<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/265204">
    <dcterms:title><![CDATA[The &#039;Kynge of Hap&#039; and Haphazardness: The Meanings of &#039;hap&#039; in the Works of Chaucer, Malory, and the &#039;Patience&#039; Poet]]></dcterms:title>
    <dcterms:description><![CDATA[Middle English &quot;hap&quot; develops a network of meanings among texts--from providential in &quot;Patience&quot;; to Chaucer&#039;s Boethian applications in TC; to the varied ill luck, astrological destiny, and providence of Malory--thus demonstrating the impossibility of setting on simple, clearly categorizable menaings.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264952">
    <dcterms:title><![CDATA[The &#039;Legend of Good Women&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[In this century discussions of LGW have centered on two points:  the historical occasion of the poem and its significance as a stage in Chaucer&#039;s artistic development.  Not until the last decade has criticism concerned itself with the artistry of the legends themselves and not just with the Prologue.]]></dcterms:description>
    <dcterms:description><![CDATA[Added to the first (1968) edition, replacing Fox&#039;s &quot;Chaucer&#039;s Influence on Fifteenth-Century Poetry.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262042">
    <dcterms:title><![CDATA[The &#039;Legend of Good Women&#039;: Some Implications]]></dcterms:title>
    <dcterms:description><![CDATA[LGW demonstrates the fundamental importance of the tale or story at the end of the Middle Ages.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272602">
    <dcterms:title><![CDATA[The &#039;Locus Amoenus&#039; and Eschatological Lore in the &#039;Parliament of Fowls,&#039; 204-10]]></dcterms:title>
    <dcterms:description><![CDATA[Shows that Chaucer&#039;s description of the garden in PF 204-10, part of the tradition of &quot;locus amoenus,&quot; also &quot;engages the conventional elements and rhetorical style of medieval pictures of heaven or paradise.&quot; Such adjustments to Boccaccio&#039;s description in his &quot;Teseida&quot; add spiritual dimension.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263286">
    <dcterms:title><![CDATA[The &#039;Love-Tydynges&#039; in Chaucer&#039;s &#039;House of Fame&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[By dating HF&#039;s composition and first public reading in December, 1379, we can see the unfinished last lines as a joke purposely played on Cardinal Pileo&#039;s messenger, Nicolo,whose news that no marriage would take place between Richard II and Caterina Visconti was generally well known by the time Nicolo arrived in England.]]></dcterms:description>
    <dcterms:description><![CDATA[Reprinted in &quot;Contradictions: From Beowulf to Chaucer:  Selected Studies of Larry D. Benson,&quot; ed. Theodore M. Andersson and Stephen A. Barney (Aldershot, Hants: Scolar; Brookfield, VT: Ashgate, 1995).]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262040">
    <dcterms:title><![CDATA[The &#039;Man of Gret Auctorite&#039; in Chaucer&#039;s &#039;House of Fame&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Many sources and analogues for Chaucer&#039;s poem, including the &quot;Roman de la Rose,&quot; &quot;Panthere d&#039;amours,&quot; &quot;La dance aux aveugles,&quot; and &quot;Trionfo d&#039;amore,&quot; as well as a reference in his own LGW (G, 403-05), suggest that the &quot;man of great authority&quot; is the god Amor.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/271440">
    <dcterms:title><![CDATA[The &#039;Man of Law&#039;s Tale&#039; and Crusade]]></dcterms:title>
    <dcterms:description><![CDATA[MLT engages with ideas found in Latin and French treatises advocating crusade and assesses the rhetoric and practices of crusades, critiquing their mercantile aims, the ignorance of cultural differences dooming efforts to convert Muslims, and poor planning. Examining Chaucer&#039;s adaptation of his sources, Calkin argues that successful conversion in the tale occurs when God&#039;s &quot;&#039;purveiaunce&#039;&quot; rather than human planning drives the endeavor, Chaucer presents a vision of cultural interaction between different Christianities, and while not an advocate of crusades, he highlights through Custance and Alla the heroism in accepting adversity and privation, which were experienced by crusading knights.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261915">
    <dcterms:title><![CDATA[The &#039;Man of Law&#039;s Tale&#039; and the Rhetorical Foundations of Chaucerian Pathos]]></dcterms:title>
    <dcterms:description><![CDATA[The long tradition describing the relationship between rhetoric and emotion is reflected in Chaucer&#039;s pathetic tales.  Particularly in MLT, narrative comment upon the action and vivid description are the conventional strategies used to lead the audience, through emotional appeals, to affirm truth or to apprehend beauty.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264165">
    <dcterms:title><![CDATA[The &#039;Man of Law&#039;s Tale&#039;: Aesthetics and Christianity in Chaucer]]></dcterms:title>
    <dcterms:description><![CDATA[MLT is a test case of Chaucer&#039;s use of Christian materials directed toward a &quot;new human center.&quot;  Christ and Christianity are uniquely transformed into a pervasive humanism, through Chaucer&#039;s tolerant ambivalence.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266509">
    <dcterms:title><![CDATA[The &#039;Man of Law&#039;s&#039; Custance: Administrator of Frankalmoign]]></dcterms:title>
    <dcterms:description><![CDATA[Citing examples from feudal law and practice, Silar argues that MLT 2.168 has a specific legal sense and should be translated &quot;[Custance&#039;s] hand, in which the right to grant estates in the feudal tenure of frankalmoign.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261743">
    <dcterms:title><![CDATA[The &#039;Manciple&#039;s Tale&#039; and Chaucer&#039;s Apolline Poetics]]></dcterms:title>
    <dcterms:description><![CDATA[ManT expresses ambivalence about verbal signification and asserts the power of poetry.  The role of Phoebus (a figure of poetry), imagery of caging, the figure of the crow, and violations of poetic decorum affirm humanist poetics, despite the instability of language and art.  The article also assesses the view of poetry in HF, LGW, and Ret.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272061">
    <dcterms:title><![CDATA[The &#039;Manciple&#039;s Tale&#039;: One Key to Chaucer&#039;s Language]]></dcterms:title>
    <dcterms:description><![CDATA[Argues that ManT contributes to the theme of the linguistic slipperiness in CT, depicting how language fails to reflect reliably the &quot;actual nature of the world.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269027">
    <dcterms:title><![CDATA[The &#039;Mayde Child&#039; in The Shipman&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[Comments on the upbringing of young people in CT. Mentioned in only three lines, the &quot;mayde child&quot; in ShT exemplifies the late medieval practice of wardship. The words signify the callous immorality of the guardian who, like the governesses castigated in PhyT, fails to set a good moral example.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272743">
    <dcterms:title><![CDATA[The &#039;Miller&#039;s Tale&#039; as Complaint]]></dcterms:title>
    <dcterms:description><![CDATA[Assesses MilT as an &quot;anti-authoritarian&quot; complaint against the estates--the clergy, the courtly aristocracy, the &quot;providers,&quot; and women--depicting &quot;the kind of thing the Miller would like to see happen to such people.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263209">
    <dcterms:title><![CDATA[The &#039;Miller&#039;s Tale&#039; by Geoffrey Chaucer]]></dcterms:title>
    <dcterms:description><![CDATA[For beginners, a study outline that introduces the major issues in MilT.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261912">
    <dcterms:title><![CDATA[The &#039;Miller&#039;s Tale&#039;: &#039;By Seinte Note&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Since chronicle accounts of St. Neot&#039;s habits are contradictory, three extant recensions of the saint&#039;s life provide the best explanation of Chaucer&#039;s allusion in MilT. These recensions suggest that the poet establishes an ironic parallel between Absolon and St. Neot as a subtle means of criticizing the clergy.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263763">
    <dcterms:title><![CDATA[The &#039;Miracle&#039; of &#039;Sir Thopas&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Th is analyzed in the context of CT and compared with PrT.  The deliberate failure of Th to achieve the promised &quot;miracle&quot; is a comment on the difference between miracles and poetry:  miracles &quot;overwhelm&quot; debate, while poetry evokes it.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261979">
    <dcterms:title><![CDATA[The &#039;Monk&#039;s Tale&#039;: Dante and Boccaccio]]></dcterms:title>
    <dcterms:description><![CDATA[While using the Italians&#039; narrative structures in MkT, Chaucer twists the styles and themes of Dante and Boccaccio.  The pathos and direct narrative of Chaucer&#039;s Hugelyn supplant the horror and ambiguities of Dante&#039;s Ugolino.  Chaucer&#039;s Cenobia episode popularizes the refined complexity of Boccaccio&#039;s Zenobia.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272600">
    <dcterms:title><![CDATA[The &#039;Moral&#039; Chaucer]]></dcterms:title>
    <dcterms:description><![CDATA[Gauges Chaucer&#039;s attitude toward &quot;reason and revelation,&quot; and argues that &quot;one of the structural principles&quot; of CT is the &quot;pursuit of moral wisdom,&quot; particularly in movement from KnT to ParsT and in the image of pilgrimage.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264431">
    <dcterms:title><![CDATA[The &#039;Mulier Fortis&#039; and Chaucer&#039;s Shipman&#039;s Tale]]></dcterms:title>
    <dcterms:description><![CDATA[In ShT, Chaucer may have used the well-known text of Proverbs 31.10-31, which praises the valiant woman, in ironic fashion.  The scriptural &quot;mulier fortis&quot; is praised for her &quot;huswifery,&quot; her provision of food and clothing, her &quot;rendering&quot; to her husband--qualities ironically inverted by the wife of St. Denis.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263837">
    <dcterms:title><![CDATA[The &#039;Music&#039; of the Lyric: Machaut, Deschamps, Chaucer]]></dcterms:title>
    <dcterms:description><![CDATA[Deals with Wom Nob, and Ros; metrics, French sources in Machaut, Deschamps.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264161">
    <dcterms:title><![CDATA[The &#039;Nether Ye&#039; and Its Antithesis: A Structuralist Reading of &#039;The Miller&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Treating MilT as myth, Harwood examines the way in which &quot;objectlike&quot; concretions and &quot;ideational representatives&quot; reveal a universal logic.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261988">
    <dcterms:title><![CDATA[The &#039;Nun&#039;s Priest&#039;s Tale&#039;: An Ironic Exemplum]]></dcterms:title>
    <dcterms:description><![CDATA[NPT is indebted to the naturalistic and mock-heroic tone of the French &quot;Roman de Renard,&quot; as well as to an indigenous English tradition of didactic beast fables and exempla.  The Priest&#039;s concluding exhortation on humility marks the point of the &quot;shifting focus&quot; of these two strains.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264245">
    <dcterms:title><![CDATA[The &#039;Nun&#039;s Priest&#039;s Tale&#039;: Chaucer&#039;s Identified Masterpiece?]]></dcterms:title>
    <dcterms:description><![CDATA[Following medieval rhetorical tradition, Chaucer has hidden his own name in the tale in anagrammatic fashion: &quot;Ge&quot; (for Geffrey, Chaucer&#039;s spelling of his own name) plus &quot;Chau&quot;ntl&quot;c&quot;l&quot;er&quot; results in &quot;gentele Chaucer,&quot; employing the roman letters first, then the italic.  Furthermore, the animals&#039; names in the tale may be those of real persons (e.g., the dogs Gerland and Colle represent John of Garland and Mino da Colle, a thirteenth-century Italian rhetorician).]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/271976">
    <dcterms:title><![CDATA[The &#039;Nun&#039;s Priest&#039;s Tale&#039;: The Preacher and the Mermaid&#039;s Song]]></dcterms:title>
    <dcterms:description><![CDATA[Surveys approaches to NPT, and discusses its appropriateness as a homiletic exemplum to the Priest as narrator, discussing its rhetoric, its misogynistic depictions of females, and its allusions to mermaid song and Physiologus (7.3270-72)]]></dcterms:description>
</rdf:Description></rdf:RDF>