Many critics have seen Confessio Amantis as a work of reformist rhetoric that, drawing deeply on medieval Aristotelian conflations of ethics and politics, urges readers toward personal moral reform as the crucial means by which to heal the body politic. In such a view, the moral and public interests on full display in Mirour de l’Omme, Vox Clamantis, and elsewhere remain central to Gower’s purpose in Confessio. However, while Mirour and Vox also foreground religious concerns, Confessio is often seen as “secular” in a modern sense. I argue in this dissertation that Confessio indeed bears strong affinities to Gower’s other religious-ethical-political works, and that the main differences that set it apart from them must be understood in connection with Gower’s decision to write this work “in oure Englissh.” Notwithstanding its debt to aristocratic culture, Confessio imagines a broader and more popular audience than do Vox and Mirour. Gower’s novel language choice has major implications especially for Confessio’s uncharacteristically delicate handling of religion. Chapter 1 examines Confessio’s Ovidian debt and suggests that Confessio’s many invocations of Metamorphoses, given that poem’s fourteenth-century reception, align Confessio with Ovidian universal satire in a way that suggests totalizing religious-ethical-political synthesis. However, Confessio departs from the mainstream of fourteenth-century commentated Ovids by stripping Metamorphoses of its clergial patina and, crucially, adopting a markedly lay stance. Investigating Gower’s attitude to English vernacularity, chapter 2 notes Confessio’s association of translation with decay and demonstrates that scientific and theological passages in Gower’s English works adopt a lower register than analogous passages in his Latin works. Chapter 3 investigates the probable causes of these downward modulations, comparing Gower’s sense of linguistic decorum to those discernible in contemporary English vernacular theology. Chapters 4 and 5—on metamorphosis and art, respectively—argue that Gower finds in Ovidian writing rich resources particularly adaptable to the most delicate of Gower’s rhetorical tasks in Confessio: to address, as layman, a lay audience on matters that are unavoidably, and indeed largely, religious. The dissertation concludes by suggesting that Gower’s voice of lay religious critique plays an important role in the histories of laicization and secularization.

This dissertation examines the nature and influence of the structural complexity of Boethius’ Consolation of Philosophy on Dante’s Commedia, arguing that the latter is a deliberate response to the former. The General Introduction sets the groundwork through a survey of the major scholarship on Dante and Boethius; the genre of the Consolation as understood through the modern, but inadequate, category of Menippean satire and through accessus ad auctores in the medieval commentary tradition on Boethius and related authors; and the conception of intertextuality used in the study, which is connected to both the practice of allegory and Boethius’ understanding of metaphysics. Chapter One examines the Consolation, beginning with the presentation and roles of its two major characters, Boethius and Philosophy. Anchoring the more abstract discussion of the Consolation’s structure and its scholarly interpretations is the subsequent analysis of three main themes, time, love, and prayer. Chapter Two considers five twelfth-century prosimetra and their intertextual relationships with the Consolation in order to map authorial strategies of imitation: Bernard Silvestris’ Cosmographia; Alan of Lille’s Plaint of Nature; Hildebert of Lavardin’s Liber de querimonia; Adelard of Bath’s De eodem et diverso; and Lawrence of Durham’s Consolatio de morte amici. Each work is examined for its Boethian elements and structural complexity; the most original, the Cosmographia, is considered at greatest length. This provides an overview of common interpretive and imitative options for the Consolation. Chapter Three examines the Boethian elements of Dante’s Vita Nuova and the Convivio before engaging with the Commedia in order to take issue with the prevailing scholarly opinion that the Commedia can be understood as a rejecton of Dante’s Boethian stage as symbolized by the Convivio. Through a thorough examination of the many ways the Consolation is an intertext in the Commedia, this chapter argues that the Commedia is deeply responsive to the challenges of the Consolation both philosophically and artistically, and, in fact, is positioned by Dante so as to supersede and typologically fulfill the Consolation. In conclusion, therefore, Boethius’ work is demonstrated to be integral to a proper understanding of Dante’s purpose in the Commedia.

This work examines the literary English traditions of four Virgin Martyrs: Agatha of Catania, Agnes of Rome, Juliana of Nicomedia, and Katherine of Alexandria. The primary focus surrounds the narratological developments and alterations of these women’s sex-specific or -emphasized tortures. In addition to torments, other details, which may not initially appear sex-specific in nature, are also considered. As recent scholarship has shown, Virgin Martyrs’ lives tend to conform to a relatively standardized core narrative by the later Middle Ages. This study considers to what extent the lives of these four saints actually conform and to what extent they retain individualism despite this homogenizing trend. An analysis of each narrative’s progression from early Latin sources, when available, through fifteenth-century English texts, which supplements the current scholarly trend of examining Virgin Martyrs as a collective group, is also provided. The tracing of these legends’ sex-specific characteristics allows for clear identification of similarities and deviations within various sources. Five appendices, each including an analytical table, are included to aid in the visualization of this progression. The tables, which allow for quick and easy identification of variations through chronologically listed sources, demonstrate this process in a concise and user-friendly manner and should be utilized alongside examinations of these legends as presented in each of the central chapters. The first chapter, on Agatha, addresses her breast amputation and its symbolic implications for femininity and motherhood, as well as the argument that Virgin Martyrs ‘Become Male’ during their passiones. The second chapter, on Agnes, explores her traditionally eroticized relationship with Christ, the motif of concealment, and Virgin Martyrs’ conventional brothel experience. The third chapter, on Juliana, focuses upon the Warrior Virgin Martyr tradition, her physical and spiritual struggle with the devil, and the tradition of familial rejection. The final chapter, on Katherine, considers her position as supreme Bride, her limited physical trials, and her relationship with the Blessed Virgin. The final appendix contains a comparative chart of Virgin Martyr legends within the Legenda aurea, which indicates the frequency of motifs and plot devices in these lives.

The legal treatises of the Kingdom of Jerusalem were written in the thirteenth century, when most of the kingdom had been re-conquered by the Muslims. There are no treatises from the twelfth century, when the kingdom was at its height. The thirteenth-century jurists claimed that the kingdom had always had written laws, but they may have been making this up for political purposes. The treatises also discuss issues important to the noble class of which the jurists were a part: property rights and the feudal services owed to the king, as well as the proper way to plead their cases in court. But what do they say about criminal law, and laws for the lower classes? How were crimes tried and punished in the twelfth century, and did this differ from the laws recorded in the thirteenth century? Chapter one deals with the different treatises, and their claim that there was a set of laws called “Letres dou Sepulcre” in the twelfth century. The most important of the treatises for criminal law, the assizes of the burgess court, is examined in detail. Chapter two looks at the small number of laws that survive from the twelfth century, in charters, the canons of the Council of Nablus, and the chronicle of William of Tyre. Chapter three is a study of other descriptions of crusader law in the twelfth century, including those by Christian and Muslim pilgrims, and especially the observations of Usama ibn Munqidh. These accounts are tied together by the common theme of theft and the ways that thieves could be punished. Chapter four deals with cases mentioned by thirteenth-century sources, including theft, assault, and prostitution, but especially cases that led to trials by battle. The usefulness of such trials for dating some of the laws is also examined. The conclusion demonstrates that certain parts of the assizes relating to criminal law must have already existed in the twelfth century, and offers some tentative ideas about the specific origin of the laws. Avenues for future research are also introduced.

This work examines the literary English traditions of four Virgin Martyrs: Agatha of Catania, Agnes of Rome, Juliana of Nicomedia, and Katherine of Alexandria. The primary focus surrounds the narratological developments and alterations of these women’s sex-specific or -emphasized tortures. In addition to torments, other details, which may not initially appear sex-specific in nature, are also considered. As recent scholarship has shown, Virgin Martyrs’ lives tend to conform to a relatively standardized core narrative by the later Middle Ages. This study considers to what extent the lives of these four saints actually conform and to what extent they retain individualism despite this homogenizing trend. An analysis of each narrative’s progression from early Latin sources, when available, through fifteenth-century English texts, which supplements the current scholarly trend of examining Virgin Martyrs as a collective group, is also provided. The tracing of these legends’ sex-specific characteristics allows for clear identification of similarities and deviations within various sources. Five appendices, each including an analytical table, are included to aid in the visualization of this progression. The tables, which allow for quick and easy identification of variations through chronologically listed sources, demonstrate this process in a concise and user-friendly manner and should be utilized alongside examinations of these legends as presented in each of the central chapters. The first chapter, on Agatha, addresses her breast amputation and its symbolic implications for femininity and motherhood, as well as the argument that Virgin Martyrs ‘Become Male’ during their passiones. The second chapter, on Agnes, explores her traditionally eroticized relationship with Christ, the motif of concealment, and Virgin Martyrs’ conventional brothel experience. The third chapter, on Juliana, focuses upon the Warrior Virgin Martyr tradition, her physical and spiritual struggle with the devil, and the tradition of familial rejection. The final chapter, on Katherine, considers her position as supreme Bride, her limited physical trials, and her relationship with the Blessed Virgin. The final appendix contains a comparative chart of Virgin Martyr legends within the Legenda aurea, which indicates the frequency of motifs and plot devices in these lives.

Abstract The research presented in this dissertation is an examination of the manuscript tradition of John Scottus Eriugena’s Latin translation (the Versio Dionysii) of the Greek works of Dionysius the pseudo-Areopagite. The goal of this project is fourfold: first, to establish the relationship between the extant families of the manuscripts; second, to re-examine the state of Greek studies in the 9th century based on the relationship between the manuscript families; third, to trace the continued use of these recensions through the 12th century; and, finally, to examine Eriugena’s interpretation of the writings of the pseudo-Areopagite based on the Irishman’s translations of certain philosophic ideas. The First chapter establishes the existence of three distinct recensions, rather than two, as previously thought. Two of these recensions represent attempted corrections of the third. All three recensions (together with their corrections) are attributable to Eriugena (whether directly or indirectly). The second chapter examines the level of Eriugena’s understanding of Greek, especially within the context of the state of Greek studies in the 9th century. Special attention is given to the corrections of the later recensions, which suggest an improvement in Eriugena’s Hellenism. The third chapter examines the continued use of the Versio’s during the Middle Ages through the 12th century, with special care to clarify which recensions were known to which readers. The fourth and final chapter presents the originality of Eriugena’s interpretation of the pseudo-Areopagite’s thought. This originality stems in part from his understanding of the Greek text, and in part from his attempts to harmonize his sources.

The legal treatises of the Kingdom of Jerusalem were written in the thirteenth century, when most of the kingdom had been re-conquered by the Muslims. There are no treatises from the twelfth century, when the kingdom was at its height. The thirteenth-century jurists claimed that the kingdom had always had written laws, but they may have been making this up for political purposes. The treatises also discuss issues important to the noble class of which the jurists were a part: property rights and the feudal services owed to the king, as well as the proper way to plead their cases in court. But what do they say about criminal law, and laws for the lower classes? How were crimes tried and punished in the twelfth century, and did this differ from the laws recorded in the thirteenth century? Chapter one deals with the different treatises, and their claim that there was a set of laws called “Letres dou Sepulcre” in the twelfth century. The most important of the treatises for criminal law, the assizes of the burgess court, is examined in detail. Chapter two looks at the small number of laws that survive from the twelfth century, in charters, the canons of the Council of Nablus, and the chronicle of William of Tyre. Chapter three is a study of other descriptions of crusader law in the twelfth century, including those by Christian and Muslim pilgrims, and especially the observations of Usama ibn Munqidh. These accounts are tied together by the common theme of theft and the ways that thieves could be punished. Chapter four deals with cases mentioned by thirteenth-century sources, including theft, assault, and prostitution, but especially cases that led to trials by battle. The usefulness of such trials for dating some of the laws is also examined. The conclusion demonstrates that certain parts of the assizes relating to criminal law must have already existed in the twelfth century, and offers some tentative ideas about the specific origin of the laws. Avenues for future research are also introduced.

This dissertation examines the nature and influence of the structural complexity of Boethius’ Consolation of Philosophy on Dante’s Commedia, arguing that the latter is a deliberate response to the former. The General Introduction sets the groundwork through a survey of the major scholarship on Dante and Boethius; the genre of the Consolation as understood through the modern, but inadequate, category of Menippean satire and through accessus ad auctores in the medieval commentary tradition on Boethius and related authors; and the conception of intertextuality used in the study, which is connected to both the practice of allegory and Boethius’ understanding of metaphysics. Chapter One examines the Consolation, beginning with the presentation and roles of its two major characters, Boethius and Philosophy. Anchoring the more abstract discussion of the Consolation’s structure and its scholarly interpretations is the subsequent analysis of three main themes, time, love, and prayer. Chapter Two considers five twelfth-century prosimetra and their intertextual relationships with the Consolation in order to map authorial strategies of imitation: Bernard Silvestris’ Cosmographia; Alan of Lille’s Plaint of Nature; Hildebert of Lavardin’s Liber de querimonia; Adelard of Bath’s De eodem et diverso; and Lawrence of Durham’s Consolatio de morte amici. Each work is examined for its Boethian elements and structural complexity; the most original, the Cosmographia, is considered at greatest length. This provides an overview of common interpretive and imitative options for the Consolation. Chapter Three examines the Boethian elements of Dante’s Vita Nuova and the Convivio before engaging with the Commedia in order to take issue with the prevailing scholarly opinion that the Commedia can be understood as a rejecton of Dante’s Boethian stage as symbolized by the Convivio. Through a thorough examination of the many ways the Consolation is an intertext in the Commedia, this chapter argues that the Commedia is deeply responsive to the challenges of the Consolation both philosophically and artistically, and, in fact, is positioned by Dante so as to supersede and typologically fulfill the Consolation. In conclusion, therefore, Boethius’ work is demonstrated to be integral to a proper understanding of Dante’s purpose in the Commedia.

Many critics have seen Confessio Amantis as a work of reformist rhetoric that, drawing deeply on medieval Aristotelian conflations of ethics and politics, urges readers toward personal moral reform as the crucial means by which to heal the body politic. In such a view, the moral and public interests on full display in Mirour de l’Omme, Vox Clamantis, and elsewhere remain central to Gower’s purpose in Confessio. However, while Mirour and Vox also foreground religious concerns, Confessio is often seen as “secular” in a modern sense. I argue in this dissertation that Confessio indeed bears strong affinities to Gower’s other religious-ethical-political works, and that the main differences that set it apart from them must be understood in connection with Gower’s decision to write this work “in oure Englissh.” Notwithstanding its debt to aristocratic culture, Confessio imagines a broader and more popular audience than do Vox and Mirour. Gower’s novel language choice has major implications especially for Confessio’s uncharacteristically delicate handling of religion. Chapter 1 examines Confessio’s Ovidian debt and suggests that Confessio’s many invocations of Metamorphoses, given that poem’s fourteenth-century reception, align Confessio with Ovidian universal satire in a way that suggests totalizing religious-ethical-political synthesis. However, Confessio departs from the mainstream of fourteenth-century commentated Ovids by stripping Metamorphoses of its clergial patina and, crucially, adopting a markedly lay stance. Investigating Gower’s attitude to English vernacularity, chapter 2 notes Confessio’s association of translation with decay and demonstrates that scientific and theological passages in Gower’s English works adopt a lower register than analogous passages in his Latin works. Chapter 3 investigates the probable causes of these downward modulations, comparing Gower’s sense of linguistic decorum to those discernible in contemporary English vernacular theology. Chapters 4 and 5—on metamorphosis and art, respectively—argue that Gower finds in Ovidian writing rich resources particularly adaptable to the most delicate of Gower’s rhetorical tasks in Confessio: to address, as layman, a lay audience on matters that are unavoidably, and indeed largely, religious. The dissertation concludes by suggesting that Gower’s voice of lay religious critique plays an important role in the histories of laicization and secularization.

Abstract The research presented in this dissertation is an examination of the manuscript tradition of John Scottus Eriugena’s Latin translation (the Versio Dionysii) of the Greek works of Dionysius the pseudo-Areopagite. The goal of this project is fourfold: first, to establish the relationship between the extant families of the manuscripts; second, to re-examine the state of Greek studies in the 9th century based on the relationship between the manuscript families; third, to trace the continued use of these recensions through the 12th century; and, finally, to examine Eriugena’s interpretation of the writings of the pseudo-Areopagite based on the Irishman’s translations of certain philosophic ideas. The First chapter establishes the existence of three distinct recensions, rather than two, as previously thought. Two of these recensions represent attempted corrections of the third. All three recensions (together with their corrections) are attributable to Eriugena (whether directly or indirectly). The second chapter examines the level of Eriugena’s understanding of Greek, especially within the context of the state of Greek studies in the 9th century. Special attention is given to the corrections of the later recensions, which suggest an improvement in Eriugena’s Hellenism. The third chapter examines the continued use of the Versio’s during the Middle Ages through the 12th century, with special care to clarify which recensions were known to which readers. The fourth and final chapter presents the originality of Eriugena’s interpretation of the pseudo-Areopagite’s thought. This originality stems in part from his understanding of the Greek text, and in part from his attempts to harmonize his sources.