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Early British Survey

  • Early British Literature
  • Gender and Sexuality
    • Key Terms on Queer Themes in the Middle Ages
      • Queer Torture in the Middle Ages and Beowulf
      • Queer Acceptance in the Middle Ages and Sir Gawain and The Green Knight
    • Eve: More Than Just the First Woman
      • Eve: A Rebel in Paradise
      • Eve: The First Queer Woman
    • Gendered Betrayal in Medieval Arthurian Myths
      • Forbidden Love’s Betrayal
      • Punishments of Treason
    • Magic and Femininity
      • Magic and Femininity in Sir Gawain and the Green Knight
      • Magic and Femininity in The Faerie Queene
    • Magic and Gender in Arthurian Romance Poetry
      • Magic and Gender in “Lanval”
      • Magic and Gender in “Sir Gawain and the Green Knight”
    • 50 Shades of Courtly Love
      • Dominator in Love and Life
      • The Hue of Female Power
    • Adultery in the Middle Ages
      • Adultery in “Lanval”
      • Adultery in “Sir Gawain and the Green Knight”
    • Representations Of Femininity In Morality Plays
      • Femininity In Everyman
      • Femininity In Doctor Faustus
    • Monsters and Women
      • BEOWULF AND GRENDELS’ MOTHER
      • Satan and Sin
  • Politics, Power, and Economics
    • Shifting of Political and Economic Structures
      • Feudalism in Gawain and the Green Knight
      • Paradise Lost and Tracing the Fall of Feudalism
    • Knighthood in the Middle Ages
      • knighthood in “Lanval”
      • Knighthood in “Sir Gawain and the Green Knight”
    • The Divine Right to Rule: Past Perceptions of Monarchy
      • Sir Gawain and the Green Knight: A Condescending Commentary on the Monarchy?
      • The Faerie Queene: Spenser’s Ode To Queen Elizabeth I
    • Chivalry & Identity in Early Brit Lit
      • Chivalry in Sir Gawain and the Green Knight: the Establishing of a Literary British Identity
      • Chivalry in the Faerie Queen: Continuing to Establish British Identity
  • Religion
    • GOD: Humanity’s Most Influential Literary Figure
      • My Pain, Your Pain, His Gain: What God Means to Margery Kempe and Julian of Norwich
      • Respect My Authority: How God Rules Over Creation in Everyman & Paradise Lost
    • Imitatio Christi: How Doctor Faustus and Everyman Mimic Jesus through Suffering
      • Imitatio Christi: How Antagonists Mimic Christ
      • Imitatio Christi: Satan as a Jesus Figure
    • Depictions of the Devil in British Literature
      • Faustus: To Laugh Is To Be Against Evil
      • The Devil As Sympathetic: Human Qualities in Paradise Lost
    • Representations of Hell
      • Hell in Beowulf
      • Paradise Lost’s Liquid Hell
    • Medieval Mysticism: A Space For Women’s Authority
      • Julian of Norwich
      • Margery Kempe
    • God, Literature, and Religious Denomination in a Changing Christendom
      • Mysticism and Miracle in Catholic Europe
      • The Reformation and the “Intellectualization” of God
  • Nature and Culture
    • The Environment from the Middle Ages to Early Modern Period
      • Environment in Paradise Lost
      • Environment in Sir Gawain and Utopia
    • Kissing in Medieval Literature- Brooke Zimmerle
      • Kissing in Sir Gawain and the Green Knight
      • Kissing in Margery Kempe
    • Medieval and Early Modern Feasts
      • Feasts in Sir Gawain
      • “Meals in common”: Utopian Dining
    • Ars Moriendi and the Early Modern Period
      • Authors’ Views on Ars Moriendi
      • Ars Moriendi in Everyman
    • Games Medievalists Play
      • Beowulf’s Game: Battle
      • Sir Gawain’s Game: A Courtly Dare
  • Literary Concerns
    • A Brief History of Allegorical Literature
      • Allegory in the Middle Ages
      • 16th vs. 21st Century Allegory
    • Allegory in the Middle Ages and the 18th Century
      • Allegory in Everyman- pg3
      • Allegory Defined
    • Female Readership in the Middle Ages
      • Parenting Through Books
      • Julian of Norwich
    • Heroes of Epic British Literature
      • Beowulf as a Hero
      • Satan as a Hero – Paradise Lost
    • The Role of the Translator
      • Fixers and Their Roles in Translations of Medieval Texts
      • Translations and How They Change the Meaning of Medieval Texts
    • The Self in 15th and 16th Century Dramatic Literature
      • The Self in Everyman
      • The Self in Faustus

Parenting Through Books

What is better than wisdom? Woman. And what is better than a good woman? Nothing.

Geoffrey Chaucer

Although women have categorically been excluded from the conversation around literature throughout history, gender is not the only element in play in terms of literacy and consumption of books. One of the most important elements of readership during the middle ages was the class systems established amongst the populace—people like the mercantile and gentry classes were learning that elite traditions and lifestyles were superior, while simultaneously rejecting some of the pleasantries that came with it (like manners and chivalry). Because of this, certain manuscripts were edited in order to appeal to specific households. 

“Digital. Bodleian Homepage.” Histoire Ancienne Jusqu’ à César, digital.bodleian.ox.ac.uk/inquire/p/a94f59a5-bbca-495d-be9a-397e6f184efd.

Children, both male and female, were taught how to behave in their societies from stories in books. The female interest, on how to become a good mother and wife, was written about in a multitude of books—particularly, poems like How the Good Wife Taught Her Daughter. Through literary devices like homilies, the poem guides young female readers on how to be a proper lady in society, including the right ways to enter a courtship, the dangers of being too outspoken in public, and the inherent domesticity of women. These poems were typically shared between a mother and daughter, as a parenting tool. 

These poems also dealt with the morality behind female behavior. One in particular, The Thewis of Gud Women, warns against visiting places like taverns and alehouses, which had reputations of being immoral. The author places shame on females in such places, equating it to the poverty and promiscuity often on display there, and establishing shame in girls who enjoy those communities:

And if thou be on eni stede thar god drinke is alofte

Whether that thou serue or that you sitte softe

Mesureli tak therof that the falle no blame

For if thou be ofte drunk it fallet the to schame.

Through this poem, we can see the dangers that await young women who decide to partake in unsavory activities- particularly drinking. It doesn’t matter to the author if she’s the one serving or being served; any involvement with alcohol, in pubs and brewhouses, will bring “schame.” Through the practice of reading to their children, mothers were able to set them on the right track- something that is still a common practice today.

Although women reading to their children was commonplace for the middle and upper classes, it’s important to remember the access to education that existed at the time. Poorer women, and women without the tools for literacy, weren’t able to participate in this parenting/bonding activity. Arguably, this is an important element in the divide between classes at the time, and the rise of elite lifestyles.

Work Cited

Hodgson, Phyllis. The Review of English Studies, vol. 1, no. 1, 1950, pp. 61–62. JSTOR, www.jstor.org/stable/511778.

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