The Guide itself is likea medievalLonely Planet guidebook: it traces routes from Southern France toSantiago,warns pilgrims of the bad waters and unscrupulous ferrymen,highlights "mustsee" attractions along the way (mainly saintly relics), andends witha detailed description of the Cathedral of Santiago.
.Totowa,NJ: Rowman and Littlefield, 1975.
A wealth of information about medieval pilgrimage is given, including routes,expenses,difficulties, shrines, relics, and the rise and fall of pilgrimagepopularity.
This course introduces students to medieval English literature and culture through an overview of Geoffrey Chaucer's poetry. We will read a variety of courtly poems such as the Parliament of Fowls (birds get together to discuss love and policy), The Legend of Good Women (women from classical mythology air their complaints), The Book of the Duchess (Chaucer comforts a grieving knight), as well as a number of the Canterbury Tales including the bawdy Miller's Tale (a college student seduces his landlord's wife), the shocking Pardoner's Tale (a preacher confesses publicly that he is fraud), the disturbing Prioress's Tale (Jews ritually murder a Christian boy), and the notorious Clerk's Tale (a despotic lord marries a peasant girl... and then..). Some concerns of the course will include the competing values of aristocratic culture, the relation between poetic genres and social class, Chaucer's historical and mythographic consciousness, his classical and continental inheritance (Dante, Petrarch, Ovid, Boethius), and the peculiarities of fourteenth-century authorship, reading, and performance (translation, the status of English, manuscript traditions). Readings will be in Middle English, and we will spend some time on pronunciation and reading skills, as well as investigating Chaucerian "keywords" such as truth, pity, courtesy, imagination, and intention.
The network is similar to a river system – small brooks join together to make streams, and the streams join together to make rivers, most of which join together to make the Camino Francés. During the middle ages, people walked out of their front doors and started off to Santiago, which was how the network grew up. Nowadays, cheap air travel has given many the opportunity to fly to their starting point, and often to do different sections in successive years. Some people set out on the Camino for spiritual reasons; many others find spiritual reasons along the Way as they meet other pilgrims, attend pilgrim masses in churches and monasteries and cathedrals, and see the large infrastructure of buildings provided for pilgrims over many centuries.
The Way was defined then by the net of Roman routes that joined the neuralgic points of the Peninsula. The impressive human flow that from very soon went towards Galicia made quickly appear lots of hospitals, churches, monasteries, abbeys and towns around the route. During the 14th century the pilgrimage began to decay, fact brought by the wars, the epidemics and the natural catastrophes.
The problem ofthe ending is considered, with Reiss suggesting it does notmatter whether thepilgrims were meant to conclude their journey in Canterburyor Southwark.
More than merely a framing devise for several stories, Reiss seespilgrimageas central to the tales because it takes on "both an actual and asymbolicexistence." It is both the story of a group of pilgrims making theirwayto Canterbury and "a microcosmic equivalent of the pilgrimage of lifespokenof so often in medieval theology" (296).
European-wide celebrations mark the 1100th anniversary of the founding of Cluny, the most far-reaching and influential monastic order of the central and late Middle Ages. This course will look closely at the sculpture, manuscripts, and architecture of the motherhouse in Cluny to gain an overview of Cluniac production and evaluate some historiographic chestnuts (was there a "Cluniac art"? does its art project monastic thought particular to Cluny?). The course will also consider the order's reach throughout Europe (what was its influence on art and architecture within the order? beyond the order?), considering its major dependencies in France (Souvigny, Moissac, Vezelay), Spain (Sahagun, Cardena, Najera, San Juan de la Pena), Germany (Hirsau, Alpirsbach), Switzerland (Payerne, Romainmotier), and Italy (Polirone, Rodengo, Vertemate).
The Divine Comedy will be read in the context of Dante Alighieri's fourteenth-century cultural world. Discussions, focused on selected cantos of the Inferno, Purgatorio, and Paradiso, will connect with such topics as: books and readers before the invention of printing (e.g, how manuscripts were made from sheepskins, transcribed, and decorated), life in a society dominated by the Catholic church (sinners vs. saints, Christian pilgrimage routes, the great Franciscan and Dominican religious orders), Dante's politics as a Florentine exile (power struggles between Pope and Emperor), his classical and Christian literary models (Virgil's Aeneid, Ovid's Metamorphoses, the Bible), and his genius as a poet in the medieval structures of allegory, symbolism, and numerology. One class will be held in the Rare Book Room at Van Pelt Library to view illustrations of the Comedy, from early illuminated manuscripts to Renaissance printed books, and see first-hand how they trace a history of the forms in which the poem has flourished for seven hundred years. Class conducted in English. The Divine Comedy will be available in a text with facing English and Italian versions. May be counted toward an Italian Studies major or minor.
"Rhetorical Circumstances and the CanterburyStorytelling." 1 (1984):211-218.
The circumstance in which the are told is a storytellingcontestin the course of pilgrimage.
(A tenuous link is made my claimingthat like the rioterswho seek death without knowing what they're doing,so too pilgrims proceedwithout knowing what they're doing.) The essay concludesby arguing thatChaucer did indeed intend to bring the pilgrims back to Southwark,for thearrival in Canterbury could not be climactic if earthly pilgrimageis a flawedreligious experience.
"The Relyk of A Seint: A Gloss on Chaucer's Pilgrimage." 39.1 (March 1972): 1-26.
Beginning with a discussion of Erasmus' 1514 pilgrimage to Canterbury, Knapppointsout the incredulous attitude toward relics.