Medieval anorexia?

*Cross-posting*

I love the academic world. It is certainly not due to the politics and competition, nor the library fines and perpetual holds on that-book-you-needed, nor the damage it does to my bank account. It is the potential hope it holds. The academic world has its own creed – that of the uninhibited attaining of knowledge and the open sphere of free debate. Too often, universities propagate exactly the opposite. A lecturer stands at the front of a room and simply speaks to the empty vessels sitting in front of them, communicating knowledge directly, and without question. Too often, I have been guilty of sitting in lectures and simply absorbing, blindly, the knowledge that is thrown towards me. I am that tabula rasa, that clay pot into which knowledge is poured, and promptly deposited back out. For those who have read Charles Dickens’s Hard Times, this reference will be even stronger.

But there are some lectures that, when I leave the room, have completely shaken up my whole worldview, and shown me a complete new world. This wonderful teacher noted the potential links between medieval mystics, who were predominately female, and people of all sexes who suffer from anorexia nervosa.

I need to think about this further before I complete this post.

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25th March:

To a completion of this – it has taken me far too long, I realise.

For women in the medieval times, at least as far as Caroline Banyum can see, food was their primary source of power, in more ways than one. They had control over food in their households and over their husbands, meaning that they had increased authority over their own eating, but also over the threat of poisoned food for their husbands. There are many recorded allegations of wives poisoning or medicating the food of their husbands to serve their own ends, although to what degree this is the case is another matter. As such, food was where their authority lay. Also, restriction of food and charity were ways in which women could overcome the standard misogynistic perceptions of male as spirit and female as flesh in an emulation of Christ. Further, the Eucharist held an increased significance for many women, particularly mystics, as when fasting, it held a nourishing quality that then led to the notion of a nourishing, feminised God, thus allowing women to place themselves beyond the ‘flesh’ and literally in the same spirit of God.

Certainly not all cases of fasting were classed as mystical; Catherine of Siena referred to her own condition as an “infirmity”. It all depends on definitions: if one takes the classical Catholic distinctions between “natural” (psychological / physiological / sociological) and “mystical” (supernaturally-caused) fasting, female activity becomes fully polarised. I am not sure if I agree; some mystics may have indeed suffered from physiological ailments and yet perceived their own conditions as spiritual, increasing their power and subverting the male gaze. The alternative (and somewhat problematically, more modern) definitions fit better: modern scholars note a difference between “a strong desire for thinness” and “the self-restriction of food when food is plentiful” – the latter definition is divorced from direct links to anorexia, whilst still allowing for genuine mystical choice.

These women viewed spirituality as their way of holding on to control – their requirement to be faithful and pious was still present, but there was still active liberation allowed within this. In a modern study (Pandolfo) of women in Egypt turning to wearing the hijab as an expression of faith, a distinction is noted between “negative” and “positive” freedom, “negative” freedom requiring each choice to be made free of any forms of coercion, as opposed to “positive” freedom, in which choices must be made with a sense of “universal reason”, thus inherently allowing for their choice to wear the veil, despite challenges, to be deemed free. Many criticise this choice as upholding a dominant male superiority view – yet for many of these women, their choice is the will of God and they are trained into pious behavior out of choice to worship.

In the modern West, as I have often noted, we experience emotion or passion, which then leads to action. If I am hungry, I eat. If I am tired, I sleep. In the medieval West, and in areas beyond European boundaries, there is often a greater focus on self-education; an action, e.g. the wearing of the hijab is deemed necessary and the passion and emotion associated with this action is built up slowly, out of conscious action. This is no less freedom – it is merely different freedom.

This all causes me to wonder at the lengths we go to to keep control, to hold on to our steady views of how the world should be. Our concepts of freedom are distorted – in the medieval times, women would have certainly acknowledged the requirement of self-education and the development of passion from action. Our freedom is no less worthy than theirs. For medieval women, their authority was exercised by drawing the other, the strange and the uncomfortable into themselves, and expressing it for all the world to see – indeed, their restriction was their liberation. This was happening even a hundred years ago within the Catholic faith, as Saint Gemma Galgani’s worthiness was doubted by a diagnosis of hysteria. Her actions were no less worthy, and to prove this, she embraced her illness saying that this would make her a better lover of God and better loved by God. She embraced the definition others gave her, and turned it into her strength.

I need to do this more often too. It is a wonderful strength, to be able to absorb the challenges of others, accept them and use them to form a better self. When people dismiss me, or harm me, if only I had the ability to form that hatred into love. Perhaps that is where her sanctity resided – not in her illness, but in her hope despite it.

Updated intentions…

It has been a while – I have been reminded by a fellow blogger of my lax care for this particular space, and thought I would semi-cross-post a few bits and pieces from the last few weeks.

There have been challenges and struggles, certainly. This year, twelve people I know have passed away; one violently, two unknown, four heart attacks, two brain hemorrhages and three in a car crash. There has of course been joy in plenty. The wheel of life turns onwards. So much has changed.

Exam Results…

GPA: 3.6 (3.5 required for Oxbridge)

Course Weight Mark Grade Course Avg.

FAH216H1 – Later Medieval Art 0.50 81 A- B-

FAH319H1 – Illumin Manuscript 0.50 82 A- B-

PHL240H1 – Persons, Minds, Bodies 0.50 74 B C+

RLG220H1 – Phil Resp Holocaust 0.50 85 A B-

Oh yes!

A path…

I am not really sure what I am attempting to express here – but I need to get this out of my head and writing seems a convenient way to do this.

I am considering ministry.

I never thought I could ever write that. I certainly never thought I would. Frighteningly, I have found a congregation that I fit into, with a theological background that makes complete sense. All the obscure, different beliefs I have held for so long actually have a name to unify them.

But it is this fact that scares me even further. The idea of having a label, and a “home” where I don’t need to escape from some kind of prejudice or difficulty. And suddenly, the love and apparent skill (100%) I held for theology when I studied it for my university exams has suddenly returned to me. Finally, a group of people who do not glare when you don’t recite the Christian creeds and bow and scrape. I have been glared at by priests, shouted away from Churches and had so many people telling me that hell is my destination. There is quite some irony in the world for me to end up with a conservative Catholic, homophobic, slightly racist roommate, in a conservative Catholic college, complete with nuns.

I am afraid of labels, and boxes. But this seems to be a box with a universe beyond it; not a Christian, Buddist, Hindu, Sikh or cultish background, but rather a traditional faith that merits all faiths as representations of a wider scheme.

Suddenly, I am considering ministry, and ministering to those around me in the sense of open-minded kindness, without implying or forcing a closed creed. And I am so scared. And so welcomed.

Life in Canada

As usual, the modicum of self discipline I believed to have is virtually non existent, and as a result, I have again failed to write. I shall try to be better.

Due to my idiot status, I have decided to take six courses this term – a bad idea, but an interesting one! As such, I am rushed off my feet, and seem to never quite have my nose far from a book, but it’s all part of the fun I suppose. On the other hand, I’m keeping up to speed, enjoying life here (despite the cold) and happen to be doing quite well, at subjects i’ve never done before, which is a lovely boost.

I get on swimmingly with my roommate most of the time, despite the odd glitch. Most of those glitches happen to be about religion, as she is a conservative Catholic and I am… not. Really and completely not. It’s fascinating, and often very beautiful, but the unfortunate superiority complex of many, and ability to harm others via their views is quite another matter. Apparently, I am going to hell in a rather glorious, shiny fashion. This is what comes from living in a conservative Catholic residence, complete with nuns. Oh, and the nuns can be unpleasant and grumpy as hell too.

Luckily i’ve found some good people here outside res and am going out tonight, despite having the unfortunate position of being nicknamed “mummy” within the residence and rather depressingly beginning to resemble the grad student I live with. We have study dates. It’s a long story!

I’ve discovered a penchant for terrible films, ballroom dancing and african music – not that those weren’t already there. I am involved in several dance classes and water polo. Wonderfully, i’ve been invited back to secondary dance classes by my ballroom tutor, who apparently believes that I have a modicum of talent! Exciting!

Exam results from last term are still not all in, but mostly. All above average, and at a RHUL equivalent of a 70. Even philosophy, which I thought i’d done terribly on, left me with a rather respectable 68.

My lecturers both last term and this term are all fantastic, enthusiastic and actually willing to speak to their students – in full, interactive conversations! I think it’s a miracle… This term, i’ve done some course switching, and am taking:

Anthropology of Religion – great course with a lecturer from Cambridge. Really enthusiastic and kind – we even went for tea and discussed the Ox-Cam rivalries! Doing extra work for her class as we speak, and might even be able to help out with some research.

Medieval Books – hard work! Being given a manuscript, and told to write a dissertation about it. Actually, longer than a dissertation back home. It’s good practice, although not in my field.

Conservation (based at the ROM) – lots of chemistry, which I had thought i’d given up at 13… Fascinating though, and although it’s not massively hands on, it’s wonderful to be able to dig around the conservation labs at a massive museum!

Religion in Context – great course, although taught by a PhD student who is clearly not used to the whole teaching thing. Quite sweet actually. The material will get better as time goes on I feel, but she does know her stuff.

Holocaust after 1942 – taught by one of the foremost experts in the field. Just had an incredible seminar with her, and still am reeling from it a little. That’s how education is meant to be. Wonderful.

Literary Studies after Modernism – tough. Creepy. Very creepy. Lots of Robbe-Grillet and Borges. Very different from everything i’ve done before, and certainly not something offered at home, but fantastic experience. Just very heavy on philosophy!

I’m also helping out with a conference with the Theological Society of Canada, organising bits of that – hopefully i’ll be able to get more of a foot in the door later by doing so.

Lastly, and i’m not quite sure how this is going to work, i’m submitting an article for publication in a journal in June. You never know – if you don’t try, you don’t succeed. And it’s on a subject i’ve not done before. Sounds like just my kind of challenge!

So there are the adventures to date! There have been many challenges, and quite a few days when where I really wanted to be was home, but overall, there’s still so much to look forward to! Before flying home, the plan is to travel through Edmonton and to Vancouver, over the Rockies. I’m planning on heading up to Ottawa for reading week, and will be meeting my great friend Leah in Toronto. I’m going winter camping in a few weeks, and on a gaslight tour of Toronto on Saturday, a dinner on Sunday and am apparently being dragged to a sorority rush on Wednesday. Not quite sure what i’ll make of that, but we’ll see. I don’t see myself turning into Miss Legally Blonde…!

Interesting links:

Some good references for paleography:

A guide to shelfmarks, via the Durham Cathedral Library, MS A II 10.

A lecture by Timothy Graham about the Book of Kells.

A post on medieval Witches, Warlocks and Demons, in a modern context. How devilish!

1000 medieval texts to read before you die. Well, almost!

The aptly named “Amazing and Incredible, Only-slightly-laughable Politically Unassailable, English Title Generator”.

And few more amazing little avatars , again from the Naked Philologist!

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Untitled 9

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Some lovely images for your delectation…

Partly with thanks to The Naked Philologist.

USA Elections 2008

Obama has just been named as President of the USA.

For my part, this is a great step forward, and represents a bit of hope for a country that desperately needs some hope and a break from the current political system. In fact, I think that most of the world needs a change.

I am not sure either of them are the vision of the future that is truly needed. Part of me fears elements in them both – i’m not sure quite what. But it is a step forward and a chance for a new start.

North America is a good place to be right now.

The Discovery of Canada – with thanks to Greg Carrier

Since i’m over in Canada, this find seems particularly apt!

P.S. Note the “Brendan” in the final strip – anyone get the joke? (see below :D )

Discovery of Canada

This is a reference to St Brendan, who supposedly sailed from Ireland to Canada in the sixth century.

Old English Swear Words…

With thanks from Karl Hagen:

- Of course, there aren’t very many swear words in Old English texts – but if you really wish to swear in a slightly crazy medieval language:

The direct ancestor of “to shit,” for example, is scitan (pron. SHE-tahn). But we don’t really know what sort of register the word had. For all we know, it could have had about the same impact as “to defecate.” (On the other hand, there is the word skítkarl (“shit-man”) in Old Icelandic, which is a general term of abuse.)

To take another example, “fuck” is one of those words that, to judge by its form, may have been in the language from time immemorial. There are, for instance, cognate words in other Germanic languages. But (with the possible exception of a surname “John le Fucker”, which may not mean what you think) it doesn’t appear in writing until the 15th century. Was it there but unrecorded because it was so taboo, or did this word develop as a euphemism later, perhaps from Middle English “fike” (to fidget)? There are certainly Old English words for having sexual relations, but they tend to sound euphemistic. For example hæman means roughly “to cohabitate” (it’s related to ham, “home”). And there’s always swifan, “to swive”. But again, how much impact would it have had?

Apart from purely lexical matters, there is also the pragmatics of swearing. We can’t take it for granted that the set of things we find objectionable would have had the same resonance in an earlier age. Certainly the opposite is demonstrably true. For example, expressions that have their origin in religious figures now often seem quaint (zounds, Mary, by Sainte Loy, etc.). Although we still have “Jesus Christ!” and “God damn it!”, the strongest vulgarities today are largely non-religious. The word “profanity”–and “swearing” too, suggests the intimate historical connection between disrespect to the sacred and objectionable speech.

One interesting difference between modern and historical swearing, which may be related to the shift away from religiously-based swearing is the use of the modern curse words as interjections. “Zounds” is an interjection for Shakespeare, but “damn”, “fuck”, “shit”, etc. are not. “Damn” doesn’t appear as an interjection before the 17th century. “Fuck” and “shit” aren’t so used until the 20th. So if we were to literally translate an expression like “Oh, shit!” into Old English (eala, scite!), we would still be wildly off the mark.

Medieval Comedy!

I’m finally (slowly) catching up with all those blogs that I haven’t been checking for the past 3 months. Over 2000 posts have been clicked through, and i’ve sifted out a couple of interesting bits that follow!

Here, I give you: The Canterbury Tales Rap!

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And Kaamelott, a delightful new medieval-based sketch show! Classic geek comedy! (With thanks to Richard Noakes, via The Anchoress)

Notes on Dream of the Rood

Lecture Notes:

* Two ways of interpreting – either cultural context or textual basis.

* Beowulf is a narrative poem, best read in a cusp between Christian and Pagan societies. (capitals?) Ends with pessimistic heroism.

* This poem addresses an audience in tune with heroic poetry – an innovative style using the same literary techniques.

* THE TITLE IS NOT ORIGINAL! Dream = a vision, Rood = an old word for a cross – ancient language in a modern translation! ‘A vision of the tree’/'A vision of a tree’ would be more accurate.

* This poem is best approached as though it were a riddle.An object speaking about itself, just as in many of the Exeter Riddles.

* Poem about a vision (dreamer falls asleep and dreams in dream poetry). Creatures with power of speech named, however, power of speech is also given to the inanimate object of the cross.

* Main requirement is an ‘I’ – first person, not a narrative voice. Individual experience.

* Vision is given from the outside – not post-Freudian. The revealing of a truth. Presents itself in fantastical terms.

* First encounter represents/reveals other-worldliness.

* Find himself/herself in strange, unreal world. Find figuers in that world to argue with the self/dialogue. Engaged in argument with the figure (not necessarily human).

* At the end, there is a return to the normal world, then the application of this gained knowledge to life and self.

* Many different names than ‘tree’, but never a reference to a ‘rood’. Treow = wood, beam, cross.

* Beacon can be seen a long way away -it is a sign and is significant. Carries a message.

* Vision = intense consciousness by distance between beauty and the ‘I’ wounded and stained with sins, e.g. line 19.

* Messages carried by the cross/tree’s double nature.

* Sense of time gradually developed.

* The tree’s voice is not that of a ‘victory-tree’ – it is merely a memory-capable, natural tree. Limited viewpoint and therefore limited narration.

* Violent verbs – ‘hewn’, ‘torn’.

* Tree is chosen because it is the next one in the forest – could have been any tree – and is now made into a spectacle.

* Experience of being forced to change its identity to a gallows.

* Vision is a way of exploring passivity with action – intending to mount onto the cross, unlike the Biblical tradition of the passion.

* Main emphasis is on heroic action. Tree and Christ vs. enemies.

* Relationship of Lord and follower (thane) is very close. Therefore there is the suggestion that the thane would not survive the death of his lord in battle.

* Line 36: Speaking of the tree’s experience, not Christ – confusing experience – may not support his Lord by battling/falling. This tree has to contribute to the suffering of his Lord in a con tradition of traditional heroic duty.

* Statement of restrained power, not the restraint of the tree, but the Lord’s power is restrained – explored through the consciousness of the tree.

* Identity revealed at line 44 – as the rood.

* Leaves the reader to guess at the nails also being placed through Christ. There is no bodily experience of Christ presented, rather the physical experience of the tree.

* Direct sending of spirit in line 49.

* Then followed by much understatement – litotes!

* Darkness as a shadow – keeps close to the Biblical narrative at this point, esp. in John with the shadow passing over the sun at the moment of Christ’s death.

* Darkness overtaking light, contemplation of events represented in the natural world. (Natural representation of religion? Pagan suggestions?)

* 59 – close to statement of dreamer at the start of the poem. Tree is now the surviving thane, disgraced by his survival when his Lord has died.

* Understatement of solitude in 60-65.

* Only creatures who remained are the three crosses on Calgary (?) – ‘We’ remained.

* Cross doesn’t see any more – easily and apparently felled – cross doesn’t have a resurrection but knows and holds memory.

* PASSION REWRITTEN AS AN ACTIVE EVENT!

* Cross is now venerated – a time of hope. It is a ‘speech-bearer’ who can relate to other ‘speech-bearers’.

* Tree was chosen randomly, just as Mary was.

* Dreamer is commissioned to relate this and other stories as its future task. By its Lord?

* IS 85 ONWARDS AN ADDITION? Adding clarity, meaning and/or significance?

* 140 onwards is a traditional Anglo-Saxon verse form.

* Last 10 = harrowing of hell, ascension – came to native land – heroic narrative (defeating enemies in battle) completed.

Lecture 2 Notes:

Versions of The Vision of the Tree:

1. The Ruthwell Cross ( c.700)

2. The Vercelli Book (10th C)

3. The Brussels Cross (c.1050)

Analogues:

1. Biblical: Book of Daniel 4:7-10

2. Mythical: Death of Balder

Early Traditions of the Cross:

1. Constantine, Emperor of Rome – battle of Milvian Bridge (AD312) ‘in hoc signo vinces’ (in this sign conquer).

2. Oswald King of Northumbria – battle of Heavenfield (AD633)

3. St Helena, ‘Invention’ of the Cross (4th C)

Liturgy:

1. For Good Friday

* Fortunatus: hymns: (5th/6th C )

o ‘Vexilla Regis’ (The royal banners forward go / The Cross shines forth in mystic glow).

o ‘Pangua Lingua’ (Sing my tongue the glorious battle).

About the Ruthwell Cross

Seminar Notes:

* What is the significance of the fact that these events are seen in a dream?

* How is Christ characterised in this passage? What is added? What is missing? What is the effect of these additions and subtractions from the Biblical portrait?

* What does treasure mean in the poem?

* Audience: who would be interested in this poem?

* What is the role of the dreamer?

* How is the Cross characterised? How is he made into a human character (i.e. anthropomorphised).

* How are the ‘rules’ of the lord-thegn relationship incorporated into the relationship between Christ and the cross?

* How is heaven depicted in the poem?

* What is the Harrowing of Hell? What does it mean? What is its significance in this poem?

The Dream of the Rood as Prosopopoeia: Margaret Schlauch

* ‘The DOTR stands somewhat apart from the other elegiac monologues in Old English.’

* ‘The discourse of the Rood is enclosed in another one, that of the dreamer who heard it speak; but the inner monologue is the essence of the poem.’

* ‘[The Cross's power of locution] was… a device of unexampled effectiveness in making vivid an event about which, for all devout Christians, the entire history of the world revolved.’

* ‘Yet [giving an object speech] was not commonly done at the time. The Old English poet was not following a literary tradition concerning the Rood; he was making an innovation with the originality of genius.’

* A.S. Cook – ‘The second part, the address of the cross, is unique in its composition.’

* Ebert – ‘proposed a fourth-century poem De Cruce by Cyprian, also called De Pascha, as a direct inspiration for the Old English poem; but this is allegorical exposition with but a slight modicum of narrative in the third person.’

* Ovid, De Nuce; ‘The resemblances of this poem to the DOTR are largely generic, because both are laments and both are spoken by trees. The chief difference lies in the important circumstance that Nux complains of his own misfortunes, whereas the Rood solicits pity for the crucified Christ whom it bore. Certain verbal parallelisms result from the similarity of theme: “ac ic sceolde fæste standan” and “hyldan me ne dorste” (ll. 43b and 45b) recall “nec vitare licet mihi moto vulnera trunco, / quem sub humo radix vinclaque firma tenent?”(ll. 169f.).

* ‘There are specific references in both poems to the wounds suffered by the tree.’

* ‘protestation of innocence in the Rood’s repeated emphasis on its inability to do otherwise than carry out the Lord’s will (ll. 35 and 42) even though its part in the crucifixion made it seem for a time most loathsome to men (“leodum laðost”, l. 88a).

* ‘a few riddles which bear a remote resemblance to TDOTR. Number 17 by Eusebius (eighth century) represents the Cross as speaking briefly in the first person, but the discourse is a form of enigmatic definition, entirely lacking in the narrative element so conspicuous in TDOTR.’

* ‘Old English riddles composed in the first person singular show similarity of phraseology with the DOTR; for instance, number 72, which concerns a spear, begins “I grew in the mead, and dwelt where earth and sky fed me, until those who were fierce against me overthrew me when advanced in years.”‘

* Discourse by an inanimate object, making use of narrative, was a form known and practiced according to the precepts of mediaeval rhetoric.’

* PROSOPOPOEIA and ETHOPOEIA?

* ‘Prosopopoeia assumes that an object feels and speaks like a person.’

* ‘As prosopopoeia the DOTR appears to be an oratio passionalis (a specific Cross speaks, not one of a class; moreover, the aim is certainly to evoke “commiseratio perpetua”).’

* ‘The Dream observes the suggested time sequence of present-past-future by means of the introduction in which a dreamer recounts his vision of the Cross as an event in the present time, but the Rood’s narrative account of the Crucifixion in the past, and by the closing references to a future life. (e.g. l. 119-121).’

* ‘Although not intended as an exculpation or speech of defense from an implied charge, the Rood’s narrative contains certain phrases suggesting a desire to dissociate itself from the cruel tragedy to which it served as instrument.’

* ‘throughout the narrative the Rood’s helplessness has been emphasised. Just as the voluntary character of Christ’s sacrifice is underscored in certain locutions, so the involuntary function of the Cross appears in such phrases as ll.35f, 42, 43b, 45, 58f.)’

* ‘Literary defense from a charge, whether overt or implied, was known as purgatio.’

* ‘Mary is mentioned in the Old English poem, but the defense, if such it may be called, is directed not to her but to the dreamer.’

* ‘its poignant effectiveness of form can be better accounted for by pagan theory and practice of prosopopoeia.’

The Dream of the Rood: Patterns of Transformation, Louis H. Leiter:

* ‘Metamorphosis informs the structure of the poem and gives life and significance to its aesthetic materials.’

* ‘For poetic reasons the poet casts the Passion, the drama of the Cross, and the salvation of the Dreamer into a series of three almost identical dramatic metaphors that reinforce each other contrapuntally. By this means he achieves amplification, progression and cohesion among his metaphors.’

* Metaphors are not only ‘dramatic’ but also ‘dynamic’, ‘incremental, varied, and transmuted’ and they ‘progress though a series of dramatic climaxes.’

* ‘… a new state of being for the three performers – Christ, Cross and Dreamer.

* ‘The poem, then, is concerned with the religious experience… religion in the sense of change – human transformation. Hence metamorphosis is used quite deliberately and literally for two reasons: the transformations of the performers and, congruent with their change, the transformation of the structure, imagery, and thematic materials of the poem.’

* ‘For these dramas the poet chose materials close at hand, experience from daily life that was animated by memories of a pagan past and incidents from his encounter with biblical story. Then, taking the vocabulary of warfare of which he had intimate knowledge, he constructed the three identical dramas that form the poem: the defeat and paradoxical victory of Christ, the hewing down and raising up of the Cross, and the sleep and awakening of the stained and sinful Dreamer.’

* ‘The defeated hero proves he still has the hero’s ellen, however, since he efstan elne mycle ‘hastened with great boldness’ (34a) and Gestah he on gealgan heanne ‘ascended the high gallows’ (40b).’

* ‘they mocked us both together’ (48a) – emphasis on union. Both endured pain and ridicule, each supporting the other – one physical, one spiritual supporter.

* BEOWULF: ‘Like the comitatus around a fallen prince – those around the burned Beowulf, for instance – the warriors, eager but mournful reinforcements, gather to sing funeral songs: Ongunnon him ða sorhleoð galan ‘they then began to sing a dirge’ (67 b). The grief-stricken mæte weorode ‘little band’ (69b) remain with their lord.’

* ‘The poet continues to amplify the battle metaphor: now physically defeated by the enemy, strange feondas (30b), but spiritually victorious, the warrior-hero-prince rises pheonix-like from the flames of death: hwæðere eft dryhten aras / mid his miclan mihte mannum to helpe ‘yet again the lord arose with his great strength as a help to men’ (101b-2).’

* ‘Like a warrior-prince, he returns from exile in the foreign country of his captors and executioners: the prince cwom / … ðær his eðel wæs ‘came… where his native land was’ (155b-56b),’

* ‘… the metaphor would serve to capture the emotions of a people to whom warfare was as familiar as their daily bread and catch them up in the excitement of its drama.’

* ‘By identifying with the protagonist of the clearly wrought struggle, the listeners would unconsciously submit to the mimetic powers of the metaphor, supported, to be sure, but the rhythm of the verse, for the poet has at his command means other than that of dramatic metaphor… he achieves emotional heightening by repetition of half-lines, often beginning with the same word…’ (e.g. 65b-67b).

* ‘After using three images of stasis within the space of two lines – limwerigne (63a), gestodon (63b), and reste (64b) – to characterise the astonishment and moral perplexity of the witnesses of the dramatic execution, the poet immediately calls in verbs of actions – ongunnon, curfon, gesetton, ongunnon – to signal a rebirth, a new beginning, of the spirit in the emotionally depleted men at the exact moment they entomb their warrior-hero-Christ. The transformation is mimed here rather than overtly presented…’

* ‘The poet dramatises this inspiration [the warriors of Christ rebuilding their lives] when he sings of the raising and adorning by the prince’s comitatus of the felled and buried Cross.’

* ‘… the men symbolically spiritualise the Cross by adorning it with jewels, thus making it worthy of its future office. In turn, the spiritualised Cross repeats their action when it appears to the Dreamer and ministers to him…’

Credit to Dr. Field and Dr. Kennedy.

Notes on Piers Ploughman

Piers Ploughman: Focus, Content and Style:

CLOSE READING OR COMPARISON:

* In Sir Orfeo and Chaucer, we expect narrative traits of adventure, structure, etc. Here, we don’t.

* Langland was born and educated in the West Midlands and had a high level of clerical and literary knowledge, but never earned (learned?) through the church. He then moved to London, writing from 14th C London.

* Ploughman is an honest worker, providing food, as in Chaucer. Chauser may have taken this from Langland, yet didn’t write a tale for him.

* Chaucer would have seen the courts, the wealthy. The poor are figures of humour and mockery. Langland saw the tensions between the King’s London and the people’s London. Merchant classes. Willing to open to more rebellious ideas, challenges to authority and London was not a comfortable place – violent, dirty – he will focus on the poor and not see them as a literary device.

* Langland said services, discussions etc. within London crowds. He presents himself as detatched, alienated and very poor, yet able to ‘see though the facade of 14th C London.’ (RF)

* Bunyan, Milton, Swift, Blake – many influences. Orwell (fantasy worlds ‘that speak to our understanding of our own society.’)

* DREAM POEM! Fashionable form of writing. Granted a vision – garden, Heaven, Hell, universe, real world with changes – dreams can’t go anywhere.

* Doesn’t invent what he write, he dreams it – freedom, visionary figure and allows for protest without rebellion. Dreams with interpretation.

* Allegory different level with translation, personification eg. ‘Reason’, ‘Conscience’.

* Note of authority in voice.

* Sprinkle Latin throughout quotations. Adding authoritative and a trigger for those with the same education to ask questions and explore further. Latin undermines argument of English.

* Alliterative verse.

* No rhyme! Not expected to. Lines held together by alliterations.

* Lines longer than in Chaucer or Sir Orfeo.

* Often a break in the middle of the line.

* Northern/Western languages, yet softened for a London audience.

Passus 6:

* Lady Mede (money) corrupting the court. Moves into field of folk for a symbolic view as the field as a microcosm of Medieval society.

* Quest, but no idea where to go. Ploughman comes to the field – he knows ‘Truth’ – knows how to find it!

* Ploughman:

o LITERAL:

+ Village community.

+ Not very poor – employs others, make money.

+ Some status and authority.

+ Physical labour for survival.

o METAPHORICAL:

+ Biblical parallels – sowing, weeds, harvest – country audience.

+ Not just literal harvest but also Day of Judgement.

+ How to live a good life.

Passus 7b:

* Authority figuer, organises society so that everyone fits into a place and everyone will be fed. Fear of famine both here and in the real world.

* Lasts about 100 lines, before collapsing under the threat of laziness and violence. Then plays on the threats – lawlessness vs. famine.

* He cannot change this – social voice leads to disaster.

* Knight = authority figure, accepts Piers and the social ordering.

________________________________________________

* Langland is drawing a model of society in symbolic language due to dream narrative.

* Piers is a stereotypical figure of the ploughman.

* Attempts to organise people into a structure.

* Pilgrimage to develop characters – many different people placed together to explore relationships. Chaucer sends them away on holiday, but ‘journey of life’ suggestion. Langland doesn’t start the pilgrimage – ‘his pilgrimage is the ploughing of the fields.’

* Chaucer and Langland both within society’s framework -

o CHURCH: Spiritual sustenance.

o FIGHT-KING = neighbourhood knight. Protectional.

o WORKERS : Physical sustenance.

* Problem of the rising middle classes – powerful, educated and wealthy. Langland is aware that this doesn’t work and is setting up a model to break it down.

o Authority of peers: leader of village/honest work – seriously challenged by Waster.

o Knight: he is not strong enough by waster.

o Church: Very absent.

* Piers summons (key!) the figure of Hunger.

* Personification and cannot reach beyond their identities (like Mr. Men!)

* Represent themselves only!

* Three types of inequality

o Rich vs. poor (rich always has the food)

o Economic cycle between famine and plenty.

o Annual movement of harvests – point of danger was early summer, not winter.

* Anxious society – socially disrupted with plague and hunger.

* Langland is exposing problems, and seeking a solution – not necessarily getting there.

* Action of Hunger. Piers asks for vengeance in line 170.

* Hunger affects Wasters, but still exists and has presence to cause problems.

* Repeated ‘f’ sounds and strong verbs.

* Worried liberal with feelings for hunger – wants him to leave. Asks for hunger’s advice in 215-220. They all work for hunger, not for love!

* How can you get people to work wihtout threatening them – not for love but fear.

* Sermoning hunger – more Latin.

* DRAMATIC PRINCIPLE: What voice and why speaking? Not just what they are saying…

* Piers uses far less Latin – normally ecclesiastical links. e.g. Talents, Lazarus

* (hunger = rich — poor).

* PANIC – SERMON – FRANTIC ACTIVITY

* Chaucer’s detail lies in places and objects to give authenticity. Langland does so to make readers focus on the reality and larger pattern of 14th C life.

* Criminals and Gluttons return despite previous events. Cycle starts again.

* Can dramatise questions of society and explore their possible answers.

Part credit to Dr. Kennedy.

Notes on the Exeter Riddles

The Exeter Riddles

Riddle 18:

http://www2.kenyon.edu/AngloSaxonRiddles/Riddles/Riddle18.htm

We discussed the possibility of this being a sword, but all felt that there are some holes in that one. Unfortunately, same with the hawk idea, and the phallus. I personally veer towards the sword suggestion because of the definite focus towards the idea of a weapon, however there is the plural (not clear in the above translation), which arguably could be the double edge of the sword.

Also, in line 8b-9, it is not clear whether the ‘soul-bearers’ are killed, or whether the answer to the riddle is a ‘soul-bearer’, i.e. ‘I, a soul-bearer, often slay…’ Also, not just treasure is given, but also words as praise. It could be a ship of some kind (my dreadful suggestion, I know), but again, the battle references cause that one to fall down. I thought, regarding the curse, that it could be some kind of damage to the ship – erosion or salt wearing down its sails. Also, the frustration of women taking away their men for a long stretch of time. Restrained vs. free is also fine in this context, as is the reference to fabric… Actually, i’d say that’s my favorite idea, although it is full of holes.

I may do a translation myself and see where I end up with it…

UPDATE: Haven’t done the translation, but got a little hyper last night, couldn’t sleep and worked it though! There are flaws, but it works!!! YAY!

Credit: With much assistance from Dr. Neville, London.

Notes on The Reeve’s Tale

The Reeve’s Tale

* Much of the imagery is low-level, everyday. But different from the Miller’s Tale’s ripe, life-affirming images.

* Black comedy! Theft, rape, violence.

* FABLIAU!

* CRADLE-TRICK!

* Blood obsession – offencisve to nobility and clergy and key to how Osewold can be hurt.

* Chaucer’s source in French (Le Meunier) – holds to the key plot but adds and adapts, e.g. flour cake and other events for added characterisation of Malyne and others. Increased characterisation, but still not as much as in Miller’s Tale.

* Shifts in register – formal to slang? Respectful tone?

* Sarcasm?

* Misuse of words (e.g. name)

* Opposites of meaning, e.g. dich (?)

* Told by aristocrats mocking lower classes aspirations or in self-mockery?

* Sly humour – corn grinding = sex.

* Millers’ and Reeves’ were professional opposites; one devoted to dishonesty and the other devoted to maximising his Lord’s income.

First section:

* Rhyming couplets:

o More playful tone

o More idiomatic speech

o Prevents any lofty development, or dignity!

* Osewold rhymes with cuckold.

* The prologue outlines the miller’s hostility in legal terms as if the miller has slandered Osewold for telling a tale in which a carpenter is slandered.

* Low style; language and imagery restricted.

* LANGUAGE OF DEATH?

o Life and death are interlaced. (e.g. 36-37).

* Line 27: As we may not be sexually active, we may speak in bawdy terms.

* Yet emphasis placed throughout text on revenge.

* ‘cherles termes’ – lofty language, terms of courtship.

* Introducing characters – character descriptions are significant later.

* Use of realism.

Later Medieval Art 1.1

Relics and Penitence:

Why a pilgrimage?

Search for redemption of sins. Born into sin, and the only people who can aid others remove sin are the ordained members of the clergy. Most images cannot be understood solely as art, but more as reminders of the salvation / role of Christ / remind oneself of one’s own sin / penalties for sin. Pilgrimage perhaps gained Indulgences.

Where would you go?

Where there would be important relics of saints / Mary / Jesus. They endured various tortures before their death, and then their tortured bodies were used to create relics. Relics were often sold, for increasing amounts depending on the object and the importance of the saint. Rome (Sts. Peter and Paul) Chartres (the mantle of Mary) Santiago de Compostela (St. James)

Reward:

Normally these relics are indulged with magical powers and can commit miracles. Must come as near as possible with these relics. E.g. Around 1300 in Rome – they promised that if you came to Rome and saw the main 7 churches, one would receive certain indulgences. Some of your sins are taken off. However, indulgences would not free you of your sins for all time, but after that time.Pilgrims often returned with objects from those areas which were mentioned in the Bible, for liturgical uses and personal memories. Many relics were stolen, faked etc.

Reliquary Casket, late 6th C, Rome, Museo Sacro Cristiano

Stones were collected to line up with the images as “witnesses” of those areas.

Pilgrim Flasks: (Late 6th or Early 7th C, Cathedral treasury, Monza).

From Palestine showing the Adoration of the Magi and the Ascension.

Sacred image / Cross: they are containers, occasionally containing a relic. (Enkolpia (encolpion))


Pilgrimage churches across France were often built in a very similar style. Design of the churches was designed to contain and allow through the greatest number of pilgrims – not a narrow, unlit underground crypt, but rather at the head of the church.

Toulouse, St. Sernin, Porte Miegeville, tympanum:

A reference to both Santiago de Compostela and to Rome as well.

Conques, ste. Foy (Fides), the tympanum with the Last Judgement. (handcuffs illustration in the image – praying for prisoners). Reliquary of Saint Foy – a 3D image, and thus appears to be similar to a pagan god – what are you focussing on when worshipping the statue? Idolatory. This is a relic container, and the actual person themselves in heaven is different, but provides a link which allows for the worshipment.

Made from a roman helmet and ancient cameos. The stones used to adorn the statue correspond exactly with the descriptions of the walls of the heavenly Jerusalem from the apocalypse. The relic was stolen by a monk from another nearby city and thus the cult was established in Conques (?)

The term “reliquaries” is somewhat nebulous. It fails to describe the complex function of the object that contains relics.

These functions vary, according to the source of the relic and comissioner of the relic.

• Arm reliquaries were actively used in liturgical practices.

200811041335 Portable reliquary altar of St. Andrew. Gold, ivory, enamel. C. 980. Trier, Germany.

200811041345 200811041346
Reliquary of Saint Foy. Gold over wood, incorporating an ancient Roman helmet and cameos. 331/2in.
11th-12th C with later additons. Cathedral treasury, Conques.
200811041339

Conques, Ste. Foy (FIdes). The tympanum with the Last Judgement.

- Note the contrast between ordered forms on the left and chaos on the right.
The devil in the centre scene looking backwards towards heaven.
- On the second register to the left, an image of St Foy kneeling and being blessed by a hand from above, and
beside her are chains and shackles – she was renowned for showing mercy to and releasing prisoners.
200811041336
- Striking image of the Judgement scene. The devil appears to be pushing down the scale, and the outcome of the judgement is decidedly unclear. Thus more menacing for those who see the image.
200811041337

- Punishment of the major sins – including hanging and having one’s tongue removed.

Further updates and future intentions…

Today was a somewhat terrible day, and despite my best intentions and a significant amount of work, I ended up with a 72 on a midterm. In the UK, I would be hitting the ceiling with happiness, but unfortunately, conversion scales as they are, I am mildly depressed. To be fair, it’s a good grade and I know several who did worse. However, this grade is destined for an Oxford MA application and thus is somewhat off the mark. I know exactly why I didn’t do better, and further, it is not my fault. Which makes it even worse.

So I am attempting to boost my morale once more, under the influence of a stack of articles on Gothic architecture. No doubt, it’s not working particularly well.

I am at this university for a year to do something different, set myself a true challenge and really push the boat out. The boat happens to be floundering and taking in water, but I am equipped with paddles and a bucket. That’s all I think I need. Or at least, hope.

I have never studied History of Art, Philosophy, Psychology, Paleography, Religion, Holocaust Theory (with elements of Hebrew), Conservation or, for that matter, Chinese. It’s completely new, and i’m taking 300-400 level courses in everything but Chinese. I knew it would be tough. Unfortunately, doing well appears to matter more than I thought it did, simply because I have a dream sauntering over my head.

One day, I shall do a PhD, in something, at a good university. And one day, I will teach, and teach well. I will communicate a love of my subject to the whole world, and I am not going to give up on that. I’m just not sure how i’ll get there.

So, I am reverting back to the original intention of this blog, and turning further to intellectualism. I shall discuss, summarise, argue, coerce and plead my way into every interesting discussion under the sun. And God help me, one of these days, i’ll get there.

I just wish I knew where “there” is.

Toronto thusfar…

So, yes, i’ve been naughty and not written. So much has happened, that I’m still getting back on my feet again! The first week in Toronto was fun, although my father fell ill whilst here and couldn’t do much in the end. It was expected in a strange way, but still a shame. I briefly went to the island and had an amazing ride back over the lake to the city – the view was incredible! Found a lovely breakfast place too, too bad it’s miles out of the centre.

Moved in to my residence quite early in the day, unpacked, organised and generally helped out around the place. The rooms are really tiny, and shared, so it’s essentially a 2-person cupboard. Certainly not Founders’s standards! On the other hand, there isn’t 1 toilet for 30 people, which is significantly more comfortable. The building is pretty small actually, but still manages to fit in a music room (complete with Grand Piano), a large study room, a Chapel and a gym. Again, significantly better than home. I get on amazingly with my roommate (from Northern Ireland), and suitemates (two people who live on the other side of the bathroom; one from Pennsylvania, USA, and the other from Kingston, Canada, just north of Toronto). We haven’t had a row yet, besides bathroom issues, which I stay out of! The benefit of having an evening shower…

The first week of university was crazy, and stuff had been planned (badly) for every minute of the day. I ended up skipping much of it, preferring to orientate myself and go for long slow cups of tea with an obligatory good book. The libraries at the university are truly unbelievable – there are something like 40 libraries, and the main one, Robarts, has 14 floors! It is the ugliest building in existence and was originally designed (in the 60′s) to resemble a large, concrete-block, peacock. Yes, you read me.

I started off with 5 courses, including Chinese, which was every single day of the week. After three weeks, I dropped that one. Incredibly disappointed by having to do so, but I simply didn’t have time to learn 50 words and 60 characters a week. There just isn’t enough time in a day with 4 other courses to take. I’ll learn the language one day, but it’s not right just now.

My other courses are generally wonderful. The classes are massive, but i’ve tried to (or rather inadvertently have) steered towards the weirder subjects, so there’s generally about 40 people in each of my classes. Persons, Bodies, Minds is hell, mainly due to the thick tomes of philosophy to read each week, but it’s interesting. I’ve decided philosophy isn’t my cup of tea after this course is done! Later Medieval Art is heavy going, and my largest class, with probably around 100. It’s very architecture heavy, but fascinating. The professor also quite likes the idea of being a comedian, which is both amusing in itself and slightly offputting, especially via a thick German accent! He seems sweet though.

Philosophical Responses to the Holocaust was a little disappointing at first, but is slowly getting there. Essentially, it should be retitled “Jewish Philosophical Responses Only to the Holocaust“, which frustrates me. Further, the professor is very, very Jewish, and doesn’t like his opinion crossed, even with a valid point. Oh, and he likes people that read Hebrew, as almost all our readings have passages I end up translating for 2 hours. On the other hand, it’s theologically fascinating, and Holocaust study is certainly my cup of tea. Really enjoying digging up linguistic implications and the like. Too bad i’ve no idea where that could take me.

Finally, Illuminated Manuscripts, which is by far my favourite course, and absolutely fascinating to boot! We’ve covered Antique, Late Classical, Early Christian (similar), Byzantine, Carolingian, Ottonian, and we’re still going! So wonderful! I’ve just been given an assignment for that course, and it means going into the hallowed halls of the Fischer Rare Book Library. It’s 5 floors high, filled with books, and there’s an incredible open hallway that makes me think of the Ark. It is actually my heaven. Install me a bed and a little kitchenette and i’ll be happy forever! We’ve basically been presented with an anonymous facsimile and told: “Tell me about it.” Best course ever. Seriously. Palaeography, history, art, philosophy, all mashed together. THe professor does however, have a weakness for the New York Giants, and enjoys giving us extensive grammar lessons. This is half endearing and half bewildering to the few of us in the class who don’t have the foggiest who a quarterback actually is. Apparently, the one for the NYG is named Eli Manning. All that useless knowledge…

And so on to the adventures! There have been far too many! The first adventure has to be living in a building co-inhabited by a group of nuns, which is something i’m certainly not used to. The residence is nicknamed “The Convent” by most in the area… We have quiet hours, loud hours and MAN HOURS. Very amusing… It is, on the other hand, serenely quiet, the food is pretty good and everyone is lovely as pie. It was awkward at first, but one soon gets used to it! Being part of St Michael’s College, and spending most of my life in the distinctly religious Emmanuel, i’ve ended up at services right, left and centre, all of which are crazily different from back home. They stop the Lord’s Prayer halfway thorugh! What the hell! Anyway, all the services have been lovely, and I think the Chapel Choir at home made me completely immune to crazy things happening in services!

Last weekend, for some daft reason, I woke up at 5am, and climbed the CN Tower for charity. Why I did that, my aching muscles are still trying to figure out, but I managed the tallest freestanding structure in the world in 31.29 minutes. And all for charity. Very worth it. Unfortunately, we got to the top in a whole mass of cloud and couldn’t see a thing, but it felt amazing. I’m certainly going back up before I leave here.

I’ve also been up to what is termed “The Cabin”; basically a wooden shack in the middle of nowhere, about 6 hours north of Toronto, which has no running water, no electricity and certainly no heating! It was amazing! I’m hoping to go back before Christmas, although i’m not sure of the temperatures! Speaking of that, the weather here is MAD. Freezing cold most of the time, down to -7 at night – in OCTOBER! During the day, the windchill generally drops the temperature to around -3, and i’m currently sitting inside, having recently walked in, wearing 5 layers. I look like a snowman. It’s snowed three times, and it’s not even November. This weather scares me. But frankly, if I can survive this, i’ll get back to England and be able to laugh at everyone in their coats!

I’ll have to go for now, but i’ll finish up later. My love to you all.

The Greyhound!

Guess what! I’m blogging from the Greyhound, on my way to Toronto! I was going to blog from the coach station too, but it felt a little dodgy to get out the Macbook! The coach stop in Montreal and some of the stops in-between have looked so American, as though they are sets for all those 70′s movies and diner-shots i’ve seen from England! Even down to the white and red tiled floor and the plastic benches! Depressingly however, the food was also authentic.

Regardless, the experience of traveling across Canada by bus was well worth doing, despite the hassle. We’ve passed absolutely gorgeous countryside, ranging from autumnal forests to reed swamps, and of course, the open lakes. The colours here are incredibly vibrant, but certainly different to the tones of England – far more golden and yellow-green, rather than the rich emerald tones i’m used to. Ended up sitting next to a lovely (but ridiculously chatty) older lady on the coach out, who delighted in recounting her entire life story, her daughter’s life story and telling me that she was a great-grandparent. This was charming the first time, sweet on the second and incredibly tedious by the sixth. Unfortunately, in a bus journey of 8 hours, there were not only 6 recounts. She did, however, have much to say about the countryside around Montreal and managed to fill me in on the history of Canada thusfar. Lovely as this all was, luckily, she vacated at Kingston.

The next lady is absolutely lovely, and a current doctoral student in Bio-Chem at UofT, coming from Iran. We swapped details and plan to meet for coffee next week sometime, perhaps during “Frosh”. I’m anticipating some of Freshers’ Week, such as the “Bed Races” and boat ride, but dreading others, namely the “Group Cheer Practice” and “Cheer-off”. I asked a Canadian friend of mine what exactly a “Bed Race” was, and she replied with amusement, “It’s a bed. On WHEELS. Go figure.” I’m not sure I want to, but it certainly sounds fun!

Montreal was lovely, but not quite my cup of tea. I was always missing the real elements of France it was trying to copy, and often the people were (almost certainly unintentionally) frosty if fluent Quebecois was not spoken. I understand and speak some French, but not Quebecois. Many people were reluctant, even angry, when required to speak in English. Ironically, this temperament is depressingly similar to that of many Belgians, although this may be a biased opinion.

I just caught my first glimpse of the CN Tower with Show of Hands’s “Cousin Jack” in the background. What an amazing life! I need to be pinched.

Finally in Toronto! Loving it already! Just got to the little hotel i’m temporarily staying at, and already i’ve discovered a kinder and more open city than i’m used to. As soon as I ended up in the underground system (sorry, subway), I had three people within the space of 5 minutes ask me if I knew where I was going and if I needed any help. Then a bus driver took me three blocks for free, gave me several maps and gave me a wad of metro-bus transfer tickets. I love this place! This was followed by one of the best pizza’s i’ve ever eaten at a tiny pizza place in Midtown, and an imminent sleep in a lovely comfy bed. Tomorrow i’ll pop by the university, sort out money stuff and hopefully go for a dip in the university pool, which is, incidentally, free.

Montreal!

Finally in Canada! And heavens, is it weird.

Left England at stupid-o-clock, cleared baggage, was searched, prodded and eventually got onto a rather crowded plane. The usual inconveniences of travel ensued. Loved the turbulence coming into land, but that’s just my sense of humour! Arrived in Montreal 7 hours later, and ended up in queue after queue attempting to get baggage, go through passport control and get the scrap of paper that allows me to actually study in the country. This takes about 4 hours, standing in a rather extended line. Then public transport all the way to the hotel.

The hotel is lovely, if a little disorganised. We’re staying in the Hotel de l’institut, which is actually the hotel attatched the University of Hospitality! It is lovely, but with students learning the ropes, the service is a little patchy. Some of the battles we’ve had have been hysterical, namely the “Battle of the Thermos Flask” (Don’t ask)! We went out to eat at a little resturant, which again became a mini-disaster (again, don’t ask), went back to the hotel and collapsed into a small heap. At which point my fold-up bed collapsed and I hit the wall with a thump.

The next morning was an improvement, and after a lovely breakfast we headed out into Montreal. We ended up at the Oratory of St. Joseph, which was interesting but a little disconcerting, and then travelled to the Old Town and went to the most amazing little street market, complete with stocks! Actually quite touristy, but if one avoids that, it’s pretty nice! We ate in a rather horrible place in the end.

The next day was better, but we didn’t do much. Went to the antiques quarter, which was incidentally closed, and then drifted towards the harbour and had a Canadian beer on a little terrace.

To be honest, i’m not enjoying Montreal half as much as I thought I would. It is a lovely place, with character in parts, but the French aspects here just makes me miss the reality of France itself! Also, Quebecois is not French. Part of the issue has been the heat here – it’s reached up to 32 degrees and 90% humidity, which is far too hot for city visiting. It’s not really a problem for me, but my family are all struggling a little.

I’m looking forward to getting to Toronto and starting university already!

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