When looking at the works of literature known in the popular cultural consensus as “fairy tales”, there is one author and body of work whose name and stories have not seemed to cross over from the world of academia to that of popular culture. Marie de France has been a staple of my undergraduate studies, with her lais coming up in multiple classes. Despite her writing being nearly a thousand years old, the stories that she tells- of love, hate, comedy and tragedy- have a timeless quality. However, there is very little in the way of adaptational material for the Lais of Marie de France, at least in the English speaking world. This is disappointing, as her works have the potential to speak to a modern audience- the story of Lanval, in particular, contains many story elements that are at once familiar yet unique to those familiar with similar works. In writing and illustrating a visual adaptation of this text, I hope to engage the imagination of modern readers while keeping true to the spirit of Marie de France’s original vision.

This thesis investigates the description of sensation in the scenes immediately before, during, and following the death of Tristan in variations in the Tristan cycle from the 12th through the 15th centuries. Using a sensory studies approach, the project considers these scenes as they are translated and transmitted from Thomas de Bretagne’s Tristan to the Old Norse Tristrams saga ok Ísöndar and Saga af Tristram ok Ísodd and into Sir Thomas Malory’s Le Morte d’Arthur, the last, great medieval treatment of the Tristan story. The scenes are understood in the context of the texts’ sensoria as defined by their cultural and historical contexts and the texts’ underpinning in philosophical and theological thought on the senses. The thesis project argues that the specific cultural preferences and usages of the senses can be made apparent through the comparison of Thomas’s Tristan, the Norse translations, and Malory’s text. Taken together, they show the importance of considering medieval translation when comparing the appearance of the senses in written artefacts from the Middle Ages. The sensory engagement with texts is deeply tied to the making of meaning and ethics in medieval literary works. The differences in how the senses are prioritized and framed suggest a larger variance within European Christian philosophical and theological thought on the senses and provide a potential framework for exploring this phenomenon in other medieval literary cycles.

This grammar describes the inner workings of the language of the Fwonnel Peninsula, known in its English translations as Fwonnel, Arojaunzan, or, most succinctly, Arojun. Contained within this 288-page paper are sections dedicated to Phonology, Phonetics, Morphology, Syntax, Example Texts, and various other elements of the world that I have created. Arojun is a moderately analytic language that features a Verb-Object-Subject word order, a pronoun-tense auxiliary system, and two orthography systems with historic significance. Connected to the language and included within this paper are sections on original Calendar Systems, Music Theory and Notation, Naming Traditions, Geography of the Fwonnel Peninsula, Religions, Two Dictionaries, a collection of common phrases important to learning the language and interacting with the people, and an in-depth look at the full political and linguistic history of the Fwonnel Peninsula. The Sample Text section includes several lines of interlinear glosses translating popular scenes from television shows from English(or Japanese) into Arojun, videos of which were posted to my YouTube Channel, Agma Schwa, over the course of the past year. This language, and in essence, the entirety of the fictional nation of El Fwonk Casanosia, has been building up to this point since 2007, when I was only seven years old. I may have needed to occasionally bend over backwards to make the less logical, yet emotionally significant, parts of this language and history reach a point of satisfactory suspension of disbelief, but I believe that it turned out wonderfully. Either way, this project took a great deal of effort, by far the largest project that I have worked on in my life.

Anglo-Saxon women wielded a remarkable amount of power in the early English church. They founded some of the country’s most influential institutions, and modern Christians continue to venerate many of them as saints. Their path to canonization, however, was informal—especially compared to men and women who were canonized after Pope Gregory IX’s decree in 1234 that reserved those powers for the pope. Many of Anglo-Saxon England’s most popular saints exhibited behaviors that, had they been born later, would have disqualified them from canonization. This project examines how the problematic lives of St. Æthelthryth of Ely and St. Edith of Wilton were simultaneously doubted and adopted by post-Norman Christians. Specifically, it considers the flawed ways that the saints, petitioners, and their communities were simultaneously doubted and legitimized by late-medieval hagiographers.

It has become something of a scholarly truism that during the medieval period, gluttony was combatted simply by teaching and practicing abstinence. However, this dissertation presents a more nuanced view on the matter. Its aim is to examine the manner in which the moral discourse of dietary moderation in late medieval England captured subtle nuances of bodily behavior and was used to explore the complex relationship between the individual and society. The works examined foreground the difficulty of differentiating bodily needs from gluttonous desire. They show that moderation cannot be practiced by simply refraining from food and drink. By refiguring the idea of moderation, these works explore how the individual’s ability to exercise moral discretion and make better dietary choices can be improved. The introductory chapter provides an overview of how the idea of dietary moderation in late fourteenth- and fifteenth-century Middle English didactic literature was influenced by the monastic and ascetic tradition and how late medieval authors revisited the issue of moderation and encouraged readers to reevaluate their eating and drinking habits and pursue lifestyle changes. The second chapter focuses on Langland’s discussion in Piers Plowman of the importance of dietary moderation as a supplementary virtue of charity in terms of creating a sustainable community. The third chapter examines Chaucer’s critique of the rhetoric of moderation in the speech of the Pardoner and the Friar John in the Summoner’s Tale, who attempted to assert their clerical superiority and cover up their gluttony by preaching moderation. The fourth chapter discusses how late Middle English conduct literature, such as Lydgate’s Dietary, revaluates moderation as a social skill. The fifth chapter explores the issue of women’s capacity to control their appetite and achieve moderation in conduct books written for women. Collectively, the study illuminates how the idea of moderation adopted and challenged traditional models of self-discipline regarding eating and drinking in order to improve the laity’s discretion and capacity to assess its own appetite and develop a healthy lifestyle for the community.

De Plantis Aegypti is a medical botany text from 1592, written by Prospero Alpini in Latin. In this text, Alpini details a variety of plants native and grown in Egypt, how they are grown, how they are processed, what they look like, and what if any edible and medical uses are documented. This project focused on transcribing and editing the Latin text, translating the Latin text into English, and comparing the medical claims to the modern scientific literature. This is the first translation of this text into English or any other language. Alpini also wrote two other books, which also have never been translated. The intended goal was to demonstrate that renaissance scholars understood medicine well, if not the mechanisms through which those medicines worked. After analyzing the modern scientific literature on the plants mentioned within the text, it was found that every medical use referenced in the text was either directly supported, indirectly supported, or there was no data from the literature. In other words, none of the medical uses were found to be disproved. On the other hand, quite a few of the plants actually had similar efficacies as modern pharmaceuticals. In addition to the notes on the modern science, there are also quite a few notes based on the grammar and the orthography of the text. This project is but a sampling of the plants mentioned De Plantis Aegypti, there are dozens more, which I plan on translating and doing a similar analysis on at a later date.

"Maybe it's hatred I spew, Maybe it's food for the spirit." "I was not born under a rhyming planet." One of the above quotes is by the famous poet William Shakespeare and the other is by famous rap artist, Eminem. In modern society, many students view the works of artists like Eminem to be understandable and even relatable, while the works of classic poets like Shakespeare are a foreign language. However, when the lines are isolated from their entirety, it is very hard to determine the author of each. This Creative Project focuses on how we can use the works of modern lyricists to help teach the works of traditional literature. Not all students are fond of poetry and many of them view literary analysis as a tedious activity. However, almost everyone enjoys listening to music. This Creative Project shows how listening and interpreting modern song lyrics can be used as a tool to teach literary analysis. One of the main reasons students have difficulty with literary analysis is that they have trouble relating to the wording and style of the literature. By analyzing works more familiar to them (i.e. Kendrick Lamar, The Beatles, or Bob Dylan) the skills will be more easily transferable to analyzing traditional literature. The idea that songwriters can be comparable to famous poets has been picking up traction in recent years. In fact, in 2016, Bob Dylan, American singer and songwriter, was awarded the Nobel Prize for Literature breaking a trend of novels being awarded. This project's goal is to create a class unit for high school English students that teaches analytical skills for contemporary texts (i.e. modern song lyrics). In addition, a unit was created that used the analysis of contemporary lyrics in a middle school Social Studies course. This differentiation shows that development of literary analysis skills are applicable to subjects other than English Literature.

Judaism had always been treated as a religio licita in the Roman Empire. With the rise of Christianity, the law curtailed the proselytism of Judaism, but Jews retained their citizenship and were permitted to practice their religion with certain restrictions. The Visigothic Kingdom in Spain and Gaul inherited this legal framework, but following the conversion of the Goths to Catholicism in 589, Jews faced the first state-sanctioned forced conversion around 615. Resistance to conversion led to a series of different policies that addressed the problem of apostacy, insincere conversion, and secret adherence to Judaism. The two main drivers behind this shift in policy were, on the one hand, an attempt by the crown to compensate its lack of sufficient forces to enforce its will throughout the country, which led to attempts to use other "softer" kinds of power, including an attempt to unite the kingdom around a Catholic-Gothic identity that necessarily excluded Jews. On the other hand, a focus by the Spanish Church at creating a Christian unity in anticipation of the Second Coming, organized around the thought of Isidore of Seville, which included the conversion of Jews as part of its program. The forced conversion policy was not successful, with only limited enforcement available. Jews engaged in several strategies to evade conversion, including voluntary exile and deception of the authorities. They sometimes enlisted the help of their Christian neighbors successfully. Following a relaxation of the conversion policy in the 620s, a significant class of Jewish apostates and outwardly Christian "prevaricators" (so-called by the Church) emerged. In a series of Church councils in the 620s and 630s, this problem was addressed head-on, with a variety of strategies taken, including legal and social pressure on converts, taking away the children of Jews to be raised as Christians, the use of an oath or placitum, and a second forced conversion in 637-638 which offered practicing Jews the option of baptism or exile. Conversion of the Jews and the problem of how to handle prevaricators continued to vex the Visigothic rulers down to the end of the kingdom in 711. Evidence does suggest that despite the pressure, Jews continued to live in Spain as Jews throughout the period. However, the laws created in this time, both secular and canonical, exerted a great deal of influence throughout the medieval period. Moreover, these events laid the foundations of later anti-Jewish rioting and expulsions from Spain in the fourteenth and fifteenth centuries.