From Chequered Board to Medievalist Commons: The Medieval Studies Research Blog Turns Ten!

This year marks the 10th anniversary of the University of Notre Dame‘s Medieval Institute‘s Medieval Studies Research Blog—a benchmark and milestone—which warrants both celebration and reflection on the evolution of the project, especially certain important actors and pivotal moments that have shaped the academic blog into an accessible resource for so many scholars and medievalist as well as general and public audiences.

Image from the Medieval Studies Research Blog. Header Image: John Mandeville writing his travelogue. This image comes from a unique, Bohemian picture book version of the Voyage d’outer merLondon, British Library MS Additional 24189, fol. 4. Screen shot by Richard Fahey (2024).

The project was conceived by Dr. Kathryn Kerby-Fulton, now an Professor Emerita of English and Medieval Studies at the University of Notre Dame, specializing in the study of Middle English manuscript studies. Kerby-Fulton intuited that an academic blog could become an asset to the medieval institute, and so she brought together a team of graduate students to whom she pitched her academic blog project. Kerby-Fulton, in her wisdom and generosity, leaned on the next generation of scholars to get her project off the ground. Although she was the founder, the project, then called the Chequered Board, has always endeavored to support and lift up students and junior scholars. She envisioned the academic blog as both a forum for public medievalism, a space for academics engaging directly with general readers and a public audience, but also as a serious online, open-access resource for specialists in the field.

Dr. Kathryn Kerby-Fulton, Emerita Professor of Middle English and Manuscript Studies at the University of Notre Dame. Photo by Matt Cashore (2006).

Many of the earliest blogs in fact, came from assignments in her graduate classes, asking students to reflect and analyze aspects of Middle English manuscripts and their intricacies and peculiarities. Dr. Kerby-Fulton had long recognized certain parallels between modern websites and medieval manuscripts, characteristics that print culture often passed by, including marginalia and visual formatting, as well as their respective function as multimedia objects, especially the interplay between aesthetic (whether illustrations or illuminations) and textual elements in both websites and manuscripts. Just as websites frequently feature a combination of texts, images and paratexts, so too do medieval manuscripts, and this affinity is at the heart of Kerby-Fulton’s vision for the project.

Indeed, my first-ever blog “Bobbing for Answer” discusses the Bob and Wheel in the manuscript containing Gawain and the Green Knight, and builds on Kerby-Fulton’s own work in her foundational text, Opening Up Medieval Manuscripts. My blog explores possible ways in which this poetic feature could offer semantic options and performative opportunities for readers of the poem in its manuscript context. These graduate student blogs, however, were just the beginning of the project.

Images of Arthur, Guinevere, Gawain & the decapitated Green Knight in British Library, Cotton Nero MS a.x f.94v.

Dr. Kerby-Fulton then organized a team of medievalist graduate students to conceive of possible directions and special series, as well as to help her run the blog project (then known as the Chequered Board). From project’s inception, she encouraged students take the reins and shape what would become the University of Notre Dame’s Medieval Institute’s Medieval Studies Research Blog into the active resource that it is today, open to academics of all levels from graduate students to senior scholars.

In order for the project to run efficiently, a blog manager was selected from the team, Dr. Nicole Eddy, who had previously worked for the British Library and had headed up their medieval manuscript blog, so she was familiar with the online genre and brought a wealth of knowledge and experience to the project. After her foundational role in establishing the blog and getting the project off the ground, blog management passed to Dr. Andrew Klein who continued the work. Once Dr. Klein left for his current position, the role of blog manager was handed off to Dr. Karrie Fuller. It was around this time that the project shifted from Dr. Kerby-Fulton’s personal research initiative to a project funded and overseen by the University of Notre Dame’s Medieval Institute, which came with rebranding and the new name for the project, the Medieval Studies Research Blog, which remains its title today.

Dr. Nicole Eddy (left) and Dr. Andrew Klein (right). Dr. Eddy is currently Managing Editor at Dumbarton Oakes (image from Facebook post) and Klein is currently Associate Professor at St. Thomas University (image from faculty page).

All projects need funding and institutional support to survive, and without the steadfast championing of the Medieval Studies Research Blog by Dr. Kerby-Fulton and both the Medieval Institute Director, Dr. Thomas Burman, and the Associate Director of the Medieval Institute (and fellow contributor), Dr. Megan Hall, our beloved Medieval Studies Research Blog may not have endured. Instead, it thrived and continued evolving into the valuable open access online academic resource it is today.

Dr. Megan Hall (left) and Dr. Thomas Burman, Associate Director and Director of the Medieval Institute at the University of Notre Dame. Images taken from faculty page.

After a few years of managing the blog, Dr. Fuller passed the role to me, and it was at long last my turn to take the helm of the project  Although I had been a contributor and partner throughout the entirety of the project, I have served as blog manager has for the past five years, in which we’ve seen the project continue to expand and transform to meet the diverse and ever-changing needs of the field. 

Dr. Karrie Fuller, currently Blog Manager at AptAmigo (image from LinkedIn) and Dr. Richard Fahey, currently Blog Manager at the Medieval Studies Research Blog, in addition to other academic and editorial positions (image from faculty page).

At the Medieval Studies Research Blog, we are blessed to have our regular contributors (currently including Dr. Linnet Mahan, Dr. Nick Kamas, and Dr. Charles Yost, all graduates of the Medieval Institute) in addition to guest and alumni contributors. The work of many junior scholars affiliated with the Medieval Institute at the University of Notre Dame has fostered the growth of our project, which has since received attention from departments of education, scholars, enthusiasts, fellow bloggers and even the occasional author of fiction. 

I would like also to cast a spotlight on some of the projects and special series, which in addition to the many excellent blog posts featured on the Medieval Studies Research Blog, have helped shape the project. Some of these projects include: The Medieval Poetry Project and A Scientific Analysis of the Pearl-Gawain Manuscript. New projects are rolling out in force this year, such as the Medieval Homily Project and Medieval Fable Project, while older special series, such as Working in the Archives, continue to prove a resource for young scholars in the field. And now, the MSRB now also features transcripts and reflections on its sister-project, the Meeting in the Middle Ages podcast spearheaded by William Beattie and Ben Pykare. Having a somewhat unique perspective—a kind of bird’s eye view—serving in various roles at the Medieval Studies Research Blog, I’ve had the privilege of advancing the project and watching as it has continued to gain traction and momentum in the field, and I am so excited to see where the next ten years take us, and what is in store for the MSRB.

Most of all, on this 10th anniversary of the Medieval Studies Research Blog, we at Notre Dame’s Medieval Institute want to thank you—our readers—for being so interested and invested in this public medievalism project, and for helping us sustain our viewership. Here’s to another successful year and continued growth and expansion of the Medieval Studies Research Blog.

Stay tuned for a forthcoming Meeting in the Middle Ages podcast interviewing the four blog managers of the Medieval Studies Research Blog, coming this spring!

Richard Fahey, Ph.D.
Medieval Institute
University of Notre Dame

Melusine: The Myth, the Woman, the Legend

I recently gave a guest lecture during Dr. Megan Hall’s fall 2024 course entitled “Witches, Warriors, and Wonder Women: Women, Power, and Writing in History.” To prepare for my visit, students read excerpts from Jean d’Arras’s Melusine; Or, the Noble History of Lusignan as translated and edited by Donald Maddox and Sara Sturm-Maddox (Penn State UP, 2012). The story of Melusine, for those not in the know, is steeped in folklore. Various accounts of the tale involve a fairy woman named Melusine who takes on a half-serpent form from the waist down during part of the week and must hide this from her lover lest they suffer the consequences! Jean’s version of the tale, which dates to 1393, offers an account of the founding of the Lusignan dynasty and how Melusine, a half-fairy woman cursed to assume a half-serpent form on Saturdays, played a major role in its establishment and prestige. The House of Lusignan in its heyday counted Crusader kings among their ranks. My goals were to get Dr. Hall’s students thinking about the representation of non-humanness, the ways in which Melusine wields and exercises power, the significance of relating a historical family’s lineage to a fairy founder, and the truth claims that Jean makes. Certainly a tall order for our hour and fifteen minutes together, but trust me: the students rose to the occasion!

Tour Mélusine was built at the end of the 12th century/beginning of the 13th century to support the fortified town of Vouvant in western France. It is a vestige from when members of the House of Lusignan built a castle in the area.
Legend has it that Melusine herself built the tower in a single night. (Right, close up) Note the weather vane at the top! It’s shaped like Melusine’s half-serpent form.

The text’s prologue immediately draws you into Jean’s narrative web. I find it striking how he claims to weave together various sources and reconciles them with his Latin Christian faith so that he can then go on and discuss Melusine. He references Aristotle and Saint Paul’s Epistle to the Romans in his discussion of marvels. Yet, he writes that “even those well versed in science can hear or see things they cannot believe but which are nonetheless true. I mention these matters because of the marvels that occur in the story I am about to tell you, as it pleased God my Creator and at the behest” of his patron, John, Duke of Berry (20). The marvels that Jean references, of course, are the ones associated with fairy magic and power. Fairies—and Jean references Gervase of Tilbury’s account of fairies for this portion of the prologue—can take on the form of beautiful human women. They can marry human men and even bear children with them, but these men must make promises to their fairy wives and uphold them. These promises can range from a prohibition from seeing the fairy wife nude to never seeing her in childbed.

According to Jean’s summary of Gervase, “[a]s long as these men kept their promises, they increased in rank and prosperity, but at the moment they broke them, they lost the women, and their fortunes slowly declined” (21). In a few short paragraphs, Jean not only tries to bolster the authority of his tale with these references to notable predecessors, but he also builds the world of fairies for his audience. Melusine then is but one example of how the marvel of fairies can operate, leading to some major consequences. As a class, we tried to make sense of Jean’s claims and how he reconciles fanciful fairy tales with what seemed like major authoritative sources. Surely, there must be something special about fairies—why else would Jean spend so much time insisting on their existence and the truth of the tale he is about to share? Furthermore, why would a powerful family like the Lusignans want to connect their family line to a fairy? After discussing the prologue, we were ready to tackle the rest of the text.

Raymond walks in on his wife, Melusine, in her bath and discovers she has the lower body of a serpent. Illustration from the Jean d’Arras work, Le livre de Mélusine (The Book of Melusine), 1478.

The tale unfolds as Jean recounts Melusine’s first encounter with her soon-to-be husband, Raymondin. Melusine’s enchanting beauty causes Raymondin to fall in love at first sight. The two marry under one important condition: that he never attempt to see her on Saturdays. Ever! Unbeknownst to Raymondin, on Saturdays Melusine keeps away from him and hides the fact that her lower half takes on a serpentine form. For years, they enjoy a prosperous marriage. They have numerous sons together, and the majority of them, according to Jean, go on to be rulers of Cyprus, Armenia, and more. Melusine takes on the role of master planner and architect. She builds fortresses and advises her husband on how to increase his wealth and prestige. This marital bliss, however, comes to an end when Raymondin spies on Melusine and discovers her Saturday secret. Though he keeps it to himself for some time, in a moment of anger he reveals knowledge of her weekly transformation and weaponizes it against her in an argument. Since he breaks his promise to her, Melusine takes leave of him. When his death nears, she returns in the form of a dragon.

Dr. Hall’s students truly impressed me with their thoughtful engagement with the text. We had conversations about female agency and power. I asked them to think about narratives parallels in the text and the role of curses and magic across similar events. I pointed out how when fairies and humans reproduce, their progeny bear remarkable physical features ranging from gigantism to having an unusual number of eyes. We pondered what a prestigious family like the Lusignans would gain from claiming a half-fairy woman as a major progenitor and have her powers be a major explanation for their wealth and prestige. I had so much fun diving in the text with them. It was clear to me that they had plenty to say about the ways in which the text represents various interpersonal dynamics. Melusine’s fairy qualities add to her allure and ability to influence those around her, for better or worse.

As our short time together came to an end, I asked them to think about Melusine’s legacy and afterlives. The legend of Melusine has endured and continued to captivate over the centuries. The major coffee chain Starbucks, for instance, has a rendition of Melusine as its logo (though the company’s own lore obscures this link!). For the jazz fans reading, please know that there is an incredible musician by the name of Cécile McLorin Salvant, whose seventh solo album, Mélusine, was released in March 2023. In the description for the album on the website Bandcamp[1] , Salvant unpacks the significance of the Melusine story and how it resonates with her.

Album art for Cécile McLorin Salvant’s Mélusine (2023).

What I find striking about Salvant’s reflections on the Melusine story is her reading of how significant gazes are. She shares that the tale is “also the story of the destructive power of the gaze. Raymondin’s sword pierces a hole into [Mélusine’s] iron door. His gaze does too. The gaze is transformative and combustible. She sees that he is secretly seeing her. Her secret is revealed. This double gaze turns her into a dragon.” Dr. Hall’s students definitely picked up on the power of the gaze but also recalled that it is a power that had to be weaponized before it could transform. In other words, when Raymondin first sees Melusine’s true form, he keeps his transgression to himself. His gaze is a breach of trust, and Melusine knows that her husband spied on her but decides to forgive him because he maintains her secret. However, when he becomes enraged, his anger causes him to lose all discretion. Raymondin angrily reveals that he knows about Melusine’s weekly transformations and resents her. The students recognized that it was precisely this resentment that made the revelation of the secret so powerful.

Another powerful way that Salvant relates to the Melusine story is through the idea of hybridity. Salvant was born in the United States to a French mother and a Haitian father. She spent ample time studying music in Aix-en-Provence, France. She is intimately familiar with negotiating various languages and cultures. When discussing the album Mélusine, she says it is “partly about that feeling of being a hybrid, a mixture of different cultures.” Though we did not get ample time to discuss Salvant’s feeling of hybridity, I do love how she draws a connection between her experiences and that of the legendary Melusine, who also had to navigate different cultures and human/non-human experiences. I find it beautiful that the tale of Melusine endures after all this time and can inspire people to explore the intersections of their own identity and reflect on how they experience the world.

While students were packing up their bags and heading out the door, one student lingered behind and wanted to keep the conversation going. This student wanted to talk about how Melusine’s representation of fairies as having conflict with God struck them; in their culture, fairies and even gnomes are guardians and protectors. The enthusiasm that the student exuded was infectious! And reflecting on this moment now, this just speaks even more to the allure not just of Melusine but of the magical realm at large: a space of play and imagination, sure, but also of power relations, of fidelity, of exploring identity, and so much more.

Anne Le, Ph.D.
Public Humanities Postdoctoral Fellow
Medieval Institute
University of Notre Dame


https://cecilemclorinsalvant.bandcamp.com/album/m-lusine

Learning about Learned Medieval Women with Dr. Megan J. Hall

This week, we’re looking back at an earlier episode of “Meeting in the Middle Ages.” In late 2022, we chatted with Dr. Megan J. Hall, Assistant Director of the Medieval Institute at the University of Notre Dame. We spoke with her about women’s literacy and learning in medieval England, the trials and tribulations of writing an academic article, and why impromptu bell-ringing can reveal the true value of scholarship.

Studying history can show us the bigger picture. It can help to explain why nation states behave as they do, why complex geopolitical situations emerge, and how entire landscapes have been shaped over time. But it also allows us to connect with the past on a local level. It can show us where we come from. Speaking with Dr. Hall, we were reminded several times that through historical research, people can identify with those who came before. Moments of identity like that can drastically reshape our relationship with the past. Dr. Hall’s meeting with a group of bellringers in rural England is a perfect example. During this surprise encounter, she was able to share her own work with the group and participate in a tradition of bell ringing which has centuries of history. Her work prompted one of the group to ask ‘so, could women read in the Middle Ages?’ Dr. Hall was able to correct a common misconception of women and the possibilities open to them in medieval England. Yes, some women could read! Some books were written specifically for women! This revelation changed the questioner’s view of medieval women, and was a triumphant ‘I knew we could!’ she experienced a moment of solidarity with them.

Dr. Hall’s story, as has been the case for so many of the conversations we’ve had on Meeting on the Middle Ages, is also a reminder of the privilege that medievalists have. We are able to visit museums, archives, libraries, and go beyond the public spaces. We can consult ancient materials. We don’t have to rely on facsimiles (well, sometimes we do). We can work with the original, turning it over in our hands and connecting with its creator. In doing so, we become another link in a chain that has been forged over centuries. With the Ancrenne Wisse it begins with the object’s creator, perhaps the scribe or composer of a manuscript. It binds together dozens of men and women who received the text and used it in their lives. Dr. Hall is part of that chain. And in telling her story, we all become a part of it too.

Thanks for listening. See you next time in the Middle Ages.

Will Beattie & Ben Pykare
Medieval Institute
University of Notre Dame