Two for the Price of One: Courtly Love and Serial Polygamy in the Lais of Marie de France

Arthuriana ◽  
1998 ◽  
Vol 8 (2) ◽  
pp. 33-55 ◽  
Author(s):  
Sharon Kinoshita
Keyword(s):  
Marie De France ◽  
Courtly Love

Marie de France, Ethicist: Questioning Courtly Love in Laüstic

2011 ◽  
Vol 109 (1) ◽  
pp. 1-16 ◽  
Author(s):  
K. Sarah-Jane Murray
Keyword(s):  
Marie De France ◽  
Courtly Love

Marie De France: Psychologist of Courtly Love

PMLA ◽  
1929 ◽  
Vol 44 (4) ◽  
pp. 968-996 ◽  
Author(s):  
S. Foster Damon
Keyword(s):  
Jane Austen ◽  
Marie De France ◽  
Courtly Love ◽  
Story Telling

If One wishes to bother, one may divide mankind into two classes: those who judge their fellows by predetermined laws of conduct, and those who merely observe their fellows for what they are. Bunyan and Tolstoy are typical of the former class; Shakspere and Jane Austen of the second.Marie de France was a sort of mediaeval Jane Austen. Both women knew their set, they knew their sex, and they knew little more of life. But that little they knew well, and of that little they wrote well, for both had the knack of story-telling. Both steered a sure course between sentimentality and cynicism; their writings reveal a general deftness, a perfect tact—“restraint,” as it is sometimes called—and a nice analysis of motives, from which spring plots that fit the characters as inseparably and yet as flexibly as the skin fits the hand. Jane is dryer, and more steadily ironical, though Chaitivel indicates that Marie could also be ironical; indeed, we might label their chief spiritual difference by saying that Jane is British through and through, but Marie is French.

Marie De France

2009 ◽  
Author(s):  
Kinoshita Sharon ◽  
McCracken Peggy
Keyword(s):  
Marie De France

The God Amor, the Cruel Lady, and the Suppliant Lover: C.S. Lewis and Courtly Love in Chapter One of The Allegory of Love

2013 ◽  
Vol 3 (2) ◽  
pp. 153-181
Author(s):  
Salwa Khoddam
Keyword(s):  
Edmund Spenser ◽  
Courtly Love ◽  
Historical Imagination

Lewis’s “effort of the historical imagination” in The Allegory of Love: A Study in Medieval Tradition—commensurate with his innate romanticism—bolstered by like-minded writers as his sources, resulted in his reconstructing of Courtly Love and its characters as a fantasy. While this approach limited his understanding of Courtly Love, its origins and its relationship to marriage and adultery, it allowed him to create a mythology of a Religion of Love: a “quasi-religion” of “service love” between a chevalier/poet and his sovereign lady, under the auspices of the god Amor. This view would elevate the medieval Anglo-French allegorical poem, which he will discuss in the following chapters of his book, as the foundation of the best of poetry that led to Chaucer and Edmund Spenser, his favorite poet.

Sacrum et profanum dans Yonec de Marie de France (XIIe siècle)

2013 ◽  
pp. 9-15
Author(s):  
Anna Gęsicka
Keyword(s):  
Marie De France ◽  
Spiritual Meaning ◽  
The Moment

In the Breton lais, we encounter a brilliant marriage of the Celtic and Christian « marvel » (merveilleux), which is revealed on various semiotic levels. The zones of sacrum and profanum interpenetrate and provoke the reader’s afterthoughts with abundant and profound imagery. In Yonec by Marie de France, at the moment when the coming from Autre Monde protagonist is receiving the Eucharist, he con-stitutes one body with his beloved. In this paper, I attempt to uncover a spiritual meaning/message underlying the text, characters-symbols. The clue to this analysis is the idea of transition: from one status to another, from one figure to another, or from one meaning to another.    

Folkloristes et médiévistes face au texte littéraire : problèmes de méthode

1979 ◽  
Vol 34 (5) ◽  
pp. 943-955 ◽  
Author(s):  
Bruce A. Rosenberg ◽  
D. Laurent ◽  
R. J. Cormier
Keyword(s):  
Marie De France ◽  
Chretien De Troyes ◽  
Chrétien De Troyes

La littérature médiévale en langue vulgaire est plus largement imprégnée d'éléments folkloriques que celle de n'importe quelle autre période. Les oeuvres savantes — écrits philosophiques, théologiques ou autres — étaient toujours en latin (les sermons, toutefois, étaient émaillés de proverbes, de récits facétieux ou de légendes populaires). Les récits en langue vulgaire, eux, ont souvent pour cadre le monde merveilleux du conte. Même les romans courtois, tels ceux de Chrétien de Troyes, ou les lais de Marie de France, les Nouvelles de Boccace et les Contes de Canterbury de Chaucer sont étonnamment proches des contes populaires dont ils dérivent ou qui, à l'inverse, en dérivent. Magie, croyances et savoir populaires sont partout. Théoriquement, donc, le médiéviste devrait connaître le folklore au moins aussi bien que le latin, mais, bien souvent, tel n'est pas le cas. Joseph Bédier tournait en dérision, à cause sans doute de leurs excès, ses collègues (les « folkloristes ») qui étudiaient les origines du conte populaire. Mais, ce faisant, il a retardé de plusieurs décennies le développement des études de folklore en France.

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