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The Tradition and Rhetoric of Fear in Cleanness and Patience Eric J

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The Tradition and Rhetoric of Fear in Cleanness and Patience Eric J 'In dry3 dred and daunger': The Tradition and Rhetoric of Fear in Cleanness and Patience Eric J. Johnson Submitted for the qualification of D.Phil in Medieval Studies at the University of York Centre for Medieval Studies, University of York June 2000 11 Table of Contents . Acknowledgements IV Abstract V Ab breviations vi Introduction 1 Chapter 1: Competing discourses of dread: defining natural, sinful and spiritual forms of fear 23 I. Timor naturalis: the foundation of fear 28 i. Timor naturalis and its effect on the body 29 ii. Timor naturalis and its range of emotions 31 II. Timor libidinosus: the culpability of fear 36 i. Timor libidinosus: its divisions and defects 41 ii. The fight against timor mundanus and timor humanus: injunctions against fearing death and physical harm 44 III. Timor gratuitus: the necessity and laudability of spiritual fear 47 i. Timor gratuitus and its divisions 51 ii. Timor servilis: the bridge between natural and spiritual fear 54 iii. Timor initialis: synthesizing servile and filial fear 58 iv. Timor filialis: the spiritual perfection of fear 60 Chapter 2: Modus timendi: the rhetorical discourse of fear and its context in vernacular and lay culture 65 I. Fearful exhortation and education: the modus timendi and instructional tradition 71 II. Spiritualizing physical fear: transforming timor naturalis to timor servilis 78 Chapter 3: Defining the discourse of fear: rhetorical uses of dread in Cleanness 91 I. Setting the fearful tone: the Parable of the Wedding Feast 96 II. Destruction, death and the rhetorical discourse of fear 104 i. A communal call to dread: mass-destruction and the rhetorical discourse of fear 107 i.a. Punitive water: the rhetoric of fear in Noah's Flood 109 i.b. Punitive fire: the rhetoric of fear and the destruction of Sod om and Gomorrah 114 ii. An individual call to dread: Belshazzar, the Writing on the Wall and the rhetorical discourse of fear 123 III. Obedience, reverence and rhetorical exemplars of spiritual fear 132 111 i. Noah: the poet's pinnacle of spiritual fear 133 ii. Abraham: perfect fear and surrogate servility 138 iii. Lot: the mean between physical and spiritual fear 142 Chapter 4: Elaborating the discourse of fear: conversion and the modus timendi in Patience 153 I. From fear to patience: traditional and conceptual connections 155 II. Jonah's unstable and shifting dread: teaching the audience how not to fear 161 i. Disobedience: Jonah's flight and sinful fear 162 ii. Conversion: spiritualizing Jonah's 'human' fear 178 iii. Obedience: the effects of Jonah's spiritual fear 184 iv. Regression: re-humanizing Jonah's spiritual fear 187 III. Frightened gentiles and the perfection of dread: teaching the audience how to fear 192 i. The sailors: the progression from timor naturalis to timor reverentialis 192 ii. The Ninevites: timor naturalis, timor reverentialis and the choice between physical and spiritual subversion 200 Conclusion 207 Appendix 1: An outline of treatments of fear in selected sources 212 Appendix 2: Glossary of terms 215 Bibliography 217 IV Acknowledgements In the course of this work I have incurred many debts. I would like to thank the Centre for Medieval Studies, the Elizabeth Salter Memorial Fund, and the Department of English and Related Literature for fmancial assistance which enabled me to visit libraries further afield than York and gave me the opportunity to present papers at a number of conferences. I am also grateful to the Committee of the King's Manor Senior Common Room for awarding me the 1999 Senior Common Room Prize. I am particularly grateful to the Committee of Vice-Chancellors and Principals ofUniversities ofthe United Kingdom for helping to fund my studies through their Overseas Research Scholarship. I also would like to thank Mrs. Louise Harrison. She has been an amazing source of advice and technical support throughout the years I have been associated with the Centre and the University of York. A quick 'THANKS, BABY!' is owed Dave 'Big Daddy' Broeker for his semi-regular visits to York. As usual, he has left his own indelible mark on things. Anneken Suy has been instrumental in keeping me sane throughout my studies, providing a warm fire, good conve~sation, opportunities to travel, a place to live, and wonderful friendship. My supervisors, Alastair Minnis and Peter Biller, consistently performed above and beyond the call of duty. From the moment I arrived in York they have been unstinting in their support ofmy research. Their knowledge and insight have been a source ofinspiration, and their consistent patience and encouragement have helped make the past three and a half years a very rewarding experience. They have been good friends as well as good mentors. I also wish to express my gratitude to Peter for his generous personal support and advice. Our coffee breaks and non-work related discussions were extremely welcome and helpful during times of confusion and frustration. Finally, I must thank my family, without whom this dissertation would not have been possible. Nona, my grandmother, has offered her love and support. My brother, Kurt, has helped me in innumerable ways by giving me a place to sleep when visiting Chicago, providing an ear when I need to be heard, and offering unconditional support and friendship at all times. My fiancee, Hannah, has helped me see a wider world of possibilities and has encouraged me to think in a variety of exciting, new ways - professionally, academically, and personally. Simply put, she has kept me afloat and on course. And I am forever grateful to my parents, whose love, support, humour, generosity, inspiration, and devotion should be the subject of a lengthy dissertation in and of themselves. I would not have been able to begin, continue, or fmish this work without them. Beyond being 'Mom' and 'Dad' and all that this entails, they are my best friends. v Abstract This dissertation is a study of medieval theological interpretations of fear and their influence on the rhetorical and didactic discourses of two late-fourteenth century Middle English homiletic poems, Cleanness and Patience. In Chapter 1 I analyze the various medieval conceptualizations of dread (morally valueless timor naturalis, morally culpable timor libidinosus, and morally laudable timor gratuitus) as discussed by scholars such as Peter Lombard, St. Thomas Aquinas and St. Bonaventure and in works such as biblical exegesis and theological encyclopaedias. In the second chapter, I examine ways in which these formal, learned Latin interpretations of fear were disseminated to a wider, vernacular Middle English audience. I do so by discussing how medieval preaching theory and practice and vernacular didactic and devotional treatises actively employed rhetorical and exhortative discourses of fear in an effort to encourage their audiences to forsake sin and pursue virtue. In Chapters 3 and 4 I show how Cleanness and Patience incorporate and employ the various theological conceptualizations of dread discussed in Chapter I and the rhetorical and didactic discourses of fear analyzed in chapter 2. I examine fear's presence within the larger narrative, thematic, rhetorical, and didactic structures of each poem, discussing the poet's precise use of scholastic interpretations of fear in his representations of characters, his vivid descriptions of death and destruction, and the ways in which he both implicitly and explicitly confronts his audiences with a variety of fearful discourses. I argue that the poet utilizes fear to promote a specific rhetorical strategy, one based upon a well-developed understanding of dread which should inspire in his audience the desire to flee from sin and damnation and approach fear-inspired, reverent perfection. Cleanness and Patience illustrate the power of God and the threat of sin, exhorting their readers to embrace and learn from the senses of dread they utilize and promote. Both poems provide remarkable examples ofhow particular elements oflearned Latin thought were adopted and developed by Middle English vernacular traditions. VI Abbreviations tBR American Benedictine Review ~ETS Early English Text Society OS Original Series ES Extra Series i:LN English Language Notes ~s English Studies n sententias Aquinas's Commentum in Quatuor Libros Sententiarum Magistri Petri Lombardi and Bonaventure's Commentaria in Quatuor Libros Sententiarum Magistri Petri Lombardi vfED Middle English Dictionary vfLR Modern Language Review vfS Medieval Studies Jrbis Litterarum Orbis Litterarum: International Review ofLiterary Studies )L Patrologia Latina lliS Review ofEnglish Studies .en ten tiae Peter Lombard's Sententiae in IV Libris Distinctae rext and Matter Text and Matter: New Critical Perspectives ofthe Pearl-Poet. rraditio Traditio: Studies in Ancient and Medieval History, Thought, and Religion rRHS Transactions ofthe Royal Historical Society 7iator Viator: Medieval and Renaissance Studies 1 Introduction One twentieth-century biblical commentator describes the story of Jonah as 'the worst treated book in the Bible,' and laments the fact that it 'remains unread, its contents unknown [and] the preciousness of its revelation undiscovered and unsuspected. ,I These words. could also be used to summarize the critical. atmosphere which has for so long surrounded the Middle English poems Cleanness and Patience, the latter of which is a retelling of the Book of Jonah. Both of these poems are included in the same manuscript containing Pearl and Sir Gawain and the Green Knight, but in comparison to their companions, Cleanness and Patience
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