<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/262604">
    <dcterms:title><![CDATA[Chaucer&#039;s Present Participle: The Progressive]]></dcterms:title>
    <dcterms:description><![CDATA[Describes Chaucer&#039;s use of the present participle in progressive constructions, which occur most frequently in CT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262741">
    <dcterms:title><![CDATA[Chaucer&#039;s Prioress and &#039;Amor Vincit Omnia&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[The unmistakably sexual connotations of the source passages in &quot;The Romance of the Rose&quot; for the table manners and motto of Chaucer&#039;s Prioress help confirm &quot;the impression that there &#039;is&#039; a deliberate tension directed between the ideal of spiritual courtesy and the Prioress&#039;s penchant for the manifestations of secular and social courtesy&quot;--a penchant that implies &quot;supressed sexual instincts.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261665">
    <dcterms:title><![CDATA[Chaucer&#039;s Prioress and Agur&#039;s &#039;Adulterous Woman&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[The passage on the Prioress&#039;s table manners (GP 127-36), borrowed from Romance of the Rose, contains biblical echoes from Matthew 23.25-27 concerning the &quot;clean cup of salvation&quot; and from Proverbs 30.20 concerning an adulterous woman who wipes her mouth and proclaims her innocence.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264890">
    <dcterms:title><![CDATA[Chaucer&#039;s Prioress and the Blessed Virgin]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer and his fellow pilgrims saw Madame Eglentyne as the Virgin&#039;s handmaiden, reflecting in her foibles and virtues the Queen of Heaven, whose &quot;amor vincit omnia&quot; (love conquers all).  Support for the existence of the Marian echoes includes the use of &quot;simple and coy&quot; in a fourteenth-century &quot;serventois&quot; to the Virgin, the fact that eglantine is a common symbol for the Virgin, and the likelihood that St. Eloy would have been especially pleasing to the Virgin.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/274476">
    <dcterms:title><![CDATA[Chaucer&#039;s Prioress and the Sacrifice of Praise.]]></dcterms:title>
    <dcterms:description><![CDATA[Explores the Augustinian &quot;figurative implications&quot; of PrT, identifying a &quot;clear symbolic pattern&quot; evident in interpreting it Scripturally--the &quot;childishness&quot; of the teller and her protagonist, the literalness of the Jews, echoes of the liturgy of the Holy Innocents, the &quot;pit of misery,&quot; the multivalent symbolism of the &quot;greyn,&quot; the clergeon&#039;s &quot;speaking in tongues,&quot; and the glorification of Mary. Comments on resonances between PrT on the one hand, and ShT, NPT, and PardT on the other.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267032">
    <dcterms:title><![CDATA[Chaucer&#039;s Prioress, the Jews, and the Muslims]]></dcterms:title>
    <dcterms:description><![CDATA[Since PrT is set in Islamic &quot;Asia,&quot; the anti-Semitism of PrT makes little historical sense, since medieval Muslims accepted Judaism in ways Christianity did not. Chaucer&#039;s knowledge of Jews and Muslims has been underestimated, even suppressed, a result of modern unwillingness to accept historical reality.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268440">
    <dcterms:title><![CDATA[Chaucer&#039;s Prioress: Et Nos Cedamus Amori]]></dcterms:title>
    <dcterms:description><![CDATA[The Prioress&#039;s ambiguous motto--&quot;love conquers all&quot;--is only half of a quotation from Virgil. The remainder--&quot;and we must give in to it&quot;--does not lessen the equivocal nature of the portrait.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/277323">
    <dcterms:title><![CDATA[Chaucer&#039;s Prioress: Mercy and Tender Heart.]]></dcterms:title>
    <dcterms:description><![CDATA[Argues that Chaucer&#039;s characterization of the Prioress in GP &quot;leaves shadows of doubt&quot; about the Prioress, along with &quot;several kinds of uncertainty&quot; and some &quot;strong implications&quot; for the audience. Further, in PrT, her &quot;own words . . . convict her of bigotry&quot; and oppose the &quot;authentic mind of the Church.&quot; She is not condemned, however: &quot;rather is the poem&#039;s objective view one of understanding pity for her.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264438">
    <dcterms:title><![CDATA[Chaucer&#039;s Prioresse Re-considered]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer&#039;s Prioress is said to be a miniature of CT.  Just as Madame Eglantine is a religious with fairly secular characters, so CT shows all kinds of people, with their sublime and indecent faces, their beauty, and their ugliness.]]></dcterms:description>
    <dcterms:description><![CDATA[In Japanese.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267899">
    <dcterms:title><![CDATA[Chaucer&#039;s Problematic Priere : An ABC as Artifact and Critical Issue]]></dcterms:title>
    <dcterms:description><![CDATA[Explores ABC as a prayer, especially in its relations with Psalm 118 and 119 and the rosary, and in light of the possibility that it was presented to Duchess Blanche for inclusion in her devotional primer. Quinn confronts several formal features and rhetorical-theological cruces in ABC, showing that they can be resolved as expressions of orthodox faith-valid as a heuristic method and as a form of historicism.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/277375">
    <dcterms:title><![CDATA[Chaucer&#039;s Proleptic Palinode.]]></dcterms:title>
    <dcterms:description><![CDATA[Reads TC as a &quot;proleptic palinode&quot; that gives Chaucer &quot;something to apologize for&quot; before he writes LGW, modeling his poetic career on Ovid&#039;s. Argues that Pandarus &quot;grounds his amatory practice&quot; in Ovid&#039;s works, considers Criseyde&#039;s and Cassandra&#039;s readings of Theban material in relation to Ovid&#039;s treatment of female readership, and presents LGW as Chaucer&#039;s &quot;own &#039;Heroides&#039;,&quot; a rejection of reductive moralizing interpretation, and a defense of the &quot;ethical value of narrative fiction.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264736">
    <dcterms:title><![CDATA[Chaucer&#039;s Prosody]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer&#039;s meters are of mixed Romance and native origin, but the details of scansion--whether the verse is accentual or syllabic and the pronunciation of final &quot;e&quot;--are still in dispute.]]></dcterms:description>
    <dcterms:description><![CDATA[Reprinted from the first (1968) edition, with updated bibliography.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272012">
    <dcterms:title><![CDATA[Chaucer&#039;s Prosody]]></dcterms:title>
    <dcterms:description><![CDATA[Reviews Ian Robinson&#039;s book-length study, &quot;Chaucer Prosody: A Study of the Middle English Verse Tradition&quot; (1971).]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264806">
    <dcterms:title><![CDATA[Chaucer&#039;s Prosody and the Non-Pentameter Line in John Heywood&#039;s Comic Debates]]></dcterms:title>
    <dcterms:description><![CDATA[Although Heywood&#039;s comic debates are dismissed as negligible in metrical skill, once we realize that Chaucer&#039;s line is a non-pentameter, more dependent on alliterative accentual native verse than most metrists allow, then we can see that the debates reveal a formal control in a verse tradition stemming from Chaucer.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272656">
    <dcterms:title><![CDATA[Chaucer&#039;s Prosody: A Study of the Middle English Verse Tradition]]></dcterms:title>
    <dcterms:description><![CDATA[Explores what can and cannot be known about the meter and rhythm of Chaucer&#039;s verse and that of his contemporaries and followers, arguing that Chaucer employed a lively &quot;balanced parameter&quot; that is not heavily restricted by regularity and that should be read with sensitivity to variation. Comments on metrical history and traditional analyses, the status of final &quot;-e,&quot; variable stress, and manuscript punctuation. Recommends that readers use manuscripts (or facsimiles) for reading Chaucer and that they aim for liveliness in aural presentation, whether silent or aloud.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269476">
    <dcterms:title><![CDATA[Chaucer&#039;s Proverbs About Hoods (in Memory of the Late Professor Emeritus Hideshi Kishi)]]></dcterms:title>
    <dcterms:description><![CDATA[Looks at Chaucer&#039;s use of proverbs associated with hoods for satiric and comic purposes.  In Japanese.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269762">
    <dcterms:title><![CDATA[Chaucer&#039;s Proverbs and His Comic Art in Some Fabliaux]]></dcterms:title>
    <dcterms:description><![CDATA[Fujiki considers comic &quot;misapplication of proverbs&quot; in TC (Pandarus), MilT (John), MerT (January), and SumT (the friar), suggesting that Chaucer capitalized on his audience&#039;s expectation of proverbs to characterize some users as foolish.]]></dcterms:description>
    <dcterms:description><![CDATA[In Japanese, with English abstract.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264312">
    <dcterms:title><![CDATA[Chaucer&#039;s Proverbs: Of Medicyne and of Compleynte]]></dcterms:title>
    <dcterms:description><![CDATA[Proverbs appear conventionally in most of Chaucer&#039;s early works, usually to lament changes in fortune.  In the short poems, For, Buk, and Scog, however, Chaucer&#039;s proverbs become personal.  In TC and CT proverbs spoken by characters (especially Melibee and Prudence) signal need for action to impose order and acquire wisdom.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269993">
    <dcterms:title><![CDATA[Chaucer&#039;s Providentialism and the Meanings of &#039;Hap&#039; in Boece and Troilus and Criseyde]]></dcterms:title>
    <dcterms:description><![CDATA[Everhart considers Chaucer&#039;s translation strategies in Bo and identifies his unusual one-to-one substitution of &quot;hap&quot; for Latin &quot;casus&quot; in that work. Multiple connotations of &quot;hap&quot; in TC imply a different, playful rhetoric of translation that in turn reflects the limits of language and human perception.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268735">
    <dcterms:title><![CDATA[Chaucer&#039;s Provisions for Future Contingencies]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer&#039;s interest in future contingencies (a problem raised by Aristotle) in part shapes the narratives in TC and NPT. The musings of Troilus and Criseyde about the future rely on Boethian principles (among others). Chauntecleer&#039;s theory--that dreams of the future create an inevitable destiny--allows for an exploration of his fatalism.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/265013">
    <dcterms:title><![CDATA[Chaucer&#039;s Prudence as the Ideal of the Virtuous Woman]]></dcterms:title>
    <dcterms:description><![CDATA[Because Dame Prudence in Mel embodies the qualities her name implies--reason, intellect, circumspection, providence, docility, and caution--she is a model of medieval female virtue.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/273172">
    <dcterms:title><![CDATA[Chaucer&#039;s Prudent Poetics: Allegory, the &#039;Tale of Melibee,&#039; and the Frame Narrative to the &#039;Canterbury Tales&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Reviews Prudence&#039;s &quot;allegorical reading practices&quot;  and argues that Mel is based on the &quot;relationship between the literary mode of moralizing allegory and contingent reading practices.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272789">
    <dcterms:title><![CDATA[Chaucer&#039;s Psychologizing of Virgil&#039;s Dido]]></dcterms:title>
    <dcterms:description><![CDATA[Contends that Chaucer&#039;s adaptation in HF of Virgil&#039;s &quot;Aeneid&quot; &quot;anticipates his development away from medieval conventions toward modem, psychological people.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269015">
    <dcterms:title><![CDATA[Chaucer&#039;s Public Christianity]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer&#039;s religion is important even in his secular tales, a reflection of his public stance as a lay penitent, a member of the &quot;mediocriter boni,&quot; a category of the religious to be distinguished from the contemplative path of the &quot;perfecti.&quot; Reads ParsT as a virtual autobiography of Chaucer&#039;s view of religion and as indication of how the Pilgrims reflect the values of the &quot;lay religious.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/276652">
    <dcterms:title><![CDATA[Chaucer&#039;s Puns: A Supplementary List.]]></dcterms:title>
    <dcterms:description><![CDATA[Augments Baum&#039;s earlier dictionary of puns (PMLA 71 [1956]), with nearly 30 more examples noticed by Baum and by readers of his earlier listing, exemplifying and explaining each.]]></dcterms:description>
</rdf:Description></rdf:RDF>