Languages Of Power In The Age Of Richard II by Lynn Staley

By Lynn Staley

''Lynn Staley?’s new e-book is expert through a powerful command of heart English tradition and is chockablock with new insights. Few students might of-fer any such wealthy war of words of literature and background for this significant and certain period.'' ?—Ralph Hanna, Keble university, Oxford

In this e-book the celebrated medievalist Lynn Staley turns her cognizance to at least one of the main dramatic classes in English background, the reign of Richard II, as visible via various texts together with literary, political, chronicle, and pictorial.

Richard II, who governed from 1377 to 1399, succeeded to the throne as a toddler after the fifty-year reign of Edward III, and located himself beset all through his reign by way of army, political, non secular, financial, and social difficulties that will have attempted even the main expert of statesmen. even as, those years observed a few of England?’s so much talented courtly writers, between them Chaucer and Gower, who have been keenly attuned to the political machinations erupting round them.

In Languages of strength within the Age of Richard II Staley doesn't lots ''read'' literature via background as provide a fashion of ''reading'' heritage via its refractions in literature. In essence, the textual content either isolates and strains what's an exact look for a language of energy in the course of the reign of Richard II and scrutinizes the ways that Chaucer and different courtly writers participated in those makes an attempt to articulate the idea that of princely energy. As person who took it upon himself to touch upon many of the capacity in which heritage is made, Chaucer emerges from Staley?’s narrative as a poet with no peer.

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Gower rewrote portions of the Confessio at least twice during the early 1390s. 40 Clanvowe, who died in Constantinople in 1391, followed the Boke of Cupide with a prose treatise (The Two Ways) as “plain” as any cuckoo, or Lollard, might wish. 41 Gower first completed the Confessio in 1390. That first recension, which contained the 39. See my remarks on Chaucer’s Melibee and its relation to the issues of the 1380s in Aers and Staley, Powers of the Holy, 217–33. 40. Minnis with Scattergood and Smith, The Shorter Poems, 326–29, questions this.

G. Smith, The Shorter Poems, Oxford Guides to Chaucer (Oxford: Clarendon Press, 1995), chap. 1; and Pearsall, Life of Geoffrey Chaucer, 191–93. 25. For recent work on the politics of the poem, see Wallace, Chaucerian Polity, chap. 12, and Saul, Richard II, especially 353–55. For studies investigating Chaucer’s scrutiny of the language of love and poetry in the Legend of Good Women, see Lisa J. : Cornell University Press, 1983); Sheila Delany, The Naked Text: Chaucer’s “Legend of Good Women” (Berkeley and Los Angeles: University of California Press, 1994); and Susan Crane, The Performance of Self: Ritual, Clothing, and Identity During the Hundred Years War (Philadelphia: University of Pennsylvania Press, 2002), 65–71.

In other words, the French monarchy linked Aristotelian thought as well as this categorization of Aristotle’s political ideas to its own realization of “benign absolutism,” its definition of the common good. Consequently, in book 1, Giles describes the highest good and the need for the prince to recognize and carry out the works of wisdom. He lays out the necessary virtues a wise prince should possess —prudence, justice, courage, continence, liberality, honor, humility, dignity, kindness, amiability, truthfulness, and sociability.

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