Metamorphosis & Identity

Acknowledgments 11(4) Introduction: Change in the Middle Ages 15(1) The Ulster Werewolves 15(4) Change: The Concept 19(3) Change and the Twelfth Century 22(6) Hybrid and Metamorphosis 28(5) Some Methodological Considerations 33(4) Wonder 37(40) Recent Scholarship on Wonder and Wonders 40(2) The Many Wonder Discourses of the Middle Ages 42(6) Theological and Philosophical Discussion 48(3) Admiratio in Devotional Literature 51(2) The Marvelous in Literature of Entertainment 53(3) The Range of Wonder Responses 56(13) Wonder and Significance 69(3) Wonder as Cognitive, Perspectival, and Non-appropriative 72(1) Wonder and the Modern Historian 73(4) Metamorphosis, or Gerald and the Werewolf 77(36) Again the Question of Bodily Change 79(7) Ovidian Poetry as Fascination with Change 86(3) Theological Speculation on Growth and Change 89(3) Werewolf Stories as Testing of Boundaries 92(6) The Ovid Reception as Enthusiasm for Order 98(3) Learned Theology and Miracle Stories as Ontological Control 101(4) Were Medieval Werewolves Really Metempsychosis? 105(4) Conclusion 109(4) Monsters, Medians, and Marvelous Mixtures: Hybrids in the Spirituality of Bernard of Clairvaux 113(50) Mixture and Monster 117(10) Similitude and Doubleness 127(4) Change and Unitas 131(13) Natural Philosophy as the Context of Bernard's Understanding 144(3) Twelfth-Century Religious Life as Context 147(3) Literature and Art as Context 150(8) Conclusion: Hybridity in the Spirituality of Bernard of Clairvaux 158(5) Shape and Story 163(28) The Problem of Personal Identity 163(3) Some Stories About Werewolves: Ovid's Lycaon 166(4) Some Stories About Werewolves: Marie de France's Bisclavret 170(3) Stories About Werewolves and Metamorphosis: Angela Carter 173(3) Metamorphosis and Identity 176(4) Shape and Story, Body and Narrative 180(2) Metamorphosis in Dante 182(5) Conclusion 187(4) Afterword 191(4) Notes 195(80) Photo Credits 275(2) Index 277