The Liflade and te Passiun of Seinte Juliene is one of the three lives of Virgin Martyr saints (the other two being St Katherine of Alexandria and St Margaret) included in a collection of texts relating the virtues and advantages of virginity as a "career option" for women (the so-called Katherine Group). Scholars have associated the collection with other manuscripts and works concerned with female spirituality in general, and anachoritic life in particular - the so-called Wooing Group and most famous of them all, the Ancrene Wisse (Guide for Anchoresses). The manuscript dates to the first quarter of the 13th century, the texts were probably composed around the year 1200 in the area of the Welsh-English border.
The individual texts postulate a range of reception contexts but, as the Ancrene Wisse, they seem to be primarily addressed to women of some social standing, contemplating a religious career. Such readers might well read texts in English and French but not in Latin.
As you will note, the text develops the Old English alliterative tradition, looking back to earlier native models; at the same time, it works with images of love from the courtly lyric and romance tradition well before the first attested specimens of those genres in English.
forum: I'd like to ask you to compare the Liflade version of the narrative of Juliana's life and martyrdom with the Latin source and try to describe the additions and modifications that it introduces, and how they change your perception of the issues foregrounded in each of the two texts.
session: If, as seems likely, the Life engages in a dialogue with romance narrative patterns and motifs, to what end(s) does it use them? Is it more like a general "reshaping" or a strategic application in specific key situations?
week 9: The Liflade and te Passiun of Seinte Juliene
The original Old English version is didactic in comparison to the Latin version which appears more pedantic when teaching morals. Focusing on the events of the story rather than a lesson. The Latin version feels less didactic for several reasons. Firstly, the Latin version omits the opening of the Old English version which reminisces the preachings of a priest, introducing the story of a holy woman named Juliana and the catholic doctrine which she obeyed. The Latin version omits most of the dialogue where Juliana discusses her faith in a sanctimonious manner and removes the theme of love from the Old English version. Furthermore, the Latin version also omits the excessive gratuitous violence that is present throughout the original, describing the torture in minimalistic detail compared to the excessive description of the original. The Latin version has more emphasis on the encounter between the demon Belial and Juliana. Thus, the Latin version presents Juliana more akin to a warrior than a martyr, she is the only one who has ever been able to capture and interrogate Belial. Ultimately, both texts deal with love for the holy trinity but the original version presents this love as something we must accept through fear and gratuitous violence whereas the Latin version presents the love as something that can provide us with strength, but nobody can decide to accept the embrace of God except the individual.
In reply to Fiachra Owens
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Helena Znojemská -
I'm slightly confused - so the Middle English version is more didactic in Juliana's responses to Eleusius (which contain more on her faith, an exposition of her creed) and the Latin one is more pedantic? I would associate pedanticism with didacticism, so this perhaps requires clarification.
I have skipped much of the scene of interaction between Juliana and Belial (some 14 paragraphs), because there is little difference between the two versions.
The remainder of your observations makes good sense, only the relation between the two versions is reversed - the Latin one comes first and the Middle English one is an adaptation.
So the English version ADDS the theme of love and the gratuitous violence in description of Juliana's torture.
I have to say I'm puzzled by your last statement - doesn't the heightened description of violence underscore Juliana's strength?
I have skipped much of the scene of interaction between Juliana and Belial (some 14 paragraphs), because there is little difference between the two versions.
The remainder of your observations makes good sense, only the relation between the two versions is reversed - the Latin one comes first and the Middle English one is an adaptation.
So the English version ADDS the theme of love and the gratuitous violence in description of Juliana's torture.
I have to say I'm puzzled by your last statement - doesn't the heightened description of violence underscore Juliana's strength?
Upon looking at both versions of Saint Juliana’s story, there are many aspects of the narratives that might produce a different effect on the reader although the basic plot lines do not differ that significantly. Generally, what felt to me like the most impactful difference, or addition, in the Liflade version was its general approach to the paganism of the Romans. The “demonisation” and “filthiness” of Roman paganism had a very strong presence in the Liflade version. To demonstrate this, we could look for instance at the passage from page 4 (sections 1-11), the general hysteria of Juliana’s tormentors and their explicit condemnation to Hell by Juliana (multiple times). The persecution of Christians is also made more flagrant, as for instance when Juliana’s father is described actively doing so before discovering Juliana’s fate unlike in the Latin version (we can also observe it in the number of executed converts – 130 in the Latin version, 500 in the Liflade one).
Additionally, what felt important regarding the impact on the reader, was the Liflade version’s focus on Juliana’s maidenhood and her virtual wedding to Christ and God (which I feel like is still an explored topic in present day Catholicism and therefore could feel more related to contemporary issues in Christianity). At the beginning, we learn that Juliana refuses marriage not only because of faith, but also to preserve her virginity and because of her unwillingness to have sex with a man. The role of maidenhood is also very strongly emphasized in the description of its capability to defeat evil (p. 9, 7-13). We could pursue this motif by elaborating on the fact that in the Liflade version Eleusius’ desire for Juliana is described as purely physical and lust driven, thus emphasising the importance of the purity of virginity from a Christian point of view. Moreover, we can observe that in the Liflade’s version, Juliana feels forsaken by all except by God and Christ.
I dare say that compared to the Latin version, Liflade’s Juliana “enjoys” her martyrdom more overtly, mostly as a means to be closer to God and Christ and achieve complete Christian fulfilment as here, there is much insistence on the joy of eternal life compared to the unimportance of the terrestrial one (p.15). A factor contributing to the vivid depicture of martyrdom in the Liflade version are the gory details, which I would argue are even more elaborated than in the Latin one and they add to a feeling of a faster pace of the torture/execution attempts. One might claim that a faster pace of those stages of tyranny in the Liflade version create a more intense impression of martyrdom, however we could say that their apparent slower pace in the Latin version might build a sensation of the suffering’s more evident durability.
Overall, the Liflade version felt in a way more Christianly didactic through its condemnation of paganism in perhaps a more blatant way, or let us say, stronger and more explicit words, next by its focus on virginity (Juliana as Christ’s bride), its addition of details not only from the Old Testament (more frequent in the Latin version) but also the New Testament (p. 10: 9) and by including more elaborate (or Christian-like) prayers.
In reply to Emma Mitéran
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Rose Delaplace -
After my reading, I would say that one of the main differences is in Juliana’s attitude. In the translation, she appears as a strong woman, confident in her beliefs. She does not have the qualities that were expected from a good woman at the time (calm, docility, obedience…). On the other hand, she is determined, brave, stubborn… She is completely able to stand up to his father, and they argue more than is the latin version. I agree that she seems to be happy to suffer and sacrifice herself for Christ. For her, these tortures seem to be the most beautiful gift and the most beautiful manifestation of God’s love. We can also notice that death appears as the ultimate goal: “As soon as she heard this, she praised God of Heaven and became exceedingly glad, since she had desired this ». However, I think that it was quite common at the time in martyr’s stories, as the life on Earth was nothing compared to the joys of Heaven on the side of God (ex: « And they made their way with mirth, all martyrs, to Heaven”).
On the other hand, I would say that the latin version presents Juliana as a less strong character (even if her commitment to God is presented as an example). Often, she has to require God’s help to find the energy to fight against the tortures. We can pick many examples such as: "Christ, Son of God, come and help me." ; "My Lord, almighty God, my soul is at the point of death;” ; "O Lord God almighty, do not desert me, nor depart from me, nor banish me from your countenance; but be the one who helps me. Deliver me from this punishment and blot out my sins—those I may have committed in word or thought.”. She is not deliberately looking for confrontation, as the English Juliana does. She suffers torture, but is not especially glad to have them even if it is a proof of her devotion to God.
In general, I would also say that the English translation emphasizes the violence. The tortures are more described, and the scenes last longer. Blood is omnipresent, and a contrast is also highlighted between the beauty of her body and the destruction of it by what she has to endure.
On the other hand, I would say that the latin version presents Juliana as a less strong character (even if her commitment to God is presented as an example). Often, she has to require God’s help to find the energy to fight against the tortures. We can pick many examples such as: "Christ, Son of God, come and help me." ; "My Lord, almighty God, my soul is at the point of death;” ; "O Lord God almighty, do not desert me, nor depart from me, nor banish me from your countenance; but be the one who helps me. Deliver me from this punishment and blot out my sins—those I may have committed in word or thought.”. She is not deliberately looking for confrontation, as the English Juliana does. She suffers torture, but is not especially glad to have them even if it is a proof of her devotion to God.
In general, I would also say that the English translation emphasizes the violence. The tortures are more described, and the scenes last longer. Blood is omnipresent, and a contrast is also highlighted between the beauty of her body and the destruction of it by what she has to endure.
In reply to Rose Delaplace
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Helena Znojemská -
All valid points!
Though I have to say that you should probably debate the first one with Fiachra, who seems to see the Latin Juliana as more "masculine" ("more akin to a warrior than a martyr"). I'd agree that the Middle English Juliana challenges the patriarchal authority more pronouncedly than the Latin one ("bad girl"). The various gender aspects is something we should discuss in the session.
Another such point is the tortures - alongside the intensity noted by Fiachra and Juliana's "pro-active" attitude mentioned by Emma you see greater emphasis on corporeality in the Middle English version. All these aspects should be discussed in conjunction - I'm curious what our conclusion is going to be.
Though I have to say that you should probably debate the first one with Fiachra, who seems to see the Latin Juliana as more "masculine" ("more akin to a warrior than a martyr"). I'd agree that the Middle English Juliana challenges the patriarchal authority more pronouncedly than the Latin one ("bad girl"). The various gender aspects is something we should discuss in the session.
Another such point is the tortures - alongside the intensity noted by Fiachra and Juliana's "pro-active" attitude mentioned by Emma you see greater emphasis on corporeality in the Middle English version. All these aspects should be discussed in conjunction - I'm curious what our conclusion is going to be.
In reply to Emma Mitéran
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Helena Znojemská -
You're right that the conflict is made more pointed; it's Juliana against everybody else, which can be seen in the Middle English version disposing of Juliana's mother, who's "neutral" - not Christian herself but not inimical to Christianity.
I'm glad you noted the motif of the Bride of Christ and mapped how the emphasis on virginity is maintained throughout the Middle English version. I wonder whether others would add anything to your impressions of Eleusius (desire for Juliana described as purely physical and lust driven). I'd agree that it is made very clear at a specific point, the question is whether it is presented like that from the beginning, consistently, or whether the description of Eleusius' feelings for Juliana develops in any way.
I was surprised by your comment that Juliana “enjoys” her martyrdom, but I see the point. I suppose you refer to the difference between the Latin - where Juliana simply responses with defiance to prior threats of torment - and the English, where she effectively urges the tortures on. I wonder what we make of this?
I'm glad you noted the motif of the Bride of Christ and mapped how the emphasis on virginity is maintained throughout the Middle English version. I wonder whether others would add anything to your impressions of Eleusius (desire for Juliana described as purely physical and lust driven). I'd agree that it is made very clear at a specific point, the question is whether it is presented like that from the beginning, consistently, or whether the description of Eleusius' feelings for Juliana develops in any way.
I was surprised by your comment that Juliana “enjoys” her martyrdom, but I see the point. I suppose you refer to the difference between the Latin - where Juliana simply responses with defiance to prior threats of torment - and the English, where she effectively urges the tortures on. I wonder what we make of this?
In reply to First post
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Alice Balažíková -
In my opinion, the character of the devil in The Liflade and te Passiun of Seinte Juliene is given a much more prominent role compared to the Latin source. His extended dialogues and confrontations with Juliana emphasize the spiritual stakes and portray him as a cunning but ultimately harmless figure. The text dramatizes their conflict and highlights Juliana’s intellectual and spiritual strength as she rebukes and later humiliates the devil, sometimes with comical elements that diminish his power and help to reinforce the triumph of good over evil. These changes highlight the universal struggle between faith and temptation and help to shape Juliana into a model of resistance against sin and underscore the Christian belief in the ultimate defeat of evil.
In reply to Alice Balažíková
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Jana Fialová -
I found it interesting how violent Juliana is with the devil in both versions. It is especially striking when the demon points it out to her as he expects her to be the gentle Christian woman and she responds by striking him with a chain in one version and with a rope in the other. For me, it kind of went against the idea of her as the martyr in her position. At first, she is given strength by God to control the demon but I am not sure if it fits with the punishment of the demon while she is walking out of the prison to meet the prince.
In reply to Jana Fialová
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Helena Znojemská -
This is a feature that many readers find somewhat disconcerting - the violence of the righteous. But I suppose it fits well with the "martial aspects" mentioned by Fiachra as well as with Juliana being a "bad-ass girl" (Rose).
In reply to Alice Balažíková
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Vendula Hojková -
I am afraid i have to disagree with you on the role of the demon. To me the latin version seemed more prominent, mostly because of the more detailed descriptions given by the demon. The latin version of the demon is presented as a much bigger obstacle to Juliana (after all, he is the one who caused the primordial sin).
In reply to Vendula Hojková
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Helena Znojemská -
I suppose part of that might be due to my selection. Strictly speaking, we would be comparing § 55-56 in the Middle English with ch. II.11-12 in the Latin.
In reply to First post
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Klára Klihavcová -
In my opinion, the English version emphasises and expands on the persecution of Christians and Eleusius' high position in society and therefore raises the stakes from the very beginning. It also provides some interesting contrasts, such as when Eleusius is determined to make Juliana the thing he "loves most in the world" (in the place of God) or when she urges him to convert to Christianity, his reasoning is based not on his own faith, but on fear for his life (25.1). I also agree with what has been already mentioned about the description of violence throughout the text. Overall, the English version appears to be more vivid than the Latin source.
In reply to Klára Klihavcová
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Helena Znojemská -
I have to say I see more of that (paganism vs. Christianity conflict) in the Latin; after all, what Juliana is asked to do is to sacrifice to the pagan gods, and that soon becomes the central issue, despite the fact that the confrontation begins with Juliana declining the marriage.
Similarly, I would say that the Liflade version of the demon, with its dialogue, presents the interactions between him and Juliana as a more overt spiritual struggle rather than a more physical one. In my opinion this results in the depiction seeming more personal. Furthermore, the more negative portrayal of pagan religions and the oppression of Christians in this version seems to imbue the narrative with a greater emotional charge. In this way, even though the overall narrative remains almost identical, the struggle in the Latin version is more aligned with Christian spirituality and offers more moral instruction than the Latin version that is more focused on the martyrdom itself.
In reply to Lukáš Lichoň
Re: week 9: The Liflade and te Passiun of Seinte Juliene
by Helena Znojemská -
I'd agree that the Middle English version intensifies just about everything in the legend, factually but even more so emotionally (a link with romance?). But I'd need the point about alignment with Christian spirituality explained. Is it that emotional investment that we see in the Middle english version of the story, where the Latin is more matter-of-fact?
I’d say that Juliana in the English version feels like a more concretely Christian heroine. She is strong and resistant. Her suffering and martydom are not a burden to her - she sees them as her gift to God. Furthermore, Satan’s temptation and Juliana’s rejection of all evil, her faithfulness to God and her heroism obviously juxtaposes the cowardice and lust of Eve’s original sin. that is something that struck me to be more prominent in the English version.