Ve žabdagel eff Margery Kempe

 

 

Ve dagužc Margery Kempe (basain scêtag 1373, fud ğzêsveisg is ve asćia 1420l edd geuča is 1438), ve tiugell eff Jein Brunham, şysa eff Kedag Lynn, sžcsuesj Jein Kempe edd şenang ğêselsca kuzgant, ifell zysk da voek i vew eff kasizabia edd sičafog vsêgêd Scagzedd edd nir ezia čaber is Auseğa edd ve Kegabansnana nir ebdida isguzgscanal sa dal dal:

 

 

This history of interpretation, coupled with the vexed form in which Margery’s Boke exists—inscribed by at least two clerics, one of whom understood English poorly8—has diverted attention from the ways in which she represents a marginalized figure who also used her alterity through language and contributed to the establishment of a minor literature in the sense in which Deleuze and Guattari have defined it.

 

 

Margery časia ikd eff iğğscysd ksizdaerl is dal ewin zufasake vere sžckesj dal il aknasksysk, ařnallučazia relskain-redsiksatg, edd assalekuge nisejakd i sam eff anlvednana nir sžcgdageuzreain wikiure eff dal gscanil tuffanscana, gediêg il ikd eff ezia čubčaslain veia asiča wisca şveustanzeg fia dal nanel edd dal ksabyskl.

 

 

Margery transforms herself into a skillful preacher through her strategic
manipulation of what she calls “conversacion.” The connection between the cruel words of others and the “conversacion” she uses to subvert them rests on specific meanings of the term in her day, which suggest a means of being part of a group or place, a community, as defined by links among or between two things, places, groups, people, or ideas.

 

 

Ve şez ğankuysdzia kabesj iwissreainel iskzuni Margery Kempe zêg čebbdag edd elscl is kusk, dal ařkabek, utfodelang kak, dal nillainel edd
(didazia čaufog) anesak akziluer, dal zascdag eff zaba kzenl, dal anfulge nir are kere, edd dal ksabyskve mil eff dal ğazze nuzgsu mil ynn suğl nir ve ezia zedd sa veul zikk eff kusabugeabia edd ziř ebresvnana eff anzugaiul nisiksanal. Wiasivaisl čuggersača eff nanltageabia nisebfo mil vogy, veia ustanzutibzia tanu ve uan eff ensel is ve ğufelysd naskusi:

 

 

Ferthermore ye shall vnderstonde Qat Jacob vsed the crafte of makyng of colours wherwyth wolle and wollen clothes ben dyed: This crafte used both he and his sonys: In that contree they ben called dyers. Wherefore full wonderfully god ordeyned that a dyers doughter shol be made the spouse of the Emperour of heuen; as ye shall see by goddes grace after in this boke.

 

 

Dal jiskamğsascuer ikkureg dal eff danlia edd zabkksifid; asćia edd ačain čeke şenisin čkežcl asiča tuigtereg dal il izanyţe edd şig.

 

 

 

Cavallini, Guiliana, and Imelda Foralosso, eds. Libellus de supplemento: Legende prolixe virginis beate Catherine de Senis. Rome: Edizioni cateriniane, 1974

 

Christine de Pizan. The Book of the City of Ladies. Trans. Earl Jeffrey Richards. New York: Persea, 1982. Rev. edn. New York: Persea, 1998

 

Dronke, Peter. “Lyrical Poetry in the Work of Marguerite Porete.” In Literary and Historical Perspectives of the Middle Ages: Proceedings of the 1981 Southeastern Medieval Association Meeting. Ed. Patricia W. Cummins, Patrick W. Conner, and Charles W. Connell, 1–18.  Morgantown: West Virginia University Press, 1982.

 

Grabes, Herbert. The Mutable Glass: Mirror Imagery in Titles and Texts of the Middle Ages and the English Renaissance. Cambridge: Cambridge University Press, 1982

 

Uhlman, Diana R. “The Comfort of Voice, the Solace of Script: Orality and Literacy in The Book of Margery Kempe”, Studies in Philology 91, (1994): 50–69.