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Minnis considers allegorical versus literalistic expression in the poem, its competing discourses of allegorical covering and satiricstripping, Jean's provocative use of plain and sometimes obscene language in a widely accessible French work, the challenge of its homosocial and perhaps even homoerotic constructions, the subversive effects of coital comedy within a text characterized by intermittent aspirations to moral andscientific truth, and - placing the Rose's reception within the European history of vernacular hermeneutics - the problematic translation of literary authority from Latin into the vulgar tongue.", "series": "", "seriesNumber": "", "volume": "", "numberOfVolumes": "", "edition": "", "date": "2001-06-28", "publisher": "Oxford University Press", "place": "", "originalDate": "", "originalPublisher": "", "originalPlace": "", "format": "", "numPages": "374", "ISBN": "9780198187547", "DOI": "", "citationKey": "", "url": "", "accessDate": "", "ISSN": "", "archive": "", "archiveLocation": "", "shortTitle": "Magister Amoris", "language": "en", "libraryCatalog": "Google Books", "callNumber": "", "rights": "", "extra": "", "tags": [ { "tag": "Guillaume", "type": 1 }, { "tag": "Jean - Criticism and interpretation", "type": 1 }, { "tag": "Literary Criticism / European / French", "type": 1 }, { "tag": "Literary Criticism / General", "type": 1 }, { "tag": "Literary Criticism / Medieval", "type": 1 }, { "tag": "Literary Criticism / Poetry", "type": 1 }, { "tag": "Love in literature", "type": 1 }, { "tag": "Poetry / European / General", "type": 1 }, { "tag": "Sex in literature", "type": 1 } ], "collections": [], "relations": {}, "dateAdded": "2012-04-12T20:16:39Z", "dateModified": "2012-04-12T20:21:31Z" } }, { "key": "8R8SQQG6", "version": 1, "library": { "type": "group", "id": 70826, "name": "Medieval Mirrors", "links": { "alternate": { "href": "https://www.zotero.org/groups/medieval_mirrors", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/70826/items/8R8SQQG6", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/medieval_mirrors/items/8R8SQQG6", "type": "text/html" }, "up": { "href": "https://api.zotero.org/groups/70826/items/DTR48UB8", "type": "application/json" } }, "meta": { "createdByUser": { "id": 933318, "username": "rjm95", "name": "Ryan McDermott", "links": { "alternate": { "href": "https://www.zotero.org/rjm95", "type": "text/html" } } } }, "data": { "key": "8R8SQQG6", "version": 1, "parentItem": "DTR48UB8", "itemType": "attachment", "linkMode": "linked_url", "title": "Google Books Link", "accessDate": "2012-04-12T20:16:39Z", "url": "http://books.google.com/books?id=h74u5N7W-WoC", "note": "", "contentType": "text/html", "charset": "", "tags": [], "relations": {}, "dateAdded": "2012-04-12T20:16:39Z", "dateModified": "2012-04-12T20:16:39Z" } }, { "key": "57UTTUVF", "version": 3, "library": { "type": "group", "id": 70826, "name": "Medieval Mirrors", "links": { "alternate": { "href": "https://www.zotero.org/groups/medieval_mirrors", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/70826/items/57UTTUVF", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/medieval_mirrors/items/57UTTUVF", "type": "text/html" } }, "meta": { "createdByUser": { "id": 933318, "username": "rjm95", "name": "Ryan McDermott", "links": { "alternate": { "href": "https://www.zotero.org/rjm95", "type": "text/html" } } }, "creatorSummary": "Lorris and Meun", "parsedDate": "1999-08-19", "numChildren": 1 }, "data": { "key": "57UTTUVF", "version": 3, "itemType": "book", "title": "The Romance of the Rose", "creators": [ { "creatorType": "author", "firstName": "Guillaume de", "lastName": "Lorris" }, { "creatorType": "author", "firstName": "Jean de", "lastName": "Meun" }, { "creatorType": "translator", "firstName": "Frances", "lastName": "Horgan" } ], "abstractNote": "This is a new translation of The Romance of the Rose, an allegorical account of the progress of a courtly love affair which became the most popular and influential of all medieval romances. 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ABSTRACT: While 12th c Chartist poets like Alan of Lille glorified nature as the \"speculum\" or mirror of humanity, insisting upon and intensifying the theological interpretation of the created world as a source of divine knowledge, they simultaneously opened up the possibility that mankind must be perfected to become a true microcosm to the macrocosm of creation .  According to Otten (following Dupre), this divide precipitated the modern dissolution of nature and grace, ultimately expressed in moderns' inability to find a place for God in the pattern of nature.

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When the gospel first resonated throughout the Hellenistic world, its message of universality naturally implied that the intellectual heritage of its receiving culture would not be despised.

The referentiality of scripture, therefore, expanded to include problems of metaphysics and cosmology, thereby embedding the position of humanity in a more properly universal context.10

The growing interconnection be- tween exegesis and cosmology forged an alliance between the salvation of humanity and that of the surroundinguniverse that would permeate much of the tradition of early Christian and medieval theology.

From a medieval mindset, one might say that nature and scripturehave lost much of their former affinity.

See Origen (ca. 185-254 CE), whose De principiis inextricably links exegesis with cos- mological speculation.

261

Augustine's De doctrina christiana (ca. 400) aligned words (including the words of scripture) and created things by regarding them both as signs (signa) that point beyond themselves to the only true reality (res) worth knowing, namely, the Trinity.11

262

.The standardmedieval exegesis of this text understandsPaul here as revealing how from the beginning of creation God's invisible nature has been understood through his manifestation in the things that are made.

nature is clearly seen as God's handiwork, and thus given an ontologically inferior status.

the knowledge of nature may yet provide interpreters with an epistemological edge.

an alternate route to the divine through the investigation of nature

The medieval exegesis of Romans 1:20 establishes an effec- tive link between Bible and creation, as word and world become conduits

\"Theinvisible things of God are perceived from the creation of the world, being under- stood through the things that are made.\"

263

of divine knowledge.

scripture and nature function as commensurate sources of divine truth

According to Paul in 1 Cor 13:12, whatever knowledge resulted from the study of nature and scripture should not be equated with divine truth it- self.17 Thus, medieval thinkers held that human knowledge of the divine was by definition deceptive, inasmuch as it was bound to fracture the unobstructedclarity of divine light.

The medieval interpretationof Adam's fall and ejection from paradise was largely responsible for casting this dark cloud over human knowledge. Just as after the exile from paradise the human body must toil and labor in the fields, so the mind must find its path in the shadows, as a living memory of humanity's sustained need for re- demptive grace.18

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In his recent book Passage to Modernity, Louis Dupr6 has undertakenthis task by examining the different sets of conditions that lie behind the modern disintegration of nature and culture. He gives a careful and complex analysis of the break- down of the ontotheological synthesis of Western thought.20One of the goals of Dupre's hermeneutical study is to demonstrate how the viability of the premodern stages of Western culture, such as the medieval era, hinged in large part on the success of their efforts to integrate the role of the divine with both the cosmos and the human self.

due to the developments of late medieval nominalism that nature lost the synthesis with grace

By disconnecting God's absolute power (potentia absoluta) from his ordained power (potentia ordinata) in the actual order of creation, late medieval nominalism brought about a discrepancy between the volitional actions of the divine and their intelligible reflections in the workings of nature

nominalism created a more independent sphere

LouisDuprd, Passage to Modernity: An Essay in the Hermeneutics of Nature and Culture (New Haven/London: Yale University Press, 1994). Dupre analyzes this breakdown as a double one: between the transcendent constituent and its cosmic-human counterpart and be- tween the person and the cosmos (p. 3). In his analysis, the development of late medieval nominalism seems to contribute predominantly to the first breakdown, which is the one I am most concerned with in this article.

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for the mechanical workings of nature

As a consequence of this late medieval development, an integrative theological and metaphysical tradition in which the study of nature yielded results which through their innate compatibility with divine revelation adumbrated the perfection that awaited all human attempts to know God, could no longer be maintained

For Dupre the late medieval disappearance of this synthesis forebodes a general impoverishment of cosmological thinking in the modern era, as theological considerations fall almost entirely outside its purview.

The naturalistic philosophy of the Italian Renaissance, as explicated by figures such as Giordano Bruno, made a major push towards the further disintegration of nature and grace.

Dupr6 sees few signs after the Enlightenment that point to a reintegration of the cosmos with the divine.

Dupre fondly recalls the poetry and literature of the twelfth century as representing the apex of medieval nature

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symbolism. Basking in the light of divine grace, nature in the twelfth century develops into an important theological vehicle which, when properly seized upon by the human mind, serves to evince the fullness of creational splendor.24In a parallelism between macrocosm and microcosm, nature is compared to a book-its words echoing the divine Word itself-whose reading enables humanity to broaden its cosmological horizon and, more importantly, to discover itself.25 In order to underline this so-called sacra- mental attitude towards nature, Dupre quotes a stanza from a famous poem by the late twelfth-century doctor universalis Alan of Lille: Omnismundicreatura, quasiliberet pictura, nobisest in speculum.26 This is an example of how the study of nature, seen as integral product of the divine, sharpens the sensibility of human observation.

It is precisely on the point of the connectedness between nature and scripture as reciprocal hermeneutical categories that I see a fissure occurring in the twelfth century, a century not only praised for its natural symbolism but also for its great advances in the realm of scrip-

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tural exegesis.28 The rest of this article analyzes why the balance of nature and scripturebegan to disintegrate,

Led by the legendary figure Bernard of Chartres, a group of philosophers commonly designated as the Chartrians-some of whom had been his students but not all of whom actually taught at Chartresengaged in a seemingly collective although not necessarily orchestrated attempt to penetrate the workings of nature with the force of human rea- son.

For example, the well-known dialectician Peter Abelard also tried to harmonize pagan cosmological teaching with theological and scriptural study.

3Gregory(\"ThePlatonicInheritance,\"58-60) acknowledgesAbelard'sPlatonicandMacrobian influence; he qualifies Abelard'sexegesis as \"anextreme development of the use of the Timaeus and the philosophical tradition connected with it\" (p. 60).

By concentrating on the rhetorical undercurrentof Chartrianthinking, one can clarify not only their more traditional projects of writing commentaries on classical texts, but perhaps also their innovative cosmological experiments.

One of the most fertile rhetorical concepts explored by the Chartrians was that of integumentumor wrapping.36It enabled them to harmonize discordant classical and Christian texts by differentiating between the liter- ary form as an outward covering and the material content underlying it as the kernel of truth.

Chartrians at- tempt to reconcile the nature of pagan myth with the expository truth of Christian teaching.

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Loyal to the Romans passage (1:20) that visible creation reveals the invis- ible nature of God, they believed that a rightful exploration of nature would not undermine the Christian account of creation, but would enrich its un- derstanding.

Continuing their cosmological experiments, the Chartrians sought to secure the affinity between nature and scripture through an ever more complex use of integumentum.

their growing practice of cloaking the analogy of scripture and nature in poetic language started to eclipse the scriptural connotations of their attempt to transform the polarity of tran- scendent creator and finite creation into a dynamic interrelation of macro- cosm and microcosm.

how their masterful technique sowed the seeds of its own demise by looking at two examples of Chartriantexts.

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Alan of Lille's Plaint of Nature

Compared to Thierry, Alan's work represents a further stage of Chartrian development. The idea of secondary causes gives rise to a personification of nature as a full-blown goddess, who mediates between sublunar humans and transcendent Creator. Notwithstanding noticeable literary influences on Alan's goddess,65 the Chartrianbackground not only colors her ornate description, but also gives insight into the particular nature of her plaintive demeanor, as Alan attempted to keep the elaborate scheme of the Chartrian universe under close wraps. In his study of nature by means of a physical exegesis of Genesis, Thierry focused on the causes of nature and not its effects.66

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In a moving portrait, Alan's prosimetric Plaint of Nature depicts how the young goddess Nature has suffered a tragic fate. Having had to endure repeated physical and sexual assaults from her human subjects, represented by the tears on her face,69 she finally decides to come down from heaven to take action against humanity. When she arrives in the sublunar world, creation salutes her by erupting in spontaneous bloom.

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She ultimately launches the drastic measure of threatening those humans who do not repent with excommunication.8

In this new Chartrian exegesis, onlywhennatureandhumanityasparallelmacrocosmandmicro- cosm turn to each other for comfort and consolation, thus becoming truly integrated, can they both benefit from Christ's redemption. Alan's model offers a significant departurefrom traditionalscripturalinterpretation;even Christ's mediation cannot become effective before this integration of hu- man and universal nature.81

As the bond with nature declined, so the scriptural theme of human salvation, as opposed to a natural or cosmic one, became more and more prominent. Rather than attributing the demise of this affinity between scripture and nature to the development of either cosmology or exegesis, the twelfth century witnessed the disintegration of the very con- dition for the existence of their age-long affinity: a rhetorical framework of interpretation.

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Omnis mundi creatura Quasi liber et pictura Nobis est in speculum, Nostrae vitae, nostrae sortis, Nostri status, nostrae mortis, Fidele signaculum.

The whole created world, Like a book and a picture, Serves us as a mirror, Of our life, our fate, our state, our death, A trustworthyseal.

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