<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/262337">
    <dcterms:title><![CDATA[F. N. Robinson&#039;s Editing of the &#039;Canterbury Tales&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Robinson&#039;s first edition (1933) is founded on unsound editorial practices, most notably an overreliance on Skeat (Robinson&#039;s true base text, not Ellesmere as usually claimed).  Even in his second edition (1957), Robinson failed to profit from the studies of Manly and Rickert.  The third edition (&quot;The Riverside Chaucer,&quot; ed. Larry Benson, 1987) threatens to continue this trend.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/270348">
    <dcterms:title><![CDATA[F.N. Robinson (1872-1967)]]></dcterms:title>
    <dcterms:description><![CDATA[Describes the &quot;elephantine gestation&quot; of Robinson&#039;s edition of Chaucer&#039;s &quot;Works,&quot; summarizes its early reception and progress to becoming a &quot;standard edition,&quot; and assesses the text as &quot;conservative, highly informed, and eclectic, though arrived at after much of the procedure for establishing a critical text had been performed.&quot; Compares Robinson&#039;s methods with those formalized by Joseph Bédier, exemplifies his practice, and comments approvingly about his explanatory materials and his second edition, with several concerns about the glossary in each edition.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268932">
    <dcterms:title><![CDATA[Fables, Cupiditas, and Vessels of Tree : Chaucer&#039;s Use of The Epistles to Timothy]]></dcterms:title>
    <dcterms:description><![CDATA[Considers citations of Paul&#039;s epistles to Timothy in WBPT, PardPT, and ParsPT, reading them in light of late fourteenth-century concern with preaching and pastoral care--Lollard and anti-Lollard, mendicant and antimendicant. Chaucer was concerned with the performative force of language.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268017">
    <dcterms:title><![CDATA[Fables, Facts, and Fictions: Jewishness in the English Middle Ages]]></dcterms:title>
    <dcterms:description><![CDATA[Chapter 4 examines Chaucer&#039;s treatment of Jewishness, describing the treatment as &quot;unparalleled and broad.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263268">
    <dcterms:title><![CDATA[Fables: The Moral of the Study]]></dcterms:title>
    <dcterms:description><![CDATA[Works by Henryson and Chaucer&#039;s NPT can be used to teach the nature of fable literature.  NPT develops contrasting meanings in both explicit and implicit morals.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266499">
    <dcterms:title><![CDATA[Fabliau Plotting Against Romance in Chaucer&#039;s &#039;Knight&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Pearcy&#039;s structural approach enables us to recognize the generic markers of fabliau in nonfabliau tales by identifying dupers, dupes, and misinterpretations of signs. Two episodes in KnT reflect fabliau structures:  Arcite&#039;s reading of Palamon&#039;s declaration of love, and Saturn&#039;s reading of Arcite&#039;s prayer.  These and other aspects of KnT question the idealizations of romance.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267673">
    <dcterms:title><![CDATA[Fabliaux and Other Literary Genres as Witnesses of Early Spoken English]]></dcterms:title>
    <dcterms:description><![CDATA[The realism of fabliaux (and some drama) makes them valuable in studying the history of colloquial language, especially sexual colloquialisms. Blake draws examples from &quot;Dame Sirith,&quot; MilT, RvT, WBP, and MerT, remarking on Chaucer&#039;s self-consciousness and restraint in use of sexual language.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261601">
    <dcterms:title><![CDATA[Fabliaux, Fair and Foul]]></dcterms:title>
    <dcterms:description><![CDATA[An anthology of twenty French fabliaux, translated into English verse.  Includes historical introduction, brief headnotes to each tale, and a selective bibliography of fabliau materials.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267491">
    <dcterms:title><![CDATA[Fabliaux, Fair and Foul]]></dcterms:title>
    <dcterms:description><![CDATA[Reprint of 1992 edition.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263020">
    <dcterms:title><![CDATA[Fabular Jangling and Poetic Vision in the &#039;Nun&#039;s Priest&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[With all its verbal activity or &quot;jangling,&quot; NPT functions as a &quot;metonymy for the nature of poetry itself.&quot;  Chauntecleer and the Narrator struggle with rhetoric and meaning; the Poet &quot;sees beyond the jangling,&quot; transforming apparent absurdity into &quot;a comic understanding of a poet&#039;s art.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/270956">
    <dcterms:title><![CDATA[Fabulous Feasts: Medieval Cookery and Ceremony]]></dcterms:title>
    <dcterms:description><![CDATA[Describes medieval food preparation and presentation, providing over 100 recipes as an appendix.  Chapter three, &quot;A Chicken for Chaucer&#039;s Kitchen: Medieval London&#039;s Market Laws and Larcenies&quot; (pp. 67-91) details the conditions of medieval London markets for food and drink (bread and baked goods, wine, beer and ale, salt), along with market laws and abuses (market locations and times, weights and measures). The description is cast as a fictional account of Chaucer or his wife, Phillipa, buying their foodstuffs.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/274034">
    <dcterms:title><![CDATA[Fabulous Women, Fables of Patronage: Metham&#039;s &quot;Amoryus and Cleopes&quot; and BL MS Additional 10304.]]></dcterms:title>
    <dcterms:description><![CDATA[Reads the figure of Alceste in LGW as a &quot;fable&quot; of female patronage, and argues that texts such as John Metham&#039;s &quot;Amoryus and Cleopes&quot; and an anonymous English translation of a portion of Boccaccio&#039;s &quot;De Mulieribus Claris&quot; do not follow Chaucer&#039;s (or Boccaccio&#039;s) lead in this respect. Chaucer &quot;jokingly&quot; poses &quot;fascinating questions&quot; about female patrons and audiences, but the later texts take them seriously.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/273467">
    <dcterms:title><![CDATA[Faces in the Crowd: Faciality and Ekphrasis in Late Medieval England.]]></dcterms:title>
    <dcterms:description><![CDATA[Explores the &quot;function of faciality&quot; in medieval poetry of Chaucer, Gower, and Hoccleve. Examines Chaucer&#039;s portraits of faces in GP, MLT, and TC.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269140">
    <dcterms:title><![CDATA[Fading Knights and Thriving Men-at-Arms in Chaucer and Conan Doyle]]></dcterms:title>
    <dcterms:description><![CDATA[Conan Doyle&#039;s portrayals of knights from the Hundred Years&#039; War in &quot;The White Company&quot; (1891) and &quot;Sir Nigel&quot; (1906) embody the same contradictions and ambiguities found in Chaucer&#039;s depiction of a fourteenth-century knight in CT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268478">
    <dcterms:title><![CDATA[Fair and Varied Forms: Visual Textuality in Medieval Illuminated Manuscripts]]></dcterms:title>
    <dcterms:description><![CDATA[Proposes and applies several &quot;reading strategies&quot; for understanding the relationships between word and image in several Old English manuscripts and the Ellesmere manuscript of CT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/275405">
    <dcterms:title><![CDATA[Fair Burgesses.]]></dcterms:title>
    <dcterms:description><![CDATA[Comments on Chaucer&#039;s status as a member of the middle class, and explores his depiction of middle-class society in CT, with attention to how it reflects his contemporary world. Includes four b&amp;w illustrations.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268836">
    <dcterms:title><![CDATA[Fairies and Feminism : Recurrent Patterns in Chaucer&#039;s &#039;The Wife of Bath&#039;s Tale&#039; and Bronté&#039;s Jane Eyre]]></dcterms:title>
    <dcterms:description><![CDATA[Similar concerns with fairies and male oppression encourage comparison of WBT and Jane Eyre; they reflect either Brontë&#039;s familiarity with Chaucer&#039;s work or a significant coincidence.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/271537">
    <dcterms:title><![CDATA[Fairies in Medieval Romance]]></dcterms:title>
    <dcterms:description><![CDATA[Discusses fairies and elves within medieval romances and folklore. Analyzes Chaucer&#039;s use of &quot;fayrye&quot; in the MerT, &quot;fairy mistresses&quot; in Th, and the &quot;fairy woman&quot; in the WBT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266477">
    <dcterms:title><![CDATA[Fairness and Generosity in &#039;The Canterbury Tales&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Considers relations among fairness, generosity, and justice as depicted in MilT, ClT, and PardT, discussing them as they might be presented to an audience of high school students.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263776">
    <dcterms:title><![CDATA[Fairy Tale and Fabliau: Chaucer&#039;s &#039;The Miller&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Treats antifeminist reversal when Absolon must replace his romantic vision of Alisoun with his experience of her bestiality, but Chaucer ridicules antifeminist themes and celebrates Alisoun&#039;s desirable physicality.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267036">
    <dcterms:title><![CDATA[Faith and Fantasy: The Texts of the Jews]]></dcterms:title>
    <dcterms:description><![CDATA[In PrT, as in much canonical medieval literature, Jews are largely voiceless and depicted as vile. The lamentations, or &quot;kinot,&quot; of Hebrew liturgical poets who mourn the Jewish victims of the crusades record the voices of medieval Jews. The imagery and motifs of the kinot are often ironically reminiscent of PrT, including concern with mother/child relations, with study, with defilement, etc.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/268955">
    <dcterms:title><![CDATA[Faith and Narrative : A Reading of The Franklin&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[Wright argues that the conditional faith and reciprocal acceptance of narrative reception are intrinsic to human communication and that FranT explores similar principles and their relations to love. The love between Dorigen and Aurelius gives way to the love between Dorigen and Arveragus, depicting Chaucer&#039;s ideal of marriage - ideal insofar as it &quot;confronts its own imperfections&quot; by accepting the risks that are intrinsic to all acts of human communication.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262254">
    <dcterms:title><![CDATA[Faith and the Critical Spirit in Chaucer and His Time]]></dcterms:title>
    <dcterms:description><![CDATA[In the context of medieval culture from the late eleventh century to Chaucer&#039;s time, the author examines Chaucer&#039;s faith and orthodoxy in ABC, ParsT, MLT, Mel, ClT, PrT, SNT, and Ret, as opposed to his critical spirit in his portrayals of various ecclesiastics and professionals in CT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/267705">
    <dcterms:title><![CDATA[Faith, Ethics and Church : Writing in England, 1360-1409]]></dcterms:title>
    <dcterms:description><![CDATA[Explores faith, social and political action, and theology in late-medieval England, focusing on Chaucer, Gower, Langland, the Gawain poet, and Wyclif. Assesses how their ideas reflect Thomas Aquinas, Ockham, and John Ball and how they responded to such phenomena as the plague and the uprising of 1381. Chaucer is not the &quot;skeptical fideist&quot; nor a stoic Christian, but a political poet. In ClT, he imagines religious &quot;absences&quot; that lead to social tyranny, while SNT asserts religious opposition to social tyranny. In SNT and ParsT, the Eucharist is &quot;absent,&quot; reflecting the &quot;diminished role of the sacraments,&quot; in line with Wycliffite thought. The stoicism of lyrics such as Truth is inconsistent with the &quot;profoundly pessimistic representations of the contemporary Church&quot; in CT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266901">
    <dcterms:title><![CDATA[Faith, Ethics, and Community: Reflections on Reading Late Medieval English Writing]]></dcterms:title>
    <dcterms:description><![CDATA[Argues that Griselda of ClT is not a type of Christ, because not all depictions of human suffering imitate Christ&#039;s passion. Texts by authors from Aquinas to Wycliffe, Arundel,and William Thorpe indicate that passive suffering is one of many competing models of faith, suggesting that Chaucer&#039;s religious tales may not affirm unquestioning faith and obedience.]]></dcterms:description>
</rdf:Description></rdf:RDF>