antifeminism of the final book? Was this true remorse or an ironic stance to avoid
ecclesiastical condemnation?
The work was translated into Franco-Italian prose in the second half of the 13th
century and into Old French by Drouart la Vache in 1290. It also made its way into
Catalan, Italian, and German.
William W.Kibler
[See also: ANTIFEMINISM; COURTLY LOVE; DROUART LA VACHE; JEAN
DE MEUN; OVID, INFLUENCE OF]
Andreas Capellanus. Andreae Capellani regii Francorum De amore libri tres, ed. E.Trojel.
Copenhagen: Libraria Gandiana, 1892.
——. The Art of Courtly Love, trans. John J.Parry. New York: Columbia University Press, 1941.
——. Traité de l’amour courtois, trans. Claude Buridant. Paris: Champion, 1974.
Karnein, Alfred. “La réception d’André le Chapelain au XIIIe siècle.” Romania 102(1981):324–51,
501–42.
Kelly, F.Douglas. “Courtly Love in Perspective: The Hierarchy of Love in Andreas Capellanus.”
Traditio 24(1968):119–47.
Monson, Don A. “Andreas Capellanus and the Problem of Irony.” Speculum 63(1988):539–72.
ANDREW OF SAINT-VICTOR
(d. 1175). Biblical exegete who provided the most sustained treatment of the Hebrew
Bible according to the literal sense since the time of St. Jerome (4th–5th c.). Born
probably in England, Andrew entered the abbey of Saint-Victor in Paris and studied
under Hugh of Saint-Victor. He later returned to England as abbot of Wigmore, a house
of regular canons in Herefordshire.
Andrew was influenced by Hugh’s emphasis on the importance of the literal sense of
Scripture as the foundation for understanding the allegorical and moral senses. In contrast
to Hugh’s interest in the threefold interpretation of Scripture, Andrew wrote exegetical
treatises only on the Hebrew Bible, with the literal sense his only focus. His
commentaries on the Octateuch, Historical Books, Wisdom Books, Minor Prophets, and
Isaiah, Jeremiah, Ezekiel, and Daniel have been preserved. These commentaries indicate
that Andrew consulted with Jews in the vernacular and then translated their
interpretations into Latin. It is not likely that he had extensive knowledge of biblical or
postbiblical Hebrew. From Andrew’s commentaries, however, we learn about Jewish
liturgical practices and mourning customs. Richard of Saint-Victor wrote De Emmanuele
condemning Andrew’s acceptance of Jewish teachings about Isaiah 7:14, an important
messianic prophecy for Christians. But Andrew did not accept all Jewish explications in
uncritical fashion. He considered Jewish claims about messianic deliverance and
restoration of the sacrificial cult in Jerusalem to be “fables.” Andrew’s writings
influenced Peter Comestor, Peter the Chanter, Stephen Langton, and Herbert of Bosham.
Michael A.Signer
[See also: HERBERT OF BOSHAM; HUGH OF SAINT-VICTOR; PETER
COMESTOR; PETER THE CHANTER; RICHARD OF SAINT-VICTOR; STEPHEN
LANGTON]
Medieval france: an encyclopedia 62