<rdf:RDF xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#" xmlns:dcterms="http://purl.org/dc/terms/">
<rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262168">
    <dcterms:title><![CDATA[&#039;Man in the Middle&#039;: Art and Religion in Chaucer&#039;s &#039;Friar&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[In the carter&#039;s episode, the ethical center of FrT, balanced curses and blessings invoke medieval images of humanity, &quot;in the middle&quot; between heaven and hell, and so preoccupied with daily life that it forgets spiritual concerns.  Carters are so presented in PF 102 and Bo; in the latter, &quot;the carter working on his cart is proof of man&#039;s free will.&quot;  The &quot;middle&quot; space of the carter is the locus of Chaucer&#039;s art.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262188">
    <dcterms:title><![CDATA[&#039;Man of Law&#039;s Tale&#039; 517: A Conjectural Emendation]]></dcterms:title>
    <dcterms:description><![CDATA[By emending Constance&#039;s plea to the constable from &quot;The lyf out of hir body for to twynne&quot; to &quot;The lyf not of hir body for to twynne,&quot; an emendation that has no support from the variant readings of the manuscripts, we can bring the line into harmony with the passage from which it is drawn.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263041">
    <dcterms:title><![CDATA[&#039;Mandeville&#039;s Travels,&#039; Chaucer, and &#039;The House of Fame&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Verbal echoes suggest that Chaucer had read Mandeville either in French or in English before composing HF.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267276">
    <dcterms:title><![CDATA[&#039;Manye Been the Weyes&#039; : The Flower, Its Roots, and the Ending of The Canterbury Tales]]></dcterms:title>
    <dcterms:description><![CDATA[ParsT confronts and resolves the dual focus evident throughout CT: the intricate variety of human error and the radical simplicity of penance. Echoing GP--and recalling the theology of spiritual progress reflected in FrT, PardT, ClT, and Mel--ParsT revels in the diversity that defines the human while simultaneously asserting the goal of unity with the divine.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261674">
    <dcterms:title><![CDATA[&#039;Mappa Mundi&#039; and &#039;The Knight&#039;s Tale&#039;: The Geography of Power, the Technology of Control]]></dcterms:title>
    <dcterms:description><![CDATA[Theseus&#039;s attempts to impose order upon his world reveal Chaucer&#039;s familiarity with medieval cartographical constructs as well as their underlying intellectual visions and political motives.  This is most apparent in the construction of Theseus&#039;s ampitheatre, shaped like the &quot;O&quot; forming the boundary of most medieval maps.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267794">
    <dcterms:title><![CDATA[&#039;Mark Him Wel for He Is On of Þo&#039; : Training the &#039;Lewed&#039; Gaze to Discern Hypocrisy]]></dcterms:title>
    <dcterms:description><![CDATA[Various late-medieval English texts (including the Wycliffite &quot;Twelve Conclusions&quot; and Roger Dymmok&#039;s &quot;Reply&quot; and other Wycliffite discourse) reflect &quot;anxiety&quot; about laypeople&#039;s inabilities to discern clerical hypocrisy. In FrT, Chaucer distinguishes between the summoner&#039;s lack of discernment and the astute discernment of the devil and the old lady. Also considers the hypocrisy of the Friar, the Summoner, and the Pardoner.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267368">
    <dcterms:title><![CDATA[&#039;Me Thynketh It a Thyng Impertinent&#039; : Inaugurating Dialogic Discourse in the Prologue to the Clerk&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[The Clerk&#039;s polemical stance in relation to Petrarch in ClP differentiates the Clerk&#039;s voice, rhetorical style, and ideology from Petrarch&#039;s, thus allowing for the introduction of dialogic discourse in the Tale itself.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267152">
    <dcterms:title><![CDATA[&#039;Micrological Aggregates&#039; : Is the New Chaucer Society Speaking in Tongues?]]></dcterms:title>
    <dcterms:description><![CDATA[Confronts questions of canonicity, the &quot;value&quot; of literature, and the relations between language and literature, encouraging members of the New Chaucer Society to help revitalize the role of language study. Equipped with a historical sense of how no language or literature is universal, Chaucerians can promote mastery of the &quot;crafts of reading and composing in English&quot; as the goals of their pedagogy.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272068">
    <dcterms:title><![CDATA[&#039;Miller&#039;s Tale&#039; [I (A) 3384]]]></dcterms:title>
    <dcterms:description><![CDATA[Suggests a link between the Gild of St. Nicholas, performance of mystery plays by parish clerks, and Nicholas of MilT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266052">
    <dcterms:title><![CDATA[&#039;Mise-en-page&#039; in the &#039;Troilus&#039; Manuscripts: Chaucer and French Manuscript Culture]]></dcterms:title>
    <dcterms:description><![CDATA[In addition to large formal sections, the &quot;ordinatio&quot; of fifteenth-century TC manuscripts marks categories of text and genre shifts (songs, letters, lyrics).  Such practice, resembling that in manuscripts of Machaut and Froissart, suggests that TC participates in a cultural process in which scribal prerogatives of dividing the text and subordinating certain features to a larger conceptual hierarchy are closely aligned with new ideas of authorship.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262494">
    <dcterms:title><![CDATA[&#039;Moralite&#039; in Chaucer&#039;s Nun&#039;s Priest&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[The Nun&#039;s Priest&#039;s pronouncement, &quot;Taketh fruyt, and lat the chaf be stille,&quot; has been interpreted exegetically.  Scriptural exegesis, however, is invalid for explicating NPT, which is Menippean--dialogic and polyphonic.]]></dcterms:description>
    <dcterms:description><![CDATA[(In Japanese.)]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262528">
    <dcterms:title><![CDATA[&#039;More Stars, God Knows, Than a Pair&#039;: Social Class and the Common Good in Chaucer&#039;s &#039;Parliament of Fowls&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[The dream in PF is a &quot;populist countervision&quot; both to Cicero&#039;s &quot;Dream of Scipio&#039;s&quot; &quot;stoicism that excludes love&quot; and to the tercelets&#039; &#039;fine amour that abuses (love).&quot;  Ultimately, &quot;it is precisely the earthy and earthlythat are shown to serve...the common good.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263766">
    <dcterms:title><![CDATA[&#039;Mulier est hominis confusio&#039;: Chaucer&#039;s Antipopular &#039;Nun&#039;s Priest&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Slightly reviesd in Sheila Delany, Medieval Literary Politics: Shapes of Ideology (University of Manchester Press, 1990), pp. 141-50.]]></dcterms:description>
    <dcterms:description><![CDATA[NPT presents the wife subordinate to the husband, an emblem with parallels in natural, social, and cosmic hierarchies.  Inconsistent with his sources and with attitudes toward marriage in &quot;popular&quot; literature, Chaucer approves the hierarchical and dualistic Pauline-Augustinian ideology.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261735">
    <dcterms:title><![CDATA[&#039;Mulier est hominis confusio&#039;: Note on Chaucer&#039;s Nun&#039;s Priest&#039;s Tale, Line 3164]]></dcterms:title>
    <dcterms:description><![CDATA[Line 3164 of NPT includes a pun, for &quot;confusio&quot; is also a technical term referring to the meaning of words.  The joke: an apparent mistranslation is not one.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/265078">
    <dcterms:title><![CDATA[&#039;Muscipula Diaboli&#039; and Chaucer&#039;s Portrait of the Prioress]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer&#039;s use of the mouse, traditionally associated with gluttony and drunkenness, his juxtaposition of it to Christian terms like &quot;charitee&quot; and &quot;tendre herte,&quot; and the possible allusion to Christ&#039;s sacrifice as Satan&#039;s &quot;mousetrap&quot; suggests harsh satire on a nun, knowingly or not, following the devil.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264456">
    <dcterms:title><![CDATA[&#039;Mutatio Amoris&#039;: &#039;Penitentia&#039; and the Form of &#039;The Book of the Duchess&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[BD&#039;s central theme is that change is necessary and inevitable and must be graciously accepted.  Initially the Black Knight avoids change; by the end of BD he is reconciled with, and embraces, change.  In BD, Chaucer succeeds in his portrayal of arguments as a theological poet.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/265141">
    <dcterms:title><![CDATA[&#039;Mutatio Amoris&#039;: Revision and Penitence in Chaucer&#039;s &#039;The Book of the Duchess&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[BD is revisionary art which de-mystifies the language of conventionalized desire and revises the Boethian consolation dialogue.  The narrator suffers the same &quot;tristitia&quot; as the knight and must be cured.  A confession entails the knight&#039;s Augustinian re-iter-ation of &quot;sententia&quot; of his &quot;romaunce&quot; such that at the story&#039;s end, the paradigm of meaning is revealed.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266208">
    <dcterms:title><![CDATA[&#039;My Bed Was Ful of Verray Blood: Subject, Dream, and Rape in the Wife of Bath&#039;s Prologue and Tale]]></dcterms:title>
    <dcterms:description><![CDATA[Treats the Wife of Bath as a subject in the process of self-definition who simultaneously seeks to deconstruct the society that constitutes that process.  Leicester focuses on the dream of blood in WBP (577-82) to show the difficulty of determining any single meaning.  He deconstructs &quot;Paradventure&quot; in WBT (893) to explore the indeterminable relations between rape and lawful marriage and, more generally, the indeterminacy of any text.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/270846">
    <dcterms:title><![CDATA[&#039;My body to warente . . . &#039;: Linguistic Corporeality in Chaucer&#039;s Pardoner]]></dcterms:title>
    <dcterms:description><![CDATA[Considers PardPT in light of Augustinian semiotic theory. Focus on the body in the Pardoner&#039;s materials signals the need to attend to the objects of signs, and the quarrel with the Host &quot;renders impotent&quot; the Pardoner&#039;s nominalist &quot;attack on signification.&quot; PardPT reconfigures the Sophist question of whether a false person can tell a good tale, placing responsibility on readers to attend to all available signs.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268690">
    <dcterms:title><![CDATA[&#039;My cours, that hath so wyde for to turne, / Hath moore power than woot any man&#039; : The Children of Saturn in Chaucer&#039;s Monk&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[Suggests a link between KnT and MkT: Saturn&#039;s &quot;children&quot; can be either individuals born under the sign of Saturn or societies suffering the effects of the &quot;Age of Saturn.&quot; The predicament of the Monk&#039;s Hugelyn and his children can be read in light of these traditions.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262683">
    <dcterms:title><![CDATA[&#039;My Dames Loore&#039; in &#039;The Canterbury Tales&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[The invocations of a mother&#039;s advice in WBP, PardT, and MkT, in contrast to the wisdom of &quot;Oure Lady&quot; invoked by the two nuns in CT, become an ambiguous source of authority not in themselves but because of the actions they appear to justify.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268921">
    <dcterms:title><![CDATA[&#039;My first matere I wil yow telle&#039;: Losing (and Finding) Your Place in Chaucer&#039;s Book of the Duchess]]></dcterms:title>
    <dcterms:description><![CDATA[Assesses the narrator&#039;s digressions and &quot;digression-returns&quot; in BD, arguing that they are part of Chaucer&#039;s indications of the inexpressibility of grief.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267310">
    <dcterms:title><![CDATA[&#039;My Lord, the Monk&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Recurrent concern with lordship in MkT and in the GP sketch of the Monk reveals the Monk&#039;s pretense to knightly status, a case of estate transgression.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266752">
    <dcterms:title><![CDATA[&#039;My Love for Chaucer&#039;: F. J. Furnivall and Homosociality in the Chaucer Society]]></dcterms:title>
    <dcterms:description><![CDATA[Argues that the impulse behind Furnivall&#039;s Chaucer scholarship was homosocial, a desire to become as close to Chaucer as possible and to share his love of the poet with other men as a way of bringing them closer together.  This homosocial element has been a recurrent feature of medieval English Studies.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269141">
    <dcterms:title><![CDATA[&#039;My Maisteris Dere&#039;: The Acknowledgement of Authority in &#039;The Kingis Quair&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Petrina considers the citation of Gower and Chaucer at the end of &quot;The Kingis Quair&quot; and the poem&#039;s context in Bodley MS Arch. Selden. B.24, a manuscript with a high number of misattributions to Chaucer; also speculates about intellectual exchange at the Lancastrian court among James I, Lydgate, and Hoccleve.]]></dcterms:description>
</rdf:Description></rdf:RDF>