The Mediaeval Sciences in the Works of John Gower

Author/Editor
Fox, George G

Title
The Mediaeval Sciences in the Works of John Gower

Published
Fox, George G. "The Mediaeval Sciences in the Works of John Gower." Princeton: Princeton UP, 1931

Review
Fox compares Gower's scientific knowledge to that of his contemporaries and finds him wanting. For instance, Chaucer shows "eager curiosity and extensive learning in the sciences" (156), whereas Gower is more of an amateur. Gower's scientific passages have the feel of a popular encyclopedia (like the "Tresor"), for which one needed only a "literary facility, the ability to express one's thought in pleasing fancy" (157). At times Gower explains his subject matter quite well (e.g., alchemy), whereas at other times he is out of his depth. In fact, Gower's astrology is particularly poor and there is "no reason to believe that Gower could have used an astrolabe or cast a horoscope" (156). In chapter one (titled the introduction), Fox reviews Gower's general attitude to science. Gower sees all knowledge as aiming for a better understanding of God. This also leads him to connect science with a broad understanding of "kinde" as both nature and kindness. For the CA this means that Gower closely examines sexual desire, and while he finds its fulfillment in marriage, he is not a prude (8). The chapter ends with a discussion of fortune. Fox concludes that Gower is not fatalistic, but that fortune is "a manner of speech with Gower, a convenient phrase for an element of human experience" (15).
Chapter two deals ostensibly with the theory of the microcosm, but in actuality covers a great variety of topics, from Gower's views on hermaphroditism to the four complexions of man. Fox also discusses medieval superstitions that result is in such areas of pseudo-science as physiognomy. Not surprisingly, medieval medicine has a tendency to be secretive, something that is reflected in the titles of books like the "Secretum Secretorum."
Chapter three (titled "The Microcosm") deals primarily with Gower's discussion of the elements in CA 7. Fox shows that Gower does not always understand his source, Brunetto Latini, as when he accidentally forgets the doctrine that God created the universe "ex nihilo." Despite his limited knowledge, Gower does borrow also from other sources (e.g., Vincent of Beauvais) and Fox spends considerable time explaining technical terms like "intersticion" and "impressions."
Chapter four covers astrology, a subject that overlaps with astronomy. Fox points out that while writers like Aquinas believed that the stars and the moon exert a controlling influence on human beings (especially on their senses), the intellect remains in principle free from direct influence. While Gower spends considerable time on astrology (e.g., he gleans not only from Brunetto Latini, but also from the more obscure Alechandrus on the mansions of the moon), he ultimately vindicates free will by using "arguments that are anti-astrological and non-scientific" (93).
The remaining chapters cover dreams, alchemy, and magic in quick succession. Gower seems to have been ignorant of scientific discussions of dreams, and based on biblical narratives like the story of Nebuchadnezzar, he accepts that dreams sometimes foretell future events. Gower's discussion of alchemy in CA 4 assumes that transmutation of base metals into gold is theoretically possible although he does not hold out much hope of anyone actually doing it. Finally, Gower's references to magic are not very specific, and he likely had no specialized knowledge. [CvD].

Date
1931

Gower Subjects
Sources, Analogues, and Literary Relations
Backgrounds and General Criticism
Confessio Amantis
Mirour de l'Omme (Speculum Meditantis)