Thesis (Ph. D.)--University of Oregon, 2002. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 261-270). Also available for download via the World Wide Web; free to University of Oregon users.

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The theme of this thesis is the relationship of the Jane Austen heroine to her social environment--codes of proper behavior as exemplified by the heroines of Emma, Pride and Prejudice, Sense and Sensibility, and Persuasion. The study follows the development of the characters from the ignorance of the social code demonstrated by Emma Woodhouse, through views of the expectations of women of marriageable age as seen by Elizabeth and Jane Rennet, to a comparison of sensible and sensitive behavior in Marianne and Elinor Dashwood, and concluding with the perfect propriety of Anne Elliot. The thesis explores the connection between propriety and the heroine, demonstrating why a heroine succeeds or fails on the basis of her individual view of the social code and her behavior in obeying or denying its dictates.

'Women and independence in the nineteenth century novel : a study of Austen, Trollope and James', begins with the concept of independence and works through the three most common usages of the word. The first, financial independence (not needing to earn one's livelihood) appears to be a necessary prerequisite for the second and third forms of independence, although it is by no means an unequivocal good in any of the novels. The second, intellectual independence (not depending on others for one's opinion or conduct; unwilling to be under obligation to others), is a matter of asserting independence while employing terms which society recognizes. The third, of being independent, is exemplified by an inward struggle for a knowledge of self. In order to trace the development of the idea of self during the nineteenth century, I have chosen a group of novels which seem to be representative of the beginning, the middle, and the end of the period. Particular attention is given to the characterizations of Emma Woodhouse, Glencora Palliser, Isabel Archer, Milly Theale and Maggie Verver. Whereas in Jane Austen's novels the self has a definite shape which the heroine must discover, and in Anthony Trollope's novels the self (reflecting the idea of socially-determined man) must learn to accommodate social and political changes, in Henry James's novels the self determined by external manifestations (hollow man) is posed against the exercise of the free spirit or soul. Jane Austen's novels look backward, as she reacts against late eighteenth century romanticism, and forward, with the development of the heroine who exemplifies intellectual independence. Anthony Trollope's women characters are creatures of social and political adaptation; although they do not derive their reason for being from men, they must accommodate themselves to men's wishes. And Henry James looks backward, wistfully, at Austen's solid, comforting, innocent self and forward, despairingly, to the dark, unknowable self of the twentieth century.

The last works of Jane Austen and Barbara Pym, written while each was knowingly dying, both continue and transform a discourse of illness and cure traceable through their canon. Illness figures both literally and metaphorically in their narratives; in Austen as failures in wholeness and in Pym as failures in love. After undergoing the metaphorically medical treatments of purging and vivifying in Austen and inoculating in Pym, their female protagonists achieve conditions of health and wholeness by closure of the narrative. In the dying works, individual metaphorical illnesses become a general societal condition of fragmentation, and cure becomes more elusive. The shared use of a village undergoing profound change reflects each writer's own bodily transformation as certain death approaches, and the restoration of health to the village-as-body becomes one of achieving balance or homeostasis. This is effected in the narrative by the hinted-at curative powers of nature in Sanditon and of restored faith in A Few Green Leaves. On a theoretical level, both texts reflect their narratives of dis-ease and cure. Pym's last text remained unpublished before her death and therefore "ill" because not functioning, but second opinions and faith in her reputation confirmed its public health. Austen's Sanditon as a fragment embodies its own discourse of dis-ease, or failure of wholeness, and requires a curative act on the part of the reader to restore it to some sense of ideal wholeness or health.

In Renaissance culture there was an iconographic and literary language of trees, related to the motif of the tree of life, an ancient symbol of immortality associated with paradise. The properties of trees were used to express a range of ideas, including the death and resurrection of Christ, the fall and regeneration of political regimes, and virtue and vice within the individual soul. The juxtaposition of the tree of knowledge with the tree of life, as motifs of sterility and fertility, expressed aspects of the human condition and constructions of spiritual history and destiny. This thesis explores the language of trees in visual art and a range of English Renaissance texts from the late-sixteenth to the mid-seventeenth century: two plays by Shakespeare, two country-house poems, and a prose treatise on growing fruit-trees. Each of the writers drew on arboreal metaphors and motifs in unique and innovative ways. However there are numerous parallels and connections between the texts, and with contemporary and antecedent visual art, to justify considering these works together. In Shakespeare’s tragedy Titus Andronicus (1594) Lavinia, when she has her hands cut off, is metaphorically described as a tree with lopped branches and linked with the stricken political entity of Rome. Shakespeare evokes the tree of virtue, the classical myth of Daphne, and the arboreal language of virtue and vice. In the late tragicomedy Cymbeline (1610), the king is symbolized in a dream vision as a tree, with its cut branches representing the princes who are initially stolen but then reunited with the king. The tree represents the family tree as well as the political state, two interlinked concepts in the play and in contemporary iconography and ideology. Since Cymbeline’s reign heralded the Nativity, the prophecy of the lopped and regenerated tree invokes the idea of Christ as the tree of life and the fruit of the tree of Jesse. In both plays, Shakespeare’s tree imagery comments on the exercise of political power and the resultant health of the state. Shakespeare’s contemporary Aemilia Lanyer wrote “The Description of Cooke-ham” (1611), part of a published volume of poetry entitled Salve Deus Rex Judaeorum. In the poem she imagines a prominent tree on the estate as the tree of life. An abstract metaphor is envisaged as part of the physical landscape. The motif transforms the estate to sacred terrain, enabling her to claim access to a space she is otherwise excluded from by class and gender. Lanyer links the sap from the tree of life with her writing, seeking to legitimize her claim as a female poet. Such strategies are part of her bid for patronage from the Countess of Cumberland, her primary dedicatee. In another country-house poem, Andrew Marvell’s “Upon Appleton House, to my Lord Fairfax” (1651), the poet creates a forest of the mind in which he explores different aspects of the language of trees. The speaker imagines himself encircled by vines and crucified by thorns, in imitation of Christ as the tree of life, while a fallen oak tree suggests the regicide. He takes on various roles including that of the enigmatic Green Man. I place Marvell’s imagery in the context of the Civil War and the relationship with his employer Lord Fairfax. Marvell’s exploration of arboreal motifs also subjects Christian tree of life imagery to the challenge of its pagan antecedents and reflects anxieties over the natural processes that threaten metaphors of regeneration. Lastly, in Ralph Austen’s A Treatise of Fruit-trees and Spiritual Use of an Orchard (1653), the author blends advice on horticultural practices in growing fruit-trees with religious metaphors. For Austen, gardening is both a physical and a metaphysical pursuit. His readers are expected to plant fruit-trees in orchards that evoke the idea of Christ as the tree of life and related ideas. His use of the motif is part of his advocacy of agricultural and social reform, motivations that were part of those in the circle surrounding Samuel Hartlib. Austen’s text is situated at the end of the English Renaissance and at the beginnings of the Scientific Revolution, when emblematic and symbolic frameworks for interpreting the natural world were subject to new pressures derived from empirical and rationalistic outlooks. What becomes apparent from these works is that tree metaphors were literalized, just as they had been in visual art, and given a new naturalism as they were projected onto landscapes. Symbolic trees merged with botanical trees in imagined landscapes, creating hybrid terrains that were both descriptive and mythical. Recognition of the language of trees in Renaissance culture opens up new readings of both canonical and lesser-known texts and highlights the porous disciplinary border between literature and art. Our historical readings are richer for understanding the potent language of trees. Overall the thesis highlights the importance and cultural preoccupation with trees in European visual and literary traditions.

Thesis--Albert-Ludwigs-Universität, Freiburg im Breisgau. / Includes bibliographical references (p. 840-866).

Thesis--Albert-Ludwigs-Universität, Freiburg im Breisgau. / Includes bibliographical references (p. 840-866).

Thesis (Ph. D.)--University of Wisconsin--Madison, 1963. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 346-352).

Thesis (M. Phil.)--University of Hong Kong, 2000. / Includes bibliographical references (leaves 149-156).