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              <text>Guy-Bray examines three plays--Marlowe's "Dido, Queen of Carthage," Jonson's "Poetaster," and Shakespeare/Wilkins' "Pericles"--finding in them a "strong if usually implicit tension between the earlier and newer versions" (133). "This tension was greater," he goes on to say, "in the case of plays based on well-known texts or events, and greater still if playwrights chose to make this tension part of the subject of their plays--to confront, more or less explicitly, the question of the secondary status of their own texts, and, by extension, the secondary status of theatre itself as a form that was new in an English context and of lower status than poetry" (133). This thesis guides Guy-Bray's analysis of "Pericles," which focuses on the character Gower, whose "Confessio Amantis" would have been only one of the sources of the play (he claims without offering evidence) known to the audience--the others being Godfrey of Viterbo's "Pantheon" and the "Gesta Romanorum" (146). Gower the character, he notes, could be identified not as the author of the source per se, but as a "presenter," one who "embodies the author function" (146). By this means, Shakespeare/Wilkins "may be seeking to give 'Pericles' a higher status than if the source were a folktale or a relatively recent English prose work" (146--but see also n. 19 on that page, in which it is suggested that the name Apollonius was changed to Pericles in order to invoke Pyrocles from Sidney's "Arcadia"). Pointing out that by underlining the visual--the watched drama with its potential to show rather than "merely" narrate--Shakespeare/Wilkins register some credit for their new form (148); yet, as the necessity of Gower's narration is made clear in the otherwise-unintelligible dumb-show, "Gower reminds us that we can still rely on him to tell the truth of the visual representation" (149). Thus, "'Pericles' suggests that however different a play may be from its source, the source is still necessary" (149). [RFY. Copyright. John Gower Society. eJGN 43.2]</text>
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              <text>Guy-Bray, Stephen.</text>
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              <text>Guy-Bray, Stephen. "Sources." In Henry S. Turner, ed. Early Modern Theatricality (Oxford: Oxford University Press, 2013), pp. 133-63. </text>
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              <text>Influence and Later Allusion&#13;
Confessio Amantis</text>
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                <text>Sources.</text>
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                <text>2013</text>
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              <text>Pouzet offers a detailed (though in his own view, preliminary) account of how Gower's long residence in the Augustinian priory of St Mary Overey is reflected in his poetry and in the later circulation of his works. Some of his more interesting speculations concern the books that were known to have been in the priory. To the three known to John Fisher (see "John Gower: Moral Philosopher and Friend of Chaucer, 1964, p. 93 and n.), Pouzet adds eleven more (though carefully noting that not all were necessarily owned by the priory during Gower's residence). These include commentaries on the Bible, collections of sermons, and collections of miscellaneous works, some with intriguing connections to Gower, and one, Pouzet hints (15) that might contain a note in Gower's hand. Gower's work reflects possible engagement with other works associated with the Augustinians but whose presence at the priory cannot be demonstrated, such as the "Aurora" of Peter Riga. Augustinian connections can also be shown in the copying, ownership, and dissemination of some of Gower's own works, including not just his Latin poetry but also at least two MSS (one of excerpts) of CA. [PN. Copyright. The John Gower Society. JGN 30.1]</text>
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              <text>Pouzet, Jean-Pascal. "Southwark Gower: Augustinian Agencies in Gower's Manuscripts and Texts – Some Prolegomena." In John Gower, Trilingual Poet: Language, Translation, and Tradition. Ed. Dutton, Elisabeth and Hines, John and Yeager, R.F. Cambridge: Brewer, 2010, pp. 11-25.</text>
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              <text>Sources, Analogues, and Literary Relations</text>
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                <text>Southwark Gower: Augustinian Agencies in Gower's Manuscripts and Texts – Some Prolegomena</text>
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              <text>Yeager suggests "an underestimated Spanish influence on Middle English poetry" (129) in the "Disciplina Clericalis," a collection of exempla assembled by the twelfth-century Spanish author, Pedro Alfonso. The text survives in 76 manuscripts, all but one of these--Worcester Cathedral Library MS F.172 (a careless Middle English translation)--in Latin. The essay traces the clear influence of the "Disciplina," probably by way of a French translation, on Chaucer's "Tale of Melibee," where Pedro and the "Disciplina" are mentioned at least five times; and on Gower's Anglo-French poem, the "Mirour de l'Omme," where they are mentioned twice. Yeager also suggests the possible influence of the "Disciplina" on Gower's enigmatic "Tale of the Three Questions" in Book I of "Confessio Amantis," devoted to the sin of pride. No source for the tale has been identified. Its narrative, however, involves the posing of three seemingly unanswerable questions by an unnamed king of Spain to a knight named Pedro, arguably invoking Pedro Alfonso and his work. [MPK. Copyright. John Gower Society. eJGN 42.2]</text>
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              <text>Yeager, R. F. "Spanish Literary Influence in England: John Gower and Pedro Alfonso." In John Gower in England and Iberia: Manuscripts, Influences, Reception. Ed. Ana Sáez-Hidalgo and R. F. Yeager. Publications of the John Gower Society X. Cambridge, UK: D. S. Brewer, 2014. Pp. 119-29.</text>
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              <text>Sources, Analogues, and Literary Relations&#13;
Mirour de l'Omme (Speculum Meditantis)&#13;
Confessio Amantis</text>
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                <text>Spanish Literary Influence in England: John Gower and Pedro Alfonso.</text>
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              <text>Argues that Amans of CA is related to Chaucer the Pilgrim; considers Gower to be a possible corrector (of a moral sort) to "Troilus and Criseyde." </text>
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              <text>Donaldson, E. Talbot.</text>
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              <text>Donaldson, E. Talbot. Speaking of Chaucer. New York: Norton, 1970, pp.9-10, 100. </text>
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              <text>Confessio Amantis&#13;
Sources, Analogues, and Literary Relations</text>
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              <text>Book 7 of Confessio Amantis begins as an account of Aristotle's education of Alexander, and it concludes with the lesson on Chastity and with negative examples of lecherous rulers. "Gower's book of statecraft thus ends up offering an art of love as a manual of advice for rulers and in the process conflates sexual regulation and political rule" (428). Gower's strategy derives from a long tradition of criticism of Richard II and his counselors that "persistently focused on its alleged transgressive sexual practices" (423-24), culminating "in a politically motivated allegation of sodomy that sought to substantiate Richard's unfitness to rule and to justify Henry IV's usurpation of the throne" (424). Hanrahan begins with a discussion of the broad and often imprecise meanings of both "sodomy" and "unnatural" in contemporary texts, simultaneously designating that which was considered unspeakable and also a wide range of non-sexual acts. Gower reflects contemporary anxieties over the king's counselors both in VC Book 6 and in the CA Prologue, and in changing the dedication of CA to Henry of Derby, Gower appealed to an exemplary figure of good counsel. In Book 7, the discussion of chastity begins with the claim that lust effeminizes a man, echoing directly one of the charges that was laid against Richard and his court, for instance in Walsingham; and Genius' use of Sardanapalus, who finally lost his throne, as his example anticipates the later justification of Richard's deposition for the same cause. Though Gower never mentions sodomy by name, the allegation nonetheless "haunts" his poem (436), as it does the other texts that assert that lechery can lead men to become like women, and in his lessons in Book 7, "Gower creates a nexus of unnatural crimes that enmeshes his advice with implicit warnings against sodomitical practices" (437) . The implicit criticism of Richard extends to the linkage that Gower draws between Alexander and Richard as recipients of Aristotle's advice, for "born in treason and lust," as Genius demonstrates in his tale of Nectanabus in Book 6, "Alexander springs from the unnatural desires that Genius seeks to warn rulers against" (441). Hanrahan emphasizes the punishment of unnaturalness in the tales of "Lucrece," "Virginia," and "Tobias and Sara." The latter tale also anticipates Amans' "rejection of the sin against nature" in the poem's conclusion (443). Reformed, he has a vision of the court of Cupid dressed in the "newe guise of Beawme" (8.2970), a clear reference to the court of Richard II that identifies the king with ostentatiousness of dress and the pursuit of pleasure, the same "lecherous and luxurious practices that have transformed past rulers into effeminate men. Gower thus ends up offering his advice from the position of a reformed sodomite, and he effectively implicates the king as a sodomite in two ways: by offering negative examples of unnatural rulers for Richard's edification, and by providing his reformed persona as a model for the king to emulate" (445). [PN. Copyright The John Gower Society: JGN 22.1]</text>
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              <text>Hanrahan, Michael. "Speaking of Sodomy: Gower's Advice to Princes in the Confessio Amantis." Exemplaria 14 (2002), pp. 423-446.</text>
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              <text>Scanlon offers a fine-grained analysis of sexuality in Alain de Lille's "De planctu Naturae," deconstructing the grammatical figures used to refer to the "unspeakable" (and unnamed) sin of sodomy in the work, examining recurrent phallic metaphors (hammer and pen), aligning Alain's work with developments in canon law, confronting Genius's status as a priest, maintaining that the work is orthodox, and arguing that its orthodoxy is "the product of its transgressive figurations" (222). Ironically, perhaps queerly, Scanlon shows, the work depends upon transgression--grammatical, rhetorical, and figural--while it excommunicates those who transgress; at the same time, it communicates "the pleasure of the power in regulation" (226). Like modern efforts to control homoeroticism, the excommunication of sodomists in Alain, Scanlon concludes, reveals that "sexual regulation is a species of desire" (242). At the beginning of his essay, Scanlon comments briefly on the "Roman de la rose" and Gower's "Confessio Amantis," where, as in Alain, Genius is a priestly figure who "marks a series of moments where a single, specific practice of a single, if central, institution confronts a broad area of sexual behavior"--"taboos" of sodomy, adultery, and incest respectively in the three works. These confrontations "point quite emphatically to the dependence of these taboos on artificially constructed regulatory structures that are historically variable in the extreme" (214-15), although Scanlon does not specify where or how the pointing occurs or which structures he has in mind. The "very textuality," Scanlon continues, "of these metaphorical confrontations between taboo and institutional form suggest [sic] that sexual regulation is itself characteristically discursive," and, as such, counter evidence to the modern "proposition that medieval culture was disinterested in sex." (215), True as far as they go, these claims could be made more clearly, and they are a minor sidelight in Scanlon's larger argument. [MA. Copyright. The John Gower Society. eJGN 39.1]</text>
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              <text>Scanlon, Larry. "Speaking the Unspeakable: Alain de Lille, Sexual Regulation and the Priesthood of Genius." Romanic Review 86.2 (1995): 213-42.</text>
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          <name>Gower Subject</name>
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          <elementTextContainer>
            <elementText elementTextId="91983">
              <text>Confessio Amantis&#13;
Sources, Aanlogues, and Literary Relations</text>
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                <text>Speaking the Unspeakable: Alain de Lille, Sexual Regulation and the Priesthood of Genius.</text>
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            <elementText elementTextId="93117">
              <text>Prints CA, "Two Coffers," Book V, 2273-90; "Eson Regains His Youth, Book V, 3945-4174. Based on MS. Harley 3869; notes on 2:352-54. [RYF1981]. </text>
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              <text>Morris, Richard, and Walter W. Skeat, eds.</text>
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              <text>Morris, Richard, and Walter W. Skeat, eds. Specimens of early English. New and rev. ed.  2 vols. Oxford: Clarendon Press, 1879-1882, 2:270-81.</text>
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              <text>Confessio Amantis&#13;
Facsimiles, Editions, and Translations</text>
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              <text>Prints "Two Coffers" from CA, Book V, 2273-2390; and from Book VI, 827-88. Occasional glosses; no source; brief biography. [RFY1981] </text>
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              <text>Campbell, Thomas, ed. Specimens of the British Poets. 7 vols. London: John Murray, 1819, II: 52-58. </text>
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              <text>Confessio Amantis&#13;
Facsimiles, Editions, and Translations</text>
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              <elementText elementTextId="93061">
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              <text>The 1801 edition of Ellis's work, an expanded version of the one-volume edition of 1790 (which covered only poetry form the fifteenth to the seventeenth century), for the first time includes a chapter on Gower (pp. 169-98 of volume 1). The basic approach of this anthology is to provide brief sketches of the authors and short selections from their works. Gower is slotted in under the reign of Edward III. Ellis gives Gower's birth-date as approximately 1326 (see the table on p. xi), and suggests that he died in 1402. According to Ellis, little is known about Gower's life, except that he must have been well-born, and indeed well-off, if he could afford to study at the Inns of Court and contribute financially to the priory of St. Mary Overeys. Ellis believes that Gower's earliest compositions were his French ballads, and he quotes one as an example. A summary overview of the VC and MO follows, and the rest of the chapter focuses on the CA. Ellis argues that Gower's decision not to write in English until later in life is explained by the prominence of French at the court of Edward III. Much of Ellis's overview of the CA is borrowed from Thomas Warton (particularly the account of Gower's sources). Ellis adds some final observations, including a critique of Gower's adaptation of Ovid. According to Ellis, when we read Gower's retellings, "we feel a mixture of surprise and despair, at the perverse industry employed in removing every detail, on which the imagination had been accustomed to fasten. The author of the Metamorphosis was a poet, and at least sufficiently fond of ornament; Gower considers him as a mere annalist" (177). Ellis therefore considers that Gower's popularity "is, perhaps, not very likely to revive" (177-78), but he mentions some narratives worth reading and suggests that books 4 and 7 of the CA are useful as compendia of learning. As a specimen of Gower's writing, Ellis offers the tale of "Florent," not only because it provides an analogue to Chaucer's Wife of Bath's Tale, but also because "the story has considerable merit" (179). [CvD]</text>
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              <text>Ellis, George. "Specimens of the Early English Poets, to which is prefixed an historical sketch of the rise and progress of the English Poetry and Language; in three volumes." London: W. Bulmer and Co., 1801</text>
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              <text>Vox Clamantis</text>
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              <text>Cinkante Balades</text>
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              <text>Facsimiles, Editions, and Translations</text>
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              <text>Confessio Amantis</text>
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              <text>Mirour de l'Omme (Speculum Meditantis)</text>
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              <elementText elementTextId="85106">
                <text>Specimens of the Early English Poets, to which is prefixed an historical sketch of the rise and progress of the English Poetry and Language; in three volumes</text>
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              <text>Prints CB 36, without second stanza, along with "Florent" from CA, 1:1407-186, with no source given, but occasional glosses and prefatory comments. Prefaced by commentary on Gower's life and works, recurrently critiquing Thomas Warton, 1774-81. [RFY1891].</text>
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              <text>Ellis, George, ed.  Specimens of the Early English Poets: To Which is Prefixed, an Historical Sketch of the Rise and Progress of the English Poetry and Language. 3 vols. 4th ed., corrected, London: Hurst, Reed, Orme, and Brown, 1811, 1:169-200. </text>
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              <text>Cinkante Balades&#13;
Confessio Amantis&#13;
Facsimiles, Editions, and Translations&#13;
Biography of Gower</text>
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                <text>Specimens of the Early English Poets: To Which is Prefixed, an Historical Sketch of the Rise and Progress of the English Poetry and Language.</text>
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              <text>(In German.) Grabes' focus is the mirror when used as a device to foresee--or misperceive--events, or to represent introspection. Per his title, he is concerned with origins (when did the mirror used in these ways first appear in English literature, and in what contexts) and continuities (how and when did the metaphoric function transform into something other). His is a wide survey, tracking a multi-faceted device through multiple works across a long-running tradition discernible in written and graphic material (manuscript margins, designs on backs of actual mirrors, e.g.); hence by necessity little space is afforded any specific work. Grabes takes Gower and Chaucer jointly as putting the mirror to such uses very early in their works, in ways that set a tradition followed into the seventeenth century (69) (The study does not acknowledge Gower's early application of the mirror metaphor in the title of the "Mirour de l'Omme," instead concentrating wholly on the "Confessio," and only on the "Tale of Virgil's Mirror"(143), "Fals Semblant" (164), and Venus' mirror showing Amans that he's old in CA Book VIII (173). [RFY. Copyright. John Gower Society. eJGN 43.1]</text>
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              <text>Grabes, Herbert. Speculum, Mirror und Looking-Glass: Kontinuität und Originalitatät der Spiegelmetapher in den Buchtitleln des Mittelalters und der englischen Literatur des 13. Bis 17 Jahrhunderts. Tübingen: Max Niemeyer Verlag, 1973. </text>
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            <elementText elementTextId="97864">
              <text>Confessio Amantis&#13;
Style, Rhetoric, and Versification</text>
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                <text>Speculum, Mirror und Looking-Glass: Kontinuität und Originalitatät der Spiegelmetapher in den Buchtitleln des Mittelalters und der englischen Literatur des 13. Bis 17 Jahrhunderts.</text>
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              <text>Presents a computer-aided analysis of the number, the form, and the usage of speech acts (commands, promises, and requests) in selected passages from Chaucer and Gower. He uses as the basis for his study all of the tales in "Confessio Amantis," "The Canterbury Tales," and the "Legend of Good Women" that Chaucer and Gower tell in common, plus the tales of Cleopatra and Hypermnestra in LGW, "Albinus and Rosemund" and "Canace and Machaire" from CA, the prologue to LGW, and both the prologue and epilogue to CA. The differences in the distribution of the various types of speech act in the two authors are not statistically significant. Green finds, however, that Gower has a marked preference for performative verbs, and Chaucer a significantly greater number of imperatives; and that in Gower, the proportion of reported utterance to direct address is far higher than it is in Chaucer's writing. In examining the authors' use of these passages, Green focuses on the moments in which the speech act is of particular moral significance: instances of deception, the responses of female characters to danger or to a challenge, and the characters' apostrophes. Chaucer's preference for direct address is especially marked in his characters' attempts to deceive one another, but he frequently allows his narrator to draw attention to the deception. Gower's narrator inserts himself less often, but Gower is more likely to include the responses of other characters in order to explore the effects of guile. In reporting a woman's reaction to her plight, Chaucer makes heavy use of the imperative mood, while Gower depends more on performative verbs and other expressive devices. In reporting soliloquies, Gower tends to place the performative verb in the introduction to the speech, while Chaucer includes it within the speech itself; Gower's soliloquies thus tend toward portraiture, while Chaucer's tend more to depict the character in action. In sum, Gower's art is designed to encourage moral reflection, while Chaucer's reflects a commitment to his own art: "Gower invites his readers to contemplate the morality of antiquity as vital to them; Chaucer's art supposes that moral passions expressed by women of the past can find convincing expression in fourteenth-century England" (pp. 184-85). [PN. Copyright The John Gower Society. JGN 10.2]</text>
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              <text>Green, Eugene. "Speech Acts and the Art of the Exemplum in the Poetry of Chaucer and Gower." In Literary Computing and Literary Criticism: Theoretical and Practical Essays on Theme and Rhetoric. Ed. Porter, Rosanne G.. Philadelphia: University of Pennsylvania Press, 1989, pp. 167-187.</text>
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              <text>Sources, Analogues, and Literary Relations</text>
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              <text>Confessio Amantis</text>
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                <text>Speech Acts and the Art of the Exemplum in the Poetry of Chaucer and Gower</text>
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                <text>University of Pennsylvania Press,</text>
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              <text>Smith makes two important observations about the orthographical tradition of CA MSS: first, that the distinctive language of the archetype was preserved far more strongly than one would expect or that happened in contemporary copies of CT, a fact he attributes to the status as "auctoritas" that Gower seems to have enjoyed; and second, that there was only slight influence from the "Chancery" forms that were to become the basis of the written standard. In the last part of his essay he takes up the question of the textual transmission of CA, and observes that the MSS of the groups that Macaulay labelled "first recension, unrevised," "first recension, intermediate," and "second recension (b)" seem to derive from an exemplar with a number of North-West Midlands features. His suggestions on how this situation arose appear to accept Macaulay's explanation of the order of appearance of these groups. In fact, his observations are consistent with other evidence that Macaulay got the order wrong, and that the groups he thought were first in origin were actually those furthest removed both in time and place from the poet himself. The Appendix to this essay contains a valuable list of the MSS of CA with notes on the language forms of each. [PN. Copyright The John Gower Society. JGN 9.1]</text>
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              <text>Smith, Jeremy J.  "Spelling and Tradition in Fifteenth-century Copies of Gower's Confessio Amantis" In M. L. Samuels,  and J. J. Smith, The English of Chaucer and His Contemporaries." Aberdeen: The University Press,1988. Pp. 96-113. </text>
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          <elementTextContainer>
            <elementText elementTextId="91713">
              <text>Manuscripts and Textual Studies&#13;
Language and Word Studies&#13;
Confessio Amantis</text>
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              <elementText elementTextId="91708">
                <text>Spelling and Tradition in Fifteenth-century Copies of Gower's "Confessio Amantis."</text>
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              <text>Includes comments on MS. Bodleian 902 (of the CA), which Spenser might have autographed. [RFY1981; rev. MA]</text>
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        <element elementId="97">
          <name>Author/Editor</name>
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            <elementText elementTextId="95615">
              <text>Tuve, Rosamund.</text>
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            <elementText elementTextId="95616">
              <text>Tuve, Rosemund. "Spenser and Some Pictorial Conventions, With Particular Attention to Some Illuminated Manuscripts." Studies in Philology 37 (1940): 149-76, esp. 152.</text>
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          <name>Gower Subject</name>
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          <elementTextContainer>
            <elementText elementTextId="95617">
              <text>Influence and Later Allusion&#13;
Manuscripts and Textual Studies</text>
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              <elementText elementTextId="95612">
                <text>Spenser and Some Pictorial Conventions, With Particular Attention to Some Illuminated Manuscripts.</text>
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                <text>1940</text>
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              <text>Lowes argues that the fourth canto of Book 1 of Edmund Spenser's Faerie Queen – with its description of the progress of Pride and the other Deadly Sins – is extensively indebted to the description of the marriage of Pride and the World in Gower's MO. Most obviously, each sin rides on a symbolic animal, carries an appropriate object in its hand, and is associated with a specific malady (389). Lowes admits that there are differences in, for example, the sex of the sins, and the order in which they appear. Moreover, there are only four beasts that are used by both authors (and only 2 of those for the same sin), only three maladies that are common to both (and none is used for the same sin), and the actual objects that are carried are quite different. Despite this, Lowes demonstrates that there are numerous verbal parallels between the two texts. Spenser tends to move material around a great deal. For instance, he transfers the lion from Pride to Wrath because his Pride already rides in a chariot. Yet the description remains the same: Gower writes of a lion that will not go quietly for any amount of punishment ("pour nul chastiement"), and Spenser's lion is "loth for to be led" (qtd. on 400). Similarly, Spenser refers to Gluttony as a steward, and to Sloth as a chamberlain, phraseology that recalls lines 296-98 of the MO. Lowes admits that Spenser also uses other sources, but while the whole is a "composite" (415), the largest contribution is Gower's. Lowes further suggests that Spenser seems to have supplemented his many borrowings by turning to corresponding passages in the CA; the account of Avarice, for instance, is drawn almost equally from both sources (418-23). The result is that we find "bilingual scraps of Gower transmuted into pure, authentic Spenser" (423). Lowes further argues that other passages in the Faerie Queen (besides Book 1, Canto 4) are also influenced by Gower (438-47). Foremost among these are two descriptions of Envy in Book 4 (Canto 8), and Book 5 (Canto 12). Finally, Lowes rejects the possibility of a shared source for Gower and Spenser, and suggests that despite the survival of only one manuscript of the MO, the chance of Spenser's acquaintance with Gower's French works is not unlikely given the latter's "distinguished (and by no means undeserved) reputation as a poet not only in his own day, but in the fifteenth and sixteenth centuries as well" (449-50). It is specifically in "Gower's series of strikingly pictorial, arresting stanzas" that Spenser found "a mine of suggestive detail" (437). [CvD]</text>
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              <text>Lowes, John Livingston</text>
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            <elementText elementTextId="85295">
              <text>Confessio Amantis</text>
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              <text>Mirour de l'Omme (Speculum Meditantis)</text>
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              <text>Lowes, John Livingston. "Spenser and the Mirour de l'Omme." PMLA: Publications of the Modern Language Association of America 29.3 (1914), pp. 388-452.</text>
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                <text>1914</text>
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                <text>Spenser and the Mirour de l'Omme.</text>
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  </item>
  <item itemId="9947" public="1" featured="0">
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              <text>Cites Gower's examples of "purgatory of cruel beauties" motif as influential on Spenser. [RFY1981]</text>
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        <element elementId="97">
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          <elementTextContainer>
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              <text>Tonkin, Humphrey.</text>
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          <elementTextContainer>
            <elementText elementTextId="95754">
              <text>Tonkin, Humphrey. Spenser's Courteous Pastoral: Book VI of the Faerie Queene. Oxford: Clarendon Press, 1972, p. 87n. </text>
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            <elementText elementTextId="95755">
              <text>Influence and Later Allusion</text>
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              <text>Spenser's Genius in "The Faerie Queene" is the Genius of CA. [RFY1981]</text>
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              <text>Lewis, C. S. Spenser's Images of Life. Ed. by Alastair Fowler. Cambridge, MA: Harvard University Press, 1967, p. 57. </text>
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          <elementTextContainer>
            <elementText elementTextId="95713">
              <text>Influence and Later Allusion&#13;
Confessio Amantis</text>
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              <description>A name given to the resource</description>
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          <description/>
          <elementTextContainer>
            <elementText elementTextId="94027">
              <text>A detailed linguistic description of Gower's Anglo-Norman, including discussion of pronunciation, vocabulary and composition style; plenteous examples given in full [RFY1981].</text>
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        <element elementId="97">
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                <text>Sprachliche Untersuchung der Französischen Werke John Gowers.</text>
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1910</text>
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              <text>With this essay, Minnis proposes to counterbalance the emphasis on "vernacular theology" in recent studies of late medieval culture by examining the ways "discourses of secular power" were becoming standardized by the late fourteenth century (44). To find these, he extends his terrain beyond the concept of an international court culture (as proposed by Gervase Mathew) to a broader "international lay culture" increasingly concerned with asserting the state's power over the church's power, an assertion particularly apparent in such works as Latini's "Livres dou Tresor, " Gower's seventh book of CA, Giles of Rome's "De regimine principum," the anonymous "Eschez amoureux" (along with Evrart de Conty's commentary), the Pseudo-Aristotelian "Economics," and Chaucer's "Knight's Tale," all of which apply Aristotle's practical philosophy to lay society, not just rulers. Central to this practical philosophy is "the Aristotelian vision of the active life as the virtuous life of man of society" (48). With their fundamentally secular objectives, these texts establish the family "as the basic economic unit," a means by which the reason can control the passions (50). Similarly, these texts also explore another secular virtue, magnificence, as a means by which a ruler brings order and civilized behavior to his people. These examples provide a starting point for studying the standardization of "crucial aspects of lay culture in vernacular literature" and for understanding that western Europeans shared more than religious interests (58). [CB. Copyright. The John Gower Society. JGN 28.1]</text>
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              <text>Minnis, Alastair J. "Standardizing Lay Culture: Secularity in French and English Literature of the Fourteenth Century." In The Beginnings of Standardization: Language and Culture in Fourteenth-Century England. Ed. Schaefer, Ursula. Frankfurt: Peter Lang, 2006, pp. 43-60. ISBN 9783631551066</text>
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              <text>Confessio Amantis</text>
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              <text>Schutz focuses on the role of statuary in CA, suggesting that only words are stable signs and highlighting the paradox of the instability of the statue as sign. [JGS. Copyright. The John Gower Society. eJGN 39.2]</text>
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              <text>Schutz, Andrea. "Standing in the Dark: Sloth and Stability, Paralysis and Perseverance in Book IV of "Confessio Amantis. " Accessus 5.2 (2019): n.p. </text>
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              <text>Gower's version of the tale of Lichaon (CA VII.3353-69) is short, only seventeen lines, and it omits most of the most vivid and significant details from the source in the "Metamorphoses." Newlin examines Ovid's version and the medieval commentaries on it, particularly the multiple transformations--in Lichaon's character, in Jupiter (in his disguise), in the hostage whom Lichaon serves to his guest, and finally in Lichaon himself, as he is changed into a wolf. Gower's version represents the English author's transformation of Ovid, first into English and then back in to the Latin of the gloss. "For Gower, I would propose, the articulation is the chief metamorphosis, the chief phenomenon (miraculous or not), and the chief display of power--whether divine or authorial. Here, wolfishness is scarcely a corporeal state for creatures, but rather a language. Put another way, the means take privilege over the event, the narration over the narrative . . . . Such a prioritization leads to a curious balance between stasis and movement. The most traditionally dynamic element--plot or action--is suppressed and flattened; the very language that does that suppression, however, is particularly metamorphic and mobile" (625). "Gower's encounter with his primary source is highly articulated, critically astute, and self-aware--what some critical discourses would call transtextual--and expansive (although within a focused, narrow range) rather than incidental . . . . What results is a narrative both successful as a story, as a commentary upon Ovid, and as a meditation upon the art of poetry, whether of Augustan, Lancastrian or perhaps of any place or age" (614). [PN. Copyright. The John Gower Society. eJGN 34.2.]</text>
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              <text>Newlin, Robert. "Stasis and Change: Gower's Gloss on Ovid's Lycaon." Journal of English Language and Literature 60 (2014), pp. 613-32.</text>
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              <text>Sources, Analogues, and Literary Relations</text>
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              <text>Confessio Amantis</text>
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                <text>Stasis and Change: Gower's Gloss on Ovid's Lycaon.</text>
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              <text>Farnham, Anthony E.</text>
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              <text>Farnham, Anthony E.. "Statement and Search in the Confessio Amantis." Mediaevalia 13 (1993), pp. 141-158.</text>
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              <text>Offers a view of the moral structure of the poem. Borrowing his terms from Dorothy Sayers, and invoking a contrast to Dante, he describes Gower's career as a movement from the poetry of statement to that of search, from "positive certainty of moral assertion" to the "attempt to struggle with whatever it is in human experience that denies such knowledge and resists its expression" (p. 142). His example of the poetry of search is, of course, CA. He examines how at the opening of Book 1 a multiplicity of voices -- the marginal commentator, the elegiac verse writer, Amans, Genius, who himself becomes at least two voices, the priest/narrator of the tales and the confessor who comments on them -- replaces the unity of statement of the Prologue, and how the clash of view that results "engages both the poem and its readers in an ever-widening search for active clarity of moral vision" (p. 146). He illustrates the effect with the first three tales of Book 3: he distinguishes five different interpretations of the tale of "Canace and Machaire" within the text itself; and he compares Gower's version of "Phebus and Cornide" to its four best-known predecessors to show how their conflicting moral interpretations are present as part of the background to Genius' telling of the story. This method of comparing different moral perspectives remains consistent throughout CA except in the history of religions section in Book 5, and in Book 7, which "seems to return to poetry of statement partly for the purpose of demonstrating that statement is at this point unable to further the search of the poem" (p. 152). In Book 8, the final tale, of "Apollonius of Tyre," is itself fittingly a story of search, and of "recovery of both love and order in life" (p. 154). Amans himself is not able to imitate Apollonius, and CA is thus a record of his failure, though not a failure itself, a brilliant evocation of "human experience groping blindly toward lasting vision" (p. 155). [PN. Copyright The John Gower Society. JGN 13.1]</text>
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              <text>Baldini, Gabriele. Storia della Letteratura Inglese: La Tradizione Letteraria dell'Inghilterra Medioevale. Turin: Raadio Italiana, 1958, p. 12, 64. 70, 147, 197-99, 302. </text>
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                <text>Storia della Letteratura Inglese: La Tradizione Letteraria dell'Inghilterra Medioevale.</text>
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              <text>Zanco, Aurelio. Storia della Letterature Inglese: Dalle Origini alla Restaurazione, 650-1660. Turin: Chiantore, 1946, I, 52, 53, 87-91 94, 96, 141, 344, 366, 367</text>
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                <text>Storia della Letterature Inglese: Dalle Origini alla Restaurazione, 650-1660.</text>
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                <text>1946</text>
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              <text>Praz, Mario. Storia Della Letterature Inglese. Florence: Sansoni, 1937, pp. 16, 31, 107. </text>
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                <text>Storia Della Letterature Inglese. </text>
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              <text>Lists works; Gower was a Kentishman. [RFY1981]</text>
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              <text>Bardi, Pietro. Storia della Letterature Inglese. Bari: Laterza and Sons, 1933, p. 23</text>
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              <text>Readable, thumbnail biography; assessment of works in relation to Chaucer's. [RFY1981]</text>
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              <text>Isso, Carlo.</text>
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              <text>Isso, Carlo. Storia della Letterature Inglese. Milan: Accademia, 1968, pp. 9, 61, 88-92, 96, 118, 122, 131. 143, 149, 165, 196, 396. </text>
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Biography of Gower&#13;
Sources, Analogues, and Literary Relations</text>
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              <text>Welsh uses PhysT and MancT to illustrate the relation between the often incompatible voices of tale and moralization that he finds characteristic of Chaucer and of medieval literature generally. PhysT, with its avoidance of any moralization of its central incident, Virginius' slaying of his daughter, and its proliferation of moral precepts and advice that do not apply to any of its characters, "seems to be a story in search of a moral," while MancT, with its flood of commonplace wisdom of equally dubious relevance to the story at hand, "seems to be a collection of morals in search of a story (85). The disjunction exemplifies for Welsh "some fundamental differences between narrative and nonnarrative forms that prevent any story, even one as simple as the tale of Virginia or the tale of the crow, from disappearing into sentence, or any sentence into story (88). Chaucer seems to have been uniquely aware of this "mutual resistance of story and sentence" (89), and it is fundamental to his more complex achievements in FkT, NPT, and WBP. As part of his demonstration of the nature of Chaucer's tales, Welsh cites for contrast Gower's tales of Virginia and of Phoebus and the crow, pointing out how in Gower's rather more straightforward handling story and sentence coincide in a clear and unambiguous moral. He doesn't explain why Gower proves to be such an exception to what he posits as a universal rule, nor does he make use of his insight to investigate whether or not there might be other sources of complexity in CA. [PN. Copyright The John Gower Society. JGN 21.1]</text>
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              <text>Welsh, Andrew. "Story and Wisdom in Chaucer: The Physician's Tale and The Manciple's Tale." In In Manuscript, Narrative, Lexicon: Essays on Literary and Cultural Transmission in Honor of Whitney F. Bolton. Ed. Boenig, Robert and Davis, Kathleen. Lewisburg, PA: Bucknell University Press, 2000, pp. 76-95.</text>
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              <text>Sources, Analogues, and Literary Relations</text>
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              <text>Confessio Amantis</text>
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              <elementText elementTextId="88162">
                <text>Story and Wisdom in Chaucer: The Physician's Tale and The Manciple's Tale</text>
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              <elementText elementTextId="88163">
                <text>Bucknell University Press,</text>
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                <text>2000</text>
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              <text>The stated purpose of Wickert's "Studies in John Gower" is to understand the spirit of Gower's poetry through analyses of: The development of the "Vox Clamantis" and its vision of the Great Uprising (Chapters 1 and 2); The poem's connection to sermon and devotional literature (Chapter 3); Gower's political ideas as expressed in the VC (Chapters 4 and 5); and Gower's narrative technique in the "Confessio Amantis" (Chapter 6). Her book makes three major contributions to Gower studies. Chapter 1, "The Text and Development of the Vox Clamantis," is Wickert's greatest contribution to the study of the VC. Her patient sorting out of the available sources relevant to the problem of dating the poem is essential to understanding both its genesis and purpose. Wickert presented the evidence not only for separating the "Visio" (as she termed Book 1) from the rest of the poem but also for understanding the stages by which the poem evolved. The poem clearly has three beginnings and Wickert shows that three phases of composition can therefore be postulated: Books 3-6 (the core poem, begun 1377, occasioned by the death of Edward III and the accession of Richard II, for whom, as the Mirror for a Prince in Book 6 suggests, it is intended); Books 2-7 (the core poem framed by preliminary [Book 2] and concluding considerations [Book 7]); Books 1-7 (the final assemblage: the core plus the frame plus a prequel intended to certify the poem's conclusions, completed late 1381 or early 1382 depending on how long it took Gower to write Book 1). Revisions at several points containing judgments of Richard II reveal that there are in places two versions of the poem, which Wickert characterizes as A- and B-Texts. The different versions of the colophon listing Gower's works found in various manuscripts of the VC and the CA show by their contents that 1390 must be the "terminus post quem" for the B-Text and that during the decade 1390-1400 Gower altered the political tendency of the VC to fault the king for England's troubles and make the VC appear to be aligned with the judgments of the "Cronica Tripertita," written soon after Richard's deposition in 1399 (p. 7).&#13;
Wickert's second substantial contribution to our understanding of the Vox is her recognition that Gower adopts the posture of a poetic preacher and delivers an extensive Johannine homily showing "the firm outlines of a system, the essence of which is popular theology, that gives the class critique sense and significance" (p. 53). In the guise of his namesake John the Baptist, the preacher who made ready the way of the Lord, Gower shoots at the world missives that are designed to correct it through exhortation, invective, and the threat of punishment. Seen this way, Book 2 is "exhortatio," Books 3-6 "increpatio," and Book 7 'comminatio," the whole constituting an extensive versified literary sermon. Book 1 was then prefixed to this assemblage as its historical proof and thereby gave the VC its claim to a place among the most important works of English literature. "From a princely 'vade mecum' . . . [the VC] became a substantial work of edificational literature that differs from similar efforts only in that it undertakes to explain a concrete historical situation, the Peasants' Rebellion, in its metaphysical bases and earthly consequences" (p. 164).&#13;
Wickert's third concern, Gower's political views, focuses on the person of the king as the embodiment of the state and largely ignores the poet's views on the judicial and legislative components of government. She concludes that Gower's aim in the Mirror of a Prince is to show Richard how the "rex iustus" guarantees "iusticia" in the realm by his own ethical conduct. Gower has "no conception of the historical character and true nature of the state" and the "responsibility of individuals as well as of classes is not to the state but directly to God" (p. 133). Thus his class critique, calling for political regeneration, necessarily develops into a homily because its goal is the restoration of the proper relationship between the individual and God. Man's responsibility for this task is clarified by the renunciation of Fortune in Book 2 and the consequences for him are made clear in Book 7, the two books that form the frame of the class critique.&#13;
Wickert's final topic concerns Gower's narrative technique in the CA, concluding that he employs a plain style, direct and taut, that is largely concerned with the tempo of storytelling in order to drive narratives to moments of moral choice upon which the outcome for the protagonists depends. [RJM. Copyright. John Gower Society. eJGN 42.1]</text>
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              <text>Wickert, Maria.&#13;
Meindl, Robert J., trans.</text>
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              <text>Wickert, Maria. Studien zu John Gower. Köln: Kölner Universitäts Verlag, 1953. Trans. Robert J. Meindl, Studies in John Gower, 2nd. ed. Tempe: Arizona Center for Medieval and Renaissance Studies: 2016.</text>
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            <elementText elementTextId="97313">
              <text>Vox Clamantis&#13;
Cronica Tripertita&#13;
Manuscripts and Textual Studies&#13;
Confession Amantis&#13;
Style, Rhetoric, and Versification</text>
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2016</text>
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              <text>Beginning with the relations (and differences) between chronological time and verb tense, Bauer's "tudien" categorizes the general deployment of the latter in the works of Chaucer and Gower. The approach is thoroughly structural (rather than even generative) and focuses on fundamental oppositions: the present tense as opposed to the preterit and both as opposed to the perfect. For Gower, Bauer draws on the CA--which is as much to say as he does not comparatively analyze the poet's Latin and French syntax. The Chaucer examples largely come from the CT, TC, "Legend of Good Women," and "Book of the Duchess." Bauer's focus is very localized--generally at the clause level, rarely at the sentence level, and never at the level of an utterance or narrative. While "Studien" make occasional nods to English syntactic history, Chaucer's and Gower's usages are very much treated in isolation, with no claims for larger significances in English language history or syntactic study. In this way, Bauer demonstrates the flexibility of tense usage by Chaucer and Gower, both of whom are fond of the "historical present." He equally shows the syntactic (and hence semantic) significance of a variety of common conjunctions: "er," "whilom," "since," "tofore," etc. As a structuralist, Bauer sees tense usage above all as expressing a point of reference: when, temporally, can one action be situated in relation to another? If an action is narrated in the preterit, then, a prior action will occur in the perfect. In this, of course, Chaucer's and Gower's language--Middle English in general--is much the same as Present Day English, with the very significant exception that usage studies of the latter are more capacious in the kinds of data they use. The point-of-reference distinctions may hold with English creoles or non-standard varieties, for example, but the lexis and syntax used to express them differs considerably from those of Standard English. [TWM. Copyright. The John Gower Society. eJGN 39.2]</text>
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              <text>Vienna: Wilhelm Braumüller, 1970.</text>
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              <text>Language and Word Studies&#13;
Style, Rhetoric, and Versification</text>
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                <text>Studien zum System und Gebrauch der "Tempora" in der Sprache Chaucers und Gowers.</text>
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              <text>Claims that Gower is a poor rhymer, and lists 18 eighteen false rhymes in the CA. [RFY1981].</text>
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              <text>Lounsbury, Thomas. Studies in Chaucer. New York: Harper and Brothers, 1892, I, 43-48</text>
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              <text>This essay uses both the tools of source study and the modern insights of disability studies to return to the much-discussed question of the significance of Gower's representation of himself as an old man at the end of the CA. Rogers follows R. F. Yeager and others in emphasizing that the roots of this image of age lay in Gower's own very real ailments as an old man. Further, Rogers argues that it is Cicero, rather than Gower's more frequent sources such as Ovid and Aristotle, who lies behind Gower's depiction of old age as a turn away from passions but, emphatically, not a turn away from the possibility of political action. Indeed, as Rogers shows in a reading of the brief narrative "The Trump of Death," an acknowledgement of the universality of aging may be a necessary component in the creation of a virtuous political community, a corrective to the erratic passions of youth embodied in the young Richard II and the celebration of a wisdom and humility that comes only at the end of life. [EK. Copyright. The John Gower Society eJGN 40.1]</text>
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              <text>Rogers, William. "Studies in Gower's Age: Ciceronian Echoes in Confessio Amantis." In Studies in the Age of Gower: A Festschrift in Honour of R. F. Yeager. Ed. Susannah Mary Chewning. Cambridge: D. S. Brewer, 2020. Pp. 143-58.</text>
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              <text>Confessio Amantis&#13;
Sources, Analogues, and Literary Relations</text>
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                <text>Studies in Gower's Age: Ciceronian Echoes in "Confessio Amantis."</text>
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              <text>Kanno collects fifteen essays, some previously published in different form (largely in venues inaccessible outside Japan) but the majority fresh work--or work re-thought--for this volume. As his title suggests, Kanno is particularly concerned with Gower's vocabulary, in its nuances and in the ways Gower manipulated language to increase the range, depth and subtlety of his verse. Several essays go farther, beginning with words but then broadening to investigate subjects of wider interest: "Gower's Good Sense," "Gower as Pacifist," "John Gower as Humorist," "Gower's Narrative Art," "On the Sin of 'Gluttony' in John Gower's Confessio Amantis" are representative examples. Still, it is when he scrutinizes the words themselves that Kanno's learning best serves his insight. The result, especially in his chapters "'Kinde' and Related Terms in John Gower's Confessio Amantis," "An Aspect of Gower as an Innovator of Words," and "Gower's Archaic Words," is both revealing and exceptionally useful--necessary reading, one could argue, for anyone contemplating more than a passing acquaintance with Gower's English work. Or with Chaucer's, for that matter, since Gower's precedents so often illuminate Chaucer's usage as well. Nor is Kanno confined to the Middle English: throughout he includes cognates and other illuminating examples drawn from the Mirour de l'Omme and the Vox Clamantis. This range is of particular help in shedding light on "archaic" locutions, differentiating the Old English hold-overs from Anglo-French inductions--an assemblage of words that, as Kanno shows clearly, unequivocally influences the uniqueness of Gower's poetic voice. It is, in its specialized way, altogether ground-breaking work. In short, Kanno's book adds pillars and planks to the foundation on which Gower scholars of the future will build. [RFY. Copyright. The John Gower Society. JGN 28.1]</text>
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              <text>Original title: Studien zu John Gower (1953). The Book is the only lengthy critical study of Gower's Latin; it attempts to set the Vox Clamantis against the background of his political and religious thinking, and show how formal aspects of the VC reappear in the Confessio Amantis. [PN. Copyright the John Gower Society. JGN 1.1]</text>
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 Studien zu John Gower.</text>
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              <text>Chewning, Susannah Mary, ed. Studies in the Age of Gower: A Festschrift in Honour of R. F. Yeager. Publications of the John Gower Society, no. XIII. Cambridge: D. S. Brewer, 2020.</text>
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              <text>This collection of fifteen essays is offered as a tribute to the remarkable career of R. F. Yeager. As the editor suggests, "[w]ithout R. F. Yeager's influence, Gower studies simply would not exist as it currently does within Medieval Studies, and the field would be lessened by that absence" (2). The collection is organized into five sections: TEXT (A.S.G. Edwards, "Edward Thomas on Gower;" Derek Pearsall, "The Sutherland Fragment of Gower's 'Confessio Amantis';" Stephanie L. Batkie and Matthew W. Irvin, "Incarnational Making in 'Vox Clamantis' II"); GENDER (Russell A. Peck, "Patriarchy, Family, and Law in Gower's 'Confessio Amantis';" Peter Nicholson, "Gower's Ballades for Women;" Martha W. Driver, "John Gower and the Artists of M. 126"); TIME (Andrew Galloway, "Gower in Striped Sleeves: 'Mirour de l'Omme' as Gower's Early Humanism;" David A. Roberts, "What's in a Name: History, Genre, and Political Speech in Gower's 'Cronica Tripertita';" William Rogers, "Studies in Gower's Age: Ciceronian Echoes in 'Confessio Amantis'"); SPIRIT (Natalie Grinnell, "Gower's Light: The Ecology of 'De Lucis Scrutinio';" Michael P. Kuczynski, "Gower, Chaucer and the 'Treuth of Prestehode';" Roger A. Ladd, "'To Hear an Old Man Sing': Apollonius, Pericles and the Age of Gower") and INTERSECTIONS (Brian W. Gastle, "The Constraints of Justice and Gower's 'Lawyerly Habit of Mind';" Richard Firth Green, "A Poet at Work: John Gower's Revisions to the 'Tale of Rosiphilee'"), concluding with the editor's "Personal Tribute to R. F. Yeager" and a full Bibliography of R. F. Yeager's writings [EK. Copyright. The John Gower Society eJGN 40.1]</text>
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              <text>Casson, Leslie F. "Studies in the Diction of the Confessio Amantis." Englische Studien 69 (1934), pp. 184-207.</text>
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              <text>Confessio Amantis</text>
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              <text>Casson notes that the literary works of Chaucer and Gower are often viewed as "the consummation of a process of literary development which began when English was revived as a cultivated literary language after the Conquest" (184).  However, especially in the philosophical or scholastic parts of the CA we find a great many Romance words, and in this respect Gower "is certainly a more daring innovator than Chaucer" (184).  To demonstrate Gower's conscious artistry, Casson divides her article into three sections: use of uncompounded words (185-98), use of compound words (198-206), and use of hybrids (206-07).  Casson distinguishes between aureate diction and Romance technical words used "in their original sense in a scientific context" (186).  By showing the distribution of native and loan words in 10 passages from the CA, Casson shows that the greatest frequency of French and Latin loans occurs in technical and scientific passages (187-88).  Casson further compares Gower's diction to the contemporary revival of the alliterative line, to the vocabulary of Old English poetry, and to English borrowings from Norse.  The conclusion Casson draws from all of this is that Gower was "an innovator in language, seizing on the opportunities afforded him by changing methods of expression in the speech of his time, yet preserving, here and there, a quaint flavor of antiquity which harks back to some yet older day" (197-98).  [CvD]</text>
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                <text>Studies in the Diction of the Confessio Amantis</text>
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                <text>1934</text>
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              <text>Chapter 1 summarises the present state of knowledge of the history of Middle English and sets forth current theories for analysing scribal practice. Chapter 2 reconstructs the language of the poet through an examination of the manuscript evidence, and presents a study of Gower's rhyming practice. Chapter 3 is a preliminary linguistic survey of all accessible manuscripts and early prints of the Confession Amantis, with the exception of those studies in detail in chapters 2 and 4. Chapter 4 is a study of the manuscripts copied by "Scribe D." Chapter 5 presents conclusions, important among which are that (a) MSS Fairfax and Stafford "are, in all respects except their actual handwriting, as good as autograph copies;" (b) Gower's own language "was transmitted through layers of scribal copying throughout the fifteenth century in a very remarkable way;" (c) a corpus of spellings for the entire available manuscript tradition of the Confessio is presented; (d) new evidence about the career of Scribe D is offered. There are a bibliography and two appendices, one in which data used in the text are presented, and one of maps, showing dialectical regions. [JGN 5.2]</text>
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              <text>Smith, Jeremy J. "Studies in the Language of Some Manuscripts of Gower's Confessio Amantis." PhD thesis, University of Glasgow, 1985.</text>
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              <text>Confessio Amantis</text>
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                <text>Studies in the Language of Some Manuscripts of Gower's Confessio Amantis.</text>
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                <text>1985</text>
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                  <text>Gower Collection</text>
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              <text>Hamilton begins by arguing that Gower's account of Hercules is "a dovetailing of phrases from the Latin and French versions of Barlaam [and Josaphat], the enlarged Roman de Troie [see Hamilton's 1905 article for this hypothetical source], and maybe, from the Historia Trojana" (496). He then adds that some details – in particular, the number of Hercules' "merveiles" – are borrowed from redaction J2 (not Macaulay's J3) of the Historia de Preliis of Archypresbyter Leo. Lastly, Gower's emphasis on the contrast between Hercules' ignominious death (borrowed from the first set of sources) and Hercules' great deeds (borrowed from the Historia de Preliis), may be indebted to a passage from Walter Map's Dissuasio Valerii ad Ruffinum Philosophum ne Uxorem Ducat where the fatal gift of Deianira becomes Hercules's thirteenth labour. Lastly, Gower's comments on "Fortitudo" are borrowed from the Poetarius of Albericus of London. Hamilton then provides a brief discussion of the concept of fortitude in Gower's works, before moving on to an examination of the sources of the story of Nectanabus in Book 6 of the CA. Here too the Historia de Preliis is used to supply additional information, such as the idea that Nectanabus was king of Egypt. Other sources or analogues Hamilton mentions include the Roman de la Rose, Brunetto Latini's Tresor, and the Anglo-Norman Roman de Toute Chevalerie of Thomas of Kent. Hamilton dedicates special attention to the source of Gower's reference to the pillars of Hercules. [CvD]</text>
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            <elementText elementTextId="85522">
              <text>Hamilton, George L. "Studies in the Sources of Gower. I. The Latin and French Versions of 'Barlaam and Josaphat,' and of the 'Legendary History of Alexander the Great.'." Journal of English and Germanic Philology 26 (1927), pp. 491-520.</text>
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          <name>Gower Subject</name>
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              <text>Sources, Analogues, and Literary Relations</text>
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              <text>Confessio Amantis</text>
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              <elementText elementTextId="85516">
                <text>Studies in the Sources of Gower.  I.  The Latin and French Versions of 'Barlaam and Josaphat,' and of the 'Legendary History of Alexander the Great.'</text>
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                <text>1927</text>
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              <text>In his dissertation, Stadolnik shows how "Middle English writers tested the capabilities of their vernacular, experimenting with new genres and styles of literary composition, as well as with discursive conventions and practices borrowed from nonliterary fields" (i), particularly the scientific discourses of medicine, alchemy, and astronomy. In his second chapter, "Gower's Bedside Manner" (pp. 78-117), Stadolnik assesses the frame of Gower's "Confessio Amantis" as a "confabulation" between Amans and Genius, a unique genre than draws from medical and confessional discourse, along with encyclopedic concerns. For a published version of this chapter, see Stadolnik's essay of the same title in New Medieval Literatures 17 (2017): 150-74.</text>
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              <text>Stadolnik, Joseph.</text>
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            <elementText elementTextId="98663">
              <text>Stadolnik, Joseph. Subtle Arts: Practical Science and Middle English Literature. Ph.D. Dissertation. Yale University, 2017. vii, 294 pp. Dissertation Abstracts International A78.11(E). Fully accessible via ProQuest Dissertations &amp; Theses Global.</text>
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          <name>Gower Subject</name>
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            <elementText elementTextId="98664">
              <text>Confessio Amantis&#13;
Sources, Analogues, and Literary Relations</text>
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              <elementText elementTextId="98659">
                <text>Subtle Arts: Practical Science and Middle English Literature.</text>
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            <name>Date</name>
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              <elementText elementTextId="98660">
                <text>2017</text>
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            <elementText elementTextId="94127">
              <text>In Japanese; no available abstract. [RFY1981].</text>
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        <element elementId="97">
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            <elementText elementTextId="94128">
              <text>Kanno, Masahiko.</text>
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          <name>Published</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="94129">
              <text>Kanno, Masahiko. "Syntax of the Infinitive in John Gower's Confessio Amantis." Bulletin of Gifu Pharmaceutical College 15 (1965): 51-73; 16 (1966): 5-14.</text>
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          <name>Gower Subject</name>
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              <text>Language and Word Studies</text>
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              <elementText elementTextId="94125">
                <text>Syntax of the Infinitive in John Gower's Confessio Amantis.</text>
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              <text>"Following Aquinas," Donavin writes, "Genius presents us with contradictory origins for the incest and violence taboos. Because these injunctions are essential to the organization of family and society, Gower invites his readers to investigate Genius's contradictions through an independent inquiry into taboos and transgressions in the Confessio Amantis. For the contemporary reader, postmodern psychological and anthropological theories may provide the best methodologies for such an inquiry" (100). The contradictions stem from the attempt to trace the prohibitions of incest and violence to both natural law and to social constraints, which determine, in the one case, what degree of kinship is allowed in marriage and in the other, when killing might in fact be permissible. "Law alters and thus destabilizes 'natural' reactions" (100), leaving no firm basis for either sort of prohibition. Ground for "a consistent interpretation of [Genius's] discourse on taboos and his tales illustrating their transgression" may be found, however, in the "postmodern theories of social and familial structures" that "indicate that the root of incest and violence is the taboo itself and that continual sermonizing, such as Genius's, only exacerbates a problem better mitigated through an unblinking exposure of violations." She continues, "One of the most useful ideas from postmodern psychoanalysis . . . is that the taboo both prohibits and perpetuates activity. In other words, it induces in rebellious personalities the very behavior it condemns. Repudiating incest or violence, the taboo casts the allure of impossibility over the forbidden behavior and instigates a yearning for what cannot be" (101). This sequence is enacted in CA, as Genius consistently "first articulates the law and then illustrates its rupture," providing a clear hint of "the discursive genesis of pro-hibited desire" (102). Donavin's principal example, however, is the tale of "Apollonius of Tyre." Antiochus' "primary aim," she asserts, "is to commit a crime because it is a crime" (102). Genius demonstrates the "productivity of the incest taboo" (103), moreover, in his own refusal to name Antiochus' crime explicitly, in contrast to his clear statements on the nature of the offense preceding the tale. "The oblique vocabulary surrounding incest . . . euphemizes the incident and thus enables its recurrence" (103). Similarly, the obliqueness of Antiochus' riddle "ensures continued transgression of the taboo" (104). Antiochus' daughter too experiences an inability to name the offense because of the taboo, symptomatic of "a culture in denial of infractions" (107). ). But while in that respect the poem illustrates the effects of denial, Gower also sets before us Venus, a flagrant example of the offenses that Genius struggles to control. "Venus's libertinism blares amidst the confusion of Genius's statements about taboos; it depicts what is absent in his and Antiochus's vague references to incest and it voices the reality of transgression. Through Venus's character Gower insists that his readers confront the inevitable effect of mere moralizing" and that they "take further steps to mitigate the personal and social harm caused in the violation of the taboos, beginning with the bold admission that infringements often occur" (106). Gower also presents the "ineluctable reversal implied in the incest taboo" (107) in his depiction of the relationships of the other fathers and daughters in "Apollonius of Tyre," as the daughters find their spouses in their attempt to please their fathers, and as Apollonius' slap of Thaise reminds us, "the sentimentalized attraction between father and daughter always plays out in the shadow of rape" (109). Examples of family dysfunction are as common in CA as examples of happy families, Donavin concludes, as Gower "reveals that domestic harm precipitates from the same social principles intended to produce family harmony" (112). [PN. Copyright The John Gower Society: JGN 22.2]</text>
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          <elementTextContainer>
            <elementText elementTextId="88160">
              <text>Donavin, Georgiana. "Taboo and Transgression in Gower's Apollonius of Tyre." In Domestic Violence in Medieval Texts. Ed. Salisbury, Eve and Donavin, Georgiana and Llewelyn Price, Merrall. Gainesville: University Press of Florida, 2002, pp. 94-121.</text>
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              <text>Confessio Amantis</text>
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                <text>Taboo and Transgression in Gower's Apollonius of Tyre</text>
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              <text>Rogers offers first an introduction to John Gower's "Tale of Constance" (Confessio Amantis Book II) from the perspective of Disability Studies before then presenting an edition of the tale, footnoted with special attention toward moments of impairment and/or disability. After providing a brief synopsis of both CA as a whole and then the tale itself, Rogers makes the claim that the tale "is ultimately about sight and perception" (304). Rogers calls our attention to Gower's emphasis on listening and hearing in the tale, reminding us that Envy--the section of the CA from which this tale is taken--is a sin that stems from sight. As Rogers nicely puts it, "no one truly sees Constance, besides those who attempt to destroy her, those who are physically blind, or those who die or are separated from her as a result of her friendship and love" (304). It is this emphasis on sight, then, and those moments in the tale to which Rogers directs readers who may be interested in disability and impairment. He reminds us, however, that blindness in the tale is a condition that requires intervention--whether medical or spiritual. Rogers concludes, "For Gower's text, as for Chaucer's, the fiction of the normal body is just that" (305). [JGS. Copyright. John Gower Society. eJGN 43.2]</text>
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              <text>Rogers, Will, ed. and intro. "Tale of Constance," In Medieval Disability Sourcebook: Western Europe, ed. Cameron Hunt McNabb (New York: Punctum, 2020), pp. 304-12.</text>
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              <text>Follows Reinhold Pauli (1857) with a few (mistaken) corrections from Bertelette; leaves out "Canace," CA, Book III, 143-336, as "unfit for popular reading," and omits without explanation Book IV, 401-08; 428-36; 443-506; 516-23; 1467-75; 1490-1594; 2131-82; 2754-70; 2858-62; 2883-88; 3181-3302. Surveys previous editions of CA; brief biography. [RFY1891]. </text>
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              <text>Coleman suggests that Gower's best hope for the "Confessio Amantis" was that it be left "to the worldes eere / In tyme comende after this." Recognizing that many important issues in the poem can be handled only by close textual reading, she argues that on occasion the best way to open a medieval text is through performance. After briefly discussing the theory and practice of medieval public reading, Coleman introduces several classroom performance exercises that she has found successful. In suggesting readings such as the performance of speeches by Genius and Amans in the confessional dialogue, or of a tale, or (for graduate students) of linked English text and marginal Latin gloss, Coleman constructs a series a questions for the performers and for the audience, asking what the passages, specifically as performed, contribute to the experience of the poem. She tailors her questions to each of these scenarios and finally explores the possibilities for a larger performance-based final project, which may include filming. [Kurt Olsson. Copyright. The John Gower Society. JGN 31.1]</text>
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              <text>Coleman, Joyce. "Teaching Gower Aloud." In Approaches to Teaching the Poetry of John Gower. Ed. Yeager, R. F., and Gastle, Brian W. New York: Modern Language Association of America, 2011, pp. 67-76. ISBN 9781603290999</text>
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              <text>Boboc suggests a number of approaches to teaching Gower and the law to upper-division undergraduates and graduate students. She usually begins her own course by introducing students to major legal resources, often by having them research a legal topic within a particular field of law (e.g., medieval law of contract, maritime law, natural law) as a preface to discussing a particular tale from the "Confessio Amantis." She draws on existing "interdisciplinary engagements with law and literature" for models (here her example is Sebastian Sobecki's chapter on Apollonius, maritime law, insularity, and identity). She introduces brief histories of medieval connections between law and literature, identifies challenges in pursuing interdisciplinary work, and offers a prospect of moving into the field of "new legal history" or the exploration of linkages among legal history, social science, and cultural and literary texts. More specifically, Boboc suggests, "medievalists can contribute to [this history] by engaging with what Bruce Holsinger has called 'vernacular legality'" or "the strategic manipulation of legal discourse by vernacular writers, who contribute to legal imagination and legal discourse by responding (sometimes correctively) to existent legal practices" (60). Relevant here is "the legal bilingualism of the 'Confessio'" and Gower's decision variously to use Latin or vernacular English "to discuss legal procedures and offenses" (61-62), and, further, sometimes to identify a legal phenomenon by its technical name and sometimes to describe it phenomenologically and withhold the name. Boboc sees additional prospects for teachers in using "the body of scholarship on Gower's audiences and multilingualism to discuss the relationship between language and truth, especially in the light of Richard F. Green's 'Crisis of Truth: Literature and Law in Ricardian England'" (62). Near the close of her essay, Boboc introduces "hard cases," using the instances of Medea and (more briefly) Orestes, for example, to explore the question of "whether homicide is ever justified" (62). In another vein, she suggests drawing "on Giorgio Agamben's biopolitical theory of sovereignty to investigate the dangers posed by kings to their subjects whenever they reduce subjects to 'bare life'" (65). In particular, "sovereign power challenges the moral and legal order because sovereignty belongs to the law but, at the same time, paradoxically constitutes itself outside it" (65). Gower's works create an opportunity for fertile conversation on a range of other legal topics as well: "What counts as truth or evidence or a fair punishment? How do emotions influence the practice of justice? What are the legal duties of a leader? When does the law oppose justice?" (66). [Kurt Olsson. Copyright. The John Gower Society. JGN 31.1]</text>
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              <text>Passmore describes the evolution of this medieval survey, which was a new course, and her thoughts in retrospect on revisions to improve it. The course included a generous selection from Gower's "Confessio Amantis." The class met in weekly three-hour evening blocks over a 16-week semester, and four of these sessions were devoted to Gower. As part of their course assignments, over the semester students read a chapter a week from Nigel Saul's "Richard II." That reading increased in relevance as students began to see connections, as when they read Gower's account in the first recension of the "Confessio" of meeting Richard on the Thames. While the historical context remains important, Passmore is considering replacing assignments in Saul, a book that many students found "disjointed and confusing" (196), with multiple articles, chapters of books, or possibly even "Who Murdered Chaucer?," a book that "worked fabulously" (196) in her Chaucer class and she thinks would be an "invaluable . . . tool for discussion" (197) in the survey. Also looking for better ways to help students read Middle English--another challenge in the course--she describes in this essay several additional techniques she is considering incorporating in the next syllabus. On a similar note, in the first version of the course she had assigned the single-volume MART edition of the "Confessio," in part because of its coverage: it allowed her to include the entire Prologue, selections from Books 1, 3, and 4, and all of Book 7, a significant amount in a survey. But she found that the lack of "an overall glossary," and "the skimpy on-page glosses" (199) made reading the Middle English from this edition too great a challenge for students. She has therefore decided to shift to volume 1 of the TEAMS edition, supplementing it, as necessary, with the rest of the poem in the online version. She concludes her essay by describing and providing the rationale for her research and writing assignments. [Kurt Olsson. Copyright. The John Gower Society. JGN 31.1]</text>
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              <text>Gastle's very practical essay describes how to align classroom study of the "Tale of Florent" (in comparison with Chaucer's "Wife of Bath's Prologue and Tale") with a specific learning outcome of general education goals: awareness of other cultures. The essay will be helpful to instructors interested in serving academic accreditation requirements while including medieval literature in undergraduate general education courses. Particularly useful is Gastle's appendix which includes instructions and a rubric for students' final examination essays tailored to "the study of literature in a historical context in today's world" (28). [MA. Copyright. John Gower Society. eJGN 42.2]</text>
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                <text>Teaching Gower's "Tale of Florent" and Leveraging General Education Student Learning Outcomes.</text>
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                <text>2014</text>
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              <text>The "Confessio Amantis", Mitchell argues, "is not easily assimilated to the typical repertoire of concepts and practices that belong to academic criticism" (110), and he asks why: "The lush 'ordinatio' ('arrangement') of the manuscript page, the varied discourse (amatory, dogmatic, and scientific), and the diverse representational strategies (literal and allegorical) all command attention. How can all the matter hang together?" (110-11) With guidance from Foucault and Bourdieu, he suggests, students can come to understand how Gower's poem "does all the merely functional things that are supposedly subliterary while inhabiting a specialized cultural field of the late fourteenth century," how "Gower belongs to an alternative literary experience" (112), and how his work, in its unique status, can inspire serious study. Indeed, Gower, as "both prophetic iconoclast and droll provocateur" (113), has produced a difficult poem that offers many "teachable moments." In it, students can find and productively examine, for example, "mimetic and didactic strategies [in] any number of exemplary cases," including especially those manifesting "incongruous moralization." After posing several additional, potentially fruitful questions about different features of liminality in Gower's poem, Mitchell observes that "Different aspects of the work will be illuminated depending on the theory of difference brought to bear--for example, intertextuality, bricolage, dialogism, or hybridity" (116). More broadly, "the multiplex nature of the work and the circumstantial, improvisatory reader-response provoked by it need theorizing generally" (117). Mitchell's closing comment summarizes what may make Gower so eminently teachable: "Gower's work stands apart from corrupting routines and rationalizations of its own time--and ours. It does not merely inhabit a different field of cultural and literary production; it can produce a new cultural field and redefine what literature can do." (117). [Kurt Olsson. Copyright. The John Gower Society. JGN 31.1]</text>
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              <text>Mitchell, J. Allan. "Teaching Gower's Liminal Literature and Critical Theory." In Approaches to Teaching the Poetry of John Gower. Ed. Yeager, R.F., and Gastle, Brian W. New York: Modern Language Association of America, 2011, pp. 110-18.</text>
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              <text>Confessio Amantis</text>
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                <text>Teaching Gower's Liminal Literature and Critical Theory</text>
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              <text>Gower, Pearsall argues, "has suffered throughout the centuries from his proximity to the greater poet," Chaucer. Indeed, "the label 'moral Gower," that Chaucer "stapled to him" has powerfully, but not entirely justly "shaped his reputation" (31). Pearsall claims that "'moral Gower' is not all there is . . . or even the most important of his claims upon us. For it is above all as a poet of human feeling that readers will remember Gower, both in the portrayal of the delicacy of love's courtesy and the fineness of love-feeling in the confessional 'frame' and also in the deep engagement with the conflicts of love's experience in the exemplary stories that make up the bulk of the poem. . . At times the pressure of feeling behind a story, the exactness and comprehensiveness of Gower's human sympathy, will set up a conflict with the moral of the story expounded by Genius or, more explicitly and brutally, in the Latin marginal summary that accompanies it" (31-32). Pearsall suggests that among the "discerning readers" of Gower who reach beyond "dutiful eulogizing" are Hoccleve, Lydgate, Sidney, Spenser, Jonson, and Shakespeare. Shakespeare made Gower the speaker of the prologue and linking passages in "Pericles," and though "there is little similarity in their treatments of that story, . . . the influence of Gower's narrative, of patient virtue ultimately blessed by providence, on Shakespeare and the movement toward the last plays should not be underestimated. Similiarities and contrasts of these kinds offer practical opportunities for teaching" (33). Gower's reputation fell into decline in the seventeenth and eighteenth centuries, and he "remained a byword for tedious moralizing throughout the nineteenth century," but with Macaulay's edition in 1899, "a truer estimate of Gower's poetic ability began to emerge" (34). "The greatest rewards . . . now are likely to be in the independent stories . . . [for] they are often to some degree painfully unresolved," meant "to test and strain ideas of moral certainty" and in that regard come close to "Chaucer's most finely wrought narratives. . . . Some of the richest experiences of study and teaching are in the comparison of the two poets' narrative techniques" (34). [Kurt Olsson. Copyright. The John Gower Society. JGN 31.1]</text>
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              <text>Pearsall, Derek. "Teaching Gower's Reception: A Poet for All Ages." In Approaches to Teaching the Poetry of John Gower. Ed. Yeager, R. F., and Gastle, Brian W. New York: Modern Language Association of America, 2011, pp. 31-34. ISBN 9781603290999</text>
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              <text>Sources, Analogues, and Literary Relations</text>
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              <text>Influence and Later Allusion</text>
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                <text>Teaching Gower's Reception: A Poet for All Ages</text>
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              <text>In his British and medieval survey courses, Peck has taught Gower as a proto-humanist writer who distinguishes himself in five humanistic endeavors. 1) Gower evaluated "the ancients on their own terms," which paradoxically requires "translation of ethical and moral issues into 'our language.'" 2) He uncovers the complexity and "subtleties of reading as a mental, incorporative process," and, as a notably practical humanist, Gower recognized that "every reader functions as an individual perpetually making choices and drawing conclusions according to a combination of past experience and memory, strongly overshadowed by personal biases." 3) He drew upon "the rapid advance of empirical thought in the thirteenth and fourteenth centuries," exploring "how the human brain works in conjunction with the senses to construct images . . . plots . . . and conclusions" and how it "works to effect both literary production and readerly reception." 4) Gower recognized, in keeping with his social humanism, that the "individual is part of a human estate" and "a social entity" with "an innate responsibility--a kingdom to justify outside oneself as well as within." 5) Because "these mental phenomena are linguistic and rhetorical," Peck contends, Gower observably understood that "the processes of making a good end" require "a transformational shift relative to another place" and "an adjustment requiring a different kind of voicing" (42-43). These endeavors, so introduced at the outset, are then richly exemplified and elaborated in subsequent sections of Peck's essay. The last point, however, may warrant a brief explanatory note. Peck had earlier described the "dark conclusion of the poem" where "Amans, though he has heard much and often responded intelligently, falls back into the confusion of his original biases and appears to have learned little" (49). Now the poet provides a shift in voicing, however, "to disengage the reader from the retelling of the plot" (50). Thus, "old John Gower [is sent] back to his books . . . to study moral virtue," and "this directive redefines the purposes of the protagonist, extracting him from his fiction so that he can make a more definitive concluding pronouncement" (51), a resolution to pray upon the points of the shrift and for the welfare of England. [Kurt Olsson. Copyright. The John Gower Society. JGN 31.1]</text>
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              <text>Peck, Russell A</text>
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              <text>Peck, Russell A. "Teaching the 'Confessio Amantis' as a Humanist Document of the First English Renaissance." In Approaches to Teaching the Poetry of John Gower. Ed. Yeager, R. F., and Gastle, Brian W. New York: Modern Language Association of America, 2011, pp. 42-53. ISBN 9781603290999</text>
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              <text>Confessio Amantis</text>
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                <text>Teaching the 'Confessio Amantis' as a Humanist Document of the First English Renaissance</text>
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              <elementText elementTextId="89799">
                <text>Modern Language Association of America,</text>
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                <text>2011</text>
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              <text>"For late medieval English writers, temporality, the experience of living in time, proved a powerful tool. Manipulations of temporality allow authors to reshape the past, present, and future in order to create sophisticated literary meditations on political power. For example, Yorkist texts such as the "Historie of the Arrivall of Edward IV" rely on a presumption of temporal continuity when they depict the Lancastrian Henry IV's usurpation of the throne sixty years earlier as a violent break in English history--a break that only the advent of Edward IV could make right. I show that these works not only rely on temporality as a thematic concern (as in the case of Edward IV), but also engage with this concept through their form. These works create their own textual temporalities, thereby enlisting readers in their politically-inflected understandings of human history. Chaucer's 'Canterbury Tales' and Gower's 'Confessio Amantis' reveal the power, dangers, and limitations of textual temporalities produced through form. Both poems sustain multiple temporalities within their borders, and both rely on linear narrative to structure the reader's engagement with these temporalities. 'The Canterbury Tales' concerns itself with the English present, mapping its relationship to the past and uncovering the omissions, rifts, and acts of violence required to construct this present. 'Confessio Amantis,' in contrast, focuses on the present as it becomes the future, anticipating the immanent collision of history and eternity. Occupying the charged time of the end, the 'Confessio' longs for temporal unity inaccessible in the present. In its search for a new Arion, the 'Confessio' calls on the formal properties of poetry to set time right, to render whole its hybrid mixture of genres and times."</text>
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              <text>Meyers, Alyssa. "Telling Time: Temporality and Narrative in Late Medieval English Literature." PhD thesis, Columbia University, 2011. Fully accessible via ProQuest Dissertations &amp; Theses. </text>
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              <text>Confessio Amantis</text>
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                <text>Telling Time: Temporality and Narrative in Late Medieval English Literature</text>
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          <description/>
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            <elementText elementTextId="83703">
              <text>Microform copy of eight leaves of Madrid, Biblioteca de Palacio, MS II-3088, i.e., the Castilian index to the Portuguese translation of Confessio Amantis. 2 microfiches; negative. Includes a printed guide.</text>
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              <text>Cortijo Ocaña, Antonio</text>
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          <name>Published</name>
          <description/>
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              <text>Cortijo Ocaña, Antonio. "Texto y concordancias de Indices castellanos de la traducción portuguesa de la Confessio Amantis de John Gower (Palacio II-3088)." Hispanic Seminary of Medieval Studies, Madison, WI.</text>
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              <text>Facsimiles, Editions, and Translations</text>
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              <text>Confessio Amantis</text>
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              <text>Manuscripts and Textual Studies</text>
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            <name>Title</name>
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                <text>Texto y concordancias de Indices castellanos de la traducción portuguesa de la Confessio Amantis de John Gower (Palacio II-3088).</text>
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            <description>An entity responsible for making the resource available</description>
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                <text>Hispanic Seminary of Medieval Studies,</text>
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            <name>Date</name>
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                <text>1997</text>
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                  <text>Gower Collection</text>
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              <text>Peck sets out to identify the available major editions and translations of Gower's works. Macaulay's magisterial four-volume edition of the "Complete Works" (1899-1902) is no longer in print in its entirety, but volumes 2 and 3,"The English Works," continue to be published under the auspices of the Early English Text Society, and Volume 1, "The Latin Works," and Volume 4, "The French Works," are now available online in "Google Books." Peck's own recent three-volume edition of the complete "Confessio Amantis" in the TEAMS Middle English Texts Series (METS) is designed for classroom use. As with other METS volumes, it is available not only in print, but also in an electronic version (free to individual users). Peck's edition contains "all the Latin epigrams and marginal Latin paraphernalia of the manuscript along with English translations by Andrew Galloway; and extensive marginal glossing of words that are likely to be difficult for modern readers" (9). The introductions, bibliographies, and explanatory and textual notes are also extensive. Of the Latin works, Eric Stockton's translation of the complete "Vox Clamantis" and the "Chronica Tripertita" is no longer in print. It should be noted, however, that the "Visio Anglie" (Book 1 of the Vox) and the "Chronica Tripertita" have been newly edited by David Carlson and translated by A.G. Rigg in "John Gower: Poems on Contemporary Events," (see rev. JGN 30.2 [Oct 2011], 9-10); this work appeared too late to be discussed in this volume. Burton Wilson's translation of the "Mirour de l'Omme" (1992) is still in print. Peck also discusses the available editions and translations of Gower's shorter works; all of these have appeared relatively recently, and among their number, the "Cinkante Balades" and "Traitié," as well as "In Praise of Peace" and the shorter Latin poems have been edited and translated in METS volumes. [Kurt Olsson Copyright. The John Gower Society. Copyright. JGN 31.1.]</text>
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          <elementTextContainer>
            <elementText elementTextId="89756">
              <text>Peck, Russell A. "Texts for Teaching." In Appoaches to Teaching the Poetry of John Gower. Ed. Yeager, R. F., and Gastle, Brian W. New York: Modern Languge Association of America, 2011, pp. 7-16. ISBN 9781603290999</text>
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          <elementTextContainer>
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              <text>Facsimiles, Editions, and Translations</text>
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              <elementText elementTextId="89750">
                <text>Modern Languge Association of America,</text>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="89751">
                <text>2011</text>
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  <item itemId="9810" public="1" featured="0">
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          <elementContainer>
            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
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      <elementContainer>
        <element elementId="97">
          <name>Author/Editor</name>
          <description>Author/Editor</description>
          <elementTextContainer>
            <elementText elementTextId="94934">
              <text>Means, Michael. </text>
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        <element elementId="56">
          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="94936">
              <text>Confessio Amantis</text>
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        </element>
        <element elementId="52">
          <name>Review</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="99422">
              <text>Treats CA example of a "consolatio" that combines features of the "purer" form of Boethius's "Consolation of Philosophy" and the "fragmented" form found in the "Roman de la Rose." Focuses on the characterization of Genius and the "digressions" in CA. [RFY1981; rev. MA]</text>
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        </element>
        <element elementId="55">
          <name>Published</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="99423">
              <text>Means, Michael. The "Consolatio" Genre in Medieval English Literature. Gainesville: University of Florida Press, 1972, pp. 59-65. Revised lightly from the author's Ph.D. Dissertation of similar title: The "Consolatio" Genre in Middle English Literature University of Florida, Gainesville, 1963. </text>
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        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
        <elementContainer>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="94932">
                <text>1972&#13;
1963</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="99424">
                <text>The "Consolatio" Genre in Medieval English Literature.</text>
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            </elementTextContainer>
          </element>
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      </elementSet>
    </elementSetContainer>
  </item>
  <item itemId="9252" public="1" featured="0">
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          <name>Dublin Core</name>
          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
          <elementContainer>
            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="25233">
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    <itemType itemTypeId="18">
      <name>GowerType</name>
      <description>Customized Item type for items in the Gower Database</description>
      <elementContainer>
        <element elementId="52">
          <name>Review</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="91606">
              <text>Turville-Petre considers Burrow's "four Ricardian poets" from the perspective of their "claim to be national poets, two of them explicitly [i.e., Chaucer and Gower] and the third [Langland] implicitly" (276). The poet of "Pearl" is more problematic in this regard, and hence the subject of Turville-Petre's examination. He finds in Cambridge, University Library MS Mm. V.14, copied by the scribe Richard Frampton and containing a "Siege of Jerusalem" clearly made in London for a wealthy client of the sort that purchased such manuscripts of Gower's poetry (284-85), suggestive evidence that alliterative poetry such as "Pearl" might have found an audience at the center of the nation no less than Gower's, Chaucer's, and Langland's.[RFY. Copyright. The John Gower Society]</text>
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        <element elementId="97">
          <name>Author/Editor</name>
          <description>Author/Editor</description>
          <elementTextContainer>
            <elementText elementTextId="91607">
              <text>Turville-Petre, Thorlac.</text>
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          </elementTextContainer>
        </element>
        <element elementId="55">
          <name>Published</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="91608">
              <text>Minnis, A. J., Charlotte Morse, and Thorlac Turville-Petre, eds. "Essays on Ricardian Literature in Honour of J.A. Burrow." Oxford: Clarendon Press, 1997. Pp.276-94.</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="56">
          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="91609">
              <text>Backgrounds and General Criticism</text>
            </elementText>
          </elementTextContainer>
        </element>
      </elementContainer>
    </itemType>
    <elementSetContainer>
      <elementSet elementSetId="1">
        <name>Dublin Core</name>
        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
        <elementContainer>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="91604">
                <text>The "Pearl"-Poet in his "Fayre Regioun."</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="91605">
                <text>1997</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
  <item itemId="9460" public="1" featured="0">
    <collection collectionId="5">
      <elementSetContainer>
        <elementSet elementSetId="1">
          <name>Dublin Core</name>
          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
          <elementContainer>
            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="25233">
                  <text>Gower Collection</text>
                </elementText>
              </elementTextContainer>
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          </elementContainer>
        </elementSet>
      </elementSetContainer>
    </collection>
    <itemType itemTypeId="18">
      <name>GowerType</name>
      <description>Customized Item type for items in the Gower Database</description>
      <elementContainer>
        <element elementId="52">
          <name>Review</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="92853">
              <text>Beginning in the twelfth century and ending in the early fifteenth, Stone sets out to trace "two distinct corpora of Alexander narratives," one derived from "vulgate histories" and the other, full of "fantastic anecdotes about Alexander's childhood and campaigns," from the third-century text known as Pseudo-Callisthenes (1). As his title suggests, his focus is England, although with detours into the tradition as it developed in France. Thomas of Kent--about whom nothing is known--wrote the Anglo-Norman "Roman de toute chevalerie" in the 1170s. While there are strong suggestions that the poem had a wide audience both insular and continental, only three manuscripts survive, are later (mid-thirteenth and two fourteenth), and all present significant textual challenges. "Gower . . . considered the [poem] still to be an authoritative source-text on Alexander, one that might be read as a narrative reflective of the dangers that threaten to undermine any king's reign, and an attractive Anglo-Norman Alexander romance in the face of three centuries of French competition" (172). From Thomas Gower borrowed into the CA the narratives of Nectanabus (VI.1789-2366), Diogenes (III. 1201-1330), the pirate (III. 2363-437), and Dindimus (V. 1453-96). Stone argues that Gower found Alexander to be "a criminal who is justly killed for his misdeeds"--allowing his desire for conquest and glory to drive him into endless wars (180). In this view Gower seems to concur with the scribe/commentator of Durham, Cathedral Library, MS C.IV.27B, copied ca. 1350. Stone does not claim, however, that this manuscript was Gower's source. [RFY. Copyright. The John Gower Society. eJGN 40.2.]</text>
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        <element elementId="97">
          <name>Author/Editor</name>
          <description>Author/Editor</description>
          <elementTextContainer>
            <elementText elementTextId="92854">
              <text>Stone, Charles Russell.</text>
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        <element elementId="55">
          <name>Published</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="92855">
              <text>Toronto: University of Toronto Press, 2019.</text>
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          </elementTextContainer>
        </element>
        <element elementId="56">
          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="92856">
              <text>Sources, Analogues, and Literary Relations&#13;
Confessio Amantis</text>
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          </elementTextContainer>
        </element>
      </elementContainer>
    </itemType>
    <elementSetContainer>
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        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="92851">
                <text>The "Roman de toute chevalerie": Reading Alexander Romance in Late Medieval England.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="92852">
                <text>2019</text>
              </elementText>
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  </item>
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          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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            <element elementId="50">
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              <description>A name given to the resource</description>
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                <elementText elementTextId="25233">
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    <itemType itemTypeId="18">
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        <element elementId="97">
          <name>Author/Editor</name>
          <description>Author/Editor</description>
          <elementTextContainer>
            <elementText elementTextId="98650">
              <text>Knox, Philip.</text>
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          <elementTextContainer>
            <elementText elementTextId="98651">
              <text>Knox, Philip.  The "Romance of the Rose" in Fourteenth-Century England. D.Phil. Dissertation. University of Oxford, 2015. v, 281 pp.; 10 illus. Dissertation Abstracts International C75.01. A redacted version (without illus.) is fully accessible via https://ora.ox.ac.uk/objects/uuid:d55e2158-a9ee-4bf2-b8e4-98d7e0c6a598. Abstract available via ProQuest Dissertations &amp; Theses International.</text>
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          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="98652">
              <text>Sources, Analogues and Literary Relations&#13;
Confession Amantis&#13;
Mirour de l'Omme&#13;
Vox Clamantis&#13;
Traitié pour Essampler les Amantz Marietz&#13;
Minor Latin Poetry</text>
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        <element elementId="52">
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          <elementTextContainer>
            <elementText elementTextId="99101">
              <text>"This thesis traces the afterlife of the 'Romance of the Rose' in fourteenth-century England. Whether it was closely imitated or only faintly recalled, I argue that the 'Rose' exercised its influence on fourteenth-century English literature in two principal ways. Firstly, in the development of a self-reflexive focus on how meaning is produced and transmitted. Secondly, in a concern with how far the author's intentions can be recovered from a work, and to what extent the author must claim some responsibility for the meaning of a text after its release into the world of readers. In the 'Rose,' many of these issues are presented through the lens of a disordered erotic desire, and questions of licit and illicit textual and sexual pleasures loom large in the later responses. My investigation focuses on four English writers: William Langland, John Gower, the 'Gawain'-Poet, and Geoffrey Chaucer. In my final chapter I suggest that the Rose ceased to be a generative force in English literature in the fifteenth century, and I try to offer some explanations as to why" (i). Knox's assessment of the influence of the RR on Gower includes attention to the archer "portrait" and Latin texts that accompany it and to aspects of "Mirour de l'Omme," "Vox Clamantis," "Traitié pour les Amantz Marietz," and relations between Gower's late-life marriage and his "Est amor." Generally, however, Knox focuses on "Confessio Amantis" and ways that the "Rose" was Gower's "model" for treating Ovidian myth as "unallegorised narrative with an exemplary moral" while also investigating "the proliferation of plural--perhaps unwelcome--meanings" (118). In treating these concerns, Knox addresses various tales (e.g., Narcissus and Pygmalion, Arion and Orpheus, Iphis and Iante) and the disclosure of Amans as Gower at the end of the poem. For a broadly revised version of Knox's thesis, see his monograph, "The Romance of the Rose" and the Making of Fourteenth-Century English Literature (2022). [MA]</text>
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        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="98647">
                <text>The "Romance of the Rose" in Fourteenth-Century England.</text>
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          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="98648">
                <text>2015</text>
              </elementText>
            </elementTextContainer>
          </element>
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    </elementSetContainer>
  </item>
  <item itemId="10105" public="1" featured="0">
    <collection collectionId="5">
      <elementSetContainer>
        <elementSet elementSetId="1">
          <name>Dublin Core</name>
          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
          <elementContainer>
            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
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      <elementContainer>
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          <name>Review</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="96698">
              <text>Discusses Gower's use of the "Secretum" in Books VI and VII of the CA, and his growing disillusion with Richard II as revealed in the revisions. [RFY1981]</text>
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        <element elementId="97">
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          <description>Author/Editor</description>
          <elementTextContainer>
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              <text>Manzalaoui, Mahmoud.</text>
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          </elementTextContainer>
        </element>
        <element elementId="55">
          <name>Published</name>
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          <elementTextContainer>
            <elementText elementTextId="96700">
              <text>Manzalaoui, Mahmoud. "The 'Secreta Secretorum' in English Thought and Literature from the Fourteenth to the Seventeenth Century, with a Preliminary Study of the Arabic Origins of the 'Secreta'." D.Phil. Dissertation, Oxford University, 1954, pp. 405-69. </text>
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        <element elementId="56">
          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="96701">
              <text>Sources, Analogues, and Literary Relations&#13;
Confessio Amantis</text>
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        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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          <element elementId="50">
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              <elementText elementTextId="96696">
                <text>The "Secreta Secretorum" in English Thought and Literature from the Fourteenth to the Seventeenth Century, with a Preliminary Study of the Arabic Origins of the "Secreta."</text>
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          <element elementId="40">
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            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
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                <text>1954</text>
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              <text>The complex twelve-line stanza form or strophe of Mirour de l'Omme (aabaabbbabba) is acknowledged to be modeled on that of Hélinand de Froidmont's "Vers de al Mort," a poem to which Gower refers and quotes briefly in MO. Breaking new ground, Yeager argues that the poem is one Gower knew well, "in full, not in excerpt" (132), probably from a yet-to-be-discovered manuscript of Cistercian origin. According to Yeager, Gower's very choice to write MO in French, despite the official discouragement of French in the Statute of Pleading, had much to do with the "Mort," since the poem and its verse form "retained synonymity" in late fourteenth-century England with the "moral urgency of repentance and redirection of living" (133), a synonymity established by Yeager's commentary on the two other "known English examples" (121) of excerpts from the "Mort"--Oxford, Bodleian Library, Digby MS 86 and Maidstone (Kent) Museum MS A.1. However, Yeager argues, Gower "pushes far past" (121) these other two examples, using Hélinand's poem as his "guiding principle" (122) in formulating MO, exploring and developing shared themes and techniques, particularly Holy Fear and the rhetorical dimensions of strophe clustering, direct speech, and indirect speech. Yeager acknowledges as a matter of course the vital importance of other source material in MO, especially Frère Laurent's "Somme le Roi," but he demonstrates that Gower adopted and adapted the "distinctive, arresting poetic 'voice'" (126) of Hélinand's poem and its powerful strophe in creating his own French masterpiece. [MA. Copyright. The John Gower Society. eJGN 38.1.]</text>
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              <text>Yeager, Robert F. "The 'Strophe d'Hélinand' and John Gower." Cahiers de recherches médiévales et humanistes / Journal of Medieval and Humanistic Studies 36, no 2 (2018): 115-33. ISSN: 2115-6360</text>
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              <text> Mirour de l'Omme (Speculum Meditantis)&#13;
Sources, Analogues, and Literary Relations&#13;
Style, Rhetoric, and Versification</text>
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                <text>The "Strophe d'Hélinand" and John Gower.</text>
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              <text>Shanley, James L.</text>
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              <text>Backgrounds and General Criticism</text>
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              <text>Gower would have understood Troilus's woe as sorrow for having trusted in the temporal. [RFY1981]</text>
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              <text>Shanley, James L. "The 'Troilus' and Christian Love." English Literary History 6 (1939): 271-81. Reprinted in Edward Wagenknecht, ed. Chaucer: Modern Essays in Criticism (New York: Oxford University Press, 1959), pp. 385-95. </text>
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              <elementText elementTextId="94735">
                <text>The "Troilus" and Christian Love.</text>
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                <text>1939</text>
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              <text>Gilbert Maghfeld, "ironmonger, credit broker, and moneylender" (65), is already known to literary scholars for his financial dealings with both Chaucer and Gower. He was also cited by Manly as the possible model for Chaucer's satiric portrait of the Merchant. Galloway takes a broader view, using Maghfeld's surviving account book (which records his transactions with the two poets) as the starting point for an investigation of the ways in which mercantile practices and "technologies" (69) inform late fourteenth-century English poetry, even when the poets are not directly discussing either merchants or commerce. After summarizing Maghfeld's career, pointing out the many connections between his and Chaucer's worlds, Galloway discusses the metaphors of credit, debt, and accounting in "Piers Plowman," suggesting that Langland had a more sophisticated understanding of mercantile commerce than he has been given credit for, and he examines Chaucer's use of the vocabulary of accounting and moneylending, particularly in the Wife of Bath's and Shipman's Tales. The points of intersection between Maghfeld and Gower are provided by Maghfeld's 1392 loan to Gower to purchase a "cheste" and Maghfeld's acceptance of a copy of Brunetto Latini's "Trésor" as security on a loan to a certain Francis Winchester in 1393. Only in the "Mirour de l'Omme," Galloway notes, might Gower have directly addressed members of the merchant class regarding their profession. The "Confessio Amantis" contains little direct reference either to London or to commerce, and its references to money and contracts, "the basic technologies of mercantilism" (106), are not marked by satire or even by direct connection to the mercantile class in which they arose. The poem "participates more dynamically in such technology," Galloway asserts (106), in its repeated references to "chestes" or "cofres," the basic tool for both security and shipment at that time. In the discussion of Avarice, the "cheste" becomes the focus for the meditation on "use" versus hoarding. In the tale of "The Two Coffers," the grumbling courtiers are cast as "nervous merchant venturers," equally concerned with making the correct choice and with the profit that they might thereafter win. And in "Apollonius of Tyre," the "cheste" is a coffin, but it becomes the means of transporting the treasure that it contains, not without regard to the risk that is entailed. Gower may have viewed his own poem as a type of "treasure," imitating the form and purpose of Latini's "Trésor." It is also a type of account book, of "love's winnings" (110); and in its use of rhetoric, it demonstrates a power of language analogous to a merchant's, to commute and transform the experience with which it is concerned. In his final section, Galloway discovers an important biographical connection between Maghfeld and Thomas Usk, who in his previously undocumented role as sheriff's clerk served four writs upon the moneylender in 1383. [PN. Copyright. The John Gower Society. JGN 31.2]</text>
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              <text>Galloway, Andrew. "The Account Book and the Treasure: Gilbert Maghfeld's Textual Economy and the Poetics of Mercantile Accounting in Ricardian Literature." Studies in the Age of Chaucer 33 (2011), pp. 65-124. ISSN 0190-2407</text>
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              <text>Sources, Analogues, and Literary Relations</text>
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              <text>Confessio Amantis</text>
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              <text>Mirour de l'Omme (Speculum Meditantis)</text>
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              <elementText elementTextId="86543">
                <text>The Account Book and the Treasure: Gilbert Maghfeld's Textual Economy and the Poetics of Mercantile Accounting in Ricardian Literature</text>
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              <text>Argues contra Fisher ("John Gower, Moral Philosopher and Friend of Chaucer," 1964) that no thematic continuity exists among MO, VC, and CA; Gower's artistry as tale-teller, as adapter of Ovid, also treated; brief, appended chapter on Gower's reading. [RFY1981]</text>
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              <text>Badendyck, J. Lawrence.</text>
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              <text>Badenyck, J. Lawrence. "The Achievement of John Gower: A Reading of the 'Confessio Amantis'." Ph.D. Dissertation. City University of New York, 1972. </text>
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          <name>Gower Subject</name>
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            <elementText elementTextId="95162">
              <text>Backgrounds and General Criticism&#13;
Sources, Analogues, and Literary Relations</text>
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              <elementText elementTextId="95157">
                <text>The Achievement of John Gower: A Reading of the "Confessio Amantis."</text>
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        <element elementId="52">
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            <elementText elementTextId="98427">
              <text>Edwards maps out how "medieval discourses of survival" have something in common with modern-day understandings of what it means to "outlive" sexual violence, that is, to be a "survivor" rather than a "victim." Beginning with Augustine's response to the Lucretia story in the "City of God," she reminds us that he rebutted Livy's celebration of Lucretia's suicide as "a courageous act of devotion to spouse and city" (4). For Augustine, rape was a violation of a woman's body but not her mind, and he struggles to understand Lucretia's actions "so that he can more effectively dissuade rape victims in his own historical moment from doing likewise." Augustine concludes, according to Edwards, that "Lucretia's suicide was not a failure of her chastity, but rather evidence of her inability to live with shame" (7). This sets up the author's reading of Gower's version of the tale in Book VII of the "Confessio Amantis" (and her final chapter) in which "Lucrece's chaste fidelity is an exemplary model for the will's sovereignty over the body and for the ruler's sovereignty over the body politic" (113). The body of the suicidal woman, the incomparable spouse, and paragon of virtue thus becomes an exemplum of political violence; her dead body is displayed publicly to incite anger among the populace and provide a motive for rejecting the tyranny that rape and the rapist represent. The scene that Gower re-presents is sensitive to Lucrece's state of mind when Aruns plots his attack. Described as a "tigre his time awaiteth / In hope for to cacche his preie" (ll. 4945-46), he "tok thane what him liste,/ And goth his wey, that non it wiste" (ll. 4989-90) . When the terrorized woman faints during the assault, enacting the sense of dissemblance described by Edwards as a rape survivor's not knowing "how she thinks she knows herself" (9), we see the relevance of the scene to present-day rape survivors. Yet Lucrece lives in ancient Rome where the shame of rape for a married woman is unbearable; she is not a rape survivor in the modern sense, nor a martyr in the ancient sense. Rather, her violated body becomes an emblem of political turmoil and tyrannous rulership. And while this is clearly one of the points of Gower's tale, Edwards' tendency to look away from Lucrece's corpse to the men who find her body seems an abrupt swerve. Gower's representation of Lucrece's rape illustrates the mind/body separation that Augustine claims for her, but it also indicts the underlying rivalries among men that fuel violence both public and personal; the poet's sensitive rewriting of Lucrece's response to the violation of her "wommanhiede" is deserving of greater explication than is afforded in Edwards' concluding chapter. [ES. Copyright. John Gower Society. eJGN 43.2]</text>
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              <text>Edwards, Suzanne M.</text>
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            <elementText elementTextId="98429">
              <text>Edwards, Suzanne M. The Afterlives of Rape in Medieval English Literature. (New York: Palgrave Macmillan, 2016).</text>
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          <name>Gower Subject</name>
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          <elementTextContainer>
            <elementText elementTextId="98430">
              <text>Confessio Amantis</text>
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              <elementText elementTextId="98425">
                <text>The Afterlives of Rape in Medieval English Literature.</text>
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            <name>Date</name>
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            <elementText elementTextId="96285">
              <text>Brief biography and discussion of all Gower's major poems (CA, VC, MO, and CB), with recurrent attention to his relations to Chaucer, and taking care to distinguish between French and Gower's Anglo-Norman dialect (pp. 105-06). Gower uses poetry not to move the fancy, but for didactic purposes; nevertheless, CA offers "a repository of tales, simple, straightforward, unadulterated and unadorned" (119). [RFY1981; rev. MA] </text>
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              <text> Snell, F. J.</text>
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              <text> Snell, F. J. The Age of Chaucer (1346-1400). London: G. Bell, 1901, pp. 101-20.</text>
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          <name>Gower Subject</name>
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            <elementText elementTextId="96288">
              <text>Backgrounds and General Criticism&#13;
Language and Word Studies</text>
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          <element elementId="50">
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                <text>The Age of Chaucer (1346-1400).</text>
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              <text>Prints Medea's flight, CA, Book V, 3927-4174. [RFY1981].</text>
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              <text>Confessio Amantis&#13;
Facsimiles, Editions, and Translations</text>
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              <text>Gower was a friend of Chaucer, a man of London, and a poet of some ability, although he wrote more than he should have. Prints and comments on Gower's Tale of Ceyx and Alcyone (CA Book IV) and Chaucer's version of the story from the "Book of the Duchess," followed by a portion of the Tale of Constance and of "The Man of Law's Tale." [RFY1981; rev. MA]</text>
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Confessio Amantis&#13;
Sources, Analogues, and Literary Relations</text>
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              <text>Schueler takes issue with the idea that "the advanced age of the Lover in the Confessio Amantis was a last-minute idea on Gower's part" (152). The opening lines of the Prologue are those of a "scholar-moralist, not a young lover" (153) and there are a number of passages that suggest that the narrator is no longer "freisshe" and "lusti" like the lady's other suitors. Gower also knew that his contemporary audience would identify the age of Amans with his own. Schueler adds that when we keep in mind the lover's age, a number of Gower's views on courtly love no longer seem haphazard or contradictory, but reveal Gower's "artistry" (152). For instance, Amans is unusual as a courtly lover because he desperately wants to be relieved from the service of love. In addition, Amans denounces chivalry (in Book 4) because he is too old to fight overseas. Yet while we are aware of Amans's old age, Gower "has saved the full impact of the revelation for the finale" (158). [CvD]</text>
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              <text>Schueler, Donald G. "The Age of the Lover in Gower's Confessio Amantis." Medium AEvum 36 (1967), pp. 152-158.</text>
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              <elementText elementTextId="91039">
                <text>The Age of the Lover in Gower's Confessio Amantis</text>
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            <elementText elementTextId="85125">
              <text>Knowlton sets out to trace the literary development of the figure Genius. After brief mention of early sources such as Claudian's Second Panegyric on the Consulship of Stilicho and Bernardus Silvester's De Mundi Universitate, Knowlton describes Genius's role in Alain of Lille, Jean de Meun, and John Gower. Whereas in Alain's De Planctu Naturae, Genius is Nature's "reverend secretary, a personage of statesman-like force" (384), in the Roman de la Rose "he has become an undignified and voluble confessor, amanuensis, and stump orator" (384). In Gower's CA, Genius continues to be associated with love affairs, but since Gower's chief aim is to tell stories, he "requires no great emphasis upon allegorical figures" (384). In the CA Genius therefore no longer retains the same conspicuous position as in Alain of Lille or Jean de Meun. [CvD]</text>
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              <text>Knowlton, E. C. "The Allegorical Figure Genius." Classical Philology 15.4 (1920), pp. 380-384.</text>
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          <name>Gower Subject</name>
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            <elementText elementTextId="85128">
              <text>Sources, Analogues, and Literary Relations</text>
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              <text>Confessio Amantis</text>
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            <name>Title</name>
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                <text>The Allegorical Figure Genius</text>
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              <elementText elementTextId="85122">
                <text>1920</text>
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  <item itemId="8666" public="1" featured="0">
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            <elementText elementTextId="85883">
              <text>Cherniss examines the origins and characteristics of the allegorical figures Venus, Cupid, Nature, and Genius (as well as the concepts of Will and Reason). While the CA attempts to create some coherence out of these figures – specifically a reconciliation of natural love and charity – Cherniss feels that the result is often dissatisfying. Venus and Cupid both embody a natural love, and they seem morally neutral. This neutrality is also seen in Nature (for instance, in the tolerant attitude to incest expressed in her name). Here Gower follows Jean de Meun more than Alain de Lille. Cherniss further points out that "neither Venus nor Nature are permanently allied with Reason in the Confessio" (12). The result is that Genius is caught between representing Reason and the other figures. In general, "Genius is more fully the champion of Reason and Christianity than of Nature and Venus" (13). The only way to reconcile the two sides is to see Genius as representing human nature. The problematic relationship between Venus and Genius becomes especially apparent when Genius substitutes the sin of incest for lechery (what Venus condones) in Book 8. Cherniss argues that Gower deals with lechery in Book 7, where he discusses chastity. In the same book, Genius appeared to give up his role as confessor for Venus, yet later in Book 8 it is not clear whether he is still her servant. Indeed, the conclusion of the CA, where Amans comes to recognize his old age, struggles to sort out the various and conflicting meanings of the major allegorical figures. [CvD]</text>
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              <text>Cherniss, Michael D.</text>
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            <elementText elementTextId="85885">
              <text>Cherniss, Michael D.. "The Allegorical Figures in Gower's Confessio Amantis." Res Publica Litterarum 1 (1978), pp. 7-20.</text>
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          <name>Gower Subject</name>
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          <elementTextContainer>
            <elementText elementTextId="85886">
              <text>Sources, Analogues, and Literary Relations</text>
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            <elementText elementTextId="85887">
              <text>Confessio Amantis</text>
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              <elementText elementTextId="85879">
                <text>The Allegorical Figures in Gower's Confessio Amantis</text>
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              <text>Gower used the allegorical account from the "Aurora" of Peter Riga for descriptions of birds in VC as follows: the eagle and the griffin, "Aurora," Lev., 635-42/VC, VI, 985-92; kite, 647-48/V, 101-02; vulture, 655-58/V, 537-40; crow, 659-60/IV, 305-10; ostrich, 667-72/IV,1059-64; owl, 673-76/VI, 95-98; hawk, 683-86/VI, 719-22; screech-owl, 687-94/III, 1693-1700; cormorant, 695-98/III, 1587-90; and bat, 735-40/VI, 89-94. [RFY1981].</text>
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              <text>Beichner, Paul E.</text>
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          <name>Published</name>
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              <text>Beichner, Paul E. "The Allegorical Interpretation of Medieval Literature." PMLA 82 (1967): 33-38. Reprinted in Helaine Newstead, ed. Chaucer and His Contemporaries: Essays on Medieval Literature and Thought (Greenwich, Conn.: Fawcett, 1968), pp. 112-23. </text>
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              <text>Vox Clamantis&#13;
Sources, Analogues, and Literary Relations</text>
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              <text>Lewis traces the development of the courtly love tradition from France in the eleventh century to England in the sixteenth. The place of Gower in this history is assessed in chapter 5, where he is grouped with Thomas Usk. Lewis praises Gower for the strong "architectonics" (198) of the CA. The key to Gower's success is that he learned from Andreas Capellanus how courtly love had a moral code, and so could be combined fruitfully with a religious confession. Lewis also praises Gower for his plain style, even though it frequently descends to the prosaic. He notes Gower's tendency not to tell us what people think. Gower further focuses less on shapes and colours and more on movement and action. Yet Gower has a romantic element, which Lewis finds unusual for a medieval poet. Gower "excels in strange adventure, in the remote and the mysterious" (210). Lewis briefly discusses Gower's moral didacticism--which includes a surprising "element of iron in a poet elsewhere so gentle" (212)--before turning to the story of Amans in the frame narrative. Lewis notes the complex mingling of humour, pathos, devotion, and realism in the exchanges between Amans and Genius. What makes the story of Amans stand out is its ending. The death of love becomes a touching allegory for life in general. The final line to this section is both simple and perfect (221): "homward a softe pas I went." Still, the fact that Gower fails to end his poem here is emblematic of Gower's ability as an artist: "Gower has risen to great poetry, but he is not a great poet" (222). [CvD]</text>
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              <text>On Gower's use of the word "fayrie," and on the indirect influence of the CA, as a framed story, on Spenser. [RFY1981].</text>
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              <text>Influence and Later Allusion&#13;
Language and Word Studies&#13;
Confessio Amantis</text>
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              <text>On Gower's general influence on Spenser, both as a source and as an analogue, including discussions of Gower's Falssemblant on Spenser; Theseus story used by him; Canacee story. Concludes that Gower had a substantial, though hardly overwhelming influence on "Faerie Queene." [RFY1981]</text>
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              <text>Nohrnberg, James. The Analogy of the Faerie Queene. Princeton, NJ: Princeton University Press, 1976, pp. 109, 271n, 318n, 383, 495n, 623, 641, 747n. </text>
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              <text>Influence and Later Allusion&#13;
Confessio Amantis</text>
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              <text>Briefly noted. Includes none of Gower's Cinkante Balades "because of their late date (1399-1400) and their availability in the edition of George C. Macaulay" (p. 2, n. 3). Thomas L. Reed, Jr., Middle English Debate Poetry and the Aesthetics of Irresolution (Columbia: University of Missouri Press, 1990) dismisses CA from consideration as a debate poem although it consists largely of dialogue. CA, "in spite of Gower's announced intention of keeping his audience refreshed and alert by finding a "middel weie" between "lust" and "lore," is so heavily moral and so dominated by the exampla [sic] of Genius that it might be classified as a dramatized sermon" (p. 307).</text>
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  <item itemId="9599" public="1" featured="0">
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              <text>Stow, John.</text>
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              <text>Stow, John. The Annales of England. London: 1600, pp. 439, 528. </text>
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              <text>From Zuraikat's abstract: "[Because] the anti-crusade voice of Gower and Langland has been discussed by many other scholars, this study focuses on Chaucer's poems and their implicit opposition of crusading. I argue that despite Chaucer's apparent neutrality to crusading as well as other sociopolitical and cultural matters of England, his poetry can hardly be read but as an indirect critique of war in general and crusading in particular . . . ." Before dedicating four chapters to Chaucer and his works, Zuraikat "discusses the dominance as well as nature of crusading in fourteenth-century England" in his first chapter and, in his second, "reads Gower's 'Confessio Amantis' and Langland's 'Piers Plowman' as anti-crusade poems." After discussing selected passages from books IV and VII of CA (pp. 57-65), Zuraikat concludes that "read as a romance of courtly love or as a pilgrimage poem, the anti-crusade voice of Genius, Amans, and Gower is prominent enough not to ignore" (65). [MA. eJGN 42.2] ]</text>
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              <text>Zuraikat, Malek Jamal. "The Anti-Crusade Voice of Chaucer's Canterbury Tales." Ph.D. Dissertation. University of Arkansas, Fayetteville, 2015. Open access at https://scholarworks.uark.edu/etd/9 (accessed January 28, 2023).</text>
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Confessio Amantis</text>
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              <text>This essay is part of a special issue of "Chaucer Review" that reports newly discovered legal records that pertain to Geoffrey Chaucer, Cecily Chaumpaigne, and the mention of "raptus," and explores the implications and new pathways marked by these records. The essay itself advocates the use of archival research in historical and literary research, particularly legal records found in The National Archives of the UK; it includes a section describing not-before-noticed--relatively minor--records that pertain to Chaucer, Gower, John Skelton, and Sir Thomas Malory, as well as records that pertain to the Peasants' Revolt of 1381. The brief sub-section on Gower (pp. 513-15) describes two new life-records. The first (TNA, C 52/4/5/7 [Kent]) is a writ in the "Brevia" files that accompany Court of Common Plea rolls; it supplements a previously known record of Gower's action against Walter Cook concerning a contract to build a house in Aldyngton, or Aldington. The "contents of the writ are largely the same as that recorded on the plea roll," but it provides a "far more accurate time frame" for the action (the writ was issued October 16, 1381) and "two names endorsed on the writ, John Petyt and John Roger," which may offer "new leads" in helping to examine Gower's "presence in Aldyngton at this time" (514). The second new Gowerian life-record (TNA CP 52/5/1/1/7 [Norfolk]) pertains to "Gower's 1399 debt dispute with William and Denise Fisher in Norfolk" and, like the first example, gives only "fragments of new information": evidence that Gower was "personally present in Westminster" sometime during the week of October 12, 1399, and, again, the names of two men involved, Edmund Nevyll and John Davy, who in this instance stood surety that Gower "would prosecute the action" (514-15) against the Fishers. Roger and Prescott recognize that the records they discuss are not nearly as significant as those that pertain to Chaucer and Chaumpaigne, but, importantly, exemplify how even minor records, as they accumulate, "provide new insight" into literary lives and the "national and local events" that shaped these lives. Their Gower records are tidbits, but most welcome nevertheless. [MA. Copyright. John Gower Society eJGN 41.2.]</text>
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              <text>Roger, Euan.&#13;
Prescott, Andrew.</text>
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              <text>Roger, Euan, and Andrew Prescott. "The Archival Iceberg: New Sources for Literary Life-Records." Chaucer Review 57, no. 4 (2022): 498-526</text>
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                <text>The Archival Iceberg: New Sources for Literary Life-Records.</text>
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              <text>"A central premise of this book," Drimmer writes, "is that the work of illumination both responds and contributes to the entry and circulation of new ideas about English literary authorship, political history, and book production in the fifteenth century" (4). Her boundaries are 1403-76, the earlier date corresponding to the earliest record of the formation into a single company of "text writers, limners, and 'other good people' who also bind and sell books"--what eventually became the Company of Stationers--and the latter the year Caxton first set up his press in London (24-5). The problem she describes that faced illustrators during this period was how to depict an English "author" when there was no established category for such an entity yet established (chapter 2, 53-84). The problem was especially difficult with Chaucer and Gower, and to a lesser degree Lydgate--the three writers she discusses as examples--because their works were much in demand, and they utilized fictive personae as central narrative techniques. (N.B.: Drimmer limits her discussion to manuscripts of the Confessio Amantis.) The problem--"a failure of cultural precedent to provide a bibliographic context for Gower's English innovations" (91)--as it relates to Gower is the focus of her third chapter. Drimmer sees the variant images of Amans/Gower as a young or old man as the result. Were the illuminators to provide an image of the "historical Gower, the 'auctor' of the extrinsic prologue (that is, the 'Prologus'), or the 'John Gower' who identifies himself in response to Venus' questioning at the end of the poem, the fictional persona introduced by the intrinsic prologue?" (93). Drimmer detects hesitancy, even anxiety, on the part of illuminators who strove to get things right, and argues that the here-to-fore undiscussed crossed hands (borrowed, she argues, from images of the Annunciation) in the various images of the lover-as-confessant derive from attempts to encompass "the poem's conflict, pushing the protagonist-poet's confrontation with death, sex, and authorship of the self into the foreground" (109). Ultimately the illuminators of Gower's CA manuscripts were forced into "conflating the identities of creator and creature, and in mobilizing allusions to the Virgin Annunciate, the humbled retainer, the dying devout, and the officious donor, illuminators endowed the author of the "Confessio Amantis" with a body whose most consistent characteristic is its subjection, its availability to the dictates of someone else" (112). Chapter 6 (189-223) is a close study of the illumination cycle of New York, Morgan Library and Museum MS M.126, produced "over sixty years after Gower's death . . . for Edward IV and his queen consort Elizabeth Woodville" in 1471 (189). This manuscript was part of a conscious plan by Edward to bolster his claim to rule "through the patronage of manuscripts and tapestries . . . with an almost exclusive focus on historical content (189). Hence "the pictorial cycle of the Morgan "Confessio" remains committed to a view of monarchic infallibility more radical than the respect for royal authority expressed in Gower's text" (192). She concludes: "Seen, in this respect, as a coherent work, the Morgan "Confessio" takes the political mission that Gower inculcated into his poem, written in the last decade of the fourteenth century, and revises it for the pressing needs and new political realities of the late fifteenth century court for which it was made" (223). [RFY. Copyright. The John Gower Society. eJGN 38.1.]</text>
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              <text>Drimmer, Sonja. The Art of Allusion: Illuminators and the Making of English Literature, 1403-1476. (Philadelphia: University of Pennsylvania Press, 2019). ISBN: 9780812250497; 9780812295382.</text>
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              <text>Manuscripts and Textual Studies&#13;
Confessio Amantis</text>
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                <text>The Art of Allusion: Illuminators and the Making of English Literature, 1403-1476.</text>
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              <text>Whereas Gower has often been censured for being dull, Farnham finds in his didacticism a great deal of irony and humour: "The excellence of his narrative art is inseparable from its peculiar style, from that almost perverse comic sense, that keen awareness of the didactic value of misdirected seriousness, which suffuses the entire Confessio Amantis" (165). For instance, in the story of Acteon in Book 1, Genius expends almost too much effort to make Acteon guilty of "Mislok," for gazing on the bathing Diana: "The earnest medieval reader will be forgiven if he is seen shaking his head in both despair and laughter at a morality more obtuse and more earnest than his own, which has attracted his sympathy but repelled his common sense, and so won a comic victory over his sensibility and taught him some of its short-comings" (168). This "comedy of high prosaic seriousness" (168-69) is also evident in the Prologue, where all the attention paid to kings and governments obscures the fact that the real issue is "the disordering of worldly love" (171). Finally, the great joke of the CA is embodied in the two figures of Amans and Genius. Amans is "the would-be dirty old man, frustrated and bewildered by an emotional commitment of embarrassing purity" (172) and Genius, in a similar mixture of character traits, is "the affable Confessor forever in a muddle over which god he serves, too garrulous to listen with understanding, too obtuse to grasp any of the realities which lie behind the moral platitudes with which his prosaic mind is plentifully furnished" (172). While the joke is without malice, "only by laughter can we come to recognize our moral beliefs and intellectual assumptions for what they are" (173). [CvD]</text>
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            <elementText elementTextId="88958">
              <text>Farnham, Anthony E. "The Art of High Prosaic Seriousness: John Gower as Didactic Raconteur." In The Learned and the Lewed: Studies in Chaucer and Medieval Literature. Ed. Benson, Larry D. Cambridge: Harvard UP, 1974, pp. 161-173.</text>
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        <element elementId="56">
          <name>Gower Subject</name>
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            <elementText elementTextId="88959">
              <text>Style, Rhetoric, and Versification</text>
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              <text>Confessio Amantis</text>
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                <text>The Art of High Prosaic Seriousness: John Gower as Didactic   Raconteur</text>
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            <name>Publisher</name>
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              <elementText elementTextId="88952">
                <text>Harvard UP,</text>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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              <elementText elementTextId="88953">
                <text>1974</text>
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              <text>Why is it, Windeatt wonders, that swooning is so common in medieval and early modern visual and literary art (the former depicting primarily the Virgin), and seldom probed by modern scholar/critics? While he never directly answers that question, he nonetheless does many others, picking out swoons and cataloguing them according to many types and purposes as he traverses, first painting, then literature from the bible to "The Court of Love" (ca. 1535). Gower furnishes him with a clutch of examples, all (per his title) from the "Confessio Amantis." These can be charted as follows: "Grief and shock of confronting another's death and mourning over a body": Thisbe discovering the lifeless Pyramus faints (III.1455)(p. 218) / "Swoons of recognition register shock at separation and loss, at partings and abandonment": Medea parting with Jason (V.3647); Ariadne (V.5466-67) / "Situation in which pleas and petitions for pity are voiced, or complaints and lamentations uttered": Canace (III.232-34) / "The widespread convention in medieval texts of multiple and serial swooning": Ariadne (V.5467); Apollonius (VIII.1060, 1077); Constance (II.846, 1063) / "Instances where a swoon registers . . . a self-absenting from something abhorrent": the king's daughter confessing to her father's incestuous rape in "Apollonius" (VIII.332); Lucretia (VII.4986) / "Swoons induced by shock and fury lead on to resolution, whether just or unjust": Procne (V.5788/5792-93). Windeatt also asks "Does the cumulative incidence of swooning across medieval literature suggest that, for this bodily practice at least, cultural attitudes to human behaviour have shifted perceptibly?" (p.224) He cites Anaxarete's frequent swooning over the dead Iphis as one of many "cases where instances of swooning were added to medieval versions of stories from earlier times and different cultures . . . [which] might be presented as evidence that a demonstrative sensibility is more pleasing to medieval taste than to taste before or since" (p. 224). "Swoons," he goes on to say, "become inseparable from the medieval stereotype of a lover's conduct," an example of which is Amans' swoon (VIII.2449) "when Venus intimates that he is too old for love" (p. 225). [RFY. Copyright. The John Gower Society. JGN 30.2]</text>
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              <text>Windeatt, Barry. "The Art of Swooning in Middle English." In Medieval Latin and Middle English Literature: Essays in Honour of Jill Mann. Ed. Cannon, Christopher and Nolan, Maura. Cambridge: D.S. Brewer, 2011, pp. 211-30. ISBN 9781843842637</text>
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              <text>Sources, Analogues, and Literary Relations</text>
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              <text>Confessio Amantis</text>
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                <text>The Art of Swooning in Middle English</text>
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                <text>2011</text>
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              <text>Ruggiers, Paul G. The Art of the Canterbury Tales. Madison: University of Wisconsin Press, 1967, pp. 9, 19, 22, 180, 211-12. </text>
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          <elementTextContainer>
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              <text>Sources, Analogues, and Literary Relations</text>
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          </elementTextContainer>
        </element>
        <element elementId="52">
          <name>Review</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="99051">
              <text>Comments briefly on anti-Semitism in CA and in Chaucer's Prioress's Tale and compares Tale of Florent with the Wife of Bath's Tale. [RFY1981; rev. MA]</text>
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                <text>1965</text>
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              <text>Gower and Chaucer "were of the first age" of English poets (i.e., those writing in the English tongue) and are supposed by Puttenham to have been knights. [RFY1981] </text>
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              <text>Puttenham, George.</text>
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              <text>Puttenham, George. The Arte of English Poesie Contrived into Three Books; the First of Poets and Poesie, the Second of Proportion, the Third of Ornament. London: Richard Field, Printer, 1589, p. 48. </text>
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          <name>Gower Subject</name>
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              <text>Influence and Later Allusion&#13;
Biography of Gower</text>
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                <text>The Arte of English Poesie Contrived into Three Books; the First of Poets and Poesie, the Second of Proportion, the Third of Ornament.</text>
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            <elementText elementTextId="86248">
              <text>While Ferguson's study of civic consciousness is primarily about the early Renaissance (pp. 133-397), the early chapters deal with the medieval background. Ferguson singles out Langland and Gower as important figures in "the first important period in the history of English public discussion" (4). During this period (1360-1415), a new form of public discourse emerged from pure propaganda and from the more generalized complaint literature. Yet while Gower and others show an increasing sense of national identity and eagerly critiqued social maladies, their analysis of social ills generally stops short of actually providing "constructive policies" (42) for fixing the problems. Rather than suggesting systemic reform, Gower and his contemporaries tend to point to the need for personal moral reform (47). Only occasionally – as when Gower deals with the topic of justice – do we see "some awareness of the complexity of social relationships" (53). Otherwise, Gower's solution is to point out the king's need for good counsel and to focus on individual vices (especially sloth and avarice; 57). Gower in fact "failed to think in terms of institutions, much less of constitutions" (62). While Gower's writings become increasingly more political over time, he fails to provide a fully-fledged analysis of the root causes of such issues as the labour crisis, the problem of maintenance, and the war with France. [CvD]</text>
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              <text>Ferguson, A. B</text>
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              <text>Ferguson, A. B. "The Articulate Citizen and the English Renaissance." Durham: Duke UP, 1965</text>
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          <elementTextContainer>
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              <text>Backgrounds and General Criticism</text>
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            <elementText elementTextId="86252">
              <text>Vox Clamantis</text>
            </elementText>
            <elementText elementTextId="86253">
              <text>Confessio Amantis</text>
            </elementText>
            <elementText elementTextId="91134">
              <text>Mirour de l'Omme (Speculum Meditantis)</text>
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            <elementTextContainer>
              <elementText elementTextId="86243">
                <text>The Articulate Citizen and the English Renaissance</text>
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            <name>Publisher</name>
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              <elementText elementTextId="86244">
                <text>Duke UP,</text>
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            <name>Date</name>
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              <elementText elementTextId="86245">
                <text>1965</text>
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              <text>Gower's style claimed to be that of a romancer, but his didacticism interferes with and contradicts his generic decisions. [RFY1981].</text>
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        <element elementId="97">
          <name>Author/Editor</name>
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              <text>Triggs, Oscar L., ed.</text>
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          <elementTextContainer>
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              <text>Triggs, Oscar L., ed. The Assembly of Gods, by John Lydgate. London: Early English Text Society, 1896. Extra Series, 69. Reprint. Milwood, NY: Krause, 1957, p. lxi.</text>
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          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="92934">
              <text>Style, Rhetoric, and Versification</text>
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            <name>Title</name>
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            <elementTextContainer>
              <elementText elementTextId="92929">
                <text>The Assembly of Gods, by John Lydgate.</text>
              </elementText>
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          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="92930">
                <text>1896&#13;
1957</text>
              </elementText>
            </elementTextContainer>
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  </item>
  <item itemId="9958" public="1" featured="0">
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              <name>Title</name>
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      <name>GowerType</name>
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      <elementContainer>
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          <name>Review</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="95818">
              <text>Unexamined. [RFY1981]</text>
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          </elementTextContainer>
        </element>
        <element elementId="97">
          <name>Author/Editor</name>
          <description>Author/Editor</description>
          <elementTextContainer>
            <elementText elementTextId="95819">
              <text>Evans, J. F. </text>
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        </element>
        <element elementId="55">
          <name>Published</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="95820">
              <text>Evans, J. F. "The Attitude of Chaucer Towards Chivalry. The Church, and the People, Compared with that of Langland, Wycliff, and Gower." M.A. Thesis. Wales University, 1911. </text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="56">
          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="95821">
              <text>Backgrounds and General Criticism</text>
            </elementText>
          </elementTextContainer>
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      </elementContainer>
    </itemType>
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      <elementSet elementSetId="1">
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        <elementContainer>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="95816">
                <text>The Attitude of Chaucer Towards Chivalry. The Church, and the People, Compared with that of Langland, Wycliff, and Gower.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="95817">
                <text>1911</text>
              </elementText>
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          <elementContainer>
            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="25233">
                  <text>Gower Collection</text>
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              </elementTextContainer>
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          </elementContainer>
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    <itemType itemTypeId="18">
      <name>GowerType</name>
      <description>Customized Item type for items in the Gower Database</description>
      <elementContainer>
        <element elementId="52">
          <name>Review</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="95165">
              <text>Attempts to show that a topos exists of author using the role of priest or pupil in transforming a secular love poem into a religious poem. Examines works of Ovid, Andreas Capellanus, Guillaume de Lorris, Jean de Meun, John Gower, and Chaucer. These form a tradition, with Chaucer's use of the topos being the most complex. [RFY1981]</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="97">
          <name>Author/Editor</name>
          <description>Author/Editor</description>
          <elementTextContainer>
            <elementText elementTextId="95166">
              <text>Bargreen, Melinda L.</text>
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          </elementTextContainer>
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        <element elementId="55">
          <name>Published</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="95167">
              <text>Bargreen, Melinda L. "The Author of His Work: The Priest/Pupil Narrative Topos." Ph.D. Dissertation. University of California, Irvine, 1972.</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="56">
          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="95168">
              <text>Confessio Amantis&#13;
Sources, Analogues, and Literary Relations</text>
            </elementText>
          </elementTextContainer>
        </element>
      </elementContainer>
    </itemType>
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        <elementContainer>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="95163">
                <text>The Author of His Work: The Priest/Pupil Narrative Topos.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="95164">
                <text>1972</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
  <item itemId="8392" public="1" featured="0">
    <collection collectionId="5">
      <elementSetContainer>
        <elementSet elementSetId="1">
          <name>Dublin Core</name>
          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
          <elementContainer>
            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="25233">
                  <text>Gower Collection</text>
                </elementText>
              </elementTextContainer>
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          </elementContainer>
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      </elementSetContainer>
    </collection>
    <itemType itemTypeId="18">
      <name>GowerType</name>
      <description>Customized Item type for items in the Gower Database</description>
      <elementContainer>
        <element elementId="52">
          <name>Review</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="83277">
              <text>The "Bedford Psalter-Hours" (British Library MS Add. 42131; after 1414) contains a program of 290 portrait illustrations in the initials marking divisions in the text. Many of these can be identified with contemporaries: there are three portraits of Chaucer (two of which Wright ascribes to the same master that did the well-known Chaucer portrait in B.L. MS Harl. 4866, Hoccleve's Regement of Princes), three of Hoccleve, and ten of Gower, more than of any other single figure, and quite unusually, the work of more than a single artist. In all ten (all of which are reproduced in this essay), Gower is portrayed as a balding, bearded, and modestly dressed old man, resembling the senex amans whose illustration appears in some MSS of CA. The "unifying motif" of the Gower illustrations is the poet's "moral authority," according to Wright, who associates the particular texts chosen for Gower's portrait with his reputation as a moralist, with his blindness, and with various aspects of his works. Wright gives greatest attention to the first portrait, which appears with the text "Voce mea domine clamavi" of Psalm 141 (142), immediately suggesting Gower's Vox Clamantis. On the opposite page, at the opening of Psalm 142 (143), appears a portrait of Richard II. Wright argues that the juxtaposition was planned: "At the most elementary level Gower represents good and Richard evil. Both are alike in despair: Gower appears at a psalm which is an appeal to a Lord who does not heed his prayers and Richard II illustrates the psalm of a soul in torment, a sinner who is facing eternal damnation." Richard is depicted as youthful in this portrait, resembling the image of the king in the Wilton Diptych. Wright uses Gower's absolving of the young king in his first version of VC to explain the anomaly, and she also suggests that VC may have influenced the portrayal of a youthful, redeemable king and the inclusion of John the Baptist as the king's sponsor in the Wilton Diptych, which she dates shortly before the Bedford psalter, c. 1413. [PN. Copyright The John Gower Society. JGN 12.2]</text>
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        <element elementId="97">
          <name>Author/Editor</name>
          <description>Author/Editor</description>
          <elementTextContainer>
            <elementText elementTextId="83278">
              <text>Wright, Sylvia</text>
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          </elementTextContainer>
        </element>
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          <name>Published</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="83279">
              <text>Wright, Sylvia. "The Author Portraits in the Bedford Psalter-Hours: Gower, Chaucer and Hoccleve." British Library Journal 18.2 (1992), pp. 190-201.</text>
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          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="83280">
              <text>Backgrounds and General Criticism</text>
            </elementText>
            <elementText elementTextId="83281">
              <text>Biography of Gower</text>
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          </elementTextContainer>
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      </elementContainer>
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        <elementContainer>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="83273">
                <text>The Author Portraits in the Bedford Psalter-Hours: Gower, Chaucer and Hoccleve</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="83274">
                <text>1992</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="83275">
                <text>Article</text>
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              <elementText elementTextId="83276">
                <text>PeerReviewed</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
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    </elementSetContainer>
  </item>
  <item itemId="8388" public="1" featured="0">
    <collection collectionId="5">
      <elementSetContainer>
        <elementSet elementSetId="1">
          <name>Dublin Core</name>
          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
          <elementContainer>
            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="25233">
                  <text>Gower Collection</text>
                </elementText>
              </elementTextContainer>
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          </elementContainer>
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      </elementSetContainer>
    </collection>
    <itemType itemTypeId="18">
      <name>GowerType</name>
      <description>Customized Item type for items in the Gower Database</description>
      <elementContainer>
        <element elementId="52">
          <name>Review</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="83240">
              <text>Concerned less with Gower than with Shakespeare. The "Gower" that Shakespeare creates as choral figure and presenter in "Pericles" is tritely moral, reductive, mechanistic, and consistently inadequate to what richness remains to the plot in the play, and in one sense he is a vast misrepresentation both of Gower as author and Gower/Genius the narrator of "Apollonius of Tyre." However, he merely anticipates the stance of some of the characters, including Pericles, before the many enigmas in the play. He also stands in for Shakespeare himself, as the confession of authorial limitations of the playwright who did not fully control the texts of his plays and who could not control the effects of live performance, but also as a claim to "authorial mystification and elevation," the "authorial medium through which eternal truth speaks" (p. 376), despite his own limitations. [PN. Copyright The John Gower Society. JGN 13.1]</text>
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        </element>
        <element elementId="97">
          <name>Author/Editor</name>
          <description>Author/Editor</description>
          <elementTextContainer>
            <elementText elementTextId="83241">
              <text>Lynch, Stephen J.</text>
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          </elementTextContainer>
        </element>
        <element elementId="55">
          <name>Published</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="83242">
              <text>Lynch, Stephen J.. "The Authority of Gower in Shakespeare's Pericles." Mediaevalia 16 (1993), pp. 361-378.</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="56">
          <name>Gower Subject</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="83243">
              <text>Influence and Later Allusion</text>
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          </elementTextContainer>
        </element>
      </elementContainer>
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    <elementSetContainer>
      <elementSet elementSetId="1">
        <name>Dublin Core</name>
        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
        <elementContainer>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="83236">
                <text>The Authority of Gower in Shakespeare's Pericles</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="83237">
                <text>1993</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="83238">
                <text>Article</text>
              </elementText>
              <elementText elementTextId="83239">
                <text>PeerReviewed</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
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    </elementSetContainer>
  </item>
  <item itemId="10422" public="1" featured="0">
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          <name>Dublin Core</name>
          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
          <elementContainer>
            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="25233">
                  <text>Gower Collection</text>
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              </elementTextContainer>
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      </elementSetContainer>
    </collection>
    <itemType itemTypeId="18">
      <name>GowerType</name>
      <description>Customized Item type for items in the Gower Database</description>
      <elementContainer>
        <element elementId="52">
          <name>Review</name>
          <description/>
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              <text>Walling investigates the "paradox" that, "while Gower was clearly intrigued by the possibilities of Aristotelian pedagogy, very little of the 'Confessio Amantis' is based directly on the 'Secretum secretorum'" (343). Gower "specifically avoids dramatizing or voicing Aristotle as a character," using instead Nectanabus as a "darker alternative" to Aristotle (358) "to emphasize the distancing effect in his handling of Aristotle"--a strategy which shows "the complexity of his literary personae and his understanding of the pedagogical and psychological workings of literary fictions" (344), as well as, Walling suggests, "his misgivings about the risks and the efficacy of offering counsel to [Richard II]" (353). She briefly traces the origins and spread of the "Secretum secretorum" from the Orient through Roger Bacon and thence into the mainstream of Western European literature (345-46). Walling is reluctant to see Gower using the "Secretum" to forge a "speculum principis," as has been suggested by many; instead, he diffuses his own voice through several characters (rather than adopting an Aristotelian one), and provides Nectanabus as an alternative. In the conflicting pairing of Alexander's two counselors, Walling finds important evidence of Gower's strategy: "Gower's negotiation of the opposing literary poles of Aristotle and Nectanabus in the final books of the 'Confessio Amantis' helps us to see the drama of pedagogy at the poem's core, and the struggle to establish a way of relating to received textual authority that can plausibly lead to moral and psychological transformations" (364). What the CA ultimately offers readers, whether king or commoner, is "mediated access to Aristotelian knowledge for readers or students who wish to seek it, the poem's most effective lesson is its dramatization of self-transformation in the pursuit of knowledge . . . not an encyclopedic treatise of readily digested political wisdom, but a meditation on how to seek out wisdom and self-realization" (367). [RFY. Copyright. John Gower Society. eJGN 43.2]</text>
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              <text>Confessio Amantis&#13;
Sources, Analogues, and Literary Relations</text>
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                <text>The Authority of Impersonation: Gower's "Confessio Amantis" and the "Secretum Secretorum."</text>
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              <text>Waterhouse and Stephens discuss the principle of retrospectivity, by which they mean how the poet organizes the poem to cause readers at the end of a poem or passage to reassess what they thought they learned at its beginning. They suggest that medieval writers differ from others in subsequent periods in that they were content to leave readers in suspense at the end of their poems without necessarily a conclusion that reconciles the whole work. They identify three kinds of retrospectivity: simple (information at the end of a passage changes what one thought at the beginning: e.g., "Sir Gawain and the Green Knight"); complex (what seemed like a minor detail now appears major: e.g, "The Tale of Florent"); cumulative (one needs to constantly reconsider what one is reading throughout: e.g., "Beowulf"). The authors focus on "Florent" as an example of complex retrospectivity by suggesting that the description of the hag is suppressed when she first appears and her loathliness is determined throughout the tale by Florent's attitude toward her. Similarly, in the "Confessio Amantis," Gower writes in Book 1 about what he did "in his youth," a statement that seems more significant when Venus shows him in Book 8 that he is an old man. [CEB. Copyright. John Gower Society. eJGN 43.1]</text>
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              <text>Style, Rhetoric, and Versification&#13;
Confessio Amantis</text>
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                <text>The Backward Look: Retrospectivity in Medieval Literature.</text>
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              <text>Discusses Gower's short French works in French, focusing on the sources and influences of CB, and observing Gower's conventionalities and his variations on them. [RFY1981; rev. MA]. </text>
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            <elementText elementTextId="94226">
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Cinkante Balades</text>
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Orton, Harold.</text>
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              <text>Renwick, William, and Harold Orton. The Beginnings of English Literature to Skelton, 1509. 3rd ed. rev. Martyn F. Wakelin. London: Cresset, 1966, pp. 279-80.</text>
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              <text>Yeager, R.F. "The Body Politic and the Politics of Bodies in the Poetry of John Gower." In The Body and the Soul in Medieval Literature. Ed. Boitani, Piero and Torti, Anna. Cambridge: Brewer, 1999, pp. 145-165. ISBN 085991545X</text>
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              <text>Vox Clamantis</text>
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              <text>Confessio Amantis</text>
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              <text>One of the most studied images in Gower's writing is that of the statue in Nebuchadnezzar's dream, which appears both in VC Book 7 and in the Prologue of CA. Yeager takes a new look at the statue through the lens of the associated imagery of Christ's body and the body politic of the late Middle Ages. The opening section of his essay traces the history of the image from St. Paul, for whom the "body of Christ" provided a means of conceiving of the unity of the church in its many parts, to Boniface VIII, who revivified the metaphor in order to emphasize the supremacy of the "head." Secular theorists such as John of Salisbury, meanwhile, adopted the metaphor for political institutions as a way of expressing both the diversity of functions of the different ranks and also the naturalness of the political hierarchy. In the middle section of his essay, Yeager shows how this imagery is reflected in the chronicle accounts of the uprising of 1381, in which executions are almost without exception described as decapitations: the loss of the head represented from one point of view the breakdown of order in the destruction of God-ordained authority, and from the other (that of the peasants rather than the chroniclers), the overthrow of unjust rule. When Gower writes, in VC 7.5-6, "The golden head of Nebuchadnezzar's statue has now been cut off / Yet the two feet of iron and clay still remain" (Yeager's translation, p. 159), he is clearly invoking the same association between the body of the statue and organized hierarchical society, and echoing the views of the chroniclers. Yeager refers to Gower's description here as "but slightly modified from Daniel" (p. 160). Actually, his discussion draws attention to a fundamental change that Gower has made, for in the Biblical version it is the feet of clay and not the head that are destroyed. Gower sticks more closely to the vision in Daniel in his second use of the image, in the Prologue of CA. Without noting the shift, Yeager argues that the statue also provides a key to the fundamental political message of Gower's English poem. In support of his case, he also cites Gower's use of the episode of Nebuchadnezzar's madness from a later chapter of Daniel. In his conclusion he draws together a rich pattern of resonances from the different sources that he has invoked. The title "Vox Clamantis," he points out, associates Gower both with John of the Apocalypse and with John the Baptist. "And here beheading takes its place again, for of course the familiar icon of the Baptist is a severed head, symbolic at once of the dangers of speaking truth in the kingdom of Herod, a puerile, fitful tyrant, servant to his bodily lust and subject hence to rash decisions under Salome's rule. . . . If the poet is the Baptist (and the John of Revelation), then Richard (by the completion of the Vox at least, and in the Cronica Tripertita) is a type of Herod" (p. 163). In CA, however, Nebuchadnezzar learns before it is too late. Gower "offers his king and country a second chance. That no one took it cannot be placed at Gower's door" (p. 165). In a private correspondence, Yeager lamented "probably the worst typo in my scholarly life" in the sentence with which this essay concludes, which should read as follows: "The wrongs in his society Gower continually tried to right, never more thoughtfully and connectedly than when he brings the body – bodies shaped in every kind – to our attention, as our guides" (p. 165). [PN. Copyright The John Gower Society. JGN 19.1]</text>
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              <text>Krochalis surveys what can be determined about book ownership and reading among the members of the royal family at the end of the fourteenth and beginning of the fifteenth centuries, then gives closer attention to the books owned and borrowed by Henry V, concluding that "in a circle of collectors, Henry V stands out as a reader of books" (p. 70). Henry is not known to have owned or read any of Gower's works, alas, and there is no known connection between Henry and any Gower MSS. Gower does figure, however, in Krochalis' account of the other members of Henry's family. She notes that two surviving MSS of CA are thought to have been owned by Henry's brothers Humphrey and Thomas (pp. 55, 57). She recounts the story of the commissioning of CA in her discussion of Richard II (p. 59), and of the change of dedication in her comments on Henry's father (p. 55). She also lists several of Gower's other works with reference to Henry IV. She mistakenly states that VC was dedicated to Henry IV to the same year as the rededication of CA. But she suggests that the Cinkante Balades, which are also dedicated to Henry IV, might date from the period of the negotiations for Henry's remarriage in 1401 or later, and that the choice of French might thus be due to his prospective marriage to Joan of Navarre (p. 55 and note 31). [PN. Copyright The John Gower Society. JGN 8.2]</text>
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              <text>Prints Leland's life of Gower (1709) and, following Todd (1810), attaches Gower to the Stitenham family, Yorkshire. [RFY1981].</text>
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              <text>Gower's frame story and his handling of narrative material in the CA compared with Chaucer's in "The Canterbury Tales," with favor given to Chaucer. [RFY1981]</text>
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              <text>Confessio Amantis&#13;
Style, Rhetoric, and Versification&#13;
Sources, Analogues, and Literary Relations</text>
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              <text>In the section on "Sources and Backgrounds," the editors include Olson's translation of MO 20833-92 and 20953-21060, which "contain the closest parallels to Chaucer's portrait of the Monk" (pp. 267-69 and n.), and Gower's tale of Florent (CA 1.1396-1871), with lexical notes, as an analogue of WBT (pp. 359-69). [PN. Copyright The John Gower Society. JGN 8.2]</text>
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                <text>The Canterbury Tales: Nine Tales and the General Prologue by Geoffrey Chaucer. Norton Critical Edition.</text>
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              <text>Henkin investigates the folkloric background to the story of "Aspidis the Serpent" told in Book 1 of the CA. The story tells of a snake whose forehead is studded with a carbuncle, and who protects itself against snake charmers by shutting its ears. Macaulay had noted that the story is based on Psalm 58 (and its interpretation by Augustine and Isidore of Seville), but Henkin asks where the detail of the carbuncle originates. He suggests a source in the folk and lapidary lore about the jewel "dracontides," a stone thought to be found in the brain of dragons. After a detailed survey of this myth, ranging from Socatus and Pliny to a variety of medieval lapidaries, Henkin notes that in two of the medieval texts on the subject, the Alphabetical Lapidary and its likely transcription in English, the Peterborough Lapidary, the dracontides is specifically identified as a carbuncle. It is thus apparent that the passage in Gower is "either a confusion or a conscious combining of two legends, one dealing with a snake in whose head is embedded a carbuncle, the other with a snake with a trick to nullify a charmer's incantations" (38). The possibility of an intentional conflation is strengthened by the dramatic function of the carbuncle in providing motivation for the conjurers' attempt to enchant the serpent. [CvD]</text>
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              <text>Henkin, Leo J. "The Carbuncle in the Adder's Head." Modern Language Notes 58.1 (1943), pp. 34-39.</text>
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              <text>The MO, according to Olsson, "is more than an encyclopedia" (113). It is also a unified spiritual quest with a clear poetic structure, and it is this structure that Olsson aims to demonstrate. As a kind of penitential work, the MO teaches the sinner by what path he may come to a recognition of his Creator. This quest is symbolized by two stories that frame the work: the narrative of Adam's exile to a land of misery, and, at the end, the story of redemption through Christ and the Virgin. However, if the mood of the poem is devotional, why then does the middle section of the poem indulge in social complaint and estates satire? Olsson's answer is that the integrity of the poem rests on the fact that it provides a mirror of man's entire moral nature. More precisely, there are four mirrors that "gave Gower the moral coordinates for his poem" (116). These four perspectives are the cardinal virtues: prudence, justice, fortitude, and temperance. While three of the virtues attend to personal life, the second, justice, is concerned with man's relationship with his neighbor, and with society as a whole. Olsson further reviews the literary tradition of the virtues to demonstrate that they are invariably seen as "interdependent" (117). As the second part of the MO's Latin title (the Speculum Meditantis) indicates, it is the reader's duty to meditate on the mirrors before him and to cultivate a moral disposition that in turn leads to a virtuous life. After this general introduction, Olsson next turns to a detailed analysis of Gower's allegory in relation to the work of such writers as Cicero, Alain de Lille, and Brunetto Latini, as well as to such vernacular works as The Book of Vices and Virtues. In the process, Olsson discusses a variety of related issues, ranging from Gower's alterations to the conventional debate of Body and Soul, to the lack of a pitched battle between the vices and virtues in Gower's account. Other issues that are discussed include Gower's predominant use of the Old Testament for his exempla, the MO's general progress from general knowledge to knowledge of the self (a progression that explains how the virtue of justice provides a bridge between the initial "psychomachy" and the self-application of the final mirrors), and the nature of kingship. Olsson further suggests that whereas the first two mirrors (prudence and justice) provide the knowledge to judge the reader's "amour seculer," the last two (fortitude and temperance) "show the potential for appeal" (139) and are "ordered as pleas for His [God's] grace, and as gifts of the Holy Spirit, gifts of strength and wisdom" (139). Finally, Olsson argues that the work that most closely approximates the form of the MO is the brief twelfth-century poem, Le Livre des Manières by Etienne de Fougères, and that in relation to other medieval moral books, the MO's achievement lies in finding "a congruence of poetical form, inner or moral perception, and the idea of the cardinal virtues" (148). [CvD]</text>
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              <text>Olsson, Kurt O. "The Cardinal Virtues and the Structure of John Gower's Speculum Meditantis." Journal of Medieval and Renaissance Studies 7 (1977), pp. 113-148.</text>
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