Lyric Tactics

Lyric Tactics
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What shall we make of medieval English lyrics? They have no fixed line or meter, no consistent point of view, and their content may seem misaligned with the other texts in manuscripts in which they are found. Yet in Lyric Tactics , Ingrid Nelson argues that the lyric poetry of later medieval England is a distinct genre defined not by its poetic features—rhyme, meter, and stanza forms—but by its modes of writing and performance, which are ad hoc, improvisatory, and situational. Nelson looks at anonymous devotional and love poems that circulated in manuscripts of practical, religious, and literary material or were embedded in popular, courtly, and liturgical works. For her, the poems' abilities to participate in multiple modes of transmission are «lyric tactics,» responsive and contingent modes of practice that emerge in opposition to institutional or poetic norms. Working across the three languages of medieval England (English, French, and Latin), Nelson examines the tactics of poetic voice in the trilingual texts of British Library MS Harley 2253, which contains the well-known English «Harley lyrics.» In a study of the English hymns and French lyrics of the commonplace book of William Herebert, she unearths the moral implications of lyric tactics for the friars who produced and disseminated them. And last, she examines the work of Geoffrey Chaucer and shows how his introduction of Continental poetic forms such as the balade and the rondeau suggests continuity with rather than a break from earlier English lyric. Combining literary analysis, manuscript studies, and cultural history with modern social theory, Ingrid Nelson demonstrates that medieval lyric poetry formed a crucial part of the fabric of later medieval English society.

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Ingrid Nelson. Lyric Tactics

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Lyric Tactics

Ruth Mazo Karras, Series Editor

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“Fowls in the Frith” not only exemplifies the lyric’s reliance on topoi but also unites rhetoric and practice to theorize lyric tactics. Surviving with musical notation in a thirteenth-century cartulary, this poem consists of five short lines.

The poem’s frame of reference is ambiguous; it could be a sacred or a profane work.63 The “birds in the woods, fish in the river” formula was both a secular and a religious topos in the Middle Ages. It has an extensive tradition in Christian writing, beginning in Genesis 1:20, when both birds and fish were created on the fifth day, and continuing in medieval religious literature. The placement of the birds and fish in their natural habitats refers to the cosmic hierarchy created by God, from which man is alienated due to original sin. (Passus 11 of the B-text of Piers Plowman, to cite one example, offers an extended meditation on this topos.) Further, the language of the poem appears in other lyrics of the later Middle Ages, such as a lullaby that survives in autonomous copies and in sermons.64 In the religious or secular context, the final line of the poem is ambiguous. In one reading, the speaker feels sorrow on account of Christ, who was the “best of bone and blood,” and of the suffering of his Passion: “I walk with much sorrow that I feel for the best of bone and blood.” (If secular, “the best of bone and blood” can equally describe the beloved.) Alternately, the speaker himself or herself is the “best (or beast) of bone and blood”—the highest order of being in God’s earthly creation—who nonetheless feels sorrow: “I walk with much sorrow despite being the best/a beast of bone and blood.” Even the musical accompaniment to “Fowls in the Frith,” which some readers have believed to be liturgical, might have been used for secular purposes.65

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