By Peter Brown
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Additional info for A companion to Chaucer
C. David Benson and Elizabeth Robertson (Cambridge: Brewer), 55–69. Georgianna argues that sixteenth-century assumptions of Chaucer’s ‘Protestant’ leanings continue in contemporary attitudes towards Chaucer’s religious beliefs and attitudes. Kaminsky, Alice R. (1980) Chaucer’s Troilus and Criseyde and the Critics (Athens, Ohio: Ohio University Press). A retrospective analysis of the various types of critical response to Troilus and Criseyde during the middle years of the twentieth century. Lerer, Seth (1993) Chaucer and his Readers (Princeton: Princeton University Press).
A provocative and somewhat polemical book that raises many questions about the tradition of editing Chaucer and the principles on which modern editions have been based. Donaldson, E. Talbot (1954) ‘Chaucer the pilgrim’, Proceedings of the Modern Language Association 69, 928–36; repr. in Speaking of Chaucer (London: Athlone; New York: Norton, 1970), 1–12. In distinguishing Chaucer the poet from Chaucer the pilgrim–narrator, Donaldson opened the way for multiple new critical readings of the irony produced by the simultaneous naïveté of the pilgrim and the moral judgement of the author in the pilgrim portraits of the General Prologue.
Moreover, he left the university a devout theologian . . while he so applied himself at Oxford, he also pursued his studies elsewhere, and by long devotion to learning added many things to the knowledge he had there accumulated. (Brewer 1978: i, 91) Chaucer’s reputation for learning made him an attractive ﬁgure to Reformation propagandists. For Protestants, Chaucer’s reputation for wisdom indicated that he could see beyond the prejudices of his own age to anticipate a time when England would be free of the excesses of Romish superstition.
A companion to Chaucer by Peter Brown