Browsing by Subject "Medieval literature"

This study argues that Chaucer's poetry belongs to a far-reaching conversation about the forms of consolation (philosophical, theological, and poetic) that are available to human persons. Chaucer's entry point to this conversation was Boethius's Consolation of Philosophy, a sixth-century dialogue that tried to show how the Stoic ideals of autonomy and self-possession are not simply normative for human beings but remain within the grasp of every individual. Drawing on biblical commentary, consolation literature, and political theory, this study contends that Chaucer's interrogation of the moral and intellectual ideals of the Consolation took the form of philosophical disconsolations: scenes of profound poetic rupture in which a character, sometimes even Chaucer himself, turns to philosophy for solace and yet fails to be consoled. Indeed, philosophy itself becomes a source of despair. In staging these disconsolations, I contend that Chaucer asks his readers to consider the moral dimensions of the aspirations internal to ancient philosophy and the assumptions about the self that must be true if its insights are to console and instruct. For Chaucer, the self must be seen as a gift that flowers through reciprocity (both human and divine) and not as an object to be disciplined and regulated.

Chapter one focuses on the Consolation of Philosophy. I argue that recent attempts to characterize Chaucer's relationship to this text as skeptical fail to engage the Consolation on its own terms. The allegory of Lady Philosophy's revelation to a disconsolate Boethius enables philosophy to become both an agent and an object of inquiry. I argue that Boethius's initial skepticism about the pretentions of philosophy is in part what Philosophy's therapies are meant to respond to. The pressures that Chaucer's poetry exerts on the ideals of autonomy and self-possession sharpen one of the major absences of the Consolation: viz., the unanswered question of whether Philosophy's therapies have actually consoled Boethius. Chapter two considers one of the Consolation's fascinating and paradoxical afterlives: Robert Holcot's Postilla super librum sapientiae (1340-43). I argue that Holcot's Stoic conception of wisdom, a conception he explicitly links with Boethius's Consolation, relies on a model of agency that is strikingly similar to the powers of self-knowledge that Philosophy argues Boethius to posses. Chapter three examines Chaucer's fullest exploration of the Boethian model of selfhood and his ultimate rejection of it in Troilus and Criseyde. The poem, which Chaucer called his "tragedy," belonged to a genre of classical writing he knew of only from Philosophy's brief mention of it in the Consolation. Chaucer appropriates the genre to explore and recover mourning as a meaningful act. In Chapter four, I turn to Dante and the House of Fame to consider Chaucer's self-reflections about his ambitions as a poet and the demands of truth-telling.

This dissertation examines the use of personae, the rhetorical artifices by which an author creates different voices, in John Gower's Confessio Amantis. I argue that the Confessio attempts to expose how discourses of sexual desire alienate subjects from their proper place in the political world, and produce artificial personae that only appear socially engaged. The first three chapters consider the creation of the personae in the context of medieval Aristotelian political thought and the Roman de la Rose tradition. The last three chapters examine the extended discourse of Gower's primary personae in the Confessio Amantis, drawing upon Gower's other works and the history of Gower criticism.

In the opening scene of Chaucer’s Clerk’s Tale, the marquis Walter is confronted by his subjects who beg him with “meeke preyere” and “pitous chere” to marry and produce an heir. In this moment, they seek from Walter something he is reluctant to give. Walter, an avid hunter and a confirmed bachelor, exclaims, “Ye wol...myn owene peple deere, / To that I nevere erst thoughte streyne me.” Despite his lack of desire to constrain himself in marriage, however, Chaucer writes that the meek prayers and piteous appearance of Walter’s people “made the markys herte han pitee.” He subsequently vows to marry. The force of “made” is important here for it suggests that pity acts in such a way that it compels the pitier to act counter to his or her desires. In the moment of experiencing pity, traditional power structures such as those of social status temporarily reverse. Walter, who typically wields power over his people, comes under their power as his pity transforms his desires and overcomes his will.

My dissertation, In Search of Pity: Chaucerian Poetics and the Suffering of Others, considers the development and transformation of the language of pity in medieval English literature and culture through a study of the poetry of Geoffrey Chaucer. I argue that Chaucer reformulated trans-European pity discourses for an English audience, and, in the process, made pity into a central ethical and aesthetic concern in English literature. The fin’amor tradition, Passion meditations, hagiographies, political treatises about common profit, all were concerned with the ways in which pity was formed and the effects it had on those who felt it, and Chaucer drew on these traditions to craft his poetry. Chaucer was one of the earliest English vernacular poets to make extensive use of the language of pity. He refers to it more than 200 times throughout his poetry and does so in a wide variety of contexts. Pity is the primary virtue of Criseyde in Troilus and Criseyde; it is one of Chaucer’s keywords for describing the sorrowful lives and deaths of female martyrs in the Legend of Good Women, and it is Walter’s response to his people in the Clerk’s Tale. In Search of Pity traces how Chaucer’s fascination with pity developed out of larger medieval conversations about the ethical and affective work of responding to the suffering of others.

In my project, I show how individual discourses offered distinctive accounts of the formation and effects of pity. A pitying woman in fin’amor might come to love her male lover as in the Roman de la Rose; a pitying ruler might offer a pardon for offenses, such as in Richard Maidstone’s Concordia. The common thread in medieval treatments of pity, however, was an understanding that it contained the possibility for suspending or obliterating traditional power structures that schematized gender and social status. This capacity is foreign to our contemporary conception of pity. Today, pity frequently suggests a contempt for its object. This association is so culturally embedded that in “Compassion: the Basic Social Emotion” Martha Nussbaum spends most of her essay discussing the historical emotion of pity, but she changes her vocabulary when writing about the contemporary. She notes that pity “...has acquired nuances of condescension and superiority to the sufferer that it did not have formerly,” and thus she “...shall switch over to the currently more appropriate term ‘compassion’ when...talking about contemporary issues.” Medieval pity with its challenge to the social order is a lost concept. In my research, I am thus interested both in rediscovering the nature of that concept and in charting the ways power was represented in early accounts of pity. Through an examination of the function of power in medieval pity, I contend that we can better understand how pity has come to suggest superiority or disdain for its object.

Chaucer is central to rediscovering the forgotten concepts attached to pity. He wrote more about pity than perhaps any other fourteenth-century English author, and the scope of his influence on English literary representations of pity can be seen in Robert Henryson, John Lydgate, and William Shakespeare. I show how Chaucer’s incorporating distinct treatments of pity from fin’amor, Passion meditation, hagiography, and political treatises brought to the fore the modes and effects of pity’s work in challenging power structures. In doing so, I argue that Chaucer is also one of the first authors to explore the limitations and dangers of pity. In my dissertation, I show that this exploration culminates with the Legend of Good Women and the Parson’s Tale in a disavowal of any pity that is not explicitly linked to acts of charity. This disavowal is unusual. Pity in works such as Maidstone’s Concordia or even the Roman de la Rose is enthusiastically embraced. But by reading Chaucer’s poetry alongside Christine de Pizan’s critique of the Roman de la Rose and Julian of Norwich’s revision of affective meditation on the Passion, I argue that Chaucer is participating in a developing critique of pity taking shape across Europe. The difference between Chaucer and Christine de Pizan or Julian of Norwich, however, is that his critique addresses pity not within one medieval discourse such as fin’amor or Passion meditation, but across many. In critiquing pity across discourses, I argue that Chaucer develops the pity discourse in England and reformulates it to include a new examination of its limited social power.

This study examines medieval edification in all of its rich senses: moral improvement, the building up of community, and the construction of a city or edifice. Drawing from medieval literature, religious writing and architectural sources, my dissertation investigates virtue formation and explores what kinds of communities nourish or hinder those virtues. The Christian virtue of love stands at the center of my project. Drawing from the work of Alasdair MacIntyre, I show that medieval Christians learn the craft of love in a lifelong process into which they are initiated as apprentices to those who teach the craft in the Church. For parishioners in late medieval England, apprenticeship in the craft of love entails participation in sacramental practice, particularly in the sacrament of penance.

Chapter one considers Jacob's Well , a fifteenth-century penitential manual written by an anonymous author that uses architectural allegory to describes the penitential process. I argue that the author, a self-proclaimed "man of craft," apprentices the reader into sacramental practice. The author is both an exemplar to the reader and apprenticed to Christ. In chapter two, I explore the role of the narrative exempla in Jacob's Well. The exempla often resist the paradigm set forth in the allegory of the well. My chapter shows that learning to read these stories trains the reader to recognize forgiveness and sin in others and then to use this recognition to evaluate one's own story. Chapter three considers William Langland's richly complex fourteenth-century poem, Piers Plowman. The horrible failures of the sacrament of penance in this poem cause the Church to crumble. The allegorical Wille is left within this Church with the enjoinder to "learn the craft of love." For Wille to learn the craft of love means more than learning to forgive and to be forgiven - it means learning to be charitable. For Langland, a charitable Church is yet to be practiced, yet to be constructed. My last chapter examines Pearl, a late fourteenth-century apocalyptic allegory written by an anonymous poet. The poem opens with a jeweler lamenting the loss of his pearl in a garden. As the poem progresses it becomes clear that the jeweler is a father who mourns the death of his infant daughter. In a dream vision, his daughter appears to him as a Pearl Maiden, one of the 144,000 virgins from the Book of Revelations. In an inversion of the usual parent-child relationship, the Pearl Maiden teaches the jeweler to recognize that their interlocking narratives stem from the same Christian tradition, although his particular narrative is one of penitential practice and hers is one of grace. The Pearl poet's architectural allegory focuses on the completed City of New Jerusalem rather than on the upbuilding or crumbling of the Church.

This study locates a medieval poetics of lineation in the manuscript and early print reception of fifteenth-century Middle English penitential poems. I investigate three exemplary poems of penitential devotion alongside modern theories of the poetic line, combining approaches from cultural studies, reception theory, and material poetics to show how the poetic line shaped medieval readers’ perception of reality and orientation within social networks. When played to full effect, the poetic line, I contend, is like light: both particle (complete in itself) and wave (moving toward transfer). In Lines of Relation I argue that the energetic shimmer of the poetic line presented medieval readers with a way to face their own limits as well as their ongoing responsibilities to and for others.

In my introduction chapter, I excavate Middle English discourses of line and relation in the context of penitential practice and the explosive vernacularization of Latin writings in late medieval England. I then draw on my archival research of devotional poems in fifteenth-century manuscripts and early print books to analyze the linear workings of three poems for penitential introspection and ethical sensitization: John Lydgate’s Kalendare (which I discuss in chapter 2), Thomas Brampton’s Penitential Psalm paraphrase (chapter 3), and the anonymous Passion complaint “Wyth scharpe thornes,” (chapter 4). These are rhyming Middle English prayers, psalms, and meditations that were popular enough to appear, collectively, in in approximately thirty surviving late medieval English books. Rather than viewing these texts as mere scripts or instructional aids, we can understand them first and foremost as poems inviting active interpretive engagement on the part of the reader. What unites these texts under the banner of penitential labor, I show, is their use of the poetic line as a form prompting readers to explore, at once, personal limit and limitless social responsibility. As I argue in the Coda, these considerations of line, limit, and conscience continue in poems by present-day writers of color in the United States. Like the poetic forms of penance in the medieval texts I examine, poems by Lucille Clifton and Thomas Sayers Ellis entangle the reader in linear interactions that insist on literary reception as a site for moral awareness and action.

Lines of Relation aims to increase appreciation for the basic scope for conceptual, expressive, and ethical work that medieval poetic forms made available to their audiences—and as a result to enrich and refine responses to the ethical demands these forms’ continuance make in literary reception today.

This dissertation explores the complex vocabularies of service and servitude in the Age of Chaucer. Working with three major Middle English texts--William Langland's Piers Plowman (chaps. 1 and 3), Julian of Norwich's Revelation of Love (chap. 2), and Geoffrey Chaucer's Troilus and Criseyde (chap. 4)--my thesis argues that the languages of service available to these writers provided them with a rich set of metaphorical tools for expressing the relation between metaphysics and social practice. For late medieval English culture, the word "service" was an all-encompassing marker used to describe relations between individuals and their loved ones, their neighbors, their church, their God, and their institutions of government. In the field of Middle English studies, these categories have too often been held apart from one another and the language of service has too often been understood as drawing its meanings solely from legal and economic discourses, the purview of social historians. Love, Labor, Liturgy sets out to correct this underanalysis by pointing to a diverse tradition of theological and philosophical thought concerning the possibilities and paradoxes of Christian service, a tradition ranging from Saint Augustine to Martin Luther and beyond.

“Matter of Meekness: Reading Humility in Late Medieval England” argues for the surprising importance of an oft-ignored virtue in English literature of the late fourteenth century: humility or meekness (the two are synonymic in Middle English). Readers in modernity have fundamentally misunderstood the importance and role of humility in late medieval literature, and in doing so, have missed an essential mode of understanding medieval conceptions of personhood and community in such late medieval texts as The Showings of Julian of Norwich, Pearl, and Piers Plowman. For medieval writers and thinkers, to be human was to be created and limited. The practiced acknowledgment of one’s creatureliness, limitations, and sinfulness constituted the virtue of humility. This dissertation explores the role and importance of this epistemological humility in late medieval English texts.

“Matter of Meekness” places these literary works in conversation with Augustinian and Thomist theological traditions as well as contemporary, popular penitential and devotional materials aimed towards lay and clerical audiences. References to humility abound in the late medieval period: it appears in lists, gradations, particular vocabularies, and in many instructional examples. Like the writers of these manuals, the writers of my study understood their works as vehicles for the transformation of their readers. By retrieving and re-examining robust medieval conceptions of humility, we can understand the way that works such as the anonymous Pearl, William Langland’s Piers Plowman, and the Showings of Julian of Norwich draw from and innovatively transform these traditional didactic discourses of moral and spiritual learning in late medieval England in order to not just urge submission to God, but to reform the contemporary church, theologically intervene in penitential traditions of sin and self-knowledge, or penetratingly and theologically explore the ways that memory and habits can be reformed into practices of virtue.

The introduction explores the differences between medieval conceptions of humility and modern definitions of humility, arguing that the way we read medieval texts and their depictions of humility and human limitation has been obscured by post-Enlightenment understandings of the virtue. The first chapter takes up the work of Julian of Norwich, showing how she draws on conventional medieval images of humility—Christ, Mary, motherhood, childhood, and servanthood—to probe the limits of institutionalized traditions of humility. I argue that Julian’s critically overlooked and innovative portrayal of the child reconsiders self-knowledge and human moral dependence. Chapter two argues that the anonymous, fourteenth-century alliterative poem, Pearl, is a meditation on the profound difficulty of learning within the contexts of grief and suffering. The poem’s form inculcates humble habits of reading wherein the reader participates in the main figure’s learning. In chapter three, I examine a series of allegorical figures who advocate for creating humility through punitive conditions of deprivation in Piers Plowman. Langland’s dialectical portrayal of learning in these scenes ultimately questions the ability of the fourteenth-century church to create the conditions for communal formation in the virtues. All three works interrogate, conceptualize, and affirm the paradoxical power of acknowledging weakness in learning.

This project examines the medieval practice of the sacrament of penance and the innovative ways in which medieval literature engaged with the pastoral project of the Catholic church to provide the penitent with a way to deal with sin. Drawing from medieval literature, religious writing and theological sources, this project begins by illustrating the extent to which each of these didactic texts produces a "model of confession" that reaffirms the teachings of the church. However, approaching these texts with careful attention to language and to the grammar of sin and penance, I show that each of these undeniably orthodox works departs from traditional accounts of the sacrament of penance in significant ways. I suggest that such departures point to moments of theological exploration. My dissertation thus interrogates the category of orthodoxy, showing it to be more capacious and exploratory than is generally recognized. Further, I suggest that the vernacular penitential literature of the late medieval period, motivated by pastoral considerations, actively engages with academic and clerical theological debates surrounding the heavily contested sacrament of penance.

Chapter one examines Jacob's Well, a fifteenth-century vernacular penitential treatise. I argue that the narrative exempla often work against the instruction offered within each chapter, compelling the reader to consider theological problems not addressed within the doctrinal material. These resistances, I suggest, are intentional and not only suggest certain limitations in traditional penitential manuals, but encourage a more conscientious penitential practice and a better understanding of church doctrine. In chapter two I consider the Showings of Julian of Norwich. I show how Julian critiques the church's penitential system and offers an alternative form of confession and penance that holds the sinner accountable for sins while reassuring the penitent of God's love and forgiveness. Chapter three compares two fifteenth-century morality plays, Mankind and the Castle of Perseverance. Through a reading of the treatment of mercy in both plays, I suggest that the Castle's departures from traditional accounts of sacramental confession allow the author to explore the scope of God's mercy and experiment with the idea of universal salvation while still promoting orthodox instruction. I conclude this dissertation with Thomas Hoccleve's poem "Lerne to Die," one of the earliest treatments of the Ars moriendi theme. Examining some of the differences between sacramental confession and deathbed confession, I show how the absence of the sacrament in this dramatic account of unprepared death emphasizes the power of God's grace and limitations of human effort. However, Hoccleve ultimately reaffirms the necessity of final confession by the end of the poem.

For Augustine, Scripture resounds like a Bach cantata. At every moment, its allegories reverberate with many voices. In the Psalmist David’s voice we hear Christ’s, in whose voice we hear the Church’s, in whose voice we hear the saved or sinful soul. Voices—persons—agencies are in allegory distinct yet simultaneously entwined. I argue that such allegorical multivocality, in which voices, persons, and agencies are intermingled, affords a means to understand our shared agency and life with God. My dissertation explores this claim through two late medieval texts. In the anonymously authored fourteenth-century poem Pearl, the polysemy of memory reveals the polysemy of allegory and agency. Through recursive recollection the dreamer finds that his grief and despair are threaded through with God. Likewise Julian of Norwich’s Revelation of Divine Love declares that even in deepest sin God is present. We have no autonomous, sin-stained selfhood, no self- and sin-defined meaning to our lives apart from an allegorical and Christological hermeneutic. Altogether our texts attest to our deep-grounded life in God. However dark our grief and despair, and however deep our sin, we are never God-bereft.

Despite general consensus among scholars that race in the West is an early modern phenomenon that dates to the seventeenth and eighteenth centuries, late medieval English texts of the fourteenth and fifteenth centuries expend no small amount of effort depicting the differences between people—individuals and groups—and categorizing those people accordingly. The contexts for the English literary concern with human difference were the Crusades and associated economic expansion and travel into Eastern Europe, the Middle East, and North Africa. Scholars who have argued that race is present in medieval texts have generally claimed that race is subordinate to religion, the dominant cultural force in medieval Europe. In “Race and Conversion in Late Medieval England,” I argue that race is not necessarily subordinate to religion. Rather, racial and religious discourses compete with one another for ideological dominance. I examine three texts, juxtaposed in only one extant manuscript, London, British Library, MS Cotton Vespasian E.16; the Three Kings of Cologne, the Siege of Jerusalem, and the physiognomy portion of the Secretum Secretorum together narrate competition between race and religion as community–forming ideologies in England through their treatments of religious identity and physical characteristics. In addition, I study Chaucer’s Man of Law's Tale, which distills down questions of religious difference to genealogy and the interpretation of blood. “Race and Conversion in Late Medieval England” argues that racial ideology emerges from and competes with religion in late medieval English literature as a means of consolidating power in crusading Western Europe, even as the ever present possibility of Christian conversion threatens to undermine the essentializing work of race.

This dissertation identifies Cicero's Consolatio, Seneca's Ad Polybium de consolatione, and Boethius' De consolatione Philosophiae as self-consolations, in which these Roman authors employ philosophical argument and literary art, in order to provide a therapy for their own crippling experience of grief. This therapeutic discourse unfolds between two contradictory conditions, though, since the philosophers must possess the self-mastery and self-possession that qualifies the consoler to perform his task felicitously, and they must lack those very same qualifications, insofar as their experience of loss has exposed their dependence upon others and they thus require consolation. Foucault's theoretical treatment of ancient philosophical discourse is supplemented by Lacanian critical theory and the political theology of Giorgio Agamben to perform analyses of the consolatory texts and their political context. These analyses reveal that self-consolation overcomes the contradictory conditions that found this discourse through literary and rhetorical artifice. But this resolution then places the apparent completeness of the philosophical argument in doubt, as the consoled authors in each case finally call for a decisive action that would join philosophical reflection to the merely human world that philosophy would have these consolers leave behind. Each author's self-consolation therefore demonstrates a split allegiance to the Roman political community and to a Socratic philosophical heritage that advocates for withdrawal from politics.