A study of Chaucer's definition of tragedy - with special reference to Troilus -and its lasting influence on English dramatists. This book is concerned with the medieval idea of what constituted tragedy; it suggests that it was not a common term, and that those few who used the term did not always intend the same thing by it. Kelly believes that it was Chaucer's work which shaped notions of the genre, and places his achievement in critical and historical context. He begins by contrasting modern with medieval theoretical approaches to genres, then discusses Boccaccio's concept of tragedy before turning to Chaucer himself, exploring the ideas of tragedy prevalent in medieval England and their influence on Chaucer, and showing how Chaucer interpreted the term. Troilus and Criseyde is analysed specifically as a tragedy, with an account of its reception in modern times; for comparison, there is an analysis of how John Lydgate and Robert Henryson, two of Chaucer's imitators, understood and practiced tragedy. Professor HENRY ANSGAR KELLY teaches at UCLA.
As the 'father' of the English literary canon, one of a very few writers to appear in every 'great books' syllabus, Chaucer is seen as an author whose works are fundamentally timeless: an author who, like Shakespeare, exemplifies the almost magical power of poetry to appeal to each generation of readers. Every age remakes its own Chaucer, developing new understandings of how his poetry intersects with contemporary ways of seeing the world, and the place of the subject who lives in it. This Handbook comprises a series of essays by established scholars and emerging voices that address Chaucer's poetry in the context of several disciplines, including late medieval philosophy and science, Mediterranean Studies, comparative literature, vernacular theology, and popular devotion. The volume paints the field in broad strokes and sections include Biography and Circumstances of Daily Life; Chaucer in the European Frame; Philosophy and Science in the Universities; Christian Doctrine and Religious Heterodoxy; and the Chaucerian Afterlife. Taken as a whole, The Oxford Handbook of Chaucer offers a snapshot of the current state of the field, and a bold suggestion of the trajectories along which Chaucer studies are likely to develop in the future.
This is a comprehensive critical guide to Chaucer's Troilus and Criseyde. This new edition has been comprehensively revised in light of the latest scholarly and critical research and with a fully updated bibliography. It includes a full account of Chaucer's imaginative deployment of his sources, and an extended survey of this narrative poem's innovative combination of a range of generic identities. The chapters explain how Chaucer builds thematic significance into his poem's symmetrical structure, and the poem's distinctive variety in style and language, as well as a full commentary on the poem's concerns with love in the contexts of time and mutability and human free will. The Guide explores the poem as an extended debate about the nature and value of love, and how love was conceptualized and experienced as a form of service in quest of compassionate reward, a quasi-religious devotion, and a potentially fatal illness always in hope of cure. The subjectivities of the chief protagonists are fully analysed, as is the poem's problematic ending. Alongside discussions of theme and structure, there is also an account of what the extant manuscripts of Troilus and Criseyde may reveal about the poem's early genesis, and a unique survey of responses to Troilus from its own times to the present day. Barry Windeatt's contribution to the series is a comprehensive single-volume guide to Troilus and Criseyde, bringing together a wide range of material and providing a readable commentary on all aspects of the work. Combining the informative substance of a reference book with the coherence of a critical reading, the Guide has taken its place as the standard introduction to Troilus and Criseyde since its first publication in 1992.
The monograph series Oxford Studies in Medieval Literature and Culture showcases the plurilingual and multicultural quality of medieval literature and actively seeks to promote research that not only focuses on the array of subjects medievalists now pursue in literature, theology, and philosophy, in social, political, jurisprudential, and intellectual history, the history of art, and the history of science but also that combines these subjects productively. It offers innovative studies on topics that may include, but are not limited to, manuscript and book history; languages and literatures of the global Middle Ages; race and the post-colonial; the digital humanities, media and performance; music; medicine; the history of affect and the emotions; the literature and practices of devotion; the theory and history of gender and sexuality, ecocriticism and the environment; theories of aesthetics; medievalism. Reading for form can mean reading for formation. Understanding processes through which a text was created can help us in characterizing its form. But what is involved in bringing a diachronic process to bear upon a synchronic work? When does literary formation begin and end? When does form happen? These questions emerge with urgency in the interactions between English poet Geoffrey Chaucer and Italian trecento authors Dante Alighieri, Giovanni Boccaccio, and Francis Petrarch. In fourteenth-century Italy, new ways were emerging of configuring the relation between author and reader. Previously, medieval reading was often oriented around the significance of the text to the individual reader. In Italy, however, reading was beginning to be understood as a way of getting back to a work's initial formation. This book tracks how concepts of reading developed within Italian texts, including Dante's Vita nova, Boccaccio's Filostrato and Teseida, and Petrarch's Seniles, impress themselves upon Chaucer's Troilus and Criseyde and Canterbury Tales. It argues that Chaucer's poetry reveals the implications of reading for formation: above all, that it both depends upon and effaces the historical perspective and temporal experience of the individual reader. Problems raised within Chaucer's poetry thus inform this book's broader methodological argument: that there is no one moment at which the formation of Chaucer's poetry ends; rather its form emerges in and through process of reading within time.
For the first time, a group of distinguished authors come together to provide an authoritative exploration of the cultural history of tragedy in the Middle Ages. Reports of the so-called death of medieval tragedy, they argue, have been greatly exaggerated; and, for the Middle Ages, the stakes couldn't be higher. Eight essays offer a blueprint for future study as they take up the extensive but much-neglected medieval engagement with tragic genres, modes, and performances from the vantage points of gender, politics, theology, history, social theory, anthropology, philosophy, economics, and media studies. The result? A recuperated medieval tragedy that is as much a branch of literature as it is of theology, politics, law, or ethics and which, at long last, rejoins the millennium-long conversation about one of the world's most enduring art forms. Each chapter takes a different theme as its focus: forms and media; sites of performance and circulation; communities of production and consumption; philosophy and social theory; religion, ritual and myth; politics of city and nation; society and family, and gender and sexuality.
"This work significantly revises the history of literary tragedy. The first half examines the classical background regarding theories of tragedy - philosophical, theological, and literary. The second half investigates tragedy as it appears in various works of Chaucer. A pivotal central chapter demonstrates the previously missing link between Senecan and Chaucerian tragedy. Scholars of drama, especially Renaissance drama, will find this study indispensable, since it presents a challenge to the entrenched theories of the discovery of Senecan tragedy by Renaissance playwrights. It also argues that Boethius is explicitly in dialogue with the late Roman tradition, specifically Seneca, documenting a direct line of influence from Seneca's Latin plays, through the Consolation of Boethius, to de Meun, Boccaccio and Chaucer. It contributes a corrective to a persistent blind spot in medievalist criticism that would deny the integration of classical secular influences into medieval Christian thought." -- From publishers website.
Although centrally focused on varieties of friendship and love in Troilus and Criseyde, the discussion in Chaucer’s Neoplatonism includes the dream visions as well as aspects of The Canterbury Tales. It lays out Chaucer’s Boethian-inspired, cognitive approach, drawn mainly from Book V of the Consolatio, to whatever subject he treats. Far from courting skepticism, Chaucer gathers many variants of such matters as love, friendship, and community within a meditative mode that assess better and worse instances. He does so to illuminate a fuller sense of the forms that respectively underlie particular manifestations of love, joy, friendship or community. That process is both cognitive and aesthetic in that beauty and truth appear more fully as one assess both better and worse instances of an idea or of an experience. Chapters on the dream visions establish Chaucer’s reasonable belief in the truth-value of fictions, however grounded on exaggerated and mixed tidings of truth and falsehood. Chapters on Troilus and Criseyde examine relationships between the main characters given the place of noble friendship within an initially promising but then tragic love story. The drama of those relationships become Chaucer’s major claim to fame before the tales of Canterbury, where, for meditative purposes, he gathers various gestures toward community among the dramatically interacting pilgrims, while also exploring the dynamics of reconciliation.
Of all the stories that comprise The Canterbury Tales, certain ones have attracted more attention than others in terms of literary scholarship and canonization. The Monk's Tale, for instance, was popular in the decades after Chaucer's death, but has since suffered critical neglect, particularly in the twentieth century. The opposite has occurred with the Nun's Priest's Tale, which has long been one of the most popular and widely discussed of the tales, cited by some critics as the most essentially 'Chaucerian' of them all. This annotated bibliography is a record of all editions, translations, and scholarship written on The Monk's Tale and the Nun's Priest's Tale in the twentieth century with a view to revisiting the former and creating a comprehensive scholarly view of the latter. A detailed introduction summarizes all extant writings on the two tales and their relationship to each other, giving a sense of the complexity of Chaucer's seminal work and the unique function of its component stories. By dealing with these two tales in particular, this bibliography suggests the complicated critical reception and history of The Canterbury Tales.
Situates the often neglected collection of English Renaissance narrative poems A Mirror for Magistrates in the cultural context of its production, locating it not as a primitive form of tragedy, but as the epitome of the de casibus literary tradition.
Reissuing works originally published between 1964 and 1994, this superb set of books is an array of scholarship on one of the most important authors of the medieval period. Some of these titles are introductory books on Chaucer and his works but others are specifically focused on his humour, or the sources he drew from, or his importance to the development of English poetry, and between them they address all of his works, not only the Canterbury Tales. A good coverage of critical study in the area of medieval poetry that contains interesting fodder for any literature student or academic.
