notes - springer978-0-230-33924-8/1.pdf · notes preface 1. andrew taylor, “playing on the...

NOTES

Preface

1. Andrew Taylor, “Playing on the Margins: Bakhtin and the Smithfield

Decretals,” in Bakhtin and Medieval voices, edited by Thomas J. Farrell, 35.

Tampa: University Press of Florida, 1995.

2. Arlyn Diamond, “Introduction” to “Colloquium: The Afterlife of

Origins,” in Studies in the Age of Chaucer, edited by Frank Grady, The

New Chaucer Society, Washington University: University of Notre Dame

Press, Vol. 28, 2006, 219

3. Nick Halpern, The Everyday and the Prophetic. Madison: The University of

Wisconsin Press, 2003.

4. John Burrow, Gestures and Looks in Medieval Narrative. Cambridge Studies

in Medieval Literature. Cambridge: University of Cambridge, 2002.

5. James Simpson, Sciences and the Self in Medieval Poetry: Alan of Lille’s

Anticlaudianus and John Gower’s Confessio amantis. Cambridge: Cambridge

University Press, 1995.

6. Michel Foucault, The Order of Things: An Archaeology of the Human Sciences,

trans. of Les Mots et les choses. New York: Vintage, 1966,71

7. Karl M. Morrison, “I am You”: The Hermeneutics of Empathy in Western

Literature, Theology, and Art. Princeton: Princeton University Press, 1988.

8. Thomas Nagel, The View from Nowhere. Oxford: Oxford University Press,

1986.

9. Gaston Bachelard. The Poetics of Space. Trans. Etienne Gilson. Boston:

Beacon Press, 1964. p. xxxv.

Introduction

1. Alexander Murray, Reason and Society in the Middle Ages. Oxford: Clarendon

Press, 1991, 206; Alfred W. Crosby, The Measure of Reality: Quantification

and Western Society, 1250- 1600. Cambridge: Cambridge University Press,

1999, Chapter 5, “Space,” esp. p. 100.

2. David C. Lindberg, “Science and the Early Church,” in God and Nature:

Historical Essays on the Encounter between Christianity and Science, edited

by David C. Lindberg and Ronald L. Numbers, eds., 19–48. Berkeley:

University of California Press, 1986.

N O T E S156

3. Steven Marrone, The Light of Thy Countenance: Science and Knowledge of

God in the Thirteenth Century (Vols. I and II). Leiden: Brill, 2001.

4. Marrone, “Henry of Ghent and Duns Scotus on the Knowledge of

Being,” Speculum, vol. 63, No. 1 ( Jan., 1988), 22 and 50–52: “In fact

it would seem that neither thinker was much interested in specifying

exactly what the intelligible light might be. Both [Robert Grosseteste

and William of Auvergne 1210–45] employed the image of illumination

not to lay out the precise epistemic or noetic conditions under which

knowledge of propositional truth could be attained but instead to exhibit

the intensities of cognitive certitude and show how they were ordered.

Under these constraints the image of light worked as shorthand for a

universal carrier of intelligibility, regardless of whether one took it to be

divine light, mind or simply truth itself. It was thus the image’s practical

function in a particular type of explanation rather than its metaphysical

or noetic import that was crucial, for it succeeded in making particularly

clear a view of the levels of certitude dependent, ironically, on Aristotle’s

schema for the sciences.”

5. It is useful to note Marrone’s distinctions between Pierre Duhem’s assess-

ment of the inf luence of medieval science on seventeenth- century science

and Alexandre Koyré’s view: Duhem argued that “medieval thinking

played an instrumental role, laying the foundations for most of the signif-

icant achievements of the seventeenth century,” but “Koyré believed the

opposite,” that “the essential attributes of modern science, on the level of

theory, praxis and results, were concocted from scratch in the seventeenth

century” (9).

6. Marrone, Light, 515. See note 7 for reference to Duns Scotus’s text.

7. Charles Norris Cochrane, Christianity and Classical Culture: A Study of

Thought and Action from Augustus to Augustine. Oxford: Clarendon Press,

1944: reprinted by Liberty Fund, Inc., from the 1944 edition (revised and

corrected from the original 1940 Clarendon Press edition), Indianapolis,

Indiana, 2003, 425.

8. A.H. Armstrong and R.A. Markus, Christian Faith and Greek Philosophy.

New York: Sheed and Ward, 1960, 39–41.

9. Katherine H. Tachau, Vision and Certitude in the Age of Ockham: Optics,

Epistemology and the Foundations of Semantics: 1250- 1345. New York: E.J.

Brill, 1988. 3, n. 2.

10. Mary Carruthers, The Craft of Thought: Meditation, Rhetoric, and the Making

of Images: 400- 1200. Cambridge: Cambridge University Press, 1998.

11. Carruthers cites Peter of Celle citing Augustine as his source, who “wrote

that in contrast to the direct vision of God there (ibi), here “spiritual seeing

is constructed by means of our recollection of images of corporeal things”

(73 and see note 49).

12. See Carruthers’s note on J.- P. Antoine’s essay about picture- space:

“Mémoire, Lieux, et Invention Spatiale” and his idea about “temporal

progression” (251, n. 77).

N O T E S 157

13. Andrzej Piotrowski, “Architecture and the Iconic Controversy,” in

Medieval Practices of Space, edited by Barbara A. Hanawalt and Michal

Kobialka, Medieval Cultures, Vol. 23, 101–127. Minneapolis: University

of Minnesota Press, 2000.

14. Marrone, 340, 523.

15. Light, 337. See also note 7: “Essentially this understanding of the

Augustinian position led Allan Wolter to remark that ‘the medieval the-

ory of analogy’ was rooted in Augustinian illumination.” (Wolter, The

Transcendentals and Their Function, pp. 32 and 40–43). See also Marrone,

“Henry of Ghent and Duns Scotus,” Speculum, 63, No. 1, Jan., 1988, 22

and 50–52.

16. Duns had “attacked Henry’s position on the analogical nature of mind’s

primitive notion of being by insisting that God was never known in a

common concept analogically signifying divinity and creatures but only in

one that was univocal to the two” (523).

17. Thomas Nagel, The View from Nowhere. Oxford: Oxford University Press,

1986, 163.

18. David C. Lindberg and Ronald L. Numbers (eds), God & Nature: Historical

Essays on the Encounter between Christianity and Science. Berkeley: University

of California Press, 1986.

19. Edward Grant, “Science and Theology in the Middle Ages,” in God and

Nature: Historical Essays on the Encounter between Christianity and Science,

edited by David C. Lindberg and Ronald L. Numbers, 49–75. Berkeley:


20. “It was as if he brought to completion the efforts of Henry of Ghent and

Matthew of Aquasparta to set mind and its activity entirely in the world

while not forgetting its natural orientation towards God. Here was an

Aristotelianizing noetics and epistemology effectively harnessed to the

aspirations of an Augustinian cast of mind.” (531)

21. Suzanne Akbari, Seeing through the Veil: Optical Theory and Medieval

Allegory. Toronto: University of Toronto Press, 2004.

22. John of Salisbury, The Metalogicon of John of Salisbury: A Twelfth- Century

Defense of the Verbal and Logical Arts of the Trivium, trans. Daniel D.

McGarry, Berkeley: University of California Press, 1962.

23. See McGarry’s note, p. 5, n. 21: Metalogicon, probably from μeτά λογικών:

“about” or “on behalf of logic” or “logical studies” (the Trivium).

24. OED: Wyclif ’s use of the word “prudence” suggests the potential of the

word for considering practical as well as spiritual matters: OED, “Wyclif

Eph.iii 4 ‘As эe redinge mown vnderstonde my prudence in the mysteries

of Crist.” He is citing Ephesians 3:4: “As you reading, may understand my

knowledge in the mystery of Christ,” p. 2343.

25. Karl F. Morrison, “I Am You”: The Hermeneutics of Empathy in Western

Literature, Theology, and Art. Princeton, 1988, 182–83.

26. St. Augustine, The Trinity, Chapter XII, “On the Catechising of the

Uninstructed.”

N O T E S158

27. Gaston Bachelard, The Poetics of Space. Boston: Beacon Press, 1964,

xxxv.

28. Bruno Latour, “Visualization and Cognition: Thinking with Eyes and

Hands,” in Knowledge and Society: Studies in the Sociology of Culture Past

and Present: A Research Annual,edited by Henrika Kuklick and Elizabeth

Long, Vol. 6, 1–41, Greenwich: JAI Press Inc., 1986.

29. Nagel too has made use of James’s “art of fiction” by citing, in an essay

on “Concealment and Exposure” (1998), a passage from The Golden Bowl,

where Maggie knows of her husband’s deception, and her husband sees

that she knows. Nagel uses this Jamesian stand- off to demonstrate the

view that takes in the subjective and the objective at once: “What we can

tolerate having out in the open between us depends on what we think

we can handle jointly without crippling our relations for other purposes”

(15). “Concealment and Exposure” in Philosophy and Public Affairs, Vol.

27, no. 1 (Winter), 1998, 3–30.

30. Bruno Latour, “Visualization and Cognition: Thinking with Eyes and

Hands,” in Knowledge and Society: Studies in the Sociology of Culture Past

and Present: A Research Annual, edited by Henrika Kuklick and Elizabeth

Long, Vol. 6, Greenwich: JAI Press Inc., 1986, 1–41.

31. William Ivins, Jr., On the Rationalization of Sight with an Examination of

Three Renaissance Texts on Perspective. New York: Da Capo Press, repr.,

1975; Samuel Y. Edgerton, The Renaissance Discovery of Linear Perspective,

New York: Basic Books, 1975. See also Linda Tarte Holley, Chaucer’s

Measuring Eye, Houston: Rice University Press, 1990, 6–7.

32. Latour, 8, reviewing Edgerton’s point from “The Renaissance Artist as

a Quantifier,” in M.A. Hagen, ed., The Perception of Pictures, Vol. I, New

York: Academic Press, 1980, 189.

33. Latour, 9, citing Svetlana Alpers, The Art of Describing: Dutch Art in the 17th

Century. Chicago: University of Chicago Press, 1983, 51.

34. Latour, 10.

35. Latour, 7, citing Ivins, 1973, 9. See Holley, 5.

36. See Bachelard’s chapter 7, 148–2, esp. p. 159: “I haven’t the advantage

of actually seeing the works of the miniaturist of the Middle Ages,

which was the great age of solitary patience. But I can well imagine

this patience, which brings peace to one’s f ingers . . . Also one must love

space to describe it as minutely as though there were world molecules,

to enclose an entire spectacle in a molecule of drawing.” The remark-

able point, he says, is that “images cannot be measured. And even when

they speak of space, they change in size. The slightest value extends,

heightens, or multiplies them. Either the dreamer becomes the being of

his image, absorbing all its space or he confines himself in a miniature

version of his images” (173).

37. Bachelard makes a similar assertion in his introduction: “Space that has

been seized upon by the imagination cannot remain indifferent space

subject to the measures and estimates of the surveyor” (xxxii).

N O T E S 159

38. Bachelard goes on to recall “a great novelist”—Henri Bosco and his

Monsieur Carre- Benoit à campagne: “The only piece of furniture among all

that he possessed, for which Carre- Benoit felt real affection was his solid

oak filing cabinet, which he contemplated with satisfaction whenever

he passed in front of it. Here, at least, was something that was reliable,

that could be counted on. You saw what you were looking at and you

touched what you were touching. Its proportions were what they should

be, everything about it had been designed and calculated by a meticu-

lous mind for purposes of utility. And what a marvelous tool! It replaced

everything, memory as well as intelligence. In this well- fitted cube there

was not an iota of haziness or shiftiness. Once you had put something in

it, even if you put it a hundred or ten thousand more times, you could

find it again in the twinkling of an eye, as it were. Forty- eight drawers!

Enough to hold an entire well- classif ied world of positive knowledge. M.

Carre- Benoit attributed a sort of magic power to these drawers concern-

ing which he said that they were “the foundations of the human mind”

(77). Bachelard reminds his reader that “this is said by a very common-

place man . . . For with this filing cabinet [Carre- Benoit] has succeeded in

embodying the dull administrative spirit.”

39. Stephen G. Nichols, “The New Medievalism: Tradition and Discontinuity

in Medieval Culture,” in The New Medievalism, edited by Marina S.

Brownlee, Kevin Brownlee, and Stephen G. Nichols, 4. Baltimore: The

Johns Hopkins University Press, 1991.

40. Foucault, Michel. The Order of Things: An Archaeology of the Human Sciences,

trans. of Les Mots et les choses, New York: Vintage, 1966, esp. 50–60.

41. Tachau makes interesting use of this same passage from Chaucer to dem-

onstrate how—after the 1340s and the Parisian ferment—“we merely

reach an important watershed in the creation of the rich noetic legacy

that medieval scholastics bequeathed to subsequent generations of intel-

lectuals and to culture more generally” (vii).

42. Marjorie Hope Nicholson, The Breaking of the Circle: Studies in the Effect

of the “New Science” on Seventeenth- Century Poetry. New York: Columbia


43. Nicholas Howe, “The Landscape of Anglo- Saxon England: Inherited,

Invented, Imagined,” in Inventing Medieval Landscape, edited by John

Howe and Michael Wolfe, 92–112. Tampa: University Press of Florida,

2002.

44. Michel de Certeau, The Practice of Everyday Life, trans. Steven Rendall,

Berkeley: University of California Press, 1988.

45. Dorothy Hartley, Lost Country Life. New York: Pantheon Books, 1979,

57. Isak Dinesen’s telling of the legend of Sorrow- Acre directs us to the

confrontation of love and justice measured out by a mother’s brave work

to cut a hayfield in a day’s time in order to save her son’s life.

46. J. A. Raftis, A Small Town in Late Medieval England: Godmanchester, 1278-

1400. Toronto: Pontifical Institute of Medieval Studies, 1982, 95.

N O T E S160

47. M.- D. Chenu, Nature, Man and Society in the Twelfth Century: Essays on New

Theological Perspectives in the Latin West, sel., ed., and trans. by Jerome Taylor

and Lester K. Little, 111. Toronto: University of Toronto Press, 1997.

48. Edith Wilks Dolnikowski, Thomas Bradwardine: A View of Time and a

Vision of Eternity in Fourteenth- Century Thought. New York: E.J. Brill,

1995. Dolnikowski’s work clarifies much of the language, principles,

and arguments of this “substantial reevaluation of all ancient authori-

ties.” Especially suggestive for me is her explanation of Aristotle’s distinc-

tion between “successive” and “continuous beings,” borrowing, she says,

“from the language of geometry” (106). The uncanny effect is an assured

articulation of Foucault’s questions about “the order of things.”

49. Alexandre Koyré, “Le vide et l’espace infini au XIV siècle,” 17, in

Archives d’histoire doctrinale et littéraire du moyen âge,1949, 45–91, and in

Metaphysics and Measurement, Cambridge: Harvard University Press,

1968, esp. 1–15.

50. Koyré, Metaphysics and Measurement, 4.

51. It is rather natural to think here of Chaucer’s f light to the House of

Fame—the subject of my chapter 2—where Geffrey’s f light grants an

impressive, even poignant, opportunity for considering one’s place in the

order of things.

52. Koyré, “Le vide et l’espace infini au XIV siècle,” 17, 1949, 90–91.

53. Here Koyré is citing Bradwardine: De Causa Dei in Thomae Bradwardini

Archiespiscopi Olim Cantuarensis, De Causa Dei contra Pelagium et de Virtule

causarum ad suos Martonenses Libri tres. Londini, MDCXVIII. Koyré

explains (n. 3, p. 80) that De Causa Dei is made up of three books: The

first is consecrated to God; the second, to man; the third, au problème de la

concordance de la liberté humaine avec la toute- puissance de Dieu(81).

54. Frank Kermode, The Sense of an Ending. New York: Oxford University

Press, 2000.

55. Marrone, The Light of Thy Countenance, 249.

56. Koyré, 87.

57. Marrone, “Henry of Ghent and Duns Scotus,” 53.

58. De Certeau, 169, citing Borges quoted by Gérard Genette, Figures, Paris:

Seuil, 1966, 123.

59. Walter Benjamin, “The Work of Art in the Age of Mechanical

Reproduction,” in The Critical Tradition, edited by David H. Richter, esp.

sections I and V, 1109–1110. Boston: Bedford Books, 1998.

60. Geoffrey Chaucer, Troilus and Criseyde, The Riverside Chaucer, edited by

Larry D. Benson, third edition. Boston: Houghton Miff lin Company,

1987. References to Chaucer’s text will be from this edition unless other-

wise noted.

61. Albert of Saxony, Edward Grant, Planets, Stars, and Orbs: The Medieval

Cosmos, 1200- 1687. Cambridge: Cambridge University Press, 1994, 171,

n. 8, and cited with pointed usefulness by Donnalee Dox, “Theatrical

Space, Mutable Space, and the Space of Imagination: Three Readings of

N O T E S 161

the Croxton Play of the Sacrament,” in Medieval Practices of Space, edited by

Barbara A. Hanawalt and Michal Kobialka, Medieval Cultures, Volume

23, 178, n. 24. Minneapolis: University of Minnesota Press, 2000.

62. Peter Brown, “The Containment of Symkyn: The Function of Space in

the Reeve’s Tale,” The Chaucer Review, 14, 3, 225–36. Brown shows “pre-

cisely how Chaucer systematically seeks to make organic space a part of

his material realism” (226).

63. Dox, 183.

64. Guillaume de Deguileville, The Pilgrimage of Human Life (Le Pèlerinage de

la vie humaine), trans. Eugene Clasby, vol. 76, Series B, Garland Library of

Medieval Literature. New York: Garland Publishing, Inc., 1992, 40–44.

65. Terry Eagleton, The Ideology of the Aesthetic. Oxford: Basil Blackwell,

1991, 339.

1 The Nun’s Priest’s Tale: Bookspace as Public Plaza

1. Gaston Bachelard, Poetics of Space. Boston: Beacon Press, 1969.

2. Michel Lefebvre, Rhythmanalysis: Space, Time and Everyday Life, trans.

Stuart Elden and Gerald Moore. London: Continuum Press, 2004 and

Critique of Everyday Life: Volume One, trans. John Moore. London: New

Left Books, 1991.

3. Medieval Practices of Space, edited by Barbara A. Hanawalt and Michal

Kobialka, ix. Minneapolis: University of Minnesota Press, 2000.

4. David Herman, Unpublished manuscript. See Story Logic: Problems and

Possibilities of Narrative. Lincoln: University of Nebraska Press, 2002.

And see also Narratologies: New Perspectives on Narrative Analysis, edited by

David Herman. Columbus: The Ohio State University Press, 1999.

5. Dick Harrison, Medieval Space: The Extent of Microspatial Knowledge in Western

Europe during the Middle Ages. Lund: Lund University Press, 1996, 17.

6. Michel de Certeau, The Practice of Everyday Life, trans. Steven Rendall.

Berkeley: University of California Press, 1984. See also Michal Kobialka,

“Staging Place/Space in the Eleventh- Century Monastic Practices” in

Medieval Practices of Space, 1–36.

7. Kathleen Biddick, “Ethnography and City Views,” in Medieval Practices

of Space, eds. Barbara A. Hanawalt and Michael Kobialka, Minneapolis:

University of Minnesota Press, 2000, 234–36.

8. Steven Justice, Rebellion and Writing in England in 1381. Berkeley:

University of California Press, 1994, 258.

9. G.R. Owst, Literature and Pulpit in Medieval England, Second edition.

Oxford: Oxford University Press, 1961.

10. Jill Mann, Ysengrimus: Text with Translation, Commentary and

Introduction. New York: Brill, 1987.

11. Kenneth Varty, Reynard, Renart, Reinaert and Other Foxes in Medieval

England: The Iconographic Evidence. Amsterdam: Amsterdam University

Press, 1999.

N O T E S162

12. Lilian Randall. Images in the Margins of Illuminated Manuscripts. Berkeley:


13. Johan Huizinga, Homo Ludens: A Study of the Play- Element in Culture.

Boston: Beacon Press, 1955, 25.

14. E.W. Holloway, Reynard the Fox, a poem in twelve cantos, translated from the

German by E. W. Holloway, with thirty- seven engravings on steel, after designs by H.

Leutemann. Dresden: Publications for the Proprietors of A. H. Payne, 1852.

15. Harry J. Owens, The Scandalous Adventures of Reynard the Fox, a Modern

American Version by Harry J. Owens. New York: A.A. Knopf, 1945.

16. Stephen Justice, Rebellion and Writing in England in 1381. Berkeley:

University of California Press. 1994, 224.

17. Walter Benjamin, “The Work of Art in the Age of Mechanical Reproduction”

in The Critical Tradition: Classic Texts and Contemporary Trends, edited by.David

H. Richter, 1106–22.Boston: Bedford Books, 1998.

18. Justice, 188.

19. Michael Riffaterre, “The Mind’s Eye: Memory and Textuality,” The New

Medievalism, edited by Marina S. Brownlee, Kevin Brownlee, and Stephen

G. Nichols, 33. Baltimore: The Johns Hopkins University Press, 1991.

20. Sherri Olson, A Chronicle of All That Happens: Voices from the Village Court

in Medieval England. Toronto: Pontifical Institute of Mediaeval Studies,

1996.

21. J.A. Raftis, A Small Town in Late Medieval England: Godmanchester, 1278-

1400. Toronto: Pontifical Institute of Mediaeval Studies, 1982, 95.

22. Daniel Lord Small, “The Linguistic Cartography of Property and Power

in Late Medieval Marseille,” in Medieval Practices of Space ,eds. Barbara A.

Hanawalt and Michal Kobialka, Minneapolis: University of Minnesota

Press, 2000, 47.

23. Small cites Derek Keene’s “The Property Market in English Towns A. D.

1100- 1600,” in D’une ville a l’autre, eds. Giulio Bollati and Paolo Fossati,

where Keene makes the point that “cartographic conversations were not

particular to Marseille” but were taking place throughout Europe, espe-

cially after shifts in properties as a result of the Black Death.

24. Charles Burroughs, “Spaces of Arbitration and the Organization of Space

in Late Medieval Italian Cities,” in Medieval Practices of Space, eds. Barbara

A. Hanawalt and Michal Kobialka, Minneapolis: University of Minnesota

Press, 2000, 70.

25. Michael Camille, “Signs of the City: Place, Power, and Public Fantasy

in Medieval Paris,” in Medieval Practices of Space, edited by Barbara A.

Hanawalt and Michal Kobialka, Minneapolis: University of Minnesota

Press, 2000, 1–36.

26. De Certeau, 123.

27. Harrison, Medieval Space, 13–14.

28. Austin Lane Poole, From Domesday Book to Magna Carta: 1087- 1216,

Oxford: Clarendon Press, 1951, 53: “It was seemingly only in the last

resort that sheep were sent to the butcher.”

29. Justice, 5.

N O T E S 163

30. Justice, 37.

31. Justice, 66.

32. James Simpson, 274.

33. De Certeau, 123.


Decretals,” Bakhtin and Medieval Voices, edited by Thomas J. Farrell, 31.


35. Henri Lefebvre, Rhythmanalysis Space, Time and Everyday Life, trans. Stuart

Elden and Gerald Moore. London: Continuum, 2004, 82.

36. Information for this item appears at http://wwwlib.umi.com/eebo/

image/31557.

37. De Certeau, 165–76.

38. Austin Lane Poole, From Domesday Book to Magna Carta: 1087- 1216.

Oxford: Clarendon Press, 1951.

39. Werner Rösener, Peasants in the Middle Ages, trans. Alexander Stützer.

Urbana: University of Illinois Press, 1992, 150–55.

40. Riffaterre, in The New Medievalism, 36–37.

41. Nancy Mason Bradbury, “Popular- Festive Forms and Beliefs in Robert

Mannyng’s Handlyng Synne” in Bakhtin and Medieval Voices, 179..


Decretals,” 17–37, in Bakhtin and Medieval Voices, ed.Thomas Farrell, 36.


43. Gary Saul Morson, “Essential Narrative: Tempics and the Return of

Process,” in Narratologies: New Perspectives on Narrative Analysis, edited by

David Herman, 277–314. Columbus: Ohio State University, 2000.

44. St. Augustine’s Confessions with an English translation by William Watts,

1631, in two volumes, London: Heinemann, 1912. Further references to

St. Augustine’s Confessions will be to this translation.

45. De Certeau, 127, “Es war einmal ein Lattenzaun/mit Zwischenraum,

hindurchzu- /schaun.”

2 The House of Fame: “I wot myself best how y stonde.”

1. Wolfgang Clemen, Chaucer’s Early Poetry, tr. C.A. M. Sym, 1963, 98. See

note to l. 712 in The Riverside Chaucer, p. 983.

2. De Certeau, 127.

3. Paul Zumthor, La mesure du monde: représentation de l’espace au Moyen Age,

Paris, Éditions du Seuil, 1993, 390.

4. Stephen Nichols, “The New Medievalism: Tradition and Discontinuity

in Medieval Culture,” in The New Medievalism, edited by Marina S.

Brownlee, Kevin Brownlee, and Stephen G. Nichols, Baltimore: The

Johns Hopkins Press, 1991, 15. Nichols cites Hans Blumberg, The

Genesis of the Copernican World, Cambridge: MIT Press, 1987, 138, where

Blumberg points out the “diminished efficacy of [the material world]

that is far removed from the purity and regularity of what it comes from,

being, as it were, multiply refracted [my emphasis].”

N O T E S164

5. See Benjamin Koonce’s Chaucer and the Tradition of Fame: Symbolism in The

House of Fame, Princeton: Princeton University Press, 1966, 151, where

he shows us the Ovidian image of Fame’s house and its central position in

the cosmos: Ryght even in myddes of the weye/Betwixen hevene, erthe, and see

(714–15). Professor Koonce’s point is that Chaucer is perfectly satisfied to

use the centrality of Fame’s house as a “pagan inversion of the Scriptural

house of God, the divine center of man’s spiritual life”—suggesting a

“mid- point” (151–44).

6. John of Salisbury, The Metalogicon of John of Salisbury: A Twelfth- Century

Defense of the Verbal and Logical Arts of the Trivium, trans., Daniel D.

McGarry, Berkeley: University of California Press, 1962, IV. 17, 229.

Citations will be from this text throughout unless otherwise noted.

7. Michel Lefebvre, Critique of Everyday Life: Volume One, trans. John

Moore, London: New Left Books, 1991, and Rhythmanalysis: Space,

Time and Eveyrday Life, trans. Stuart Elden and Gerald Moore, London:

Continuum Press, 2004; Michel de Certeau, The Practice of Everyday

Life, trans. Steven Rendall. Berkeley: University of California Press,

1988.

8. Sheila Delaney makes the point that fantomes, I, 493, may refer to literary

illusions as well as false dreams. See the note on l. 493, Riverside Chaucer,

Explanatory Notes, 981.

9. See Holley, p. 111.

10. Robert D. Richardson, William James: In the Maelstrom of American

Modernism, New York: Houghton Miff lin, 2006, 501.

11. See Nichols, n. 3, 23.

12. James Simpson, Sciences and the Self in Medieval Poetry: Alan of Lille’s

Anticlaudianus and John Gower’s Confessio amantis, Cambridge:

Cambridge University Press, 1995.

13. Howard Bloch, “The Medieval Text—“Guigemar”—As a Provocation to

the Discipline of Medieval Studies” in The New Medievalism, 99–112.

14. Isabel Colgate, The Shooting Party. New York: Viking Press, 1982.

3 The Book of the Duchess: The Space of Self

1. C.S. Lewis, The Allegory of Love: A Study in Medieval Tradition. New York:

Oxford University Press, 1958.

2. Georg Lukács, “The Ideology of Modernism,” in The Critical Tradition:

Classic Texts and Contemporary Trends, edited by David H. Richter,

1126–41. Boston: Bedford Books, 1998.

3. Michel de Certeau, The Practice of Everyday, trans. Steven Rendall, 86.

Berkeley: University of California Press, 1988.

4. Paul Ricouer, The Rule of Metaphor: Multi- disciplinary Studies of the Creation

of Meaning in Language, trans. Robert Czerny with Kathleen McLaughlin

and John Costello, SJ. Toronto: University of Toronto Press, 1977, 137ff.

5. Gaston Bachelard, 9.

N O T E S 165

6. Stephen Kruger, Dreaming in the Middle Ages. Cambridge: Cambridge

University Press, 1996, 130.

7. Karl F. Morrison, “I Am You: The Hermeneutics of Empathy in Western

Literature, Theology, and Art. Princeton: Princeton University Press,

1988.

8. Thomas Pynchon, The Crying of Lot 49. Philadelphia: N.B. Lippincott,

1966, 13.

9. De Certeau, Chapter IX, “Spatial Stories,” 117–30.

10. De Certeau, 89.

11. Karl F. Morrison, “I Am You”: The Hermeneutics of Empathy in Western

Literature, Theology, and Art. Princeton: Princeton University Press, 1988,

passim, esp. XIX–XXVI of his introduction.

12. Morrison, 196.

13. See OED under nought, 7c: “Arith. a cipher. Noughts and crosses. See Ought

sb.3. vulgar corruption nought in sense “cipher.” “Probably originating

in an erroneous division of ‘a nought’ as ‘an ought’; but by many associ-

ated with the figure ‘O’ of the cipher, which they take as the initial O

of ought. Oughtes and crosses.” In any case, the knight is as “still” as

nothing, as zero, a mere cipher now. See Paul Acker, “The Emergence of

an Arithmetical Mentality in Middle English Literature” in The Chaucer

Review, Vol. 28, No. 3, 1994, 293–302, esp. n. 50.

14. Morrison, 174, 178, 180.

15. Rose Zimbardo, “The Book of the Duchess and the Dream of Folly,” The

Chaucer Review, 18, 1984, 329- 46.

16. Robert Jordan, “Heteroglossia and Chaucer’s Man of Law’s Tale,”

in Bakhtin and Medieval Voices, edited by Thomas Farrell, 90. Tampa:

University Press of Florida, 1995.

17. Albert Cook, Temporalizing Space: The Triumphant Strategies of Piero della

Francesca. New York: Peter Lang, 1992, 21.

18. Samuel Y. Edgerton, Jr., The Heritage of Giotto’s Geometry: Art and Science

on the Eve of the Scientific Revolution. Ithaca: Cornell University Press,

1991, p. 79 and n. 44.

19. Simpson, 244.

20. Patrick J. Gallacher, The Structural Uses of the Theme of Speech in John

Gower’s Confessio Amantis, Doctoral Dissertation, University of Illinois,

1966.

21. Richard Eales, Chess: The History of a Game. New York: Facts on File

Publications, 1985. See especially chapter two, “The Symbolic Game

of the Middle Ages,” 39–70. As a matter of fact, Eales uses The Book of

the Duchess to demonstrate the allegorical uses of the chess game, in this

case, “making the whole game depend on the loss of his queen” (62).

It is the case that after 1475 the queen gains more force in the game

(71–77).

22. In this instance, de Certeau is citing the historian and anthropologist,

Marcel Détienne, in the course of discussing storytelling. He writes, “In

this space of textual practices, as in a chessgame in which the pieces, rules

N O T E S166

and players have been multiplied out to the scale of a whole literature,

Déteinne has an artist’s sense for the innumerable moves that have already

been executed” (80).

23. See a helpful opposing view where number and allegory work in The

Book of the Duchess: Russell A. Peck, “Theme and Number in Chaucer’s

Book of the Duchess,” in Silent Poetry, edited by Alastair Fowler. London:

Routledge and Kegan Paul, 1970.

24. See Morrison’s note on Baldus de Ubaldis, a medieval lawyer who argues

that since “[f ]iction imitates nature,” then “fiction has a place only where

truth can have a place,” xxiii and notes 10 and 12.

25. Morrison, 174, n. 11.

26. John Keats, “To George and Georgiana Keats,” March 17 [1819] in English

Romantic Poetry and Prose, edited by Russell Noyes, 1224–26. New York:


4 Perle: The Pedagogy of Soul and Self

1. The Poems of the Pearl Manuscript: Pearl, Cleanness, Patience, Sir Gawain

and the Green Knight, edited by Malcolm Andrew and Ronald Waldron.

Berkeley: University of California Press, 1982. References to Perle will

come from this edition unless otherwise indicated.

2. A.C. Spearing, “Poetic Identity,” in The Companion to the Gawain- Poet,

35–51. Cambridge: D.S. Brewer, 1997.

3. Bachelard, 212: Bachelard is citing Jean Hippolite: La Psychanalyse, No.,

1, 1956, 35.

4. See Andrew and Waldron’s note to ll. 425–32, 74, on the uses of this

image of the Phoenix to describe either Christ or Mary.

5. See Gordon’s note to the Perle- poet’s use of зe, Appendixes, pp. 105–106:

One aspect of French linguistic inf luence on Pearl is the use of зe pl. as

the polite form of the singular “you,” and an understanding of this usage

is of importance for a full appreciation of the poem.

Зe (and yow, your) are used, in addressing one person, only to impart a

tone of formality or humility. (The workmen were being insolent in using

þou to the lord, 556). Thus the Pearl in her first greeting uses зe, 257–58,

after which she uses þou, &c., throughout. The Dreamer uses þou through-

out (and thus shows plainly that he is addressing no stranger . . . The Pearl

often uses зe with a general reference: “all you people in the world.” So

858. This probably explains зe in 698, and similarly your 497, yor, 761, yow

951. Also possibly зe 307, 308, your 305, 306 . . . Though the distinction

between þou, зe (between equals) was beginning to be blurred, it cannot

be neglected in the fourteenth century, especially any work containing

dialogue. Þou was still in full colloquial use, and the substitution of зe was

seldom without at least a change of tone; and the failure to use зe could in

certain circumstances be either insolent or forward.

6. Spearing, Companion, 41.

N O T E S 167

7. Spearing cites K. Brownlee, Poetic Identity in Guillaume de Machaut,

Madison, 1984.

8. John of Salisbury is citing Hugh of St. Victor, Summ. Sent., I, I: De

Sacram., Leg. Nat. et Script.; and De Sacramentis, I, 10, c. I (n Migne, P. L.,

CLXXVI, 43, 35, and 330), 223

9. Spearing continues this point as he closes his essay “Poetic Identity”:

The protagonist understands he has moved from suffering to awe.

Spearing cites W.A. Davenport, The Art of the Gawain- Poet, London,

Athlone Press, 1978: “Any inclination to judge is forestalled because he

judges himself ” (50). ( See Elizabeth Salter, “Medieval Poetry and the

Figural View of Reality,” in Proceedings of the British Academy, 54, 1968,

73–92.)

10. See Gordon’s note on l. 107, p. 51.

11. Ruth Harvey, The Inward Wits: Psychological Theory in the Middle Ages and

the Renaissance. London: The Warburg Institute: University of London,

1975, 28 and n. 76.

12. F. Edward Cranz, “The Reorientation of Western Thought circa 1100

A.D.,” Four unpublished lectures. Department of History, Connecticut

College, New London, 1984.

13. Samuel Y. Edgerton, Jr., The Heritage of Giotto’s Geometry: Art and Science on

the Eve of the Scientific Revolution. Ithaca: Cornell University Press, 1991.

14. Elizabeth Salter, “Medieval Poetry and the Figural View of Reality,” in

Proceedings of the British Academy, 54, 1968, 73–92.

15. Salter, p. 77, citing Erich Auerbach from Mimesis, trans. W. R. Trask ,

New York, 1957, and from his lecture “Figura.”

16. A.J. Minnis and A.B. Scott, eds., Medieval Literary Theory and Criticism—

c.1100- c.1375, Oxford: Clarendon Press, 1991, 239, citing Thomas

Aquinas, Summa theologiae, i (Ia I), edited by T. Gilby (London and New

York, 1964, 32–40, with the permission of Eyre and Spottiswoode,

London.

17. Minnis and Scott, 200.


19. Minnis and Scott, 236, 6. Bonaventure: “On the Mode of Expounding

Holy Scripture.”


21. Gordon reads myry as “fair” for l. 781, certainly a reasonable linguistic

choice for myry. But the opportunity is too charming, given what we

know of this curmudgeonly dreamer and the thoroughly easy spirit of the

lady, not to read “merry” here.

22. Perle, note to l. 492, p. 63. See also The Poems of the Pearl Manuscript,

edited by Malcolm Andrew and Ronald Waldron. Berkeley: University

of California Press, 1982, 312. Andrew and Waldron argue for reading

date at l. 492 as rank: “to dere a date: ‘too exalted a rank,’ ” (p. 77).

23. One line seems to have been lost at 472. See Gordon, 17, and note to l.

472

N O T E S168

24. Robert M. Jordan, The Shape of Creation: The Aesthetic Possibilities of

Inorganic Structure. Cambridge: Harvard University Press, 1967.

5 Patience: The Space of Play

1. St. Augustine, Confessions, with an English translation by William Watts,

Vol. 2, 1631, London: Heinemann, 1912.

2. In fact, if we subtract the two lines containing the image itself, we are

within one line of the numerical center.

3. “Le vide et l’espace infini au XIV siecle,” Archives d’historie doctrinale et

littérâire du moyen age, 17, 1949, 45–91:

4. Koyré, “Le vide,” 79.

5. The Holy Bible, Jonas, IV, 9. Translated from the Latin Vulgate and

Diligently compared with Other Editions in Divers Languages, Douai,

A.YD. 1609; Rheims, A.D. 1582. Published as revised and annotated

by authority with a preface by the Cardinal Archbishop of Westminster,

London: Burns and Oates, 1914; Belgium, 1964.

6. Patience in A Book of Middle English, 2nd edition, edited by J.A. Burrow

and Thorlac Turville- Petre. Oxford: Blackwell Publishers, 1996, l. 425.

References to Patience—text, notes, and glosses—will be to this edition

unless otherwise noted.

7. Morrison, see chapter 4, “Malevolent Sympathy,” and especially p. 78.

8. Max Jammer, Concepts of Space: The History of Theories of Space in Physics.

New York: Dover Publications, 1993, 31–32.

9. Invaluable information for the introductory remarks to this chapter come

from Max Jammer; Edward Grant. Much Ado about Nothing. Cambridge:

Cambridge University Press, 1981; Grant, Planets, Stars, and Orbs: The

Medieval Cosmo, 1200- 1687. Cambridge: Cambridge University Press,

1994; Edith Wilks Dolnikowski, Thomas Bradwardine: A View of Time

and a Vision of Eternity in Fourteenth- Century Thought. New York: Brill,

1995; God and Nature: Historical Essays on the Encounter between Christianity

and Science, edited by David C. Lindberg and Ronald L. Numbers,

Berkeley: University of California Press, 1986; H. Lamar Crosby, Jr.,

Thomas of Bradwardine: His Tractatus de Proportionibus: Its Significance for

the Development of Mathematical Physics, Madison: The University of

Wisconsin Press, 1961.

10. Johan Huizinga, Homo Ludens: A Study of the Play Element in Culture,

Boston: The Beacon Press, 1955. See especially chapter V, “Play and

War” and chapter VI, “Playing and Knowing.”

11. Anonymous, Patience in A Book of Middle English, J.A. Burrow and Thorlac

Turville- Petre, eds., Oxford: Blackwell Publishers, 2001, 161.

12. The Poems of the Pearl Manuscript, edited by Malcolm Andrew and

Ronald Waldron, York Medieval Texts (second series). Berkeley:

University of California Press, 1978. I like Andrew and Waldron’s

glosses on mere: “sea” in the present line (112) but “boundary” in l.

N O T E S 169

320. I would read “boundary” here in l. 112 so that the sense of con-

tainment works with the sea as it does with the mountain in l. 320. As

Andrew and Waldron point out, however, the poet is closely follow-

ing Jonas here. Jonas II, 7.

13. Hurrok is the word for the part of the boat between the bench where the

rower sits and the back end of the boat. O.E.D.

14. Ruchen, I would argue, is “folded,” a milliner’s term for a special kind of

fold. See O.E.D. So the sailors fold their gear according to the guiding

wind. See the glosses of Burrow and Turville- Petre, especially ll. 103–4:

“ ‘They swiftly weigh their anchors at the windlass, quickly fastened to

the bowsprit the bowline kept in reserve.’ The bawelyne is spare because it

is used only in difficult sailing conditions to hold the sail steady.” And ll.

106–8: “They set a course to port and gain the luff (turn into the wind).

The favourable wind at their back finds the belly of the sail; it turns this

fine ship swiftly from the harbour.”

15. Burrow and Turville- Petre, “Syntax,” 5.3.3, p. 41. “This kind of dative

[the pleonastic me] expresses the speaker’s interest in the fact stated.” The

use, the editors go on to say, is familiar in this poet’s work.

16. Jammer, 19. See Book 10 of Aristotle’s Physics.

17. Edward Grant. Much Ado, esp. pp. 135–44.

18. St. Augustine, Confessions, VII, v, Watts.

19. Grant, Much Ado, 140.

20. Grant, chapter 5: “The Historical Roots of the Medieval Concept of

an Infinite, Extracosmic Void Space” and Chapter 6: “Late Medieval

Conceptions of Extracosmic (“Imaginary”) Void Space,” 105–147. Grant

offers a clear and solid “conceptual history” of these questions as ground

for the f lourishing scientific community of the sixteenth and seventeenth

centuries. See especially, p. 144 with n. 127.

21. But see also p. 143 with its n. 124, where Grant argues against Koyré’s

point “that Bradwardine formulated the paradoxical conception of

imaginary space by uniting in the same mind ‘la notion théologique de

l’infinité divine avec la notion géométrique de l’infinité spatiale’ (“Le

vide et l’espace infini,” 91).

22. H. Lamar Crosby, Jr., Thomas Bradwardine: His Tractatus de Proportionibus:

Its Significance for the Development of Mathematical Physics. Madison: The

University of Wisconsin Press, 1961, 7.

23. Dolnikowski, 204, and especially chapter seven: “Time in the De Causa

Dei.”

24. Dolnikowski, p. 185 and esp. n. 56.

6 The Cloud of Unknowing: The Dimensionless Space

of the Seeking Spirit

1. The Cloud of Unknowing, edited by Patrick J. Gallacher, Medieval

Institute Publications, Kalamazoo: Western Michigan University, 1997,

N O T E S170

Introduction, 259. References in the text will be to this edition, unless

otherwise noted, and are cited by chapter and line number.

2. Edward Grant, “Science and Theology in the Middle Ages,” in God and

Nature: Historical Essays on the Encounter between Christianity and Science.

Berkeley: University of California Press, 1986, p. 62.

3. Gallacher, Introduction, citing his translation of Thomas Gallus and

apparent inf luence on the Cloud- author, p. 7.

4. Morrison, p. 40, n. 15, citing Augustine De cat. rud., 12.17, Corp. Christ.,

ser. Lat., 46, p. 141, Tr. In Ev. Johan., 21.7.8 (Corp. Christ., ser. Lat., 36,

216–17.

5. Simpson, 230.

6. Simpson, 133.

7. Simpson, 7.

8. Simpson, 2.

9. Dolnikowski, 173.

10. Hodgson, 186, n. 17/16–18, citing Du Cange, seventeenth- century glos-

sator of medieval Latin.

11. Dolnikowski, 69, n. 80.

12. Hodgson, The Book of Privy Counselling, p. 153, l. 26–27.

13. Anonymous “Mystical Prayer” in English Mystics of the Middle Ages, ed.

Barry Windeatt, Cambridge, Cambridge University Press, 1994, 106–7.

Epilogue

1. Bachelard, Poetics of Space, p. xxxv

2. John Burrow, Essays on Medieval Literature. Oxford: Clarendon Press,

1984, 145.

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INDEX

“abstract particularity,” 71, 73, 82

aggregation, 6–7, 20

Akbari, Suzanne, 10

Alan of Lille, 27, 46, 68, 82–83, 137

Albert of Saxony, 12, 15, 18, 30–31,

60, 141

Andrew, Malcolm, 95–96

angelus novus, 32

Aquinas, Thomas, 103–4, 106

Aristotle

Augustine and, 2, 4, 19, 157

Book of the Duchess and, 87–88

Bradwardine and, 24

Christianity and, 27–28

Cloud of Unknowing and, 139, 142

House of Fame and, 57–58, 60, 63

intellect and, 8–9

Patience and, 118–19, 123–25, 128

Perle and, 103, 105–7, 111

science and, 2, 22, 24–25, 155, 159

Wisdom and, 12, 18, 31–32

Armstrong, A.H., 4

“art of fiction,” 157

Auerbach, Erich, 105

Augustine, Saint

Aristotle and, 2, 4, 19, 157

Book of the Duchess and, 84, 87–88

Bradwardine and, 24, 27

Cloud of Unknowing and, 136

God and, 66

Morrison and, 78, 84

Moses and, 78

narrative time and, 51–53

Patience and, 115–16, 127–28

Perle and, 104

Peter of Celle and, 156

reason and, 13, 18, 61

science and, 1–5, 7–10, 27

self and, 12, 22

teaching and, 152

Avicenna, 103

awareness, 33, 37, 41, 52, 57–59, 124

see also self-awareness

Bachelard, Gaston, 7, 12, 16–18, 29,

35, 72, 92–93, 105, 151–52, 158

Bacon, Roger, 4

Bakhtin, Mikhail, 37–38, 47, 51–52,

80, 82

Baldwin, Charles Sears, 11

Baudelaire, Charles-Pierre, 17

Benjamin, Walter, 29, 32, 42

Bergson, Henry-Louis, 16

Berlin, Isaiah, 52

Bernard of Clairvaux, 132

Biddick, Kathleen, 36

Black Knight, 74–75, 77, 79, 83,

86–89, 99–100, 105, 152

Bloch, Howard, 69

Boethius, 58–59, 61, 67

Bonaventure, 28, 32, 105–6

Book of Privy Counselling, 148

Book of the Duchess, The, 71–89

Bradbury, Nancy Mason, 50

Bradwardine, Thomas, 24–27, 57,

116, 118, 127–30, 135, 138–39

Burroughs, Charles, 44

Burrow, John, 120, 131, 151, 153

180 I N D E X

Camille, Michael, 44–45

Canterbury Tales, The (Chaucer),

19, 41

“Canon’s Yeoman’s Tale,” 58

“Knight’s Tale,” 31, 42

“Man of Law’s Tale,” 80–81

“Miller’s Tale,” 31, 42

“Nun’s Priest’s Tale,” 9, 28–29, 33,

36, 40, 42, 45–46, 49–50, 52, 69,

76, 130, 151–52

“Pardoner’s Tale,” 41

“Squire’s Tale,” 19

“Summoner’s Tale,” 30, 42, 58

Capella, Martianus, 62

Carruthers, Mary, 4–5, 10, 156

Catholicism, 1, 73, 83

Chekhov, Anton, 152

Chenu, M.-D., 23–24, 27–28

Christian Faith and Greek Philosophy

(Armstrong and Markus), 4

Chronicle of All That Happens, A

(Olson), 43

Cicero, 11, 72

Clark, Elizabeth, 4

Clemen, Wolfgang, 33, 56

Cloud of Unknowing, The, 135–49

Book of the Duchess and, 80, 88

divinity and, 9

House of Fame and, 55–56, 59, 70

instruction and, 33, 151

perception and, 1, 4

Perle and, 93

Cochrane, Charles, 3, 7–9

Colgate, Isabel, 69

Concepts of Space: the History of Theories

of Space in Physics ( Jammer), 118

“concrete typicality,” 73, 82, 86

context, 12–13, 24, 33, 50, 66, 88, 91,

100, 105, 117, 138

Contra Faustum (Augustine), 7

Cook, Albert, 81

Cornificius, 62

Cranz, Edward, 104

Crosby, H. Lamar, 23, 128

Crying of Lot 49, The (Pynchon), 73

De causa Dei contra Pelagium

(Bradwardine), 127, 129–30

de Certeau, Michel, 23, 29, 36, 38,

40, 45–47, 56, 63, 71, 73–75, 82,

84, 86, 165

De futuris contingentibus (Bradwardine),

130

de Gand, Henri, 26

de Guileville, Guillaume, 15, 18, 31

de Middleton, Richard, 26, 128

de Ripa, Jean, 128

divine illumination, 2–4, 6, 8, 22, 153

Dolnikowski, Edith Wilks, 24,

129–30, 138, 159

ductus, 5, 8

Duns Scotus, John, 2–3, 5–10, 16, 20,

29, 128, 142

Eagleton, Terry, 32

Edgerton, Samuel, 14, 18, 104

faith

Augustine and, 13, 18


Cloud of Unknowing and, 135

House of Fame and, 59, 61

observation and, 33

Patience and, 131

Perle and, 98–99

reason and, 3–4, 7, 10, 13, 59

science and, 1–3, 8, 10–11, 24–28,

135

View from Nowhere and, 51, 52, 57

Fechner, Gustav Theodor, 67–68

Fielding, Henry, 41

Foucault, Michel, 19–20, 28–29

Geffrey, 17, 27, 55–60, 63–70

Gerhoch of Reichersberg, 75

Gestures and Looks in Medieval Narrative

(Burrow), 151

Gilson, Etienne, 16

Gower, John, 46, 68, 82–83, 112, 137

Grant, Edward, 10, 127–29, 136, 169

Grosseteste, Robert, 105

181I N D E X

Halpern, Nick, xiii–xiv

Hamlet, 71–73, 82

Hanawalt, Barbara, 35

Harrison, Dick, 35–36, 45, 48

Harvey, Ruth, 103–4

Henry of Ghent, 2, 157

Herman, David, 35–36

Hodgson, Phyllis, 141

Holloway, E.W., 40

House of Fame, The (Chaucer), 9, 17,

27, 30, 33, 55–70

Howe, Nicholas, 22–23

Hugh of St. Victor, 61, 68, 99

Huizinga, Johan, 39, 132

I Am You: The Hermeneutics of Empathy

in Western Literature, Theology, and

Art (Morrison), 11–12, 73

Illumination, see divine illumination;

manuscript illumination

imagination

body’s space and, 77

House of Fame and, 55, 57, 61, 63

mathematics and, 1

measure and, 16

metaphor and, 14–15, 17, 25

metaphysical and, 10

Perle and, 93, 98, 104–6

reason and, 7–9, 61, 152, 154

science and, 2, 14, 63

sensation and, 10–11, 13–14

sermon texts and, 37

infinity, 17, 21, 93

inscriptions, seeing by means of,

15–16, 33, 84

instruction


Cloud of Unknowing and, 9, 135–41,

146–47, 149

exchange of information and,

14–16

House of Fame and, 55, 57–59,

61–66, 68

material space and, 5–6, 27

Patience and, 152–53

pedagogy and, 33–34, 152

Perle and, 100, 105–6

Reynard and, 40

Treatise on the Astrolabe and, 153–54

Introduction to Metaphysics (Bergson),

16

Ivins, William, 14, 16

Jack Straw Rebellion, 36–37, 47, 50

James, Henry, 13, 157

James, William, 67–68

Jammer, Max, 118, 123

John of Salisbury, 7, 10–13, 18,

23–24, 58, 61, 66, 78, 85, 91, 99

Johnson, Samuel, 13

Jordan, Robert, 80

Joseph Andrews (Fielding), 41

Joyce, James, 75

Justice, Steven, 36–37, 42, 46

Keats, John, 88–89, 94

Kermode, Frank, 28

King Lear, 79

Klee, Paul, 32

Kobialka, Michal, 35

Koyré, Alexandre, 24–27, 116, 155

Kruger, Stephen, 72–73

Lacan, Jacques, 104

Latour, Bruno, 12–16, 18, 29, 84

Lefebvre, Henri, 35, 44, 46, 63

Lewis, C.S., 15, 71, 140

Light of Thy Countenance, The

(Marrone), 2

Lindberg, David, 1, 10, 27

Lombard, Peter, 105

Loukas, Hosios, 6

Lukács, Georg, 71, 73

MacBeth, 93

Mann, Jill, 37

Mann, Thomas, 75

manuscript illumination, 39, 44, 49

Marrone, Steven, 2–4, 8–10, 20, 22,

28, 32

I N D E X182

mathematics

Book of the Duchess and, 76–77, 80,

84, 87

Cloud of Unknowing and, 33–34,

135, 138, 144, 148

measure and, 1, 24–30

motion and, 74

Patience and, 129

Perle and, 93, 111–12

spirituality and, 14

world order and, 18

Matthew of Aquasparta, 157

measurements

Book of the Duchess and, 81–82

Cloud of Unknowing and, 9, 135–36,

138–39, 141–42, 144, 148, 153

House of Fame and, 57, 66–67, 69

imagination and, 1

instruction and, 16

knowledge and, 19–20

mathematics and, 24, 27–28, 33

measured space, 43

narrative and, 28–30, 51

Nun’s Priest’s Tale and, 39, 43–45,

51

Patience and, 120, 123, 129–31

Perle and, 93, 109

reality and, 23

religion and, 24

Treatise on the Astrolabe and, 153–54

see also space

Medieval Practices of Space (Hanawalt

and Kobialka), 35

Metalogicon, The ( John of Salisbury), 7,

11, 61, 63, 66, 78

metaphor, 17–20

Minnis, A.J., 105

More, Henry, 21–22

Morrison, Karl, 11, 73, 75, 78–79, 84,

87, 100, 117, 132, 148, 152

Morson, Gary Saul, 51–52

Moses, 78, 122

Nagel, Thomas

aggregation and, 20

“art of fiction” and, 157

awareness and, 15–18, 57

Book of the Duchess and, 79

circumspection and, 12–13

divine and, 7

House of Fame and, 65–67, 69–70

Patience and, 134

reason and, 9

understanding and, 61–63, 153

“view from nowhere” and, 20, 22,

33, 51

narrative

Book of the Duchess and, 71, 73–75,

77–79, 82–87, 152

Cloud of Unknowing and, 142–43

House of Fame and, 64–65, 68

measure and, 28–31

Nun’s Priest’s Tale and, 33, 35, 38,

40–42, 47, 50–52

Patience and, 116–21, 123–26, 128,

130

Perle and, 92, 97–98, 100, 107–8,

110

New Medievalism, The (Nichols), 30

Nichols, Stephen, 18, 30, 57–58, 68

Nicholson, Marjorie, 20–22

Numbers, Ronald, 10, 27

O’Connor, Flannery, 138

Olson, Sherri, 43

ordered motion, 5

Oresme, Nichole, 128

Ovid, 72, 163

Owens, Harry, 41

Owst, G.R., 37

Parliament of Fowls, The (Chaucer), 64

Pecham, John, 4

Perle, 1, 4, 9, 27, 33, 59, 70, 91–113,

151–53

perspectivism, 4, 14, 50

Peter of Celle, 23, 156

Philosophie, 59–61

Physics (Aristotle), 142

Piers Plowman, 100, 107

I N D E X 183

Pilgrimage of Human Life, The (de

Guileville), 31

Piotrowski, Andrzej, 6

Plato, 24, 27–28, 39, 57–58, 63, 83,

118–19, 136

Pluralistic Universe, A ( James), 67

poetic identity, 98–99

Poetics of Space, The (Bachelard), 12,

16, 92

Poole, Austin Lane, 49

Pynchon, Thomas, 73–74

Raftis, J.A., 23, 44

Randall, Lilian, 39

rationality, 3, 7, 16–18, 39, 44, 63–64,

67, 72, 77–78, 84, 93, 144, 148

realism, 24, 160

related thought, 152

Richard of Middleton, 128

Richardson, Robert D., 67

Ricoeur, Paul, 71, 82

Riffaterre, Michael, 42, 50

Rösener, Werner, 49

St. Paul, 59, 65

Salter, Elizabeth, 100, 104–5, 107, 113

Scandalous Adventures of Reynard the

Fox (Owens), 41

science

Aristotle and, 22

Augustine and, 7

Bachelard and, 152

Cloud of Unknowing and, 135,

137–39, 145, 148

divine illumination and, 8

faith and, 1–3, 8, 10, 24–28

House of Fame and, 30, 33, 55,

57–59, 62–63, 67, 72–74

inscriptions and, 15

models and, 14

Patience and, 115, 118–19, 128

Perle and, 91, 99, 105–6

perspective and, 4, 14

poetry and, 20–21

self and, 46, 82

sensation and, 11

Science and the Self in Medieval Poetry

(Simpson), 46, 137

Scott, A.B., 105

self-awareness, 2, 22, 151

see also awareness

Sentences (Lombard), 105

sermons, 37, 41

Shooting Party, The (Colgate), 69

Simpson, James, 46, 68, 82–83,

137–38, 140

Sir Gawain and the Green Knight,

37–38, 82, 88, 98, 116–17

Small, Daniel Lord, 44

Small Town in Late Medieval England,

A (Raftis), 23, 44

space

architectural, 6

Book of the Duchess and, 71–74,

76–88

Cloud of Unknowing and, 135,

139–41, 144–46, 148–49

depicted space, 6

God and, 26–27

House of Fame and, 55–57, 59–62,

65–66, 68–70

imaginative, 16–17

inhabited, 17–18

material space, 5

measurement and, 9, 24–25,

28–32, 153

memory and, 32

motion and, 5, 27–28, 153

narrative and, 35–36

Nun’s Priest’s Tale and, 36–47,

52–53

Patience and, 116–20, 122–30,

134

perception and, 14–16, 22

Perle and, 92–93, 97, 99–100, 105

poetics of, 17, 151

“practice of,” 36

void space, 6

see also measurements

Spearing, A.C., 92, 98–100, 113

I N D E X184

Tachau, Katherine, 4, 19, 159

Taylor, Andrew, 46, 51

Timaeus (Plato), 27

Treatise on the Astrolabe, A (Chaucer),

18, 34, 58, 69, 153

Trinity, The (Augustine), 12

Troilus and Criseyde (Chaucer), 29–30,

47, 64–65, 111–12

truth


Cloud of Unknowing and, 139, 145,

153

divine illumination and, 6

divine truth, 3

House of Fame and, 58, 66–67

illumination and, 22

Nun’s Priest’s Tale and, 40, 46, 52

pedagogy and, 13

Perle and, 100, 111, 113

prudence and, 11

science and, 8

truth content, 4–5

Turville-Petre, Thorlac, 120, 131

univocity, 7–10, 16

Varty, Kenneth, 39

View from Nowhere, The (Nagel), 7, 20,

22, 33, 51, 57, 61, 66, 70, 153

Vision and Certitude in the Age of

Ockham (Tachau), 19

V[U]ncortayse, 98

Waldron, Ronald, 95–96

William of Auverge, 155

William of Couches, 10

Witelo, 4

Zimbardo, 79

Zumthor, Paul, 56–57

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