Piers Plowman and the Books of Nature explores the relationship of divine creativity, poetry, and ethics in William Langland's fourteenth-century dream vision. These concerns converge in the poem's rich vocabulary of kynde, the familiar Middle English word for nature, broadly construed. But in a remarkable coinage, Langland also uses kynde to name nature's creator, who appears as a character in Piers Plowman. The stakes of this representation could not be greater: by depicting God as Kynde, that is, under the guise of creation itself, Langland explores the capacity of nature and of language to bear the plenitude of the divine. In doing so, he advances a daring claim for the spiritual value of literary art, including his own searching form of theological poetry. This claim challenges recent critical attention to the poem's discourses of disability and failure and reveals the poem's place in a long and diverse tradition of medieval humanism that originates in the twelfth century and, indeed, points forward to celebrations of nature and natural capacity in later periods. By contextualizing Langland's poetics of kynde within contemporary literary, philosophical, legal, and theological discourses, Rebecca Davis offers a new literary history for Piers Plowman that opens up many of the poem's most perplexing interpretative problems.

Piers Plowman and the Books of Nature explores the relationship of divine creativity, poetry, and ethics in William Langland's fourteenth-century dream vision. These concerns converge in the poem's rich vocabulary of kynde, the familiar Middle English word for nature, broadly construed. But in a remarkable coinage, Langland also uses kynde to name nature's creator, who appears as a character in Piers Plowman. The stakes of this representation could not be greater: by depicting God as Kynde, that is, under the guise of creation itself, Langland explores the capacity of nature and of language to bear the plenitude of the divine. In doing so, he advances a daring claim for the spiritual value of literary art, including his own searching form of theological poetry. This claim challenges recent critical attention to the poem's discourses of disability and failure and reveals the poem's place in a long and diverse tradition of medieval humanism that originates in the twelfth century and, indeed, points forward to celebrations of nature and natural capacity in later periods. By contextualizing Langland's poetics of kynde within contemporary literary, philosophical, legal, and theological discourses, Rebecca Davis offers a new literary history for Piers Plowman that opens up many of the poem's most perplexing interpretative problems.

"A gifted poet has given us an astute, adroit, vigorous, inviting, eminently readable translation. . . . The challenging gamut of Langland's language . . . has here been rendered with blessed energy and precision. Economou has indeed Done-Best."—Allen Mandelbaum

This ambitious study links William Langland's great poem Piers Plowman to wider medieval enquiries into the nature of intellectual and spiritual desire. Zeeman's radical approach opens up a completely fresh reading of Piers Plowman and sheds light on the history of medieval psychology.

Written by a fourteenth-century cleric, this spiritual allegory explores man in relation to his ultimate destiny against the background of teeming, colorful medieval life.

'Nature' is a highly important term in the ethical discourse of the Middle Ages and, as such, a leading concept in medieval literature. This book examines the moral status of the natural in writings by Alan of Lille, Jean de Meun, John Gower, Geoffrey Chaucer, and others, showinghow-particularly in the erotic sphere-the influences of nature are not always conceived as wholly benign. Though medieval thinkers often affirm an association of nature with reason, and therefore with the good, there is also an acknowledgement that the animal, the pre-rational, the instinctivewithin human beings may be validly considered natural. In fact, human beings may be thought to be urged almost ineluctably by the force of nature within them towards behaviour hostile to reason and the right.