Seeing red lately?

Since we were not able to attend class Tuesday I thought I’d share my “favorite” deadly sin. I hope this is what was intended. Of the deadly sins, my favorite would have to be wrath or anger.  Everyone has experienced anger and felt the freedom of letting go. I find that in some moments of anger (those which do not bring harm to others) there is uncensored honesty. Who hasn’t experienced a flash of rage while stuck in rush-hour traffic on the Beltway or witnessed the wrath of an aggressive driver? As you may have guessed, terrible traffic and poor driving are my triggers. If you are guilty of wrath yourself it seems that you are in good company with some pilgrims of The Canterbury Tales. These people see red when offended by a tale or, like the narrator, simply run out of patience and show their darker side.

The drunken miller kicks off the tit-for-tat tales when he tells a story of a carpenter made a cuckold by his clerk. Chaucer writes:

Whan folk had laughen at this nice cas
Of Absolon and hende Nicholas,
Diverse folk diversely they seide,
But for the moore part they loughe and pleyde;
Ne at this tale I saugh no man him greve
But it were oonly Osewold the Reve.
Because he was of carpenters craft (Chaucer 3855-3860)

The miller then incurs the wrath of the reeve. The reve follows with a story about a miller who is made a cuckold by two students determined to outsmart him. The story ends with miller finding the students copulating with his wife and daughter.

In the same fashion, the friar tells a tale that enrages the summoner who in turn shares a spiteful story of his own. The friar’s story is of a summoner who is on his way to extort money from an old woman and happens upon a man riding alongside the forest. They talk and the summoner finds out that this yeoman is as corrupt as he. In the end it is revealed that the yeoman is a demon who takes him to hell at the behest of the old woman. In response, the summoner shook with anger and said:

Sin ye han herd this false Frere lie,
As suffreth me I may my tale telle!
This Frere bosteth that he knoweth helle,
And God it woot, that it is litel wonder;
Freres and feendes been but lite asonder.
For pardee, ye han ofte time herd telle. (Chaucer 1670-1675)

This summoner contrives a tale that is both biting and bawdy in response. He tells of a corrupt friar who preys on a poor couple only to be played the fool and farted on (putting it mildly).

Even the narrator of the Canterbury Tales succumbs to anger after hearing the story of Virginia from “The Physician’s Tale.” He began to swear, as if he was mad, and rant:

This was  fals cherl and a fals justice!
As shameful deeth as herte may devise
Come to thise juges and hir advocatz!
Aglate this sely maide is slain, allas! (Chaucer 289-292)

The manciple is another pilgrim who attempts to incite anger by berating the cook about his drunkenness and smell though he says, “’I wol not wrathe him, also mote I thrive!” (80).

There are other pilgrims who act upon their wrath and a number of characters from their tales who do as well. However, there are a few characters that readers might wish would become angry and unleash their fury. Characters such as Grisilde of “The Clerk’s Tale” and Cecilia from “The Second Nun’s Tale” earned the right to revenge, but maintain the patience and suffering of a saint.

Wrath is my “favorite” deadly sin because it seems an innate tendency for humans to experience overwhelming anger from time to time. However, wrath equals wrinkles, so do not let it consume you. Think about this when you are waiting in bumper-to-bumper traffic or endless lines while holiday shopping this weekend and aim to be more like the knight and less like the manciple.

Chauntecleer's Fable

"The Nun's Priest's Tale" is more complex than it initially seems. With the stories within a story within a tale there is much to say about faith and trust. In regards to faith it seems that those who do not heed the warnings of their dreams pay for it in the way of severe consequences. Death comes to the man dreams of his death and tells his travel companion. It is a sad lesson learned when travel companion dismisses the dream as any sort of warning and later finds his friend dead in the dung pile. Death also comes to the man who does not heed his friend's dream of their drownings and sets sail to meet this terrible fate. These people who die despite a warning do so because they do not have faith in the dreams.
Additionally, the story of Chauntecleer makes it clear that men should not listen to women, but rather trust in the dream. Of this the priest says, "Wommens conseils ben ful ofte colde; / Wommanes conseil broghte us first to wo, / And made Adam fro Paradis to go" (3256-3258). As Chauntecleer's experience of ignoring a dream and trusting a women reads much like a fable, and sounds somewhat similar to "The Fox and the Crow," I thought this video clip of a fable to be quite relevant. It's short and sweet.

Blurred Lines Between God and Fortune

"The Monk's Tale" tells of various mythological or historical figures who fell out of fortune. These characters serve to further the Monk's point and the theme of the tale, which is found in the first stanza:

For certain, whan that Fortune list to flee,

There may no man the cours of hire withholde.

Lat no man truste on blind prosperitee!

Be war by thise ensamples trewe and olde. (1995-1998)

Through the story of Nero this theme is made especially clear. Nero had total control in his position as a ruler and exerted his power in terrible, nightmarish ways until "Fortune liste no longer / The hye pride of Nero to cherice, / For though that he was strong, yet was she stronger" (2519-2521). Another clear illustration of this theme is in the story told about Balthasar who was a proud man and the son of Nabugodonosor. He is sinful in idolizing gold statues and forces others to commit idolatry as well. Eventually, "Fortune caste him doun, and ther he lay, / And sodeinly his regne gan divide" (2189-2190). The consequences for falling out of Fortune's favor are severe.
However, it is not only Fortune at play in these stories, but God also has great influence. In the story of Sampson it is God's favor he relies on, not Fortune's. He prays to God for a drink and God answers his prayer. Appeals to God and God's influence are mentioned in a number of tales, including "Nabugodonosor," "Balthasar," and "Sampson." It seems Fortune and God play parts in these stories, but do not necessarily work together.  What do you think?

The Clerk Speaks to All

Before the Clerk spoke up the tension among the pilgrims was becoming palpable. The miller upset the reeve with a tale about a young clerk who was having an affair with a carpenter’s wife. Then, in response, the Reeve told a tale about a miller who gets outsmarted by two students who end up sleeping with his wife and young daughter out of spite. Next, the friar tells a story about a crooked summoner. This prompts the summoner’s story of a corrupt friar. The Clerk, a wise character, seems to have perfect timing as he spins a didactic tale that every participant of the Canterbury pilgrimage can take meaning from. The lines that hold the message read:

            This story is seid, nat for that wives sholde

            Folwen Grisilde as in humilitee

            For it were inportable, thogh they wolde;

            But for that every wight, in his degree,

            Sholde be constant in adversitee (1142-1145)

In “The Clerk’s Tale” the character of Grisilde, a young woman, who shows incredible restraint in the face of adversity, is a model for pilgrims and readers alike. Therefore, the pilgrims “Sholde be constant in adversitee” and not seeking revenge on one another, but rather handle the situation with the grace of Grisilde (1146). Second, women pilgrims and female readers alike are encouraged to show restraint, but are told to “Lat noon humilitee youre tonge naile!” (1184). Finally, the male pilgrims and male readers are forewarned to not do as Walter does, for Grisilde has died and with her the patience of a saint. So, “No wedded man so hardy be t’assaille / His wives pacience, in trust to finde / Grisildis, for he in certain he shal faille” (1180).

Divers, Lazarus, and The Friar

The Parable of Divers and Lazarus

Chaucer’s communique of the hypocrisy and rebellion among clergy is quite apparent in "The Summoner's Tale." This is accomplished by the low and "corrupt" character of the Friar.

As a member of clergy, he is familiar with Christian ideas and beliefs. He espouses those beliefs, but fails to abide by them. He is not Christ like. What makes the Friar such a base character is the fact that he is keenly aware of the responsibilities of his post, yet does not fulfill these. First, it seems sacrilegious that the Friar preaches “Nat al after the text of the holy write,” but rather from his “simple wit” or interpretation (1789).

Additionally, he is deceptive. When he accepts offering of food from the people he does so under the guise that he will pray for their needs. His fellow or partner, writes down the names of the people on a tablet and then “planed awey the names everychon / That biforn had written in his tables” (1758).

Finally, and perhaps worst of all, the Friar is a hypocrite. His hypocrisy becomes obvious when he uses the Lazar and Dives or Lazarus and Divers parable to illustrate a point about how his sacrifices, like those of Lazarus, lead to better favor with God, and, in turn, more prayers answered. The Friar claims:

            We live in poverte and in abstinence,

            And burel folk in richesse and dispence

            Of mete and drink, and in hir foul delit.

            We han this worldes lust al in despit.

            Lazar and Dives liveden diversly,

            And diverse guerdoun hadden they therby. (1873)

If you watch/listen to the video you will find that he is also aware of the penalty for desiring worldly things, as Divers did. Despite this, when the wife of Thomas asks him what he would like to eat for dinner, he gives a list that does not represent the vow of poverty he has taken.  

Though the Friar is well-versed in biblical truths, he is not a holy man. The character of the Friar is, however, an embodiment of the seven deadly sins- wrath, greed, sloth, pride, lust, envy, and gluttony- and would surely meet the fate of Divers.

Marriage and Manipulation

"The Clerk's Tale" should elicit a strong emotional response from the reader because its protagonist is a good and innocent person who suffers repeatedly to satisfy her husband's obsession.  At the behest of his people, Walter, the marquis agrees to wed and provide them a successor of his lineage. His stipulation that he marry a woman of his choosing, no matter her social rank, is an interesting one. Walter’s reasoning for this seems to come from his belief that “under lowe degree / Was ofte vertu hid…” (425-426). Therefore, it makes sense that he chooses the low-born Grisilde. Walter also seems to be interested in Grisilde because he sees in her an ability or willingness to be completely subservient to him.  In a statement to her about what he requires of a wife he says:

I say this, be ye redy with good herte

To al my lust, and that I frely may,

As me best thinketh, do yow laugh or smerte,

And nevere ye to grucche it, night ne day,

And eek whan I say “ye, ne say nat “nay”,

Walter goes on to have her swear to the “oath,” and she does. After they marry he seems to invoke the right to cause her to feel pain by taking from her their first born child and telling her it will be killed. She does not flinch, but rather tells him that she and the child are his to do with as he pleases. After Walter takes her second child, a boy, she reacts in very much the same way. Then, when he informs her that she will be replaced with another she maintains her stoic demeanor and only asks that he “ne prike with nor tormentinge / This tender mainden, as ye han don mo” (1038-1039). Her reactions to the trials and tribulations created for her by Walter are shocking. Perhaps what is equally shocking is the fact that Walter has lied about the children’s deaths and the new wife to learn, through Grisilde's reactions, of her true character and devotion to him.  

This tale remind me of this quote by Martin Luther King, Jr.:

The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.

Faults of the Friar

"The Summoner" contains crude, but entertaining humor in his prologue and tale of a friar.
 In one of the last classes we discussed the motive behind tales- satire or spite.  "The Summoner's Tale" is one told out of spite with the intention of making the friar out to be the butt of his joke. However, I also think this is a satiric tale as it criticizes friars who have become dishonest and worldly.
The Summoner begins his tale with an angel showing a friar around Hell. Obviously, Hell is not a place one would normally expect to see clergy. When the friar asks whether or not his kind are sent to Hell, the angel tells him, "Yis...many a milioun" reside in Hell. The angel then reveals the special place in Hell reserved for friars- nesting  in the Devil's "thin ers" (1690). This suggests that since such a great number of friars are deserving of such "tormentz of this sorry place" the lot is spoiled.
The reader is then introduced to a sick, bedridden man that the friar visits and takes advantage of. This is a low act and demonstrates the irredeemable qualities of the friar. However, as shown in the picture above, the friar falls for the invalid's prank and not only becomes the butt of his joke, but that of the Summoner's as well.

P.S. Sorry for the crude, but seemingly accurate image for "The Summoner's Tale."

Moral of "The Friar's Tale"

On Tuesday we discussed some possible morals of "The Friar's Tale," and I failed to share my idea. I find lines 1660-1662 to contain the moral of this tale.

The feend, that yow wolde make thral and bonde.'

He may nat tempte yow over youre might,

For Christ wol be youre champion and knight.

This seems to be in line with the Bible in addressing temptation and salvation from tempation. This is stated in Matthew 6:9-13, "This, then, is how you should pray...And lead us not into temptation, but deliver us from the evil one."

The Wife of Bath: A Symbol of Corruption?

The Wife of Bath is not the traditional bride or wife, but is one of the more engaging characters of the Canterbury Tales. It is the controversy of her speech that makes her an interesting female character as evident in her habit of using the Bible to justify her marital beliefs and practices.  Early on she mentions that "God bad us for to wexe and multiplye," therefore she is in line with God's command, for marriage leads to reproduction; therefore, multiple marriages might equate many children (28). The Wife also goes on to say that a man as holy as Abraham could not be in the wrong by having multiple wives; therefore, she is not (55). In Genesis, Abraham is said to have children with Sarah, Hagar, and Keturah and possibly more. There is some debate as to whether or not he was married to Hagar, but did have multiple wives.

An interesting connection to this comical justification of her lifestyle is church corruption of the Middle Ages. The Wife uses biblical knowledge while the Church used biblical authority to justify actions that are or may not have been in line with biblical principles. From the presentation on politics we learned of the opportunities for people to rise in the social structure of the Middle Ages due to the Plague. Many clergy were also lost to the Plague meaning that those less able or deserving rose in the ranks of the churches. One example of the corruption that arose from this shift in clergy was the practice of pilgrimages. The Church promised people forgiveness of sins through participation in a pilgrimage to a holy site, such as the pilgrimage the characters of the Canterbury Tales are on. 

Click here to learn a bit about the corruption of the Church.