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The German mystic Gertrude the Great of Helfta (c.1256–1301) is a globally venerated saint who is still central to the Sacred Heart Devotion. Her visions were first recorded in Latin, and they inspired generations of readers in processes of creative rewriting. The vernacular copies of these redactions challenge the long-standing idea that translations do not bear the same literary or historical weight as the originals upon which they are based. In this study, Racha Kirakosian argues that manuscript transmission reveals how redactors serve as cultural agents. Examining the late medieval vernacular copies of Gertrude's visions, she demonstrates how redactors recast textual materials, reflected changes in piety, and generated new forms of devotional practices. She also shows how these texts served as a bridge between material culture, in the form of textiles and book illumination, and mysticism. Kirakosian's multi-faceted study is an important contribution to current debates on medieval manuscript culture, authorship, and translation as objects of study in their own right.
“Paris Re-envisioned” explores what Joyce called the “exploding visions” of the “Circe” episode, composed after his return to Paris in 1920. While the episode has usually been read as staging Bloom’s repressed desires, “Paris Re-envisioned” argues that its visionary form presents the fantastical development of thought in Nighttown, a heightened and totalized version of the city under capitalism. As he presents the ensnaring of human productive powers in structures of profit., Joyce adapts elements from nineteenth-century visionary texts: the play-script form of Flaubert’s La Tentation de Saint Antoine, the hallucinatory paralogic of the commercial Paris of Nerval’s Les Nuits d’Octobre and Aurelie, où La Rêve et la vie, and the mode of visionary farce of Rimbaud’s Une Saison en enfer. The chapter shows that the possibility of political and social transformation is tied, in Nighttown, to a domination of nature, manifested in a male use of female bodies, but that Bloom’s sexual desires deviate into nonprocreative, nonheterogenital activities. In an exchange with a Nymph, who is a comic embodiment of the disinterested, autonomous artwork, Bloom defends a transient, relational, and sensual exploration of the “various joys we each enjoy.”
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