and support the Encomium's narrative of events, placing BL Additional 33241 within the artistic exchange between Flanders and England throughout the early Middle Ages.Extensive scholarship on the Encomium Emmae reginae text has demonstrated its careful construction of a usable history for Emma, showing how it edits historical events to place Emma in the best light.4 As Emily Butler puts it, “the project of this text is precisely to shift perceptions of events of recent, familiar history.”5 Pauline Stafford shows how the text uses the titles queen, mother, and lady to negotiate Emma's position, ending with a depiction of Emma ruling jointly and lovingly with her sons Edward and Harthacnut. She notes that this image “does not simply describe reality, it was designed to conjure it.”6 Elizabeth Tyler situates the Encomium's production within the Anglo-Danish court of Harthacnut, showing how the use of Latin and complex allusions to Virgil function to create a foundation legend for the Danish dynasty.7 The Encomium text was commissioned by Emma and designed to intervene directly in contemporary politics.I argue here that the frontispiece of the Encomium makes a truth claim for the Encomium text's contested narrative of recent events by using a specific grammar of authority taken from a tradition of manuscript production between Flanders and England. The iconography used in the frontispiece conveys Emma's authority by depicting her as an Evangelist figure, as well as an imperial ruler. In particular, the use of imagery taken from Evangelist portraits and donor portraits suggests th","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"53 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135606847","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Dating Beowulf: Studies in Intimacy","authors":"Denis Ferhatović","doi":"10.5406/1945662x.122.4.07","DOIUrl":"https://doi.org/10.5406/1945662x.122.4.07","url":null,"abstract":"It has become a convention to open reviews of books written before 2020 with the caveat that we cannot judge with the same eyes anything published before the recent global pandemic and the impending realization of several dystopian scenarios (the environmental cataclysm, the encroachment of fascism in the world, the ongoing war in Ukraine). Fortunately, Beowulf the poem and its hero seem fitting for pondering dystopias, but unlike many contributors to Dating Beowulf, I do not think that they have much to offer us in terms of solutions, utopian or otherwise. It is nevertheless moving to see a group of scholars turn to an ancient literary work, seeking intimacy that will, at best, not be returned. Said differently, the project bespeaks a belief in art and humanities that we should keep alive and carry outside our fields and subfields, especially outside academia.Daniel C. Remein and Erica Weaver note in their introduction the urgency of reaching across disciplines. They hope that the individual essays “will shape critical conversations and knowledge about that particular poem, and [contribute] to a larger theoretical conversation in the humanities—beyond medieval studies—about intimacy as a critical term and its place in fields such as affect studies, queer theory, and histories of the emotions and the senses” (p. 19). Earlier on, the editors speak about the pressing need to include those historically excluded from the field; their generous, theoretically rich conceptualization of intimacy with Beowulf might help toward such an objective (p. 8). I commend Manchester University Press for making the volume available in open access. Yet the question of accessibility goes beyond the ability to obtain the actual book. While I appreciate the excited, sweeping tone of the introduction, I find it difficult to imagine a nonspecialist, or indeed a specialist without an immediate recall of all the theorists, deftly disentangling crucial passages requiring much theoretical sophistication. Let me quote one instance: “Dinshaw's queer historian, we recall, may be a queer historiographical fetishist who is ‘decidedly not nostalgic for wholeness and unity’ and yet ‘nonetheless desires an affective, even tactile relation to the past such as a relic provides’. If the touch imbues the historiographical act with latent intimacies, positing a queer fetish as its object multiplies their complexities but also the potential for intimacies that eschew the intimate as determined by the private, the known, and the lasting, in favour of the public, the anonymous, the fleeting, the ghostly, or even the utopian, as in José Esteban Muñoz's conception of ‘queer futurity’.” (p. 16). These are important points that should be explained as patiently and clearly as possible for full impact.Not surprising for a book that asks “is Beowulf on Grindr?” in its introduction (p. 2), Dating Beowulf abounds with queer discoveries. In “Beowulf and Andreas: Intimate Relations,” Irina Dumitrescu q","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135606650","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Oldtidssagaernes verden","authors":"Thomas Bredsdorff","doi":"10.5406/1945662x.122.4.14","DOIUrl":"https://doi.org/10.5406/1945662x.122.4.14","url":null,"abstract":"The Sagas of Olden Days—references to the fornaldarsögur in English vacillate between Sagas of Antiquity and Sagas of Ancient Times; I suggest we coin a more Germanic name, Sagas of Olden Days—have not received much attention by scholars within the field of Old Norse-Icelandic. According to the romanticist scholar N.M. Petersen, who valued saga texts according to their historical credibility, the sagas of olden days were “without historical characters, imbued with confused memories of ancient times patched up with absurd fairy-tales” (in his “Bidrag til den oldnordiske Litteraturs Historie,” published posthumously [1861], p. 277). That the Sagas of Olden Days were considered late arrivals made them even less attractive in the eyes of the historically minded critics.When in the early twentieth century scholars’ focus shifted from historical validity to aesthetic accomplishment, the fornaldarsögur once again were left behind, eclipsed by the (from a literary point of view) more attractive family sagas. In the second half of the twentieth century, a revived historicity came to dominate, not in the nineteenth-century notion of sagas as reliable source material, which was gone forever, but as late and distorted versions of oral tales whose more authentic form could be glimpsed through a study of the formulas employed by present time singers of tales from the Balkans and elsewhere. Once again, the Sagas of Olden Days were left by the wayside: too marked by influence from other medieval literature to parade as oral products.The prioritizing of lost oral versions and the identification of formulae that took a particularly strong hold among North American saga scholars did not yield much in terms of an understanding of the world of the sagas, their themes, and the view of the world embedded in them. That is exactly what the book under review does.Annette Lassen is one of the most prolific scholars of her generation. In addition to her own research, she has edited a Danish translation of the entire bodies of the Sagas of Icelanders (5 volumes, 2014) and of the Sagas of Olden Days (8 volumes, 2016–19). And now she has published a treatise on the world of the Sagas of Olden Days, in which she argues that this body of texts, rather than confused memories and absurdities, develops a coherent world of its own worth dealing with.Lassen builds her argument slowly and meticulously, employing a considerable number of examples, allowing for exceptions and carefully considering counterarguments. In the chapter on the sagas’ (lack of) historicity, she does allow for certain elements to mirror historical events, for example Ragnarr loðbrók, in the saga named for him, who is a credible version of one Reginherus documented through other sources. Despite this and other instances of intended historical veracity, “there is a striking mismatch between the saga and the underlying historical events” (p. 49).Here is how she views her material: “Even though we must assume that s","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135606848","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Beowulf as Children's Literature","authors":"Max Ashton","doi":"10.5406/1945662x.122.4.06","DOIUrl":"https://doi.org/10.5406/1945662x.122.4.06","url":null,"abstract":"Britt Mize's powerful introduction establishes the volume's importance, identifying children's literature as “the single largest category of Beowulf representation and adaptation” (p. 3). He sets the stage for the book's essays with articulate musings on the history, study, and state of children's literature and an illustrative survey of Beowulf adaptations for young people. This introduction stands on its own as an essay, but a consequence of its strength is to set a pitch somewhat beyond what this single volume can match.Mark Bradshaw Busbee's impressively researched essay is one of the collection's best. Drawing from a wealth of historical context and his incisive close readings of text, Busbee explains how the story of Beowulf's entrance into the tradition of children's literature is also the story of N. F. S. Grundtvig's epoch-making engagement with the poem, especially his translation Bjowulfs Drape, and its role in the development of his ethnonationalist philosophies of political and educational reforms. Busbee also chronicles Bjowulfs Drape's legacy by examining the influence of the translation on children's adaptations of Beowulf written by “Grundtvigian” authors in the following generations. From this narrative emerges one of the most pervasive themes of the volume—the connection between Northern European cultural jingoism and the adaptation of Beowulf for young readers.Renée Ward's “The Adaptational Character of the Earliest Beowulf for English Children: E. L. Hervey's ‘The Fight with the Ogre’” is about a short prose adaptation she says has not yet been studied; one of the virtues of this collection is its recuperative nature, how it exhibits understudied texts like this one. This essay pairs well with Busbee's study of Grundtvigian Denmark's affair with Beowulf by discussing the position of “The Fight with the Ogre” within Victorian England's imperial cultural schemes.Amber Dunai's chapter on J. R. R. Tolkien's adaptations of Beowulf, and on the poem's influence on his work in general, wrestles with a crucial question underlying the whole collection: what makes “children's literature” for children? She approaches this question by comparing Tolkien's theories of fantasy and of children's literature first to the content and circumstances of his oeuvre and then to contemporary works written specifically for children; the essay is valuable in part for this account of a complex relationship between theory and practice. Without reference to scholarship theorizing definitions of children's literature, Dunai's argument sometimes feels a bit unmoored. She makes a point of resisting strong conclusions that the Tolkien texts discussed can be absolutely defined as “for children”—a point that could have been strengthened by joining the critical conversation confronting the paradox that the harder theorists of children's literature work to propose a strict definition, the more it eludes them.Carl Edlund Anderson's essay surveys Beowulf-for-childre","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"108 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135606850","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Old Norse–Icelandic Hagiography of St Ambrose of Milan: Manuscript Tradition, Sources, and Composition","authors":"Davide Salmoiraghi","doi":"10.5406/1945662x.122.1.02","DOIUrl":"https://doi.org/10.5406/1945662x.122.1.02","url":null,"abstract":"In the sixth century, the Roman Catholic Church recognized St. Ambrose of Milan as one of the Latin Fathers1 and elevated him to the rank of Doctor of the Church in the late thirteenth century, alongside Sts. Augustine, Jerome, and Gregory.2 During his office, he worked in close proximity to the imperial court in Milan, which was then the capital of the Western Roman Empire, and established personal ties with the Valentinian and Theodosian dynasties. His firm defense of orthodoxy in every aspect of society, along with his governance capabilities which he had acquired before his election to the bishopric, made him an influential figure in the politics of his times. His hagiography and its reelaborations celebrate Ambrose as pastor (shepherd of souls) and defensor ecclesiae (defender of the Church). In Iceland, his cult is first attested in the late twelfth century, and a Norse version of his legend, Ambrósíuss saga biskups, was produced between the late twelfth and the thirteenth century. This article discusses the Old Norse–Icelandic version of the legend of St. Ambrose, its manuscript tradition, and its composition. Yet despite the centrality of his life and theology in the Christian world, scholars have devoted little attention to Ambrósíuss saga. The only critical text","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"122 1","pages":"24 - 48"},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49582220","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Heavenly Field: A Reconsideration of Mother Earth in the Æcerbot Rite","authors":"C. Arthur","doi":"10.5406/1945662x.122.1.03","DOIUrl":"https://doi.org/10.5406/1945662x.122.1.03","url":null,"abstract":"The Æcerbot is one of the famous Old English “metrical charms” that details lengthy prescriptions for ritual performances if a field fails to produce crops.1 It has attracted much debate over many decades. Scholars initially viewed it as providing evidence of surviving pagan customs in eleventhcentury England before more nuanced interpretations of it were made as a popular, perhaps heterodox, Christian performance, if not a ritual script akin to a liturgical ordine for a procession or exorcism.2 One striking feature of this field remedy that has at times been at the center of these debates is its unique triple invocation of “erce,” which is then followed by an address to “eorþan modor,” or “mother of earth.” Immediately following","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"122 1","pages":"49 - 85"},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46875441","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"A Critical Companion to Old Norse Literary Genre ed. by Massimiliano Bampi, Carolyne Larrington, and Sif Rikharðsdottir (review)","authors":"M. Kalinke","doi":"10.5406/1945662x.122.1.06","DOIUrl":"https://doi.org/10.5406/1945662x.122.1.06","url":null,"abstract":"","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"122 1","pages":"128 - 131"},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43071389","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Virgin Mary’s Book at the Annunciation: Reading, Interpretation, and Devotion in Medieval England by Laura Saetveit Miles (review)","authors":"Jacob Riyeff","doi":"10.5406/1945662x.122.1.09","DOIUrl":"https://doi.org/10.5406/1945662x.122.1.09","url":null,"abstract":"","PeriodicalId":44720,"journal":{"name":"JOURNAL OF ENGLISH AND GERMANIC PHILOLOGY","volume":"122 1","pages":"136 - 138"},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47464372","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}