Table Of Content外 國
國 立
語 中
文 山
學 大
系 學
博 國立中山大學外國語文學系研究所
士
論
文 博士論文
十 Department of Foreign Languages and Literature
五
世 National Sun Yat-sen University
紀
蘇 Doctorate Dissertation
格
蘭
告
解
悔
十五世紀蘇格蘭告解悔罪之詩教探微
罪
之
詩 The Making of Confession and Penance
教
探 in the Late Middle Scots Makars
微
研究生：吳佳玲
Chia-ling Wu
研
究
指導教授：蘇其康 教授
生
：
Prof. Francis K. H. So
吳
佳
玲
中華民國103年7月
102 July 2014
學
年
度
國立中山大學外國語文學系研究所
博士論文
Department of Foreign Languages and Literature
National Sun Yat-sen University
Doctorate Dissertation
十五世紀蘇格蘭告解悔罪之詩教探微
The Making of Confession and Penance
in the Late Middle Scots Makars
研究生：吳佳玲
Chia-ling Wu
指導教授：蘇其康 教授
Prof. Francis K. H. So
中華民國103年7月
July 2014
A DOCTORATE DISSERTATION SUBMITTED TO
THE INSTITUTE OF FOREIGN LANGUAGES AND LITERATURE
NATIONAL SUN YAT-SEN UNIVERSITY
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS
FOR THE DEGREE OF DOCTOR OF PHILOSOPHY
THE MAKING OF CONFESSION AND PENANCE
IN THE LATE MIDDLE SCOTS MAKARS
BY CHIA-LING WU
ADVISOR: PROFESSOR FRANCIS K. H. SO
JULY 2014
Acknowledgements
A full decade has passed since I embarked on the graduate program in 2003. This
dissertation would not have come to fruition without the sound advice and unfailing
encouragement of many people. First and foremost, I must begin by thanking my supervisor,
Prof. Francis K. H. So, for his enlightened instruction and disciplinary rigor. As always with a
listening ear, he has borne my intuitive questions with great patience and spurred my blunt
thinking whenever needed. It was he that first broached the subject of Henryson’s Cresseid to
me and inspired my MA project and doctoral research. Thus this study is greatly indebted to
him not only for its progress and completion, but also for its origin. My numerous thanks also
go to Sister Ellen Mary Mylod, OSU, who has acted as a mentor in religious matters.
Deserving of special recognition is the National Science Council for the much needed
financial grant to conduct a research project in the English Literature Department at the
Edinburgh University and at the National Library of Scotland. I would likewise express my
profuse gratitude to Dr. Sarah Dunnigan for having kindly discussed my preliminary findings
with me. Nor would it be grateful to forget thanking my examiners, whose valuable
comments and sensible criticisms have greatly benefited my work. I should as well express
my considerable appreciation to my dear colleagues and friends Ruby, Grace, Kelly, Yuchu,
Dona, and Angus for their energetic sympathy all the way through difficult phases whenever I
grew weary in the task. My greatest debt is to my family for their unflagging support and love.
With all my gratitude and all my heart, I dedicate this dissertation to the memory of my
mother, whose gentle spirit has seen me through, and I hope I have made her proud.
As the deepest thankfulness seems to me insufficient, I am fully accountable for any
errors and faults in this dissertation. To borrow the words of Gavin Douglas, I cry mea culpa
and God grant I may amend, “[w]ith grace and space to vpset this tynsell [make up for the
mistake]” (Eneados Epi.907.12-13).
論文提要：
第四次拉特朗大公會議(1215 年)定下每年至少一次告解悔罪聖事規矩，自此形成特
殊精神系譜和教牧文學，影響罪疚書寫和情愛敘事視角。本論文嘗試以十五世紀蘇格蘭
地區詩道為觀察對象，探討《君情方冊》詩人、羅勃．亨利生、威廉．丹巴，和蓋維．
道格勒斯，如何多元表現教理懺悔話語權力。以上所提諸位詩文宗匠，熟稔悔罪聖事禮
儀，借文訓寓道德自律，以痛悔、定改、告明，和補贖等種種告解技術進行自省觀照，
求與神重新修好。且臨文不諱，自白沉淪，揭露愛慾惡俗，以為拯救靈魂和安定社會一
大工程。第一章首窺告解悔罪聖事和非聖事之歷史演變和神學詮釋，告解質詢，保密和
評判良知準則。因應而生的新興告解文學承襲聖經和教父教理，用於講道和告解聖事，
作為聽告解司鐸引導告解和協助信眾於聖事前自省所犯過之罪宗。
第二章進一步探索十五世紀蘇格蘭地區思情悔罪之佈道術和敘事詩。教牧文學遂為
深耕成俗，假第一人稱教理問答方式教導民眾信教真義和告罪教儀。約翰、愛爾蘭和丹
巴的告解體裁(formae confessionis)訴諸「七罪宗」和所衍罪孽，直接示範自我指涉和輔
助良心省察，親事告解以悔改歸化。將此類經驗與自我內省意識連結，概觀《君情方冊》
展呈個人慰藉和悔罪修德傳統，以第一位稱主體獨白書寫自省、告罪、苦難功德等自我
技術，同時將愛情法庭和良知審判互見規訓，強調個人崇尚上帝律法以積德累功，提升
孱弱君主形象。第三章檢視揚法棄惡的告解牧道語域，自省懺悔以贖己罪，或遭挪用顛
道以正邪理。亨利生勸戒讀者借鏡可瑞西達的告罪遺言，丹巴赤裸揭露已婚仕女間讒言
佞語蔑視婚姻神聖。以上所舉惡例以瑪大拉的瑪琍為例證，提醒讀者真愛歸主耶穌，真
心悔過和蹈規循矩。最終章探究丹巴和道格勒斯所重現的詹姆士四世宮廷寓樂和公正治
國為君之道。身為聖職人員和朝臣，兩位詩人以諫議大夫自居。以君王特權之國防機密
的互生關係觀點切入詮釋文本，一國之君貴能聽告，納諫如流，丹巴主文譎諫，喜譜奇
聞，揭露低俗罪過維度，時而道德強諫，不畏刻畫市民宮廷敗德墮落以示警。道格勒斯
演示理想君王以文德武功治國，規諫國君「安如磐石」，「歡悅和合」，「喜樂律己」，並
崇尚尊榮，以為借鑑。
這些詩人以多種手法模擬演繹內省和懺悔告罪場景，賦予新意描繪，闡明自律功夫
i
要義，束身樹德，內涵言行舉措兼修，抑或詛祝天罰不赦，死不悔悟必招禍顛沛。本論
文試圖總結該時期之蘇格蘭文學中自我懺悔特質，善用吐露祕辛告罪之規矩，藉此將知
識份子所關切議題開誠佈公展示讀者，詩教中寄寓輕瀆聖事和揭發社會弊病，同時提供
處世治國良方，敦促上位者風行草靡，上行下效，悔過前非，革心向善。
關鍵字：告解悔罪聖事，懺悔文學，良知審判，愛情法庭，十五世紀蘇格蘭詩教，證道
故事，狂歡荒誕書寫，典禮語藝，君王文德武功
ii
Abstract
In the post-Lateran-IV Christian moral view, the perennial themes of sin and love have
inextricably intertwined in reference with confession. This dissertation undertakes to examine
the penitential discourses among the fifteenth-century Scottish poets, particularly the
presumed author of the Kingis Quair, Robert Henryson, William Dunbar, and Gavin Douglas.
These literati, conversant with the catechesis of confession, strategize a salvific edge of
self-discipline and spiritual renewal in their writings on sin and love. Their rhetorical verve
treats love as part of the confessional project to secure individual salvation and social stability.
My first chapter will pry into the history of sacramental and non-sacramental confession and
its secrecy concerning the care of souls. The edifying literature with biblical and patristic
exemplarity has pervaded preaching and confession-hearing, with which the priest-confessors
utilize to direct confession and assist the faithful in the scrupulous examination of conscience
prior to shrift.
My second chapter further explores the homiletics preparing people for the requisite
sacrament and the love narratives infusing interrogation and admonition in fifteenth-century
Scotland. The pastoral literature has developed the most grassroots kind of texts that
catechize the confessing populace on their faith and amplify the doctrines via self-avowals of
sins. The formae confessionis, like those by John Ireland and Dunbar, purport to be an
omnibus mirror for self-examination and provide a multiple checklist of mortal sins and their
provisions to regularize amorous conduct. With these models transferable into the writing
experience of the Kingis Quair, my inquiry will fathom the personal frailties within the
traditions in which self-examination shall be mastered through a first-person speaker as an
agent in moral ramifications of contrition, confession, and satisfaction. From the standpoint
of negotiating the humble confessant in the atonement-led precepts and sociopolitical duties,
both the court of love and the internal court of conscience (forum conscientiae) can be found
to dispose the weak lover to God’s law and thus fortify him.
iii
Chapter three inspects the judicial confession in pastoral eloquence which either
redeems a sinful lover or tampers with the bawdy self-revelations. Henryson and Dunbar
exhort the audience to witness the confessed iniquities of Cresseid and inordinate talks of the
dissolute ladies desecrating matrimony. Their admonitory examples in the manner of the
Magdalenes instruct a conscientious reader to find true love embodied in Jesus and congruent
with penitence and order. The final chapter of this dissertation investigates the royal court and
the equitable administration of reason, justice, and ideal pastime. Being the professional
preachers and loyal servitor-clerics pursuing career preferments, Dunbar and Douglas fulfill
their public vocations by giving counsels and expounding princely duties in the ken of
advice-to-princes literature. The semi-sacerdotal king enjoying the prerogative arcana imperii
tolerates a license for advisory voices. To the sympathetic ear of the sovereignty, Dunbar
invests the operations of freely-confessed sins in civic and court life with a moralistic habit or
epideictic motley. Addressing to the king, Douglas consciously invigorates a mirror of the
virtuous proprieties of “armypotent” governance in “plesand stedfastnes,” “constant
merynes,” and “joyus discipline” conducive to honor.
Given their innovative treatments of confessional examinations and scenarios, these
northern authors have performed the arts of self-regulation in permissibly ascetic deeds,
thoughts, and words, or have otherwise resorted to the seriousness of the Lord’s “extreme
Iustice” which exacts death and severe penances to a full rigor on the false sinners. This
thesis concludes with the poetic integrity of these makars, who have exploited the demand for
the interior truth and spoken through a mouthpiece of the confessing speaker. Their poems
have gotten at the professed profanity and social ills, timely reflecting the concerns and
interests of the intellectuals and mirroring the import of remedial virtues and self-governance
for the spiritual well-being of the sovereigns and people in the realm.
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Keywords: the sacramental and non-sacramental confession and penance, penitential
literature, forum conscientiae, court of love, the fifteenth-century Scots makars, exempla, the
carnivalesque, epideictic oratory, royal self-governance
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