I decided I wanted to know more about those “medieval fairies”: were there other Middle English poems where I could find them?
Brennu-Njáls saga can—and most often is—be translated to The Story of Burnt Njal. But another way of translating it is The Story of Njáll the Burner. And I believe it is exactly this duality of the saga’s main character Njáll that makes the saga so appealing
I describe the charismatic performances depicted in Peter Abelard’s Historia Calamitatum, Geoffrey Chaucer’s Legend of Good Women, and two anonymous fourteenth-century romances, Emaré and Sir Gawain and the Green Knight.
Slander or maldecir functioned as common currency in well-publicized poetic exchanges that have been preserved in fifteenth-century cancioneros.
The characters of Grendel’s mother, Judith, and Juliana serve as primary examples for this analysis. This dissertation identifies these three figures as exhibiting a heroic ethos, explores how they fit into and deviate from the defined Old English heroic ideal
18 quotes (modernised) – some of which are Geoffrey Chaucer’s and some of which are William Shakespeare’s. Which one was penned by which great writer?
The Middle High German tale, The Queen of France, portrays a queen, a good and faithful wife, being banished for alleged adultery by her husband, the king, who is burning with anger.
The title of my talk today refers to a poem ascribed to the 12th century poet Mahsati, who is one of the few modern pre-modern women poets whose name has not in fact been forgotten
Skírnismál is thus neither a purely Norse nor a purely oral composition.
This survey of maps and misericords suggests that the other has persistently been envisioned as strange and threatening and thus a constant challenge that tests morality.
The answer is that Disney originally planned to adapt the story of Reynard the Fox, the vulpine star of medieval Dutch fables, but decided they were too dark for young fans and instead used the character they had created to portray Robin Hood.
The present study proposes the punctual examination of one such narrative and hermeneutic strategy in a Burgundian text, the mise en prose of Chrétien de Troyes’s Cligès.
In many medieval legends and literary works, great knights and great horses are often found in pairs; the master’s worthiness manifests in the extraordinariness of his horse.
Perhaps the greatest pleasure of translating the Aenigmata came from the fact that doing the work well required a scavenger hunt through Anglo-Saxon life—from history to medicine to food and many other arcane topics.
It the goal of this thesis to show how magic and Christianity form a symbiotic relationship in which both are reliant on each other in order to be successful in the medieval romance.
The text, here translated and commented on, is a school exercise but comic in tone, and so appropriate both for pupils and as court entertainment, as it echoes contemporary criticism of monks.
A brilliant but morally bankrupt teenaged humanist in Italy named Pomponius Gauricus noticed the fevered search for elegies of Gallus—and smelled opportunity.
Is envy at the root of all claims for justice (so says Freud), or is envy a regrettable but surmountable human tendency that will be minimized in a just society (as Rawls has it)?
This thesis concerns narratives about Anglo-Scandinavian contact and literary traditions of Scandinavian origin which circulated in England in the post-conquest period.
This article contends that the view of knighthood defended by the author of the biography was strikingly different in many ways from that held by Christine.
My investigations into the depiction and punishment of rape in late twelfth-century literature in northern France stem from a particular interest in some of the earlier branches of the Roman de Renart.
A possible direct link between the two greatest literary collections of the fourteenth century, Boccaccio’s Decameron and Chaucer’s Canterbury Tales, has long tantalized readers because these works share many stories, which are, moreover, placed in similar frames.
This thesis deals with the representation of prayer in literary texts from early Anglo-Saxon England, investigating the role of reading in the life of prayer and the various ways in which literary texts from the eighth and ninth centuries attest to cultures of prayer in this period.