The Parliament of Birds and the Canterbury Tales
Author: Edward Burne-Jones
Source: Archive.org
License: Public Domain
Geoffrey Chaucer’s influence on later British literature is difficult to overstate. The most important English writer before Shakespeare (who re-wrote Chaucer’s version of the Troilus and Criseyde story), Chaucer introduced new words into English (such as “cosmos”), and his stories draw on a wealth of previous authors, especially Ovid and Boccaccio. Unlike Shakespeare, Chaucer’s writing is often translated, since Middle English is substantially different from even the Early Modern English of Shakespeare. The selections in this anthology are focused on a single theme: Chaucer’s revisionist, revolutionary approach to courtly love. Courtly love poetry often focuses on the male perspective exclusively; the female is the object to be obtained, and she usually is not given a voice (or, ultimately, a choice) in the matter. The Parliament of Birds (also called The Parliament of Fowles) gives the female a voice, if not necessarily a choice, while the General Prologue to The Canterbury Tales offers, among many other things, a satirical look at how courtly love can be misused: The Prioress and the Monk are only two examples. The Wife of Bath’s Tale and The Franklin’s Tale both offer fascinating alternatives to the regular courtly love scenario, while The Miller’s Tale is a mocking revision of the genre by the Miller, who is responding to the story of courtly love that had just been told by the Knight.
Written by Laura J. Getty
The Parlement of Fowles [The Parliament of Birds]
Geoffrey Chaucer, translated and edited by Gerard NeCastro
License: © Copyright, 2007, All Rights Reserved
The life so brief, the art so long in the learning, the attempt so hard, the conquest so sharp, the fearful joy that ever slips away so quickly—by all this I mean love, which so sorely astounds my feeling with its wondrous operation, that when I think upon it I scarce know whether I wake or sleep. For albeit I know not love myself; nor how he pays people their wage, yet I have very often chanced to read in books of his miracles and his cruel anger there, surely, I read he will ever be lord and sovereign, and his strokes will be so heavy I dare say nothing but, “God save such a lord!” I can say no more.
Somewhat for pleasure and somewhat for learning I am in the habit of reading books, as I have told you. But why speak I of all this? Not long ago I chanced to look at a book, written in antique letters, and there I read very diligently and eagerly through the long day, to learn a certain thing. For, as men say, out of old fields comes all this new corn from year to year; and, in good faith, out of old books comes all this new knowledge that men learn. But now to my theme in this matter: it so delighted me to read on, that the whole day seemed to me rather short. This book of which I speak was entitled Tully on the Dream of Scipio. It had seven chapters, on heaven and hell and earth, and the souls that live in those places; about which I will tell you the substance of Tully’s opinion, as briefly as I can.
First the book tells how, when Scipio had come to Africa, he met Masinissa, who clasped him in his arms for joy. Then it tells their conversation and all the joy that was between them until the day began to end; and then how Scipio’s beloved ancestor Africanus appeared to him that night in his sleep. Then it tells how Africanus showed him Carthage from a starry place, and disclosed to him all his good fortune to come, and said to him that any man, learned or unlettered, who loves the common profit and is virtuous shall go to a blessed place where is joy without end. Then Scipio asked whether people that die here have life and dwelling elsewhere; and Africanus said, “Yes, without doubt,” and added that our space of life in the present world, whatever way we follow, is just a kind of death, and righteous people, after they die, shall go to heaven.
And he showed him the Milky Way, and the earth here, so little in comparison with the hugeness of the heavens; and after that he showed him the nine spheres. And then he heard the melody that proceeds from those nine spheres, which is the fount of music and melody in this world, and the cause of harmony. Then Africanus instructed him not to take delight in this world, since earth is so little and so full of torment and ill favor. Then he told him how in a certain term of years every star should come into its own place, where it first was; and all that has been done by all mankind in this world shall pass out of memory.
Then he asked Africanus to tell him fully the way to come into that heavenly happiness; and he said, “First know yourself to be immortal; and always see that you labor diligently and teach for the common profit, and you shall not fail to come speedily to that dear place that is full of joy and of bright souls. But breakers of the law, in truth, and lecherous folk, after they die, shall ever be whirled about the earth in torment, until many an age be passed; and then, all their wicked deeds forgiven, they shall come to that blessed region, to which may God send you His grace to come.”
The day began to end, and dark night, which withdraws beasts from their activity, bereft me of my book for the lack of light; and I set forth to my bed, full of brooding and anxious heaviness. For I both had that which I wished not and what I wished that I had not. But at last, wearied with all the day’s labor, my spirit took rest and heavily slept; and as I lay in my sleep, I dreamed how Africanus, in the very same guise in which Scipio saw him that time before, had come and stood at the very side of my bed. When the weary hunter sleeps, quickly his mind returns to the wood; the judge dreams how his cases fare, and the carter how his carts go; the rich dream of gold, the knight fights his foes; the sick man dreams he drinks of the wine cask, the lover that he has his lady. I cannot say whether my reading of Africanus was the cause that I dreamed that he stood there; but thus he spoke, “You have done so well to look upon my old tattered book, of which Macrobius thought not a little, that I would requite you somewhat for your labor.”
Cytherea, you sweet, blessed lady, who with your fire-brand subdues whomsoever you wish, and sends me this dream, be my helper in this, for you are best able! As surely as I saw you in the north-northwest when I began to write my dream, so surely do you give me power to rhyme it and compose it!
This aforesaid Africanus took me from there and brought me out with him to a gate of a park walled with mossy stone; and over the gate on either side, carved in large letters, were verses of very diverse senses, of which I shall tell you the full meaning:
“Through me men go into that blessed place
Where hearts find health and deadly wounds find cure,
Through me men go unto the fount of Grace,
Where green and lusty May shall ever endure.
I lead men to blithe peace and joy secure.
Reader, be glad; throw off your sorrows past.
Open am I; press in and make haste fast.”
On the other side it said:
“Through me men go where all mischance betides,
Where is the mortal striking of the spear,
To which Disdain and Coldness are the guides,
Where trees no fruit or leaf shall ever bear.
This stream shall lead you to the sorrowful weir
Where fish in baleful prison lie all dry.
To shun it is the only remedy.”
These inscriptions were written, the one in gold, the other in black, and I beheld them for a long while, for at the one my heart grew hardy, and the other ever increased my fear; the first warmed me, the other chilled me. For fear of error my wit could not make its choice, to enter or to flee, to lose myself or save myself. Just as a piece of iron set between two load-stones of equal force has no power to move one way or the other—for as much as one draws the other hinders.
So it fared with me, who knew not which would be better, to enter or not, until Africanus my guide caught and pushed me in at the wide gates, saying, “Your doubt stands written on your face, though you tell it not to me. But fear not to come in, for this writing is not meant for you or for any, unless he would be Love’s servant. For in love, I believe, you have lost your sense of taste, even as a sick man loses his taste of sweet and bitter. Nevertheless, dull though you may be, you can still look upon that which you cannot do; for many a man who cannot complete a bout is nevertheless pleased to be at a wrestling match, and judges whether one or another does better. And if you have skill to set it down, I will show you something to write about.”
With that he took my hand in his, from which I took comfort and quickly went in. But Lord, how glad and at ease I was! For everywhere I cast my eyes were trees clad, each according to its kind, with everlasting leaves in fresh color and green as emerald, a joy to behold: the builder oak, eke the hardy ash, the elm the pillar and the coffin for corpses, the boxwood for horns, the holly for whip-handles, the fir to bear sails, the cypress to mourn death, the yew the bowman, the aspen for smooth shafts, the olive of peace, the drunken vine, the victor palm, and the laurel for divination.
By a river in a green meadow, where there is at all points so much sweetness, I saw a garden, full of blossomy boughs, with white, blue, yellow and red flowers; and cold fountain-streams, not at all dead, full of small shining fish with red fins and silver-bright scales. On every bough I heard the birds sing with the voice of angels in their melody. Some busied themselves to lead forth their young. The little bunnies hastened to play. Further on I noticed all about the timid roe, the buck, harts and hinds and squirrels and small beasts of gentle nature. I heard stringed instruments playing harmonies of such ravishing sweetness that God, Maker and Lord of all, never heard better, I believe. At the same time a wind, scarce could it have been gentler, made in the green leaves a soft noise which accorded with the song of the birds above. The air of that place was so mild that never was there discomfort for heat or cold. Every wholesome spice and herb grew there, and no person could age or sicken. There was a thousand times more joy than man can tell. And it would never be night there, but ever bright day in every man’s eye.
I saw Cupid our lord forging and filing his arrows under a tree beside a spring, and his bow lay ready at his feet. And meanwhile his daughter well tempered the arrow-heads in the spring, and by her cunning she piled them after as they should serve, some to slay, some to wound and pierce. Just then I was aware of Pleasure and of Fair Array and Courtesy and Joy and of Deception who has wit and power to cause a being to do folly—she was disguised, I deny it not. And under an oak, I believe, I saw Delight, standing apart with Gentle Breeding. I saw Beauty without any raiment; and Youth, full of sportiveness and jollity, Foolhardiness, Flattery, Desire, Message-sending and Bribery; and three others—their names shall not be told by me.
And upon great high pillars of jasper I saw a temple of brass strongly stand. About the temple many women were dancing ceaselessly, of whom some were beautiful themselves and some gay in dress; only in their kirtles they went, with hair unbound—that was forever their business, year by year. And on the temple I saw many hundred pairs of doves sitting, white and beautiful. Before the temple-door sat Lady Peace full gravely, holding back the curtain, and beside her Lady Patience, with pale face and wondrous discretion, sitting upon a mound of sand. Next to her were Promise and Cunning and a crowd of their followers within the temple and without.
Inside I heard a gust of sighs blowing about, hot as fire, engendered of longing, which caused every altar to blaze ever anew. And well I saw then that all the cause of sorrows that lovers endure is through the bitter goddess Jealousy. As I walked about within the temple I saw the god Priapus standing in sovereign station, his scepter in hand, and in such attire as when the ass confounded him to confusion with its outcry by night. People were busily setting upon his head garlands full of fresh, new flowers of various colors.
In a private corner I found Venus, who was noble and stately in her bearing, sporting with her porter Riches. The place was dark, but in time I saw a little light—it could scarcely have been less. Venus reposed upon a golden bed until the hot sun should seek the west. Her golden hair was bound with a golden thread, but all untressed as she lay. And one could see her naked from the breast to the head; the remnant, in truth, was well covered to my pleasure with a filmy kerchief of Valence; there was no thicker cloth that could also be transparent. The place gave forth a thousand sweet odors. Bacchus, god of wine, sat beside her, and next was Ceres, who saves all from hunger, and, as I said, the Cyprian woman lay in the midst; on their knees two young people were crying to her to be their helper.
But thus I left her lying, and further in the temple I saw how, in scorn of Diana the chaste, there hung on the wall many a broken bow of such maidens as had first wasted their time in her service. And everywhere was painted many stories, of which I shall touch on a few, such as Callisto and Atalanta and many maidens whose name I do not know. There was also Semiramis, Candace, Hercules, Byblis, Dido, Thisbe and Pyramus, Tristram and Isolt, Paris, Achilles, Helen, Cleopatra, Troilus, and Scylla, and the mother of Romulus as well—all were portrayed on the other wall, and their love and by what plight they died.
When I had returned to the sweet and green garden that I spoke of, I walked forth to comfort myself. Then I noticed how there sat a queen who was exceeding in fairness over every other creature, as the brilliant summer sun passes the stars in brightness. This noble goddess Nature was set upon a flowery hill in a verdant glade. All her halls and bowers were wrought of branches according to the art and measure of Nature.
And there was not any bird that is created through procreation that was not ready in her presence to hear her and receive her judgment. For this was Saint Valentine’s day, when every bird of every kind that men can imagine comes to this place to choose his mate. And they made an exceedingly great noise; and earth and sea and the trees and all the lakes were so full that there was scarcely room for me to stand, so full was the entire place. And just as Alan, in The Complaint of Nature, describes Nature in her features and attire, so might men find her in reality.
This noble empress, full of grace, bade every bird take his station, as they were accustomed to stand always on Saint Valentine’s day from year to year. That is to say, the birds of prey were set highest, and then the little birds who eat, as nature inclines them, worms or other things of which I speak not; but water-fowls sat the lowest in the dale; and birds that live on seed sat upon the grass, so many that it was a marvel to see.
There one could find the royal eagle, that pierces the sun with his sharp glance; and other eagles of lower race, of which clerks can tell. There was that tyrant with dun gray feathers, I mean the goshawk, that harasses other birds with his fierce ravening. There was the noble falcon, that with his feet grasps the king’s hand; also the bold sparrow-hawk, foe of quails; the merlin, that often greedily pursues the lark. The dove was there, with her meek eyes; the jealous swan, that sings at his death; and the owl also, that forebodes death; the giant crane, with his trumpet voice; thieving chough; the prating magpie; the scornful jay; the heron, foe to eels; the false lapwing, full of trickery; the starling, that can betray secrets; the tame redbreast; the coward kite; the cock, timekeeper of little thorps; the sparrow, son of Venus; the nightingale, which calls forth the fresh new leaves; the swallow, murderer of the little bees which make honey from the fresh-hued flowers; the wedded turtle-dove, with her faithful heart; the peacock, with his shining angel-feathers; the pheasant, that scorns the cock by night; the vigilant goose; the cuckoo, ever unnatural; the popinjay, full of wantonness; the drake, destroyer of his own kind; the stork, that avenges adultery; the greedy, gluttonous cormorant; the wise raven and the crow, with voice of ill-boding; the ancient thrush and the wintry fieldfare.
What more shall I say? One might find assembled in that place before the noble goddess Nature birds of every sort in this world that have feathers and stature. And each by her consent worked diligently to choose or take graciously his lady or his mate.
But to the point: Nature held on her hand a formel eagle, the noblest in shape that she ever found among her works, the gentlest and goodliest; in her every noble trait so had its seat that Nature herself rejoiced to look upon her and to kiss her beak many times. Nature, vicar of the Almighty Lord, who has knit in harmony hot, cold, heavy, light, moist, and dry in exact proportions, began to speak in a gentle voice: “Birds, take heed of what I say; and for your welfare and to further your needs I will hasten as fast as I can speak. You well know how on Saint Valentine’s day, by my statute and through my ordinance, you come to choose your mates, as I prick you with sweet pain, and then fly on your way. But I may not, to win this entire world, depart from my just order, that he who is most worthy shall begin.
“The tercel eagle, the royal bird above you in degree, as you well know, the wise and worthy one, trusty, true as steel, which you may see I have formed in every part as pleased me best—there is no need to describe his shape to you—he shall choose first and speak as he will. And after him you shall choose in order, according to your nature, each as pleases you; and, as your chance is, you shall lose or win. But whichever of you love ensnares most, to him may God send her who sighs for him most sorely.”
And at this she called the tercel and said, “My son, the choice is fallen to you. Nevertheless under this condition must be the choice of each one here, that his chosen mate will agree to his choice, whatsoever he be who would have her. From year to year this is always our custom. And whoever at this time can win grace has come here in blissful time!”
The royal tercel, with bowed head and humble appearance, delayed not and spoke: “As my sovereign lady, not as my spouse, I choose—and choose with will and heart and mind—the formel of so noble shape upon your hand. I am hers wholly and will serve her always. Let her do as she wishes, to let me live or die; I beseech her for mercy and grace, as my sovereign lady, or else let me die here presently. For surely I cannot live long in torment, for in my heart every vein is cut. Having regard only to my faithfulness, dear heart, have some pity upon my woe. And if I am found untrue to her, disobedient or willfully negligent, a boaster, or in time love elsewhere, I pray you this will be my doom: that I will be torn to pieces by these birds, upon that day when she should ever know me untrue to her or in my guilt unkind. And since no other loves her as well as I, though she never promised me love, she ought to be mine by her mercy; for I can fasten no other bond on her. Never for any woe shall I cease to serve her, however far she may roam. Say what you will, my words are done.”
Even as the fresh red rose newly blown blushes in the summer sun, so grew the color of this woman when she heard all this; she answered no word good or bad, so sorely was she abashed; until Nature said, “Daughter, fear not, be of good courage.”
Then spoke another tercel of a lower order: “That shall not be. I love her better than you, by Saint John, or at least I love her as well, and have served her longer, according to my station. If she should love for long being to me alone should be the reward; and I also dare to say, if she should find me false, unkind, a prater, or a rebel in any way, or jealous, let me be hanged by the neck. And unless I bear myself in her service as well as my wit allows me, to protect her honor in every point, let her take my life and all the wealth I have.”
Then a third tercel eagle said, “Now, sirs, you see how little time we have here, for every bird clamors to be off with his mate or lady dear, and Nature herself as well, because of the delay, will not hear half of what I would speak. Yet unless I speak I must die of sorrow. I boast not at all of long service; but it is as likely that I shall die of woe today as he who has been languishing these twenty winters. And it may well happen that a man may serve better in half a year, even if it were no longer, than another man who has served many years. I do not say this about myself, for I can do no service to my lady’s pleasure; but I dare say that I am her truest man, I believe, and would be most glad to please her. In short, until death may seize me I will be hers, whether I wake or sleep, and true in all that heart can think.”
In all my life since the day I was born never have I heard any man so noble make a plea in love or any other thing—even if a man had time and wit to rehearse their expression and their words. And this discourse lasted from the morning until the sun drew downward so rapidly. The clamor released by the birds rung so loud— “Make an end of this and let us go!”—that I well thought the forest would be splintered. They cried, “Make haste! Alas, you will ruin us! When shall your cursed pleading come to an end? How should a judge believe either side for yea or nay, without any proof?”
The goose, cuckoo and duck so loudly cried, “Kek, kek!”, “Cuckoo!”, “Quack, quack!” that the noise reverberated in my ears. The goose said, “All this is not worth a fly! But from this I can devise a remedy, and I will speak my verdict fair and soon, on behalf of the waterfowl. Let who will smile or frown.”
“And I for the worm-eating fowl,” said the foolish cuckoo; “of my own authority, for the common welfare, I will take the responsibility now, for it would be great charity to release us.” “By God, you may wait a while yet,” said the turtle-dove. “If you are he to choose who shall speak, it would be as well for him to be silent. I am among the birds that eat seed, one of the most unworthy, and of little wit—that I know well. But a creature’s tongue would be better quiet than meddling with such doings about which he knows neither rhyme nor reason. And whosoever does so, overburdens himself in foul fashion, for often one not entrusted to a duty commits offence.”
Nature, who had always an ear to the murmuring of folly at the back, said with ready tongue, “Hold your peace there! And straightway, I hope, I shall find a counsel to let you go and release you from this noise. My judgment is that you shall choose one from each bird-folk to give the verdict for you all.”
The birds all assented to this conclusion. And first the birds of prey by full election chose the tercel-falcon to define all their judgment, and decide as he wished. And they presented him to Nature and she accepted him gladly. The falcon then spoke in this fashion: “It would be hard to determine by reason which best loves this gentle woman; for each has such ready answers that none may be defeated by reasons. I cannot see of what avail are arguments; so it seems there must be battle.”
“All ready!” then cried these tercel-eagles.
“Nay, sirs,” said he, “if I dare say it, you do me wrong, my tale is not done. For, sirs, take it not amiss, I pray, it cannot go thus as you desire. Ours is the voice that has the charge over this, and you must stand by the judges’ decision. Peace, therefore! I say that it would seem in my mind that the worthiest in knighthood, who has longest followed it, the highest in degree and of gentlest blood, would be most fitting for her, if she wish it. And of these three she knows which he is, I believe, for that is easily seen.”
The waterfowl put their heads together, and after short considering, when each had spoken his tedious gabble, they said truly, by one assent, how “the goose, with her gentle eloquence, who so desires to speak for us, shall say our say,” and prayed God would help her. Then the goose began to speak for these waterfowl, and said in her cackling, “Peace! Now every man take heed and hearken what argument I shall put forth. My wits are sharp, I love no delay; I counsel him, I say, even if he were my brother, leave him if she will not love him.”
“Lo here,” said the sparrow-hawk, “a perfect argument for a goose—bad luck to her! Lo, thus it is to have a wagging tongue! Now, fool, it would be better for you to have held your peace than have shown your folly, by God! But to do thus rests not in her wit or will; for it is truly said, ‘a fool cannot be silent.’“
Laughter arose from all the birds of noble kind; and straightway the seed-eating fowl chose the faithful turtle-dove, and called her to them, and prayed her to speak the sober truth about this matter, and asked her counsel. And she answered that she would fully show her mind. “Nay, God forbid a lover should change!” said the turtle-dove, and grew all red with shame. “Though his lady may be cold for evermore, let him serve her ever until he die. In truth I praise not the goose’s counsel, for even if my lady died I would have no other mate, I would be hers until death take me.”
“By my hat, well jested!” said the duck. “That men should love forever, without cause! Who can find reason or wit there? Does one who is mirthless dance merrily? Who should care for him who is carefree? Yea, quack!” said the duck loud and long, “God knows there are more stars than a pair.”
“Now fie, churl!” said the noble falcon. “That thought came straight from the dunghill. You can not see when a thing is proper. You fare with love as owls with light; the day blinds them, but they see very well in darkness. Your nature is so low and wretched that you can not see or guess what love is.”
Then the cuckoo thrust himself forward in behalf of the worm-eating birds, and said quickly, “So that I may have my mate in peace, I care not how long you contend. Let each be single all his life; that is my counsel, since they cannot agree. This is my instruction, and there an end!”
“Yea,” said the merlin, “as this glutton has well filled his paunch, this should suffice for us all! You murderer of the hedge-sparrow on the branch, the one who brought you up, you ruthless glutton! May you live unmated, you mangler of worms! It matters nothing to you, though your tribe may perish. Go, be a stupid fool, as long as the world lasts!”
“Peace now, I command here,” said Nature, “For I have heard the opinions of all, and yet we are no nearer to our goal. But this is my final decision, that she herself shall have the choice of whom she wishes. Whosoever may be pleased or not, he whom she chooses shall have her straightway. For since it cannot here be debated who loves her best, as the falcon said, then will I grant her this favor, that she shall have him alone on whom her heart is set, and he her that has fixed his heart on her. This judgment I, Nature, make; and I cannot speak falsely, nor look with partial eye on any rank. But if it is reasonable to counsel you in choosing a mate, then surely I would counsel you to take the royal tercel, as the falcon said right wisely; for he is noblest and most worthy whom I created so well for my own pleasure; that ought to suffice you.”
The formel answered with timid voice, “Goddess of nature, my righteous lady, true it is that I am ever under your rod, just as every other creature is, and I must be yours as long as my life may last. Therefore, grant me my first request, and straightway I will speak to you my mind.”
“I grant it to you,” said Nature; and this female eagle spoke immediately in this way: “Almighty queen, until this year comes to an end I ask respite, to take counsel with myself; and after that to have my choice free. This is all that I would say. I can say no more, even if you were to slay me. In truth, as yet I will in no manner serve Venus or Cupid”
“Now since it can happen no other way,” Nature said then, “there is no more to be said here. Then I wish these birds to go their way each with his mate, so that they tarry here no longer.” And she spoke to them thus as you shall hear. “To you I speak, you tercels,” said Nature. “Be of good heart, and continue in service, all three; a year is not so long to wait. And let each of you strive according to his degree to do well. For, God knows, she is departed from you this year; and whatsoever may happen afterwards, this interval is appointed to you all.”
And when this work was all brought to an end, Nature gave every bird his mate by just accord, and they went their way. Ah, Lord! The bliss and joy that they made! For each of them took the other in his wings, and wound their necks about each other, ever thanking the noble goddess of nature. But first were chosen birds to sing, as was always their custom year by year to sing a roundel at their departure, to honor Nature and give her pleasure. The tune, I believe, was made in France. The words were such as you may here find in these verses, as I remember them.
Qui bien aime a tard oublie.
“Welcome, summer, with sunshine soft,
The winter’s tempest you will break,
And drive away the long nights black!
Saint Valentine, throned aloft,
Thus little birds sing for your sake:
Welcome, summer, with sunshine soft,
The winter’s tempest you will shake!
Good cause have they to glad them oft,
His own true-love each bird will take;
Blithe may they sing when they awake,
Welcome, summer, with sunshine soft,
The winter’s tempest you will break,
And drive away the long nights black!”
And with the shouting that the birds raised, as they flew away when their song was done, I awoke; and I took up other books to read, and still I read always. In truth I hope so to read that some day I shall meet with something of which I shall fare the better. And so I will not cease to read: Explicit tractatus de Congregacione Volucrum die sancti Valentini tentum, secundum Galfridum Chaucers. Deo gracias.
The Canterbury Tales
License: © Copyright, 2007, All Rights Reserved
Geoffrey Chaucer, translated and edited by Gerard NeCastro
Here begins the Book of the Tales of Canterbury.
The General Prologue
When the sweet showers of April have pierced to the root the dryness of March and bathed every vein in moisture by which strength are the flowers brought forth; when Zephyr also with his sweet breath has given spirit to the tender new shoots in the grove and field, and the young sun has run half his course through Aries the Ram, and little birds make melody and sleep all night with an open eye, so nature pricks them in their hearts; then people long to go on pilgrimages to renowned shrines in various distant lands, and palmers to seek foreign shores. And especially from every shire’s end in England they make their way to Canterbury, to seek the holy blessed martyr who helped them when they were sick.
One day in that season, as I was waiting at the Tabard Inn at Southwark, about to make my pilgrimage with devout heart to Canterbury, it happened that there came at night to that inn a company of twenty-nine various people, who by chance had joined together in fellowship. All were pilgrims, riding to Canterbury. The chambers and the stables were spacious, and we were lodged well. But in brief, when the sun had gone to rest, I had spoken with every one of them and was soon a part of their company, and agreed to rise early to take our way to where I have told you.
Nevertheless, while I have time and space, before this tale goes further, I think it is reasonable to tell you all the qualities of each of them, as they appeared to me, what sort of people they were, of what station and how they were fashioned. I will begin with a knight.
There was a Knight and a worthy man, who, from the time when he first rode abroad, loved chivalry, faithfulness and honor, liberality and courtesy. He was valiant in his lord’s war and had campaigned, no man farther, in both Christian and heathen lands, and ever was honored for his worth. He was at Alexandria when it was won; many times in Prussia he sat in the place of honor above knights from all nations; he had fought in Lithuania and in Russia, and no Christian man of his did so more often; he had been in Granada at the siege of Algeciras and in Belmaria; he was at Lyeys and in Attalia when they were won, and had landed with many noble armies in the Levant. He had been in fifteen mortal battles, and had thrice fought for our faith in the lists at Tremessen and always slain his foe; he had been also, long before, with the lord of Palathia against another heathen host in Turkey; and ever he had great renown. And though he was valorous, he was prudent, and he was as meek as a maiden in his bearing. In all his life he never yet spoke any discourtesy to any living creature, but was truly a perfect gentle knight. To tell you of his equipment, his horses were good but he was not gaily clad. He wore a jerkin of coarse cloth all stained with rust by his coat of mail, for he had just returned from his travels and went to do his pilgrimage.
His son was with him, a young Squire, a lover and a lusty young soldier. His locks were curled as if laid in a press. He may have been twenty years of age, of average height, amazingly nimble and great of strength. He had been, at one time, in a campaign in Flanders, Artois, and Picardy, and had borne himself well, in so little time, in hope to stand in his lady’s grace. His clothes were embroidered, red and white, like a meadow full of fresh flowers. All the day long he was singing or playing upon the flute; he was as fresh as the month of May. His coat was short, with long, wide sleeves. Well could he sit a horse and ride, make songs, joust and dance, draw and write. He loved so ardently that at nighttime he slept no more than a nightingale. He was courteous, modest and helpful, and carved before his father at table.
They had a Yeoman with them; on that journey they would have no other servants. He was clad in a coat and hood of green, and in his hand he bore a mighty bow and under his belt a neat sheaf of arrows, bright and sharp, with peacock feathers. He knew how to handle his gear like a good yeoman; his arrows did not fall short on account of any poorly adjusted feathers. His head was cropped and his face brown. He understood well all the practice of woodcraft. He wore a gay arm-guard of leather and at one side a sword and buckler; at the other a fine dagger, well fashioned and as sharp as a spear-point; on his breast an image of St. Christopher in bright silver, and over his shoulder a horn on a green baldric. He was a woodsman indeed, I believe.
There was also a nun, a Prioress, quiet and simple in her smiling; her greatest oath was “by Saint Loy.” She was named Madame Eglantine. Well she sang the divine service, intoned in a seemly manner in her nose, and spoke French elegantly, after the manner of Stratfordatte-Bow, for of Parisian French she knew nothing. She had been well taught the art of eating, and let no morsel fall from her lips, and wet but her finger-tips in the sauce. She knew how to lift and how to hold a bit so that not a drop fell upon her breast. Her pleasure was all in courtesy. She wiped her upper lip so well that no spot of grease was to be seen in her cup after she had drunk; and very dainty she was in reaching for her food. And surely she was of fine behavior, pleasant and amiable of bearing. She took pains to imitate court manners, to be stately in her demeanor and to be held worthy of reverence. But to tell you of her character, she was so charitable and so tender-hearted she would weep if she saw a mouse caught in a trap if it were dead or bleeding. She had certain small dogs, which she fed upon roasted meat or milk and finest wheaten bread. She would weep sorely if one of them died or was struck at sharply with a stick. She was all warm feeling and tender heart. Her wimple was pleated neatly. Her nose was slender, her eyes gray as glass, her mouth small and soft and red. Certainly she had a fine forehead, almost a span high; truly she was not undersized. Her cloak was neatly made, I could tell. About her arm was a coral rosary, the larger beads of green, upon which hung a brooch of shining gold; on it was engraved first an A with a crown, and after that Amor vincit omnia.
Another Nun, her chaplain, was with her, and three Priests.
There was a Monk, a very fine and handsome one, a great rider about the country-side and a lover of hunting, a manly man in all things, fit to be an abbot. He had many fine horses in his stable, and when he rode, men could hear his bridle jingling in a whistling wind as clear and loud as the chapel-bell where this lord was prior. Because the rule of St. Maurus or of St. Benedict was old and something austere, this same monk let such old things pass and followed the ways of the newer world. He gave not a plucked hen for the text that hunters are not holy, or that a careless monk (that is to say, one out of his cloister) is like a fish out of water; for that text he would not give a herring. And I said his opinion was right; why should he study and lose his wits ever poring over a book in the cloister, or toil with his hands and labor as St. Augustine bids? How shall the world be served? Let St. Augustine have his work to himself. Therefore he rode hard, followed greyhounds as swift as birds on the wing. All his pleasure was in riding and hunting the hare, and he spared no cost on those. I saw his sleeves edged at the wrist with fine dark fur, the finest in the country, and to fasten his hood under his chin he had a finely-wrought brooch of gold; in the larger end was a love-knot. His bald head shone like glass; so did his face, as if it had been anointed. He was a sleek, fat lord. His bright eyes rolled in his head, glowing like the fire under a cauldron. His boots were of rich soft leather, his horse in excellent condition. Now certainly he was a fine prelate. He was not pale, like a wasted spirit; best of any roast he loved a fat swan. His palfrey was as brown as a berry.
There was a begging Friar, lively and jolly, a very dignified fellow. In all the four orders there is not one so skilled in gay and flattering talk. He had, at his own expense, married off many young women; he was a noble pillar of his order! He was well beloved and familiar among franklins everywhere in his countryside, and also with worthy town women, for he had, as he said himself, more virtue as confessor than a parson, for he held a papal license. Very sweetly he heard confession, and his absolution was pleasant; he was an easy man to give penance, when he looked to have a good dinner. Gifts to a poor order are a sign that a man has been well confessed, he maintained; if a man gave, he knew he was contrite. For many people are so stern of heart that they cannot weep, though they suffer sorely; therefore, instead of weeping and praying, men may give silver to the poor friars. The tip of his hood was stuffed full of knives and pins as presents to fine women. And certainly he had a pleasant voice in singing, and well could play the fiddle; in singing ballads he bore off the prize. His neck was as white as the fleur-de-lis, and he was as strong as a champion. He knew all the town taverns, and every inn-keeper and bar-maid, better than the lepers and beggar-women. For it accorded not with a man of his importance to have acquaintance with sick lepers; it was not seemly, it profited not, to deal with any such poor trash, but all with rich folk and sellers of victual. But everywhere that advantage might follow he was courteous, lowly and serviceable. Nowhere was any so capable; he was the best beggar in his house, and gave a certain yearly payment so that none of his brethren might trespass on his routes. Though a widow might not have an old shoe to give, so pleasant was his “In principio,” he would have his farthing before he went. He gained more from his begging than he ever needed, I believe! He would romp about like a puppy-dog. On days of reconciliation, or love-days, he was very helpful, for he was not like a cloister-monk or a poor scholar with a threadbare cope, but like a Master of Arts or a cardinal. His half-cope was of double worsted and came from the clothes-press rounding out like a bell. He pleased his whim by lisping a little, to make his English sound sweet upon his tongue, and in his harping and singing his eyes twinkled in his head like the stars on a frosty night. This worthy friar was named Hubert.
There was a Merchant with a forked beard, in parti-colored garb. High he sat upon his horse, a Flanders beaver-hat on his head, and boots fastened neatly with rich clasps. He uttered his opinions pompously, ever tending to the increase of his own profit; at any cost he wished the sea were safeguarded between Middleburg and Orwell. In selling crown-pieces he knew how to profit by the exchange. This worthy man employed his wit cunningly; no creature knew that he was in debt, so stately he was of demeanor in bargaining and borrowing. He was a worthy man indeed, but, to tell the truth, I know not his name.
There was also a Clerk from Oxford who had long gone to lectures on logic. His horse was as lean as a rake, and he was not at all fat, I think, but looked hollow-cheeked, and grave likewise. His little outer cloak was threadbare, for he had no worldly skill to beg for his needs, and as yet had gained himself no benefice. He would rather have had at his bed’s head twenty volumes of Aristotle and his philosophy, bound in red or black, than rich robes or a fiddle or gay psaltery. Even though he was a philosopher, he had little gold in his money-box! But all that he could get from his friends he spent on books and learning, and would pray diligently for the souls of who gave it to him to stay at the schools. Of study he took most heed and care. Not a word did he speak more than was needed, and the little he spoke was formal and modest, short and quick, and full of high matter. All that he said tended toward moral virtue. Gladly would he learn and gladly teach.
There was also a Sergeant of the Law, an excellent man, wary and wise, a frequenter of the porch of Paul’s Church. He was discreet and of great distinction; or seemed such, his words were so sage. He had been judge at court, by patent and full commission; with his learning and great reputation he had earned many fees and robes. Such a man as he for acquiring goods there never was; anything that he desired could be shown to be held in unrestricted possession, and none could find a flaw in his deeds. Nowhere was there so busy a man, and yet he seemed busier than he was. He knew in precise terms every case and judgment since King William the Conqueror, and every statute fully, word for word, and none could chide at his writing. He rode in simple style in a parti-colored coat and a belt of silk with small cross-bars. Of his appearance I will not make a longer story.
Traveling with him was a Franklin, with a beard as white as a daisy, a ruddy face and a sanguine temper. Well he loved a sop of wine of a morning. He was accustomed to live in pleasure, for he was a very son of Epicurus, who held the opinion that perfect felicity stands in pleasure alone. He ever kept an open house, like a true St. Julian in his own country-side. His bread and his wine both were always of the best; never were a man’s wine-vaults better stored. His house was never without a huge supply of fish or meat; in his house it snowed meat and drink, and every fine pleasure that a man could dream of. According to the season of the year he varied his meats and his suppers. Many fat partridges were in his cage and many bream and pike in his fishpond. Woe to his cook unless his sauces were pungent and sharp, and his gear ever in order! All the long day stood a great table in his hall fully prepared. When the justices met at sessions of court, there he lorded it full grandly, and many times he sat as knight of the shire in parliament. A dagger hung at his girdle, and a pouch of taffeta, white as morning’s milk. He had been sheriff and auditor; nowhere was so worthy a vassal.
A Haberdasher, a Carpenter, a Weaver, a Dyer, and an Upholsterer were with us also, all in the same dress of a great and splendid guild. All fresh and new was their gear. Their knives were not tipped with brass but all with fine-wrought silver, like their girdles and their pouches. Each of them seemed a fair burgess to sit in a guildhall on a dais. Each for his discretion was fit to be alderman of his guild, and had goods and income sufficient for that. Their wives would have consented, I should think; otherwise, they would be at fault. It is a fair thing to be called madame, and to walk ahead of other folks to vigils, and to have a mantle carried royally before them.
They had a Cook with them for that journey, to boil chickens with the marrow-bones and tart powder-merchant and cyprus-root. Well he knew a draught of London ale! He could roast and fry and broil and stew, make dainty pottage and bake pies well. It was a great pity, it seemed to me, that he had a great ulcer on his shin, for he made capon-in-cream with the best of them.
There was a Shipman, from far in the West; for anything I know, he was from Dartmouth. He rode a nag, as well as he knew how, in a gown of coarse wool to the knee. He had a dagger hanging on a lace around his neck and under his arm. The hot summer had made his hue brown. In truth he was a good fellow: many draughts of wine had he drawn at Bordeaux while the merchant slept. He paid no heed to nice conscience; on the high seas, if he fought and had the upper hand, he made his victims walk the plank. But in skill to reckon his moon, his tides, his currents and dangers at hand, his harbors and navigation, there was none like him from Hull to Carthage. In his undertakings he was bold and shrewd. His beard had been shaken by many tempests. He knew the harbors well from Gothland to Cape Finisterre, and every creek in Spain and in Brittany. His ship was called the Maudelayne.
With us was a Doctor, a Physician; for skill in medicine and in surgery there was no peer in this entire world. He watched sharply for favorable hours and an auspicious ascendant for his patients’ treatment, for he was well grounded in astrology. He knew the cause of each malady, if it was hot, cold, dry or moist, from where it had sprung and of what humor. He was a thorough and a perfect practitioner. Having found the cause and source of his trouble, quickly he had ready the sick man’s cure. He had his apothecaries all prepared to send him electuaries and drugs, for each helped the other’s gain; their friendship was not formed of late! He knew well the old Aesculapius, Dioscorides and Rufus, Hippocrates, Haly and Galen, Serapion, Rhasis and Avicenna, Averroes, Damascene and Constantine, Bernard, Gatisden and Gilbertine. His own diet was moderate, with no excess, but nourishing and simple to digest. His study was only a little on Scripture. He was clad in red and blue-gray cloth, lined with taffeta and sendal silk. Yet he was but moderate in spending, and kept what he gained during the pestilence. Gold is a medicine from the heart in physicians’ terms; doubtless that was why he loved gold above all else.
There was a Good Wife from near Bath, but she was somewhat deaf, and that was pity. She was so skilled in making cloth that she surpassed those of Ypres and Ghent. In all the parish there was no wife who should march up to make an offering before her, and if any did, so angered she was that truly she was out of all charity. Her kerchiefs were very fine in texture; and I dare swear those that were on her head for Sunday weighed ten pounds. Her hose were of a fine scarlet and tightly fastened, and her shoes were soft and new. Her face was bold and fair and red. All her life she was a worthy woman; she had had five husbands at the church-door, besides other company in her youth, but of that there is no need to speak now. She had thrice been at Jerusalem; many distant streams had she crossed; she had been on pilgrimages to Boulogne and to Rome, to Santiago in Galicia and to Cologne. This wandering by the way had taught her various things. To tell the truth, she was gap-toothed; she sat easily on an ambling horse, wearing a fair wimple and on her head a hat as broad as a buckler or target. About her broad hips was a short riding skirt and on her feet a pair of sharp spurs. Well could she laugh and prattle in company. Love and its remedies she knew all about, I dare give my word, for she had been through the old dance.
There was a good man of religion, a poor Parson, but rich in holy thought and deed. He was also a learned man, a clerk, and would faithfully preach Christ’s gospel and devoutly instruct his parishioners. He was benign, wonderfully diligent, and patient in adversity, as he was often tested. He was loath to excommunicate for unpaid tithes, but rather would give to his poor parishioners out of the church alms and also of his own substance; in little he found sufficiency. His parish was wide and the houses far apart, but not even for thunder or rain did he neglect to visit the farthest, great or small, in sickness or misfortune, going on foot, a staff in his hand. To his sheep did he give this noble example, which he first set into action and afterward taught; these words he took out of the gospel, and this similitude he added also, that if gold will rust, what shall iron do? For if a priest upon whom we trust were to be foul, it is no wonder that an ignorant layman would be corrupt; and it is a shame (if a priest will but pay attention to it) that a shepherd should be defiled and the sheep clean. A priest should give good example by his cleanness how his sheep should live. He would not farm out his benefice, nor leave his sheep stuck fast in the mire, while he ran to London to St. Paul’s, to get an easy appointment as a chantry-priest, or to be retained by some guild, but dwelled at home and guarded his fold well, so that the wolf would not make it miscarry. He was no hireling, but a shepherd. And though he was holy and virtuous, he was not pitiless to sinful men, nor cold or haughty of speech, but both discreet and benign in his teaching; to draw folk up to heaven by his fair life and good example, this was his care. But when a man was stubborn, whether of high or low estate, he would scold him sharply. There was nowhere a better priest than he. He looked for no pomp and reverence, nor yet was his conscience too particular; but the teaching of Christ and his apostles he taught, and first he followed it himself.
With him was his brother, a Ploughman, who had drawn many cartloads of dung. He was a faithful and good toiler, living in peace and perfect charity. He loved God best at all times with all his whole heart, in good and ill fortune, and then his neighbor even as himself. He would thresh and ditch and delve for every poor person without pay, but for Christ’s sake, if he were able. He paid his tithes fairly and well on both his produce and his goods. He wore a ploughman’s frock and rode upon a mare.
There was a Reeve also and a Miller, a Summoner and a Pardoner, a Manciple and myself. There were no more.
The Miller was a stout fellow, big of bones and brawn; and well he showed them, for everywhere he went to a wrestling match he would always carry off the prize ram. He was short-shouldered and broad, a thick, knotty fellow. There was no door that he could not heave off its hinges, or break with his head at a running. His beard was as red as any sow or fox, and broad like a spade as well. Upon the very tip of his nose he had a wart, and on it stood a tuft of red hair like the bristles on a sow’s ears, and his nostrils were black and wide. At his thigh hung a sword and buckler. His mouth was as great as a great furnace. He was a teller of dirty stories and a buffoon, and it was mostly of sin and obscenity. He knew well how to steal corn and take his toll of meal three times over; and yet he had a golden thumb, by God! He wore a white coat and a blue hood. He could blow and play the bagpipe well, and with its noise he led us out of town.
There was a gentle Manciple of an Inn of Court, of whom other stewards might take example for craftiness in buying victuals. Whether he paid in cash or took on credit, he was so watchful in his buying that he was always ahead and in good standing. Now is it not a full fair gift of God that the wit of such an unlettered man shall surpass the wisdom of a great body of learned men? He had more than a score of masters, expert and diligent in law, of whom in that house there were a dozen worthy to be stewards of lands and revenues of any lord in England, to let him live upon his income, honorably, free from debt, unless he were mad, or live as plainly as he would; or able to help a whole shire in any case that might occur. And yet this Manciple hoodwinked all of them.
The Reeve was a slender, bilious man. His beard was shaven as close as could be, and his hair was cut short around his ears and docked in front like a priest’s. His legs were full and lean like a stick; I could see no calf. He could well keep a bin and a garner and no inspector could get the best of him. In the drought or in the wet he could foretell the yield of his grain and seed. His lord’s sheep, poultry and cattle, his dairy and swine and horses and all his stock, this Reeve had wholly under his governance, and submitted his accounts thereon ever since his lord was twenty years of age; and none could ever find him out in arrears. There was no bailiff nor herdsman nor other churl whose tricks and craftiness he didn’t know. They were as afraid of him as of the plague. His dwelling-place was a pleasant one on a heath, all shaded with green trees. Better than his lord he knew how to pick up wealth, and had a rich private hoard; he knew how to please his master cunningly by giving and lending him out of what was his master’s by right, and to win thanks for that, and a coat and hood as a reward too. In his youth he had learned a good trade and was a fine carpenter and workman. This Reeve sat upon a fine dapple gray cob named Scot. He wore a long surcoat of blue and at his side a rusty blade. He was from Norfolk, near a town they call Baldeswell. His coat was tucked up around him like a friar’s, and he always rode last of us all.
A Summoner was with us there, a fire-red cherubim-faced fellow, salt-phlegmed and pimply, with slits for eyes, scabby black eyebrows and thin ragged beard, and as hot and lecherous as a sparrow. Children were terrified at his visage. No quicksilver, white-lead, brimstone, borax nor ceruse, no cream of tartar nor any ointment that would clean and burn, could help his white blotches or the knobs on his chaps. He loved garlic, onions and leeks too well, and to drink strong wine as red as blood, and then he would talk and cry out like mad. And after drinking deep of wine he would speak no word but Latin, in which he had a few terms, two or three, learned out of some canon. No wonder was that, for he heard it all day long, and you know well how a jay can call “Walter” after hearing it a long time, as well as the pope could. But if he were tested in any other point, his learning was found to be all spent. Questio quid juris, he was always crying. He was a kind and gentle rogue; a better fellow I never knew; for a quart of wine he would allow a good fellow to have his concubine for a year and completely excuse him. Secretly he knew how to swindle anyone. And if anywhere he found a good fellow, he would teach him in such case to have no fear of the archdeacon’s excommunication, unless a man’s soul is in his purse, for it was in his purse he should be punished. “The Archdeacon’s hell is your purse,” he said. (But well I know he lied in his teeth; every guilty man should fear the church’s curse, for it will slay, just as absolution saves, and also let him beware of a significavit.) Within his jurisdiction on his own terms he held all the young people of the diocese, knew their guilty secrets, and was their chief adviser. He had a garland on his head large enough for an ale-house sign, and carried a round loaf of bread as big as a buckler.
With him rode a gentle Pardoner, of Roncesvalles, his friend and companion, who had come straight from the court of Rome. He sang loudly, “Come here, love, to me,” while the Summoner joined him with a stiff bass; never was there a trumpet of half such a sound. This Pardoner had waxy-yellow hair, hanging smooth, like a hank of flax, spread over his shoulders in thin strands. For sport he wore no hood, which was trussed up in his wallet; riding with his hair disheveled, bareheaded except for his cap, he thought he was all in the latest fashion. His eyes were glaring like a hare’s. He had a veronica sewed on his cap, and his wallet, brimful of pardons hot from Rome, lay before him on his saddle. His voice was as small as a goat’s. He had no beard nor ever would have, his face was as smooth as if lately shaven; I believe he was a mare or a gelding. But as for his trade, from Berwick to Dover there was not such another pardoner. In his bag he had a pillow-case which he said was our Lady’s kerchief, and a small piece of the sail which he said St. Peter had when he walked upon the sea and Jesus Christ caught him. He had a cross of latoun, set full of false gems, and pigs’ bones in a glass. But with these relics, when he found a poor parson dwelling in the country, in one day he gained himself more money than the parson gained in two months. And thus, with flattering deceit and tricks, he made the parson and the people his dupes. But to give him his due, after all he was a noble ecclesiastic in church; he could read well a lesson or legend and best of all sing an offertory. For he knew well that when that was done he must preach and file his tongue smooth, to win silver as he well knew how. Therefore he sang merrily and loud.
Now I have told you in few words the station, the array, the number of this company and why they were assembled in Southwark as well, at this noble inn, the Tabard, close to the Bell tavern. But now it is time to say how we behaved that same evening, when we had arrived at that inn; and afterward I will tell you of our journey and the rest of our pilgrimage.
But first I pray that by your courtesy you ascribe it not to my ill manners if I speak plainly in this matter, telling you their words and cheer, and if I speak their very words as they were. For this you know as well as I, that whoever tells a tale that another has told, he must repeat every word, as nearly as he can, although he may speak ever so rudely and freely. Otherwise, he must tell his tale falsely, or pretend, or find new words. He may not spare any, even if it were his own brother; he is bound to say one word as well as the next. Christ himself spoke plainly in Holy Scriptures and you know well there is no baseness in that. And Plato, whoever can read him, says that the word must be cousin to the deed.
I also pray you to forgive me though I have not set folk here in this tale according to their station, as they should be. My wit is short, you can well understand.
Our host put us all in good spirits, and soon brought us to supper and served us with the best of provisions. The wine was strong and very glad we were to drink. Our Host was a seemly man, fit to be marshal in a banquet-hall, a large man with bright eyes, bold in speech, wise and discreet, lacking nothing of manhood: there is not a fairer burgess in Cheapside. He was in all things a very merry fellow, and after supper, when we had paid our bills, he began to jest and speak of mirth among other things.
“Now gentle people,” he said, “truly you are heartily welcome to me, for, by my word, if I shall tell the truth, I have not seen this year so merry a company at this inn at once. I would gladly make mirth if I only knew how. And I have just now thought of a mirthful thing to give you pleasure, which shall cost nothing. You go to Canterbury, God speed you, and may the blessed martyr duly reward you! I know full well, along the way you mean to tell tales and amuse yourselves, for in truth it is no comfort or mirth to ride along dumb as a stone.
“And therefore, as I said, I will make you a game. If it please you all by common consent to stand by my words and to do as I shall tell you, now, by my father’s soul (and he is in heaven), tomorrow as you ride along, if you are not merry, I will give you my head. Hold up your hands, without more words!”
Our mind was not long to decide. We thought it not worth debating, and agreed with him without more thought, and told him to say his verdict as he wished.
“Gentle people,” said he, “please listen now, but take it not, I pray you, disdainfully. To speak briefly and plainly, this is the point, that each of you for pastime shall tell two tales in this journey to Canterbury, and two others on the way home, of things that have happened in the past. And whichever of you bears himself best, that is to say, that tells now tales most instructive and delighting, shall have a supper at the expense of us all, sitting here in this place, beside this post, when we come back from Canterbury. And to add to your sport I will gladly go with you at my own cost, and be your guide. And whoever opposes my judgment shall pay all that we spend on the way. If you agree that this will be so, tell me now, without more words, and without delay I will plan for that.”
We agreed to this thing and pledged our word with glad hearts, and prayed him to do so, and to be our ruler and to remember and judge our tales, and to appoint a supper at a certain price. We would be ruled at his will in great and small, and thus with one voice we agreed to his judgment. At this the wine was fetched, and we drank and then each went to rest without a longer stay.
In the morning, when the day began to spring, our host arose and played rooster to us all, and gathered us in a flock. Forth we rode, a little faster than a walk, to St. Thomas-a-Watering. There our Host drew up his horse and said, “Listen, gentle people, if you will. You know your agreement; I remind you of it. If what you said at the hour of evensong last night is still what you agree to this morning at the time of matins, let us see who shall tell the first tale. So may I ever drink beer or wine, whoever rebels against my judgment shall pay all that is spent on the journey. Now draw cuts, before we depart further; he who has the shortest shall begin the tales. Sir Knight, my master and my lord,” said he, “now draw your lot, for this is my will, Come nearer, my lady Prioress, and you, sir Clerk, be not shy, study not; set your hands to them, every one of you.”
Without delay every one began to draw, and in short, whether it were by chance or not, the truth is, the lot fell to the Knight, at which every one was merry and glad. He was to tell his tale, as was reasonable, according to the agreement that you have heard. What need is there for more words?
When this good man saw it was so, as one discreet and obedient to his free promise he said, “Since I begin the game, what, in God’s name, welcome be the cut! Now let us ride on, and listen to what I say.” And at that word we rode forth on our journey. And he soon began his tale with a cheerful spirit, and spoke in this way.
Here ends the Prologue of this book.
The Miller’s Tale
Here follow the words between the Host and the Miller.
The Prologue of the Miller’s Tale
When the Knight had ended his tale, in the entire crowd was there nobody, young or old, who did not say it was a noble history and worthy to be called to mind; and especially each of the gentle people. Our Host laughed and swore, “So may I thrive, this goes well! The bag is unbuckled, let see now who shall tell another tale, for truly the sport has begun well. Now you, Sir Monk, if you can, tell something to repay the Knight’s story with.”
The Miller, who had drunk himself so completely pale that he could scarcely sit on his horse, would not take off his hood or hat, or wait and mind his manners for no one, but began to cry aloud in Pilate’s voice, and swore by arms and blood and head, “I know a noble tale for the occasion, to repay the Knight’s story with.”
Our Host saw that he was all drunk with ale and said, “Wait, Robin, dear brother, some better man shall speak first; wait, and let us work thriftily.”
“By God’s soul!” he said, “I will not do that! I will speak, or else go my way!”
“Tell on, in the Devil’s name!” answered our Host. “You are a fool; your wits have been overcome.”
“Now listen, one and all! But first,” said the Miller, “I make a protestation that I am drunk; I know it by my voice. And therefore if I speak as I should not, blame it on the ale of Southwark, I pray you; for I will tell a legend and a life of a carpenter and his wife, and how a clerk made a fool of the carpenter.”
“Shut your trap!” the Reeve answered and said, “Set aside your rude drunken ribaldry. It is a great folly and sin to injure or defame any man, and to bring woman into such bad reputation. You can say plenty about other matters.
This drunken Miller answered back immediately and said, “Oswald, dear brother, he is no cuckold who has no wife. But I do not say, therefore, that you are one. There are many good wives, and always a thousand good to one bad. That you know well yourself, if you have not gone mad. Why are you angry now with my tale? I have a wife as well as you, by God, yet for all the oxen in my plough I would not presume to be able to judge myself if I may be a cuckold; I will believe well I am not one. A husband should not be too inquisitive about God’s private matters, nor of his wife’s. He can find God’s plenty there; he need not inquire about the remainder.”
What more can I say, but this Miller would withhold his word for nobody, and told his churl’s tale in his own fashion. I think that I shall retell it here. And therefore I beg every gentle creature, for the love of God, not to judge that I tell it thus out of evil intent, but only because I must truly repeat all their tales, whether they are better or worse, or else tell some of my matter falsely. And therefore whoever wishes not to hear it, let them turn the leaf over and choose another tale; for they shall find plenty of historical matters, great and small, concerning noble deeds, and morality and holiness as well. Do not blame me if you choose incorrectly. The Miller is a churl, you know well, and so was the Reeve (and many others), and the two of them spoke of ribaldry. Think well, and do not blame me, and people should not take a game seriously as well.
Here ends the Prologue.
Here begins the Miller’s Tale.
A while ago there dwelt at Oxford a rich churl fellow, who took guests as boarders. He was a carpenter by trade. With him dwelt a poor scholar who had studied the liberal arts, but all his delight was turned to learning astrology. He knew how to work out certain problems; for instance, if men asked him at certain celestial hours when there should be drought or rain, or what should happen in any matter; I cannot count every one.
This clerk was named gentle Nicholas. He was well skilled in secret love and consolation; and he was also sly and secretive about it; and as meek as a maiden to look upon. He had a chamber to himself in that lodging-house, without any company, and handsomely decked with sweet herbs; and he himself was as sweet as the root of licorice or any setwall. His Almagest, and other books great and small, his astrolabe, which he used in his art, and his counting-stones for calculating, all lay neatly by themselves on shelves at the head of his bed.
His clothes-press was covered with a red woolen cloth, and above it was set a pleasant psaltery, on which he made melody at night so sweetly that the entire chamber was full of it. He would sing the hymn Angelus ad Virginem, and after that the King’s Note. Often was his merry throat blessed. And so this sweet clerk passed his time by help of what income he had and his friends provided.
This carpenter had newly wedded a wife, eighteen years of age, whom he loved more than his own soul. He was jealous, and held her closely caged, for she was young, and he was much older and judged himself likely to be made a cuckold.
His wit was rude, and he didn’t know Cato’s teaching that instructed that men should wed their equal. Men should wed according to their own station in life, for youth and age are often at odds. But since he had fallen into the snare, he must endure his pain, like other people.
This young wife was fair, and her body moreover was as graceful and slim as any weasel. She wore a striped silken belt, and over her loins an apron white as morning’s milk, all flounced out. Her smock was white and embroidered on the collar, inside and outside, in front and in back, with coal-black silk; and of the same black silk were the strings of her white hood, and she wore a broad band of silk, wrapped high about her hair.
And surely she had a lecherous eye; her eyebrows were arched and black as a sloe berry, and partly plucked out to make them narrow. She was more delicious to look on than the young pear-tree in bloom, and softer than a lamb’s wool. From her belt hung a leather purse, tasseled with silk and with beads of brass.
In all this world there is no man so wise who could imagine such a wench, or so lively a little doll. Her hue shone more brightly than the noble newly forged in the Tower. And as for her singing, it was as loud and lively as a swallow’s sitting on a barn. And she could skip and make merry as any kid or calf following its mother. Her mouth was sweet as honeyed ale or mead, or a hoard of apples laid in the hay or heather. She was skittish as a jolly colt, tall as a mast, and upright as a bolt. She wore a brooch on her low collar as broad as the embossed center of a shield, and her shoes were laced high on her legs. She was a primrose, a pig’s-eye, for a lord to lie in his bed or even a yeoman to wed.
Now sir, and again sir, it so chanced that this gentle Nicholas fell to play and romp with this young wife, as clerks are very artful and sly, on a day when her husband was at Osney. And secretly he caught hold of her genitalia and said: “Surely, unless you will love me, sweetheart, I shall die for my secret love of you. And he held her hard by the thighs and said, “Sweetheart, love me now, or I will die, may God save me!”
She sprang back like a colt in the halter, and wriggled away with her head. “I will not kiss you, in faith,” she said. Why, let me be, let me be, Nicholas, or I will cry out, ‘Alas! Help!’ Take away your hands, by your courtesy!”
But this Nicholas began to beg for her grace, and spoke so fairly and made such offers that at last she granted him her love and swore by Saint Thomas of Kent that she would do his will when she should see her chance.
“My husband is so jealous that unless you are secretive and watch your time, I know very well I am no better than dead. You must be very sly in this thing.”
“No, have no fear about that,” said Nicholas. “A clerk has spent his time poorly if he can not beguile a carpenter!”
And thus they were agreed and pledged to watch for a time, as I have told. When Nicholas had done so, petted her well on her limbs, and kissed her sweetly, he took his psaltery and made melody and played fervently.
Then it happened on a holy day that this wife went to the parish church to work Christ’s own works. Her forehead shone as bright as day, since she had scrubbed it when she had finished her tasks.
Now at that church there was a parish clerk named Absolom. His hair was curly and shone like gold, and spread out like a large broad fan; its neat part ran straight and even. His complexion was rosy, and his eyes as gray as goose-quills. His leather shoes were carved in such a way that they resembled a window in Paul’s Church. He went clad precisely and neatly all in red hose and a kirtle of a light watchet-blue; the laces were set in it fair and thick, and over it he had a lively surplice, as white as a blossom on a twig. God bless me, but he was a sweet lad!
He knew well how to clip and shave and let blood, and make a quittance or a charter for land. He could trip and dance in twenty ways in the manner of Oxford in that day, and cast with his legs back and forth, and play songs on a small fiddle. He could play on his cittern as well, and sometimes sang in a loud treble. In the whole town there was no brew-house or tavern where any tapster might be that he did not visit in his merrymaking. But to tell the truth he was some-what squeamish about farting and rough speech.
This Absalom, so pretty and fine, went on this holy day with a censer, diligently incensing the wives of the parish, and he cast many longing looks on them, and especially on this carpenter’s wife. To look at her seemed to him a sweet employment, as she was so sweet and proper and lusty; I dare say, if she had been a mouse and he a cat, he would have pounced on her immediately. And this sweet parish-clerk had such a love-longing in his heart that at the offertory he would take nothing from any wife; for courtesy, he said, he would take none.
When at night the moon shone very beautifully and Absalom intended to remain awake all night for love’s sake, he took his cittern and went forth, amorous and jolly, until he came to the carpenter’s house a little after the cocks had crowed, and pulled himself up by a casement-window.
Dear lady, if your will so be,
I pray you that you pity me
He sang in his sweet small voice, in nice harmony with his cittern.
This carpenter woke, heard his song and said without hesitation to his wife, “What, Alison! Don’t you hear Absalom chanting this way under our own bedroom-wall?”
“Yes, God knows, John,” she answered him, “I hear every bit of it.”
Thus it went on; what would you have better than well-enough? From day to day this jolly Absalom wooed her until he was all woe-begone. He remained awake all night and all day, he combed his spreading locks and preened himself, he wooed her by go-betweens and agents, and swore he would be her own page; he sang quavering like a nightingale; he sent her mead, and wines sweetened and spiced, and wafers piping hot from the coals, and because she was from the town he proffered her money. For some people will be won by rich gifts and some by blows and some by courtesy. Sometimes, to show his cheerfulness and skill, he would play Herod on a high scaffold.
But in such a case what could help him? She so loved gentle Nicholas that Absalom may as well go blow the buck’s-horn. For all his labor he had nothing but scorn, and thus she made Absalom her ape and turned all his earnest to a joke. This proverb is true—it is no lie. Men say it is just so: “The sly nearby one makes the far dear one loathed.” For though Absalom may go mad for it, because he was far from her eye, this nearby Nicholas stood in his light. Now bear yourself well, gentle Nicholas, for Absalom may wail and sing “Alack!”
And so it happened one Saturday that the carpenter had gone to Oseney, and gentle Nicholas and Alison had agreed upon this, that Nicholas would create a ruse to beguile this poor jealous husband; and if the game went as planned, she should be his, for this was his desire and hers also. And immediately, without more words, Nicholas would delay no longer, but had food and drink for a day or two carried softly into his chamber, and instructed her say to her husband, if he asked about him, that she did not know where he was; that she had not set eyes upon him all that day and she believed he was in some malady, for not by any crying out could her maid rouse him; he would not answer at all, for nothing.
Thus passed forth all that Saturday; Nicholas lay still in his chamber, and ate and slept or did what he wished, until Sunday toward sundown. This simple carpenter had great wonder about Nicholas, what could ail him. “By Saint Thomas,” he said, “I am afraid all is not well with Nicholas. God forbid that he has died suddenly! This world nowadays is so ticklish, surely; to-day I saw carried to church a corpse that I saw at work last Monday. Go up, call at his door,” he said to his boy, “or knock with a stone; see how it is, and tell me straight.”
This boy went up sturdily, stood at the chamber-door, and cried and knocked like mad: “What! How! What are you doing, master Nicholas? How can you sleep all day long?”
But all was for nothing; he heard not a word. Then he found a hole, low down in the wall, where the cat would usually creep in; and through that he looked far into it and at last caught sight of him.
Nicholas sat ever gaping upward as if he were peering at the new moon. Down went the boy, and told his master in what plight he saw this man.
The carpenter began to cross himself and said, “Help us, Saint Frideswide! People know little what shall happen to them. This man with his astronomy is fallen into some madness or some fit; I always thought how it would end this way. Men were not intended to know God’s secrets. Yes, happy is an unlearned man that never had schooling and knows nothing but his beliefs!
“So fared another clerk with his astronomy; he walked in the fields to look upon the stars, to see what was to happen, until he fell into a clay-pit that he did not see! But yet, by Saint Thomas, I am very sorry about gentle Nicholas. By Jesus, King of Heaven, he shall be scolded for his studying if I may. Get me a staff, Robin, so that I can pry under the door while you heave it up. I believe we shall rouse him from his studying!”
And so he went to the chamber door. His boy was a strong lad, and quickly heaved the door up by the hinges, and it immediately fell flat upon the floor. Nicholas sat ever as still as a stone, ever gaping into the air. This carpenter believed he had fallen into despair, and seized him mightily by the shoulders and shook him hard and cried wildly, “What, Nicholas! What, ho! What, look down! Awake, think on Christ’s passion; I cross thee from elves and unearthly creatures!” And at that point he said the night-spell, toward the four corners of the house and on the outside of the threshold of the door:
Jesus Christ and sweet Saint Benedict
Bless this house from every wicked sprit.
For the night-hag, the white pater noster;
Where did you go, Saint Peter’s sister?
At last this gentle Nicholas began to sigh sorely, and said, “Alack! Shall the entire world be destroyed again now?”
“What are you saying?” said the carpenter. “What now! Think on God, as we do, we men that work.”
“Fetch me a drink,” said Nicholas, “and after I will speak privately of a certain thing that concerns you and me both. I will tell it to no other man, you can be sure.”
The carpenter went down and came again bringing a large quart of mighty ale; and when each of them had drunk his share, Nicholas shut his door fast and set the carpenter down beside him.
“John, my dear host,” he said, “you shall swear to me here on your honor that you will reveal this secret to no creature; for it is Christ’s own secret that I show you, and if you tell it to any you are a lost man. For this vengeance you will receive, therefore: if you betray me, you shall run mad!”
“No, may Christ and His holy blood forbid!” said this simple man. “I am no blabber, and though I say it myself, I am not wont to prate. Say what you will, I shall never utter it to man, woman or child, by Him That harrowed hell!”
“Now, John, I will not deceive you,” said Nicholas; “I have found by my astrology, as I have been looking in the shining moon, that now a Monday next, about a quarter through the night, there shall fall a rain so wild and mad that never was Noah’s flood half so great. This world shall all be drowned in less than an hour, so hideous shall be the downpour. Thus shall all mankind perish in the flood.”
“Alas, my wife! And shall she drown?” this carpenter answered, and nearly fell over for sorrow. “Alas, my Alison! Is there no remedy?”
“Why yes, before God, if you will work according to wise advising,” said gentle Nicholas; “but you may not work out of your own head. For thus says Solomon, and he was right trustworthy, “Work all by counsel, and you shall never repent.” And if you will work after good advice, I undertake without mast or sail to save both her and you and me. Have you not heard how Noah was saved, when our Lord had warned him that the entire world should be destroyed with water?”
“Yes,” said the carpenter, “I heard it long, long ago.”
“Have you not heard also,” said Nicholas, “the woe that Noah and his sons had before he could get his wife aboard? He had rather than all his black rams then, I dare be bound, that she had had a ship all to herself! Do you know then what is best to do? This thing calls for haste, and on an urgent matter one may not preach or delay. Go immediately and get us directly into this house a kneading-trough or else a brewing-tub for each of us (but make sure that they are large), in which we may swim as if in a barge and have in enough provisions for a day we will need no more. The water shall slacken and run off about nine o’clock on the next day. But Robin your boy must not know of this, and I cannot save your maid Jill either. Do not ask why, for even if you ask me I will not tell God’s secret. It ought to suffice you, if your wits are not turning, to have as great a grace as Noah had. I shall save your wife, I promise you. Go your way now, and make haste.
“But when you have obtained these three kneading-tubs for us three, then you shall hang them from the rafters high in the roof, so that no man notice our device. And when you have done this, and laid our provisions in them nicely, and an axe as well to strike the cord in two when the water comes, and when you have broken a hole on high in the gable toward the garden over the barn, so that we may freely go on our way when the great shower is past then you will float as merrily, I will be bound, as the white duck after her drake. Then will I call out, ‘How, Alison! How, John! Be merry; the flood will soon pass.’ And you will answer, ‘Hail, Master Nicholas! Good morning, I see you well, it is daylight now!’ And then we shall be lords over the entire world until we die, just as Noah and his wife!
“But one thing I warn you of strictly. Be well advised on that night when we have entered aboard ship that none of us speaks a word, neither calls nor cries, but we must be in our prayers. For that is God’s own precious command. And your wife and you must hang far apart, so that there will be no folly between you, any more in looking than in action. Now that all this plan is explained to you; go, and may God help you! Tomorrow at night, when people are all in bed, we will creep into our kneading-tubs and sit there, awaiting God’s grace. Go your way now; I have no time to make a longer sermon of this. Men say thus: “Send the wise and say nothing.” You are so wise that there is no need to teach you. Go, save our lives, I entreat you.”
This simple carpenter went his way often crying “alack!” and “alas!”, and told the secret to his wife. And she was wary, and knew better than he what this quaint plan was about. But nevertheless she acted as if she would die, and said, “Alas! Go your way at once and help us to escape, or else we are all lost; I am your true, faithful wedded wife. Go, dear spouse, and help to save us!
Lo, how great a thing is feeling! Men may die of imagination, so deep may the impression be. This simple fellow began to quake; he thought he could truly hear Noah’s flood come wallowing like the sea to drown his honey sweet Alison; he wept, wailed and made sorrowful expression, and he sighed with many a sorry gust. He went and got himself a kneading-trough, and after that a tub and a cask, sent them secretly to his house and hung them in the roof. With his own hand he made three ladders, to climb by the rungs and uprights into the tubs hanging among the beams; and supplied tub and trough and cask with bread and cheese as well as good ale in a large jug, sufficient for a day. But before he had made all this gear, he sent his serving boy and girl to London about his business. And as it drew toward night on the Monday, he lit no candle, but shut the door and ordered all things as they should be; and, in brief, up they all three climbed, and sat still while a man could walk a furlong.
“Now mum, and say a pater noster!” said Nicholas; and “Mum!” said John, and “Mum!” Alison. This carpenter sat still and said his prayers, ever listening for the rain, if he could hear it.
The dead sleep, for very weariness and apprehension, fell on this carpenter even about curfew-time or a little later, as I suppose; he groaned sorely in the travail of his spirit, and eke snored, for his head lay uneasily. Down the ladder stalked Nicholas, and Alison sped down very softly; and they were in mirth and glee, until the bells began to sound for lauds, and friars in the chancel began to sing.
This parish-clerk, amorous Absalom, always so woe-begone for love, was at Oseney on that Monday to amuse himself and make merry, with a party; and by chance he secretly asked a cloister-monk after John the carpenter. The monk drew him aside out of the church. “I know not,” he said; “I have not seen him work here since Saturday. I believe he has gone where our abbot has sent him for timber, for he is accustomed to go for timber and remain at the grange a day or two. Or else he is at home, certainly. In truth I cannot say where he is.”
This Absalom grew very merry of heart, and thought, “Now is the time to wake all night, for certainly since daybreak I have not seen him stirring about his door. On my soul, at cockcrow I shall knock secretly at his window which stands low upon his chamber-wall. To Alison now will I tell the whole of my love-longing, and now I shall not fail at the least to have a kiss from her. I shall have some sort of comfort, in faith. My mouth has itched all day long; that is a sign of kissing at least.
All night eke I dreamed I was at a festival. Therefore I will go sleep an hour or two, and then I will wake all night in mirth.”
When the first cock had crowed, up rose this frisky lover, and arrayed him in his gayest with all nicety. But first he chewed cardamoms and licorice to smell sweetly, before he had combed his hair, and put a true-love charm under his tongue, for by this he hoped to find favor. He rambled to the carpenter’s house, and stood still under the casement, which was so low it reached to his breast. He gave a soft half-cough,-”What do you, sweet Alison, honeycomb? My fair bird, my darling! Awake, sweet cinnamon, and speak to me. You think right little upon my sorrow, who sweat for your love wherever I go!
No wonder though I languish and sweat! I mourn like a lamb after the dug. In faith, darling, I have such love-longing that I mourn like the true turtle-dove. I cannot eat, no more than a maiden.”
“Go from the window, Jack-fool,” she said. “On my soul, there will be no singing “Come kiss me now.” I love another better than you, by heaven, Absalom, and else I were at fault. Go your ways, or I will cast a stone at you, and let me sleep, in the Devil’s name!”
“Alas!” he said. “Alackaday that true love was ever so ill bestowed! Then kiss me, since it may be no better, for Jesus’ love, and for the love of me.”
“Will you then go your way with that?” she said. “Yes, surely, sweetheart,” said this Absolom.
“Then make yourself ready,” she said, “I am coming now.”
And to Nicholas she said silently, “Now hush, and you shall laugh your fill.”
This Absolom set himself down on his knees and said, “I am a lord of the highest degree; for after this I hope there will come more. Sweetheart, your grace, and sweet bird, your favor!”
She unlatches the window, and does so in haste. “Take this,” she said, “come now, and move quickly, lest our neighbors see you.”
This Absolom wiped his mouth dry. Dark as pitch, or as coal, was the night, and at the window she put out her hole, and Absolom, who knew no better or worse but with his mouth he kissed her naked ass so sweetly, before he was aware of this.
He started aback, and thought something was amiss, for well he knew a woman has no beard. He felt something all rough and long-haired, and said, “Fy! alas! What have I done?”
“Tee hee!” she said, and shut the window, and Absolom went forth with troubled steps.
“A beard! A beard!” said handy Nicholas, “By God’s body, this goes fair and well.”
This foolish Absolom heard every bit, and on his lips he began to bite angrily, and said to himself, “I shall pay you back.”
Who rubs now, and who chafes now, his lips with dust, with sand, with straw, with cloth, with chips, but Absolom, who says over and over, “Alas! I commend my soul unto Satan”? But I would rather be revenged for this insult” he said, “than own this entire town. Alas,” he said, “alas, that I did not turn aside!”
His hot love was now cold and entirely quenched; for from that moment that he had kissed her ass, he cared not a straw for things of love, for he was healed of his sickness. Often the things of love he defied, and wept as does a child that is beaten.
This Absalom walked slowly across the street to a smith called Master Gervase, who forged plough-instruments at his forge. He was busily sharpening coulter and share when Absalom knocked very gently and said, “Unlock the door, Gervase, and do it quickly.”
“What! Who are you?” “It is me, Absalom.”
“What, Absalom! By the cross, why are you up so early? Eh, God bless! What ails you? Some pretty girl, God knows, has brought you to stir so early. By Saint Neot, you know well what I mean!”
This Absalom cared not a peascod for all his mocking, and returned not a word in kind. He had more wool on his distaff than Gervase knew, and said, “Dear friend, that hot coulter in the chimney—lend it to me. I have something to do with it; and I will bring it you again right away.
“Surely,” answered Gervase, “even if it were gold or nobles in a bag all uncounted, you should have it, as I am a faithful smith! Eh, the Devil, what do you want to do with it?”
“That is as it may be,” said Absalom. I shall tell you tomorrow;” and he took up the coulter by the cool handle.
Softly he went out the door and went to the wall of the carpenter’s house. He coughed first, and knocked withal upon the window, as he did before.
“Who is there that knocks so?” Alison answered. “I warrant it a thief!”
“Why nay,” he said, “God knows, my sweet, I am your Absalom, my sweetheart. I have brought you a ring of gold; my mother gave it me, on my life! It is very fine and nicely engraved. I will give you this, if you kiss me!”
This Nicholas had risen to take a piss, and he thought he would contribute to the joke; he should kiss him before he ran off! And he threw up the window in haste and quietly put his ass out—past the buttocks, all the way to the thigh-bone. Thereupon spoke this clerk Absalom, Speak, sweet bird, I know not where thou art. This Nicholas then let fly a fart as great as a thunder-clap, so much so that with the stroke Absalom was almost blinded; and he was ready with his hot iron and smote Nicholas on the ass.
Off went the skin, about a hands-breadth around, the hot coulter burned his rump so, and for the pain he thought he would die. “Help! Water, water! Help, help, for God’s sake!” he cried like a madman.
The carpenter started out of his slumber; he heard one cry wildly “Water!”, and thought, “Alas! Noah’s flood is coming now!” He sat up without a word, and with his axe struck the cord in two, and down went tub and all; they stopped for nothing until they came to the floor, and there he lay in a swoon.
Up started Alison and Nicholas, and cried “Help!” and “Alack!” in the street. The neighbors young and old ran to stare upon him as he lay yet in a swoon, for with the fall he had broken his arm.
But he must even digest his own trouble, for when he spoke he was talked down by Alison and gentle Nicholas. They told every man he was mad, he was aghast so of “Noah’s flood” in his fantasy, that of his folly he had bought him three kneading-tubs and had hung them above in the roof; and had prayed them for God’s sake to sit with him in the roof, to keep him company.
People laughed at his odd quirk; into the roof they peered and gawked, and turned all his trouble into mirth. For whatever the carpenter answered, it was all for naught; no man heard his speeches, he was so sworn down by the great oaths of the others that in the entire city he was held as mad. Every clerk then agreed with every other clerk: “the man is mad, my dear brother!” And every creature laughed over this contention.
Thus the carpenter lost his wife, for all his watching and jealousy; and Nicholas was sore burned. This tale is done, and God save the entire company.
Here ends the Miller’s Tale.
The Wife of Bath’s Tale
The Prologue of the Wife of Bath’s Tale
“Experience, though it would be no authority in this world, would be quite sufficient for me, to speak of the woe that is in marriage; for, gentle people, since I was twelve years old—thank God, Who lives forever—I have had five husbands at the church-door (for I have been wedded so often); and all were worthy men in their ranks. But in truth I was told not long ago that since Christ went only once to a wedding, in Cana of Galilee, by that same example he taught me that I should be wedded only once. Lo! Hear what a sharp word Jesus, man and God, spoke on a certain occasion beside a well, in reproof of the Samaritan woman. He said, ‘You have had five husbands; and that man who has you now is not your husband.’ Thus he said, certainly. What he meant by it I cannot say; but I ask, why the fifth man was no husband to the Samaritan woman.
“How many could she have in marriage? At this point I have never in my life heard a designation of the number. Men may divine and interpret up and down, but well I know, surely, God expressly instructed us to increase and multiply. I can well understand that noble text. Likewise, I know well he said also that my husband should leave father and mother and take me. But he did not mention any number, not bigamy or of octogamy. Why should men speak villainously of them?
“Lo, Sir Solomon the wise king! I believe he had more than one wife, and I wish to God it were lawful for me to be refreshed half so often! What a gift of God he had in all his wives! No man who lives in this world now has so many. God knows this noble king, to my thinking, had a merry life with each of them, so joyous was his lot! Blessed be God that I wedded five! And they were the best that I could pick out, both in their bodies and of their coffers. A variety of schools make perfect scholars, and much practice in a variety of employments truly makes the perfect workman. I have the schooling of five husbands. I would welcome the sixth, whenever he shall come! In truth, I will not keep myself wholly chaste; when my husband has departed from the world, then some other Christian man shall wed me. For then, the apostle says, I am free, in God’s name, to wed where I wish.
“He says that it is no sin to be wedded; it is better to be wedded than to burn. What do I care if people speak badly of cursed Lamech and his bigamy? Well I know Abraham was a holy man, and Jacob as well, as far as I know, and each of them had more than two wives. And many other holy men did as well.
“When have you seen that in any time great God forbade marriage explicitly? Tell me, I pray you. Or where did he command virginity? You know as well as I, without a doubt, that the apostle, when he speaks of maidenhood, says that he had no instructions on it. Men may counsel a woman to be single, but counseling is not commanding; he left it to our own judgment. For if God had commanded maidenhood, then with that same word had he condemned marrying. And certainly, if no seed were sown, from where then should virgins spring? Paul dared not command a thing for which his master gave no order. The prize is set for virginity—win it who can. Let us see who runs best.
“But this command is not to be taken by every creature, but only where Almighty God wishes to give it through his might. The apostle was a virgin, I know well, but nevertheless, though he wrote that he wished every creature to be like him, all that is only advice to be a virgin; and he gave me leave and indulgence to be a wife. So likewise, if my spouse should die, there is no shame or charge of bigamy to marry me. It would be good, he said, to touch no woman, for it is a peril to bring together fire and hay. You know what this example may mean.
“This is the sum of it all: the apostle held virginity to be more perfect than marriage because of weakness. I call them weak unless man and wife would lead all their life in chastity. I grant it well, I have no malice even if maidenhood were set above remarriage. It pleases them to be clean, body and soul; of my own estate I will make no boast. For you well know that not every vessel in a lord’s house is made of gold; some are of wood, and do their lord service. God calls people to him in various manners, and each one has his own gift from—one this, one that, as it pleases God to provide. Virginity is a great perfection, and devoted chastity as well.
But Christ, the fountain of perfection, did not instruct every person to go sell all that he had and give to the poor, and in such a fashion follow him and his footsteps. “He spoke this to those people who wished to be perfect; and by your leave, gentle people, I am not one of those. I will use the flower of my life in the acts and fruits of marriage.
Tell me also, for what purpose were members of procreation made, and made in such a perfect manner? Trust well, they were not made for nothing. Whosoever wishes to interpret may do so, and interpret things up and down that and say that they were made for purging urine and that both our small things were also to know a female from a male and for no other cause—did someone say no? Those with experience know well it is not so. So that scholars will not be angry with me, I say this: that they are made for both; that is to say, for duty and for ease of procreation, providing we do not displease God. Why should men otherwise set down in their books that man shall yield to his wife her debt? Now with what should he make his payment, if he did not use his blessed instrument? They were made then upon a creature to purge urine, and for procreation as well.
But I do not say that every person who has such equipment is bound to go and use it for procreation. For that reason people should men take no heed of chastity. Christ was a virgin and created as a man, as were many saints since the beginning of the world; yet they always lived in perfect chastity. I will not envy any virginity. Let virgins be called bread of purified wheat-seed, and let us wives be called barley-bread; and yet, as Mark can tell, our Lord Jesus refreshed many people with barley-bread. I will persevere in such a state as God has called us to; I am not particular. In wifehood I will use my instrument as freely as my Maker has sent it. If I am unaccommodating to my husband, may God give me sorrow. My husband shall have it both evening and morning, whenever it pleases him to come forth and pay his debt. I will not stop. I will have a husband who will be both my debtor and servant, and have his tribulation upon his flesh, while I am his wife. As long as I live I, and not he, have the power over his body. The apostle told it to me in this very way, and instructed our husbands to love us well. This entire subject pleases me well, every bit.
Up started the Pardoner, and without delay. “Now lady,” he said, “by God and St. John, you are a noble preacher in this matter! I was about to wed a wife; alas! Why should I pay for it so dearly upon my flesh? I would rather not wed any wife this year.”
“Wait! My tale is not yet begun,” she said. “No, before I go you shall drink out of another barrel that will taste worse than ale. And when I have told my story to you about the tribulation in marriage, in which I have been expert all my life (that is to say, I myself have been the scourge), then you may choose whether you will sip of that same barrel that I shall broach. Be mindful, before you come too close; for I shall tell half a score of examples. ‘Whosoever will not be warned by other men, by him shall other men be corrected’: these same words writes Ptolemy; read his Almagest.”
“Lady,” said this Pardoner, “I would pray you, if it were your pleasure, tell your tale as you began, hold back for no man, and teach us young men from your experience.”
“Gladly,” she said, “if it may please you. But I beg all of you in this company, if I speak according to my fancy, do not take it amiss. For my intent is but to make sport. Now, sirs, I will continue.
“May I never see another drop of ale or wine, if I did not tell the truth about my husbands, as three of them were good, and two of them were bad. The three men were good, rich and old, and they hardly could keep their obligation to me, by which they were bound to me. By God, you know well what I mean by this. May God help me, I laugh when I think how pitifully I made them work at night! And, by my faith, I found it useless. I did not need to make an effort or pay them any respect to win their love. They loved me so well, by God above, that I set no value on their love. A wise woman will always attempt to win love where she has none; but since I had them wholly in my hand and had all their land, why should I bother to please them, unless it were for my profit and pleasure? I ruled them so, by my faith, that many nights they sang ‘alas!’
“Not for them, I believe, was fetched the bacon that some men win at Dunmow in Essex. I governed them so well by my rules that each of them was blissful and glad to bring me beautiful things from the fair. They were glad when I spoke friendly to them, for God knows, I chided them without mercy. Now listen, you wise wives who can understand, hear how craftily I behaved myself.
“Thus shall you speak, and thus you shall put them in the wrong, for there is no man who can swear and lie half so boldly as a woman. I say this for the benefit of wise wives when they have made a little misstep. A wise wife, if she knows what is good for her, shall make a man believe that the jackdaw is mad, and shall use her own maid as a witness to confirm it.
“But now hear how I spoke: -’Old sir fogey, is this how you would have things? Why is my neighbor’s wife so fine? She is honored everywhere she goes, while I have no decent clothes and must sit at home. Are you in love? What are you doing at my neighbor’s house? Is she so fair? What do you whisper with our maid? God bless! Leave behind your tricks, old sir lecher! And if I have a friend or a gossip, completely innocent, and I walk to his house or amuse myself there, you chide me like a fiend. You come home as drunk as a mouse and sit on your bench preaching, with no good reason. You say to me, it is a great evil to wed a poor woman, for the cost; and if she were rich, of noble birth, then you say that it is a torment to suffer her pride and her melancholy. And if she were fair, you say that every lecher will have her, you very knave! She who is assailed on every side cannot remain in chastity for long.
“‘You say that some folk desire us for our wealth, some for our figure, some for our beauty, some because we can sing or dance, some for our manners and mirth, and some for our hands and slim arms. Thus all goes to the Devil, by your account.
“‘You say that a castle wall can not be defended when it is assailed so long from every side. And if a woman be foul, then you say that she covets every man she sees, and will leap on him like a spaniel, until she find some man to do business with her. You say no goose in the lake that is too grey to look for a mate. And you say that it is a hard matter to control a thing that no man would be willing to keep.
“‘Thus you say, old fool, when you are going to bed; that no wise man need marry, nor any man who hopes for heaven. With a wild thunder-clap and fiery lightning-bolt may your withered neck be snapped in two! You say that leaky houses, smoke, and chiding wives, make men flee from their own homes.
“‘Ah, God bless! What ails such an old man to scold like this? You say that we wives will cover our vices until we are safely married, and then we show them. That is a villain’s proverb! You say that oxen, asses, horses, and hounds are tested for some time before men buy them, and so are basins, wash-bowl, spoons, stools, pots, clothes, attire, and all such household stuff; but people make no test of wives until they are wedded. And then, you old rascally dotard, you say, we will show our vices.
“‘You say also it displeases me unless you praise my beauty and gaze ever upon my face and call me “fair lady” everywhere; and unless you make a feast on my birthday, and dress me gay and freshly; and unless you do honor to my nurse, and to my maid in my bower, and to my father’s family—all this you say, old barrel-full of lies.
“‘And yet you have gathered a false suspicion of our apprentice Jankin, for his crisp hair shining like fine gold, and because he escorts me back and forth. I would not have him, even if you should die tomorrow! But tell me this—and bad luck to you!—why do you hide the keys of your chest from me? By God, they are my goods as well as yours! Why do you intend to make a fool of the mistress of your house? Now by the lord who is called St. James, however you may rage, you shall not be master both of my body and of my goods; you must give up one of them, in spite of your eyes.
“‘What good does it do if you inquire after me or spy upon me? You want to lock me in your chest, I believe! You should say, “Wife, go where you wish, take your pleasure, I will believe no tales; I know you for a true wife, Lady Alice.” We love no man who takes note or care where we go; we wish to have our freedom. May he be blessed
of all men, that wise astrologer, Sir Ptolemy, who says this proverb in his book Almagest, “Of all men, he who never cares who has the world in hand has the greatest wisdom.” You are to understand by this proverb that you have enough: why do you need to care how well-off other people are? For in truth, old fogey, you shall have plenty of pleasing thing in the evening. He who will forbid a man to light a candle at his lantern is too great a miser; by God, he should have light, nevertheless. So you have enough; you need not complain.
“‘You say also that if we make ourselves amorous with clothing and with costly dress, it would be a peril to our chastity; and yet—may the plague take you!—you must confirm it with these words of the apostle: “Ye women shall apparel yourselves in garments made with chastity and shame,” he said, “and not with tressed hair and splendid gems and pearls, nor with gold, nor rich clothes.” I would not give a fly for your text or your rubric.
“‘You said also I was like a cat; for a cat, if someone were to singe the cat’s skin, will always dwell at home; but if she were sleek and elegant in her fur, she will not remain in the house an hour, but before any day would dawn, will go forth to show her skin and go a-caterwauling. This is to say, sir rogue, if I am finely dressed, I will run out to show my clothes.
“‘Sir old fool, what ails you to spy after me? Even if you were to ask Argus to be my sentry with his hundred eyes as best he can, in faith, he shall not keep watch over me unless it suits me. Still I could deceive him, as I hope to prosper!
“‘You say also that there are three things that trouble this entire world, and that no creature can endure the fourth. Oh, dear sir rascal, may Jesus shorten your life! Still you preach and say a hateful woman is considered one of these adversities. Are there no other things you can use for comparison without an innocent wife being one of them?
“‘You compare woman’s love to hell, or to barren land where no water can lie. You compare it also to wildfire; the more it burns, the more it desires to consume everything that can be burned. You say that just as worms destroy a tree, so too a wife destroys her husband; those who are tied to women know this.
“Gentle people, in this very way, as you can see, I would firmly swear to my old husbands, that they said this in their drunkenness; and all was false, except I got Jankin and my niece to be my witnesses. O Lord! The pain and woe I did them, though they were innocent, by God’s sweet suffering! For I could bite and whinny like a horse. I knew how to complain, even if I was guilty; or else I would have often been undone. He who first comes to the mill, grinds first; I complained first, and thus our war was ended. They were very glad to excuse themselves hurriedly of things that they never had done in all their lives. I would accuse my old husband of visiting prostitutes, even when they were so sick that they could scarcely stand.
“Yet I tickled his heart because he thought that I had such great fondness for him. I swore that all my walking about at night was to spot wenches whom he slept with. Under that pretext I had many privy jests at him; for all such wit is given to us when we are born. God has given deceit, weeping, and spinning to women by nature, so long as they live.
“And thus I boast of one thing for myself: in the end I had the better in every way, by cunning, or by force, or by some type of device, such as continual murmuring or grumbling. And most chiefly at night they had ill fortune; then I would scold and grant him no pleasure. I would not stay in bed any longer if I felt his arm over my side, until he had paid his ransom to me. And therefore I tell this to every man: let he who can, prosper, for everything has its price. Men may lure no hawks with an empty hand. For the sake of gain I would give them their way, and pretend to have an appetite; and yet I never had pleasure in bacon, from Dunmow or elsewhere. And so I would be chiding them all the time; even if the pope had sat beside them, by my word, I would not spare them at their own table. I repaid them word for word; so may the Almighty Lord help me, if I ere to make my testament right now, I would not owe them a word that has not been repaid. By my wits I made it so that they were glad to surrender, as their best option, or we would have never been at peace. For though my husband looked like a mad lion, he was nonetheless bound to fail in his purpose.
“Then would I say, ‘Good dear, take note how meekly Wilkin our sheep looks; come near, my spouse, let me kiss your cheek. You should be all patient and mild, and have a sweet tender conscience, since you thus preach of the patience of Job. Always endure, since you can preach so well; and unless you do, we must teach you for sure that it is pleasant to have a wife in peace. Truly, one of us two must bend to the other and since a man is more reasonable than a woman, you must be patient. What ails you to grumble and groan in this way? Is it because you want to have my body all to yourself? Why, take it all! Have every bit! By Peter, I curse you, but you love it well! If I would sell my beautiful thing, I could walk as fresh as a rose, but I will keep it for your own taste. You are to blame, by God! I tell you the truth.” We had this sort of words between us; but now I will speak about my fourth husband.
“My fourth husband was a reveller, that is to say, he had a paramour—and I was young and full of frolic, stubborn and strong, and jolly as a magpie. I could dance well to a little harp, and sing like any nightingale, when I had taken a draught of sweet wine. Metellius, the filthy churl, the swine, who with a staff bereft his spouse of her life, because she drank wine, would not have frightened me from drink, if I had been his wife! And when I think of wine I must think of Venus; for just as surely as cold engenders hail, a lecherous mouth leads to a lecherous body. There is no defense in a woman who is full of wine, as lechers know by experience.
“Lord Christ! But when I think about my youth and mirth, it tickles me at the root of my heart! To this very day it does my heart good that I have had my fling in my time. But alas! Age, which envenoms all things, has bereft me of my beauty and energy. Let them go. Farewell! May the Devil go with them! The flour is gone, and there is no more to say; now I sell the bran as best as I can. But even now I will strive to be very merry.
“Now I will tell of my fourth husband. I say I had great resentment in my heart that he had pleasure in any other. But by the Lord and Saint Joce, he was paid back! I made a cross from the same wood for his back; not with my body, in any foul manner, but truly I offered people such generous hospitality that for anger and absolute jealousy I made him fry in his own grease. By God, I was his purgatory on earth, wherefore I hope that his soul is in glory now.
“For God knows, he sat often and sang, when his shoe pinched him bitterly: No creature knew, except God and he, how sorely I twisted him in so many ways. He died when I returned home from Jerusalem, and lies buried under the cross-beam, albeit his tomb is not quite as elaborately crafted as the sepulcher of Darius that Apelles so skilfully made. It would have been a waste to bury him at such an expense! Farewell to him; he is now in his grave and in his coffin—God rest his soul!
“Now will I speak of my fifth husband—may God never allow his soul to enter hell! And yet he was the most villainous to me, as I can still feel on my ribs all in a row, and ever shall to my ending day. But he was so fresh and merry, and could sweet-talk so well that, even if he had beaten me on every bone, he could soon win my beautiful thing again. I believe I loved him best, because he was sparing in his love.
“We women have, to tell the truth, an odd fantasy on this matter; whatever thing we can not easily win we will cry after continually and crave. “Forbid us something, and we desire that thing. Press on us hard, and then we will flee. With much reserve we offer our merchandise; a large crowd at the market makes our wares expensive; wares offered at too low a price will be thought to have little value. Every wise woman knows this.
“My fifth husband—may God bless his soul—which I took for love and not for riches, was sometime an Oxford scholar; and he had left school, and went to board with my good friend, who dwelt in our town. May God keep her soul! Her name was Alisoun. She knew my heart and my private thoughts better than our parish priest, by my soul! To her I revealed all my secrets.
“For had my husband peed on a wall, or done something that would have cost him his life, I would have told his every bit of his secret to her, and to another worthy wife, and to my niece, whom I loved well. And I did so often, God knows, which often made his face red and hot for true shame, and he would blame himself for telling me so great a secret.
“And so it happened that once, in Lent, (as I so often did, I visited my friend, for I still always loved to be merry, and to walk from house to house in March, April, and May, to hear various tales) that Jankin the clerk, my friend dame Alice, and I walked into the fields. All that spring my husband was in London; I had a better opportunity to play, and to see and to be seen by lusty folk. What did I know about how my fortune was to be shaped or in what place? Therefore, I made my visits to holy day vigils, to processions, to sermons, to these pilgrimages, to miracle-plays, and to weddings, and wore my gay scarlet gowns. These worms and moths and mites never ate a bit of them, upon my peril! And do you know why? Because they were well used.
“Now I will tell what happed to me. I say that we walked in the fields, until in truth we had such flirtation together, this clerk and I, that in my foresight I spoke to him, and told him how he should wed me, if I were widowed. For, I am not speaking in boast; I was certainly never to this point without provision for marriage—nor for other things as well. I think that a mouse’s heart is not worth a leek if the mouse has but one hole to run to; and if that one fails, then all is over.
“I persuaded him to think that he had enchanted me; my mother taught me that trick. And I said also I dreamed of him all night; he would have slain me as I lay on my back, and my whole bed was full of real blood; but yet I hoped that he should bring good fortune to me, for blood signifies gold, as I was taught. And all of it was false; I dreamed not a bit of it, but I followed my mother’s teaching all along, as well as in other things besides.
“But now, sir, let me see; what shall I say now? Aha! By God, I have it again. When my fourth husband lay on his bier, I wept ever and made a sorrowful expression, as wives must, for it is the custom; and I covered my face with my kerchief. But since I had been provided with a new mate, I wept rather little, I vow.
“In the morning my husband was borne to church by the neighbors, who mourned for him, and our scholar Jankin was one of them. So may God help me, when I saw him go after the bier, I thought he had so clean and fair a pair of legs and feet that I gave him all my heart to keep. He was twenty winters old, I believe, and if I am to tell the truth, I was forty. But I always had a colt’s tooth. I was gap-toothed; I bore the print of Saint Venus’ birthmark, and that became me well. I was a lusty one, and fair, and rich, and youthful, and merry of heart, may God help me.
“For certainly, I am dominated by the planet Venus in my senses, and my heart is dominated by the planet Mars. Venus gave me my love for pleasure and my wantonness, and Mars my sturdy hardihood. My ascendant was Mars in Taurus. Alas, alas! That ever 1ove was thought a sin! I followed ever my inclination by virtue of my constellation. That made it that I could not withhold my chamber from any good fellow. Yet I have the mark of Mars upon my face and in another private place as well. May God be my salvation indeed, I never loved discreetly, but always followed my appetite, whether he was short or tall, black or white it did not matter to me, as long as he pleased me, how poor he was, nor of what station.
“What should I say but at the end of a month this jolly clerk Jankin, who was so debonair, wedded me with great splendor? And I gave him all the land and wealth that I had ever been given; but afterwards I repented myself sorely, for he would allow nothing that I desired. By God, he struck me once on the ear! That was because I tore a leaf out of his book and my ear grew entirely deaf because of the blow. I was as stubborn as a lioness, and a very chatterbox with my tongue, and I would walk as I had done before from house to house, though he had sworn I should not. For this reason he would often make homilies and teach me old Roman histories how Symplicius Gallus left his wife and forsook her for all his days, just because he saw her one day looking out of his door with her head uncovered.
“He told me the name of another Roman who forsook his wife also because without his knowledge she was to a summer game. And then he would seek in his Bible that proverb of the Ecclesiast where he commands and firmly forbids that a man should allow his wife to go wander about. Then indeed he would say just this,
“He who builds his house out of sallows,
And spurs his blind horse over fallows,
And allows his wife to seek hallows,
Then should be hanged upon the gallows.”
But all for nothing; I did not care one acorn for his proverbs or his old saying, and I would not be scolded by him. I hate anyone who tells me my faults; and, God knows, so too do more of us than I. This made him insanely furious with me, but I would not tolerate him in any case.
“Now, by Saint Thomas, I will tell you the truly, why I tore a leaf out of his book, for which he struck me so that I became deaf. He had a book which he would be still reading, night and day, for his amusement. He called it Valerius and Theophrastus; he always laughed uproariously at this book. And there was also once a scholar at Rome, a cardinal, named Saint Jerome, who composed a book against Jovinian; and besides this in my husband’s book there were Tertullian, Chrysippus, Trotula, and Heloise, who was abbess not far from Paris, and also the Proverbs of Solomon, Ovid’s Art of Love and many other books; and all these were bound in one volume.
“And every night and day, when he had leisure and freedom from other outside occupation, it was his habit to read in this book about wicked women; of them he knew more lives and legends than there are of good women in the Bible. For, trust well, it is an impossibility that any scholar will speak well of women, unless it would be of the lives of holy saints; but never of any other woman. Who painted the Lion, tell me? By God, if women had written histories, as scholars have in their chapels, they would have written about men more evil than all the sons of Adam could redress.
“The children of Mercury and the children of Venus are contrary in their actions; Mercury loves wisdom and knowledge, and Venus revelry and extravagance. And, because of their contrary natures, each of these planets descends in sign of the zodiac in which the other is most powerful; thus Mercury is depressed in Pisces, where Venus is exalted, and Venus is depressed where Mercury is exalted. Therefore no woman is praised by any scholar. When the scholar is old and entirely unable to give Venus service that is even worth his old shoe, then he sits down and in his dotage writes that women cannot keep their marriage vow!
“But now to my tale—why I was beaten for a book, by God, as I told you. One night Jankin, our husband, sat by the fire and read in his book, first about Eve, for whose wickedness all mankind was brought to misery, for which Jesus Christ Himself was slain, Who redeemed us with His heart’s blood. Lo! Here you may read explicitly about woman, that she was the ruin of all mankind.
“Then he read to me how Samson lost his hair in his sleep; his sweetheart cut it with her shears, through which treason he lost both his eyes. Then I tell you he read me about Hercules and his Dejanira, who caused him to set fire to himself. Nor did he in any way forget the penance and woe which Socrates had with his two wives, how his wife Xantippe cast piss on his head; this blameless man sat still as a stone, wiped his head, and dared say no more than, “before thunder ceases, the rain comes.”
“Of his cursedness my husband found a relish in the tale of Pasiphae, queen of Crete. Fie! Speak no more of her horrible lust and desire—it is a grisly thing. He read with good devotion about Clytemnestra, who for her wantonness treacherously caused her husband’s death. He told me also for what cause Amphiaraus perished at Thebes; my husband had a legend about his wife Eriphyle, who for a brooch of gold secretly informed the Greeks where her husband had hidden himself; for this reason he met a sorry fate at Thebes. He told me of Livia and Lucilia, who both caused their husbands to die, the one for hate, the other for love. Livia, late one evening, poisoned her husband, because she had become his foe; the wanton Lucilia so loved her husband that she gave him a love-drink, that she might always be in his mind, but of such power that he was dead before morning.
“And thus in one way or the other husbands came to sorrow. And then he told me how one Latumius lamented to Arrius, his fellow, how there grew in his garden such a tree on which, he said, his three wives had hanged themselves with desperate heart. ‘Oh dear brother, give me a slip from this same blessed tree,’ said this Arrius, ‘and it shall be planted in my garden!’
“He read about wives of later times, some of whom have murdered their husbands in their sleep, and had sex with their lovers while the corpse lay all night flat on the floor. And some have driven nails into their husband’s brains while they slept. And some have given them poison in their drink. He spoke more evil than a heart can devise.
“And in all this he knew more proverbs than blades of grass grow in this world. He said, ‘It is better to have your dwelling with a lion or a foul dragon, than with a woman accustomed to scorning.’ ‘It is better,’ he said, ‘to dwell high in the roof, than down in the house with an angry woman; they are so wicked and contrary that they forever hate what their husbands love.’
“He said, ‘A woman casts her shame away when she casts off her undergarments.’ And furthermore, ‘A beautiful woman, unless she is also chaste, is like a gold ring in a sow’s nose.’ Who would think or imagine the woe and pain in my heart.
“And when I saw that he would never leave reading all night in this cursed book, all of the sudden I plucked three leaves out of his book, even as he was reading, and I also struck him on the cheek with my fist so that he fell down backward into our fire. And he started up like a mad lion, and struck me on the head with his fist so that I lay as dead on the floor.
“And he was aghast when he saw how still I was, and would have fled on his way, until at last I came out of my swoon. ‘Oh, have you slain me, false thief,’ I said, ‘and have you murdered me thus for my land? Before I die, I will still kiss you.’ And he came nearer and kneeled down gently and said, ‘Dear sister Alisoun, so God help me, I shall never strike you again! You yourself are to blame for what I have done. Forgive me for it; and I beg you for that.’ And yet again I hit him on the cheek, and said, ‘Thief, I am revenged this much. Now I will die; I can speak no more.’
“But at last with great pain and grief, we fell into agreement between ourselves. He put the full bridle into my hand, to have the governance of house and estate, and over his tongue and hands as well. And I made him burn his book then and there.
“And when I had got for myself all the sovereignty, through a master-stroke, and when he said, ‘My own faithful wife, do as you will the rest of your days; be the guard of your honor, and of my dignity also,’ we had never a dispute after that day. God help me so, I was as loving to him as any wife between Denmark and India, and as true also; and so was he to me. And I pray to God, Who sits in glory, so bless his soul for His sweet compassion! Now I will relate my story, if you will listen.”
The Friar, when he had heard all this, laughed and said, “Now, Madame, so may I have joy, this is a long preamble of a tale!”
When the Summoner heard the Friar make an outcry, he said, “Lo! By God’s two arms! A friar will evermore be meddling. Lo, good men! A fly and a friar will fall into every dish and every affair. Why do you speak of preambling? What! Amble or trot, or hold your peace and go sit down! You hinder our sport in this way.”
“Yes, is that what you want, sir Summoner? Now by my faith,” said the Friar, “I shall tell, before I go, such a tale or two of a summoner that all the people here shall laugh.”
“Now, Friar, I curse your face,” said this Summoner, “and I curse myself, unless I tell stories, two or three, of friars, before I get to Sittingborne, that shall make your heart grieve, for I know well your patience has already left you.”
“Peace, and now!” cried our Host; and said, “Let the woman tell her tale. You act like people who are drunk with ale. Please, Madame, tell your tale; and that is best.”
“All ready, sir, just as you wish,” she said, “if I have the permission of this worthy Friar.”
“Yes, Madame,” he said, “tell your tale now, and I will listen.”
Here ends the Prologue of the Wife of Bath.
Here begins the Tale of the Wife of Bath.
In the old days of King Arthur, of whom Britons speak great glory, this land was entirely filled with fairy power. The elf-queen danced often with her merry company in many green meadows. This long ago was the belief, as I find in books. I speak of many hundred years ago; but in our times no man can see elves any more.
For now the great charity and the prayers of begging friars and other holy friars, who, as thick as motes in a sunbeam, reach every land and every stream, blessing halls, chambers, kitchens, bowers, cities, towns, castles, villages, barns, stables, dairies—all this causes there to be no elves. For where a fairy was accustomed to walk, there the begging friar himself walks now, in the mornings or the afternoons, and says his matins and his holy things as he goes along in his begging. Women may go up and down safely; in every bush or under every tree, there is no incubus, except him, and he will do nothing but dishonor them.
And so it happened that this King Arthur had in his court a lusty young knight, who one day came riding from the river; and it happened that he saw walking ahead of him a maiden, whom he ravished, in spite of all her resistance. For this violation there was such clamor and such appeal to King Arthur, that the knight was condemned by course of law to die; and perhaps the statute in place then was so severe that he would have lost his head, if the queen and other ladies had not so long begged the king for mercy, until he granted him his life at that point, and placed him entirely at the queen’s will, to choose whether she would save him or let him die.
The queen thanked the king very heartily; and after this, upon a day when she saw the opportunity, she spoke in this way to the knight: “You stand now,” she said, “in such a plight that you have even now no assurance of your life. I grant you life, if you can tell me what thing it is that women desire most. Beware, and guard your neck-bone from iron! And if you cannot tell it right now, I will still give you leave to go for twelve months and a day, to search out and learn an answer sufficient for this point. And before you depart, I will have security that you will yield up your body in this place.”
This knight was woeful, and he sighed sorrowfully. But what! He could not do just as he pleased. And, with such a reply that God would provide for him, at last he chose to depart and come at the very end of the year; and he took his leave and went forth along his way.
He sought every house and place where he hoped to find such luck as to learn what women love most. But he could arrive at no coast where he could find two creatures agreeing together on this matter. Some said that women best love riches; some said honor; some said mirth; some, fancy clothes; some, pleasure in bed, and to be widowed often and re-wed. Some said that our hearts are most eased when we be flattered and gratified.
They came very near the truth; a man shall best win us by flattery, I will not deny it, and we are caught by attentiveness and diligence, both great and small. And some said how we love best to be free and to do just as we wish, and that no man should reprove us for our faults, but say that we are wise and never foolish at all. For in truth there is nobody among us who will not kick if someone would claw us on a sore place, just because he tells us the truth. Try this, and he shall find it out that it is true. For though we may be full of vice within, we wish to be considered wise and clean of sin.
And some said that we have great delight to be accounted stable and trustworthy and steadfast in one purpose, and never reveal what men tell us. But that sort of talk is not worth a rake-handle, by God! We women can conceal nothing. Take witness of Midas. Would you like to hear the tale?
Ovid, among other little things, says that Midas had two ass’s ears growing upon his head under his long hair, which deformity he hid artfully from every man’s sight, as best he could, so that nobody knew of it, except his wife. He loved her most and trusted her; and he asked her to tell of his disfigurement to no creature. She swore to him, “No,” not even to gain all the world would she do that villainy and sin, to bring her husband so foul a name; for her own honor she would not do it.
But nevertheless she felt she should die, to hide a secret so long; it swelled so sorely about her heart, it seemed to her, that some word needed to burst from her. And since she dared tell it to no human creature, she ran down to a nearby marsh; her heart was ablaze until she arrived there.
And as a bittern bumbles in the mire, she laid her mouth down unto the water: “Betray me not, you water, with your sound,’ she said; ‘I tell it to you, and to nobody else. My husband has two long ass’s ears. Now my heart is whole and well again; now it is out. In very truth I could keep it in no longer.’
By this you may see that though we wait a time, we can conceal no secret forever; it must come out. If you wish to hear the remainder of the tale, read Ovid; you can find it out there.
This knight, about whom my tale chiefly is, when he saw he could not come by it, that is to say, what women love most—the spirit in his breast was so sorrowful. But home he went, as he could not remain. The day had come when he had to turn homeward. And as he went, deep in care, it happened that he rode under the edge of a forest, where he saw twenty-four ladies and more in a dance. Eagerly he drew toward this dance, in hope of learning some piece of wisdom. But in truth, before he arrived there entirely, the dance vanished—he did not know where it went. He saw no living creature there, except a woman sitting on the grass—no one could imagine a fouler creature.
At the approach of the knight this old woman arose and said, “Sir knight, there is no path that lies this way. Tell me, by your faith, what do you seek? Peradventure it may be better for you; these old people know many things.”
“My dear mother,” said this knight, “in truth I am just a dead man, unless I can say what thing it is that women desire most. If you could instruct me, I would repay you well for your work.”
“Pledge me your word here on my hand,” she said, “that you will do the first thing that I require of you, if it should lie in your power; and before it is night I will tell it you.”
“Take my pledge here,” said the knight, “I agree.”
“Then,” she said, “I dare to boast that your life is safe; for upon my soul I will guarantee that the queen will say as I do. Show me the proudest of the whole court, who wears a kerchief or other head-dress and who dares say no to what I shall teach you. Let us go on, without further words.” Then she whispered a word in his ear, and told him to be glad and have no fear.
When they had arrived at the court, this knight said he had kept his day, as he had promised, and his answer was ready. At that time many noble wives were assembled to hear his answer, and many maidens, and many widows (because they be wise); and the queen herself sat as judge. And then this knight was summoned.
Silence was commanded to every creature, and the knight was ordered to tell in public what thing mortal women most love. This knight stood not like a dumb beast, but without delay answered the question with manly voice, so that all the court heard it.
“My liege lady, over all this world” he said, “women wish to have sovereignty as well over her husband as her love, and to have mastery over him. This is your greatest desire, though you may slay me for this. Do as you wish; I am here at your will.”
In all the court there was neither wife nor maiden nor widow to contradict what he replied, but all declared he was worthy to have his freedom. And at that word, the old woman, whom the knight had seen sitting on the grass, started up.
“Mercy, my sovereign lady!” she said. “Do me justice, before your court departs. I taught the knight this answer, for which he pledged me his word that he would do the first thing I should require of him, if it lay in his power. Before the court, then, I pray you, sir knight,” she said, “that you take me as your wife; for you well know that I have saved your life. If I speak falsely, say no to me, upon your faith!”
This knight answered, “Alas and alack! I know full well that this was my promise. But for the love of God, please choose another request! Take all my goods, and let my body go.”
“No, then,’ she answered, “I curse us both. For though I may be ugly, poor, and old, I would like none of all the metal or ore that is buried under the earth or lies upon it, only that I would be your wife, and your love also.”
“My love!” he said, “No, my damnation! Alas that any of my kindred should be so foully disgraced by such a match!”
But all this was for nothing. This is the conclusion, that he was constrained, and had to wed her. And he took his old wife and went to bed.
Now perhaps some men would say that through my negligence I take no care to tell you all the joy and all the preparations that there were at the celebration that day. To this point I shall briefly answer, and say there was no joy nor celebration at all; but only heaviness and much sorrow. For he wedded her secretly the next morning. And he was so miserable that he hid himself the rest of the day like an owl, as his wife looked so ugly.
Great was his misery when he was alone with his wife; he tossed about and turned back and forth. His old wife lay always smiling, and said, “Ah, God bless, dear husband! Does every knight act this way with his wife? Is this the way of King Arthur’s household? Is every knight of his so hard to please? I am your own love and your wife also, and I have saved your life, and surely, I have never yet done you any wrong. Why do act this way on this first night? You act like a man who has lost his wit. What is my guilt? Tell me, for the love of God, and if I have the power, it shall be amended.”
“Amended!” said this knight. “Alas! No, no! It can not be amended forevermore! You are so loathly and so old, and come of so low a lineage as well, that it is small wonder that I toss and turn. I wish to God my heart would burst!’
‘Is this,’ she said, ‘the cause of your unrest?’
‘Yes, certainly, and no wonder,’ he said.
“Now, sir,” she replied, “I could amend all this before three days had passed, if I wish, so that you might bear yourself toward me well.
“But when you speak of such gentility as is descended from ancient wealth—so that you knights should therefore would be gentlemen of breeding—such arrogance is not worth a hen. Look who is always most virtuous, openly and secretly, and most inclines to do what gentle deeds he can; take him for the gentlest man. Christ wishes that we claim our gentility from Him, not from our ancestors’ ancient wealth. For though all their heritage of our ancestors, by reason of which we claim high rank, may descend to us, yet they cannot at all bequeath to any of us their virtuous living, which made them to be called gentle men and to bid us follow to them and do in like manner.
The wise poet of Florence, who is named Dante, speaks well on this matter. Lo, this is what Dante’s says in his poetry: “Seldom does a man climb to excellence on his own slim branches, for God, from his goodness, wills that we claim or gentility from Him.” For we may claim nothing from our ancestors, except for temporal things that can be injured and impaired.
“Every creature also knows this as well as I, that if gentility were planted by nature in a certain family all down the line, openly and privately, then they would never cease to do the fair duties of gentility; they could never do any base or vicious deed. Take fire and bear it into the darkest house between here and the mount of Caucasus, and let the doors be shut and leave that place. Nevertheless the fire will burn and blaze as fairly as though twenty thousand men witnessed it; on peril of my life, it will keep to its natural duty until it dies.
“Here you may well see how nobility hangs not from ancient possessions, since people do not always perform its works, as does the fire, according to its nature. For, God knows, one may often see a lord’s son do vicious and shameful deeds; and he who wishes to be esteemed for his gentility because he was born of a noble house and had virtuous and noble ancestors, and yet himself will not perform the deeds of gentility nor follow after his gentle ancestor who is dead, he is not gentle, even if he is a duke or an earl; for base and sinful deeds make a commoner. For gentility then would be nothing but renown of your ancestors for their high worthiness, which is something that has nothing to do with you. Your gentility comes only from God. Then our true gentility comes from divine grace, and was in no fashion bequeathed to us with our earthly station.
“Think how noble was that Tullius Hostilius, as Valerius tells, who rose out of poverty to high nobility. Read Seneca, and Boethius as well; there you shall see expressly that he who does noble deeds is noble. And therefore, dear husband, I conclude in this way: albeit my ancestors were untutored, yet may the high God—and so I hope— grant me grace to live virtuously. Then I am noble, when I begin to live virtuously and to abandon evil.
“And you reproach me for poverty; but the high God on whom we believe chose freely to live in poverty. And surely every man, maiden, or wife, may well know that Jesus, King of Heaven, would not choose a wicked manner of living. Truly cheerful poverty is an honorable thing, so will Seneca say, and other clerks. Whoever keeps himself content with his poverty, I count as rich, even if he does not have not a shirt! He who covets is a poor creature, for he wishes to have that which is not within his power. But he who has nothing, nor covets things, is rich, albeit you count him as only a serving-lad.
“True poverty sings a song of its own. Concerning poverty, Juvenal says merrily:
“The poor man, when he goes along the way,
Before the thieves, he can still sing and play.”
Poverty is a hateful good, I suppose, a great remover from the busyness of the world, and a great teacher of wisdom to one who takes it in patience. All this is poverty, though it may seem wretched; and a possession that no creature will challenge. When a man is humbled, often poverty allows him to know his God and himself as well. It seems to me that poverty is a magnifying glass through which he may see who his true friends are. And therefore, sir, I pray, so that I will not grieve you, scorn me no more for my poverty.
“Now, sir, you reproach me for my old age. And surely, sir, though there may be no authority in any book to tell you so, yet you honorable gentlefolk say that men should do courtesy to an old creature, and for your gentle manners call him Father. And I could find authorities to show this, I believe.
“Now you say I am old and foul: then have no fear that you will be a cuckold. For ugliness and age, upon my life, are great wardens over chastity. But nevertheless, since I know your delight, I shall fulfill your appetite.
“Choose,” she said, “one of these two things: to have me foul and old until I die, and to you a true, humble wife, never in all my days displeasing you; or else to have me young and beautiful, and take your chance on how many visits there will be to your house—or perhaps to some other place—which will be for my sake. Now choose yourself which one you will have.”
This knight thought hard about it and sighed deeply; but at last he spoke in this manner: “My lady and love, and my dear wife, I put myself into your wise governance. Please choose which may be the greatest pleasure and greatest honor to you and me also; I care not which of the two, for it is sufficient to me to please you.”
“Then I have the mastery over you,” she said, “since I may choose and govern as I wish”
“Yes, surely, wife,” he said; “I believe that is for the best.”
“Kiss me,” she said, “we will be angered no longer. For by my faith I will be both unto you—that is to say, both beautiful, yes, and good. I pray to God that I may die mad, but I would be as good and faithful as ever a wife was since the world was new. And if I am not as beautiful to see in the morning as any lady, queen or empress, between the east and the west, do with my life and death as you will. Lift up the curtain, and look how it is.”
And when the knight saw truly that she was so fair and so young, he clasped her in his two arms for joy, his heart bathed in a bath of bliss. A thousand times in a row he kissed her. And she obeyed him in all that might cause him delight or pleasure.
And thus they lived in perfect joy to the end of their lives. And may Jesus Christ send us husbands meek, young, and lusty, and grace to outlive them that we wed.
And I pray Jesus also to shorten their days that will not be ruled by their wives. And old, angry misers—may God send them a true pestilence soon!
Here ends the Wife of Bath’s Tale.
The Franklin’s Tale
Here follow the Words of the Franklin to the Squire, and the Words of the Host to the Franklin.
“In faith, Squire, you have conducted yourself well and nobly. I praise your wit highly,” said the Franklin, with such delicate understanding. In my judgment there is nobody in this company who shall be your peer in eloquence as long as you live. May God give you good fortune, and send you perseverance in virtue, for I have great delight in your speaking. I have a son, and by the Trinity I had rather he would be a man of such discretion as you, than have twenty pounds worth of land, even if it were put in my hand right now.
“Fie on possessions, unless a man is virtuous as well! I have scolded my son, and shall still scold him, because he will not wish to pursue virtue; but his habit is to play at dice and to spend and to lose all that he has. And he had rather talk with a page than converse with any noble person from whom he might properly learn nobility.
“A straw for your gentle manners!” said our Host. “What, Franklin, well you know, by God, that each of you must tell at least a tale or two, or break your word.”
“That I well know, sir,” said the Franklin. “I pray you not to hold me in scorn if I speak a word or two to this man.
“Tell your tale now, without more words.
“Gladly, sir Host,” he said, “I will obey your will; now listen to what I say. I will not contradict you in any way as far, to the extent that my wits will suffice. I pray to God that it may please yow; then I will know well that it is good enough.”
The Prologue of the Franklin’s Tale
“These old gentle Bretons in their time made lays about various adventures, rhymed in their early British tongue; which lays they sang to their instruments of music, or else read them, for their pleasure. And one of them I have in mind, which I will relate with good will as best I can. But, sirs, because I am an unlearned man, at my beginning I pray you to excuse me for my homely speech. In truth, I never learned rhetoric; anything I speak must be bare and plain. I never slept on the Mount of Parnassus, nor learned Marcus Tullius Cicero. I know no colors of speech, surely; only such colors as grow in the meadow, or else such as people dye or paint. Colors of rhetoric are too strange for me; my spirit has no feeling in such matters. But if you wish, you shall hear my tale.”
Here begins the Franklin’s Tale.
In Armorica, which is called Brittany, there was a knight who loved and served a lady in the best manner he could. And he underwent many labors and many great enterprises, before he gained her. For she was one of the fairest women under the sun, and had come from such a noble family that this knight scarcely dared for fear to tell her his woe and his pain and distress. But at last she took such pity upon his pains, because of his worthiness and primarily for his humble attentiveness, so that secretly she agreed to take him as husband and lord, in such lordship as men may have over their wives. And in order that they might live more in bliss, he swore to her as a knight, by his own free will, that never at any time in all his life would he take any authority upon himself against her will, nor show jealousy toward her, but obey her and follow her will in all things, as any lover shall do toward his lady; except that he wanted only the sovereignty in name, lest he should shame his rank as husband.
She thanked him, and said with great humility, “Sir, since through your noble mind you offer me so free a rein, God forbid that through my guilt there would ever be war or contention between us two. Sir, I will be your true humble wife until my heart break; take here my pledge.” Thus they were both in quiet and peace.
For one thing, sirs, I dare safely say, friends must comply with one another, if they wish to keep company long. Love will not be constrained by mastery; when mastery comes, the god of love soon beats his wings, and, farewell, he is gone! Love is as free as any spirit. Women by their nature desire liberty and not to be under constraint like a servant; and so do men, if I shall tell the truth. Look who is most patient in love, he has the advantage over all. Patience is a high virtue, certainly; for, as these scholars say, it conquers things that force could never reach.
Men should not scold or complain at every word. Learn to endure, or else, on my life, you shall learn this, whether you wish to or not. For certainly there is nobody in this world who sometimes does not act or speak amiss. Wrath, sickness, the constellation, wine, woe, changing humors, very often cause a man to act or speak amiss.
A man may not be avenged of every wrong; in every creature who knows how to rule his life, there must be moderation, according to the occasion. And therefore, so that he might live at ease, this wise worthy knight promised patience toward her, and she seriously swore to him that there never should be a fault in her. Here one may see a humble and wise agreement; thus she took her servant and her lord: servant in love, and lord in marriage. Then he was in both lordship and servitude. Servitude? No, but superior in lordship, since he has both his ]ady and love; surely, his lady, and his wife as well, who accepted that law of love. And in this happy state he went home with his wife to his country, not far from Penmark, where his dwelling was, and where he lived in happiness and comfort.
Who, unless he had been wedded, could tell the joy, the comfort, and wellbeing between husband and wife?
This blessed condition lasted a year and more, until the knight of whom I speak, who was called Arveragus of Kayrrud, laid his plans to go and dwell a year or two in England, which also was called Britain, to seek worship and honor in arms, for he set all his pleasure on such toils. And he dwelt there two years, as the book says.
Now I will leave Arveragus, and will speak of Dorigen his wife, who loved her husband as her heart’s blood. For in his absence she wept and sighed, as these noble wives do (when they will). She mourned, watched, wailed, fasted, lamented; desire for his presence so distracted her that she cared nothing for the whole wide world. Her friends, who knew her heavy thoughts, comforted her in all they could. They preached to her; day and night they told her that she was slaying herself for no good reason, alas! And they comforted her all they could, to make her leave her heaviness.
Through the process of time, as you all know, one may engrave in a stone so long that some figure will be imprinted on it. They comforted her so long that, with the aid of hope and reason, she received the imprint of their consolation. Through this her great sorrow began to assuage; she could not continue forever in such frenzy.
And while she was in all this sorrow, Arveragus had sent home to her letters telling of his welfare, and that he would soon return; otherwise, this sorrow would have slain her heart. Her friends saw her sorrow began to slacken, and on their knees begged her for God’s love to come and roam about with them, to drive away her dark imaginings. And finally she agreed, for well she saw that it was best.
Now her castle stood near to the sea, and for a diversion she often walked with her friends high upon the bank, from which she saw many ships and barges sailing on their course, wherever they would go. But then that became a part of her grief. For often she said to herself, “Alas! Is there no ship of so many that I see that will bring home my lord? Then my heart would be fully cured of its bitter, bitter pains.”
Another time she would sit there and ponder, and from the shore cast her eyes down. But when she saw the grisly black rocks, her heart would so quake for true fear that she could not hold herself on her feet. Then she would sit down on the grass and piteously look into the sea, and with sorrowful, cold sighs say just so: “Eternal God, who through Your providence guides the world by sure government, You make nothing in vain, as they say. But, Lord, these grisly, fiendish, black rocks, which seem more like a foul chaos of work than any fair creation by such a perfect, wise, and unchanging God: why have You created this irrational work? For by this work neither man nor bird nor brute is benefited, south or north, east or west.
“It does no good, in my mind, but harm. Do You not see, Lord, how it destroys mankind? Although they may not be remembered, rocks have slain a hundred thousand bodies of mankind, which is such a fair a part of Your work that You made it in Your own image. Then it should seem You had a great fondness toward men; but how then may it be that You created to destroy them in such a way that do no good, but always harm? I know well that scholars will say as they please by arguments that all is for the best, though I cannot understand their reasons. But may the same God that made the wind blow protect my lord! This is my conclusion; I leave all disputation to scholars. But I wish to God that all these black rocks were sunk into hell, for his sake! These rocks slay my heart for fear.” Thus she would speak to herself, with many piteous tears.
Her friends saw that it was no diversion for her, but only a discomfort, to walk by the sea, and devised for her amusements in other places. They led her by rivers and springs and in other delightful places; they danced and they played at chess and backgammon.
So one day in the morning, they went to amuse themselves for the entire day in a nearby garden, in which they had made their provision of food and other things. This was on the sixth morning of May, and May with his soft rains had painted this garden full of leaves and flowers. And truly the craft of man’s hand had so curiously arrayed this garden that never was a garden of such beauty, unless it would be paradise itself.
The scent and the fresh sight of flowers would have gladdened any heart that was ever born, unless too great a sickness or too great a sorrow distressed it; so full was it of delight and beauty.
After dinner they began to dance and sing, except Dorigen, who always made complaint or moan, because she saw not her husband and also her love enter into the dance. But nevertheless she must wait for a time and with good hope let her sorrow pass.
Upon this dance, among other men, there danced before Dorigen a squire who was fresher and more joyful in apparel than is the month of May, I believe. He sang and danced to surpass any man who is or was since the world was made. He was, if one would describe him, one of the most handsome men alive: young, strong, virtuous, rich, and wise; and well beloved and held in great honor. And in short, if I am to tell the truth, this servant to Venus, this lively squire, who was called Aurelius, had loved Dorigen, entirely without her knowledge, more than any creature for two years and more, as it happened, but never dared he tell her his woe. He drank all his penance without a cup.
He was in despair, he dared say nothing except that in his songs he would reveal his woe to some degree, as in a general complaining; he said he loved, and was in no way beloved. Of such matter he made many lays, songs, complaints, roundels, and virelays, about how he would dare not utter his sorrow, but languishes like a fury in hell; and die he must, he said, as did Echo for Narcissus, who dared not tell her woe. In other manner than this that I speak of he dared not reveal his passion to her; except that, by chance, sometimes at dances, where young people perform their customs of courtship, it may well be that he looked upon her face in such a way as a man who asks for grace; but she knew nothing of his intent.
Nevertheless it happened, before they went from that garden, that because he was her neighbor and a man of good reputation, and she had known him for a long time, they began to speak. And Aurelius drew more and more toward his matter and when he saw his time, he said thus: “Madame, by God That made this world, If I had known it would gladden your heart, I wish that the day when your Arveragus went over the sea, I, Aurelius, had gone to a place from which I never should have returned. For I well know that my service is in vain; my reward is but the breaking of my heart. Have pity upon my bitter pains, Madame, for with a word you may slay me or save me. I wish to God that I were buried here at your feet! I have now no time to say more; have mercy, sweet, or you will cause me to die!”
She looked at Aurelius: “Is this your desire?” she said. “Is this what you wish to say? Never before did I know what was in your mind. But now, Aurelius, I know it. By that God that gave me breath and soul, never in word or deed shall I be an untrue wife. As long as I have any senses, I will be his to whom I am bound. Take this for my final answer.”
But in sport after that she said, “Aurelius, by the high God in heaven, yet would I consent to be your love, since I see you so piteously lamenting. Whenever that day comes that all along the coast of Brittany you remove all the rocks, stone by stone, so that they no longer obstruct the passage of ship or boat—I say, when you have made the coast so clear of rocks that there is no stone to be seen, then I will love you best of all men. Take here my pledge, in all that I can ever do.”
“Is there no other mercy in you?” he said.
“No,” she said, “by that Lord that made me! For I well know that shall never happen. Let such follies pass out of your heart. What delight should a man ever have to go about loving the wife of another man, who has her body whenever he wishes?”
Aurelius gave many sore sighs. He was woeful when he heard this; and with a sorrowful heart he answered, “Madame, this would be impossible! Then I must die of a sudden and horrible death.” And with that word he turned back.
Then many of her other friends came roaming up and down in the paths, and knew nothing of this affair, but speedily began new revel; until the bright sun lost his hue, and the horizon had taken away from him his light (this is as much as to say, it was evening). And they went home in joy and contentment, except, alas, wretched Aurelius alone! He went to his house with sorrowful heart; he saw that he could never escape death, and felt his heart grow cold. Up to the heaven he held his hands and set himself down on his bare knees, and raving said his prayer; for true woe he was out of his wits and knew not what he spoke.
With piteous heart he began his complaint to the gods, and first to the sun: “Apollo,” he said, “lord and ruler of every plant, herb, tree, and flower, who gives to each of them his times and seasons, according to your height in the sky, as your lodging changes toward north or south; lord Phoebus, cast your merciful eye upon wretched Aurelius, who is so lost. Behold, lord, my lady has decreed my guiltless death, unless your kindness should have some pity upon my dying heart. For well I know, lord Phoebus, that you may help me best of all except my lady, if you wish. Now promise to hear me tell you in what way I may be helped.
“Your blessed sister, Lucina the bright, chief goddess and queen of the sea (though Neptune has his godhead in the sea, yet is she empress over him), you well know, lord, that just as it is her desire to be kindled and lightened by your orb, for which reason she follows you eagerly, so too the sea desires by its nature to follow her, being goddess both in the sea and in rivers great and small.
“Therefore, Lord Phoebus, this is my prayer: perform this miracle or break my heart; that now at this next opposition, which shall be in the sign of the Lion, pray Lucina to bring a flood so great that it shall rise above the highest rock in Armorican Britanny by at least five fathoms, and let this flood last two years.
“Then, certainly, I may say to my lady, ‘Keep your promise, the rocks are gone.’ Lord Phoebus, do this miracle; ask her to go the same speed as you; I say, ask your sister that these two years she will go no faster in her course than you. Then shall she always be exactly at full, and the spring flood-tide will last day and night. And if she will not promise to grant me my dear sovereign lady in such a manner, pray her to sink every rock into her own dark region under the ground where Pluto dwells, or nevermore shall I gain my lady. Barefoot I will go a pilgrimage to your temple at Delphi. Lord Phoebus; see the tears on my cheeks, and have some pity on my pains.”
And with that he fell down in a swoon and for a long time lay in a trance. His brother, who knew his trouble, caught him up and brought him to his bed. In this woe and torment I let this woeful creature lie in despair. He may choose, as far as I am concerned, whether he will live or die.
Arveragus was come home, with other valiant knights, in health and great honor as the flower of chivalry. Oh, now you are happy, Dorigen, who has in your arms your lively husband, the vigorous knight, the valiant warrior, who loves you as his own heart’s life. He never thought to be suspicious whether any creature had spoken to her of love while he was gone; he had no fear of that. He gave no heed to any such matter, but danced, jousted, and showed her great enjoyment. Thus I leave them in happiness and bliss, and will tell of the sick Aurelius.
Two years and more the wretched Aurelius lay in languor and mad torment, before he could walk a step on earth; and he had no comfort in this time, except from his brother, a scholar, who knew of all this woeful matter. For in truth he dared say no word about it to any other creature. He carried it under his breast more secretly than Pamphilus carried his love for Galatea. His breast was whole, to outward view, but ever in his heart was the keen arrow. And you well know that in surgery the cure of a wound healed only on the surface is perilous, unless men could touch the arrow or get at it.
His brother wept and wailed privately, until at last it came to his mind that while he was at Orleans, in France, as young scholars who are desirous of studying curious arts seek in every nook and corner to learn this special knowledge, it came to his mind that, one day while he studied at Orleans, he saw a book of natural magic, which his friend, who was then a bachelor of law, had secretly left upon his desk, though he was there for a different field of study. This book spoke much of the celestial influences concerning the twenty-eight mansions which belong to the moon, and such folly as is not worth a fly in our day. For the faith of the Holy Church that is in our doctrine will not allow any illusion to harm us.
And as soon as he remembered this book his heart began to dance for joy, and he said quietly to himself, “My brother shall be cured speedily; for I am sure there are arts by which men create various apparitions, such as these deceiving magicians conjure up. For often at feasts, I have heard tell, within a large hall these magicians have made water and a barge come in and row up and down in the hall. Sometimes a grim lion has seemed to come, and sometimes flowers spring as in a meadow, sometimes a vine, with grapes white and red, sometimes a castle of mortar and stone. And when they wished, they caused it all to disappear immediately; so it seemed to every man’s sight.
“Now then, I conclude thus, that if I could find some old comrade at Orleans who is acquainted with these mansions of the moon, or other natural magic besides, he should well cause my brother to possess his love. For by means of an illusion a clerk may make it appear to a man’s sight that every one of the black rocks of Brittany be removed, and that ships come and go along the shore, and that this continue a day or two in such form. Then my brother would be entirely cured. Then she must keep her promise, or else at least he shall shame her.”
Why should I make this a longer story? He came to his brother’s bed and gave him such encouragement to go to Orleans that he started up at once and went ahead on his way in hopes to be relieved of his care. When they had almost arrived at that city, about two or three furlongs away, they met a young clerk roaming by himself who greeted them politely in Latin, and then said a marvelous thing. “I know the cause of your coming,” he said. And before they went a foot further, he told them all that was in their minds. This scholar of Brittany asked him about the companions whom he had known in old days, and he answered him that they were dead; for which he wept many tears.
Aurelius alighted quickly from his horse and went forth home to his house with this magician, who made them well at ease; no provision that might give pleasure. Aurelius had never seen in his life a house so well appointed.
Before he went to supper, the magician showed him forests and parks full of wild beasts; there he saw harts with their lofty horns, the largest that eye ever saw. He beheld a hundred of them slain by dogs, and some bleeding from bitter arrow-wounds. When these wild deer vanished, he saw falconers upon a fair river, slaying the heron with their hawks. Then he saw knights jousting on a plain. And after this, the magician did him the pleasure to show him his lady in a dance, in which he himself was dancing, as it seemed to him. And when this master who created the magic saw that it was time, he clapped his hands, and, farewell, all our revel was gone.
And yet while they saw all this marvelous sight, they never stirred out of the house, but sat still in his study, where his books were, and no other creature but the three of them.
This master called his squire to him, and said thus: “Is our supper ready? It is almost an hour, I will swear, since I told you make our supper, when these honorable men went with me into my study, where my books are.”
“Sir,” said this squire, “when it pleases you it will be entirely ready, even if you wish to have it right now.” “Let us go to supper, then,” he said, “that is best. These people in love must take repose sometime.”
After supper they fell into talk over the sum which should be this master’s reward for removing all the rocks of Brittany, and from the Gironde to the mouth of Seine. He raised difficulties and swore that he would not have less than a thousand pounds, and he would not be glad to do it for that sum, so God save him!
Aurelius answered directly, with a joyous heart, “Fie on a thousand pound! I would give this wide world, which men say is a ball, if I were lord of it. This bargain is done, for we are agreed. You shall be paid faithfully, by my word. But take care now that you delay us here no longer than tomorrow, for any negligence or sloth.”
“No,” this clerk said, “take here my faith in pledge to you.”
Aurelius went to bed when he wished, and rested nearly all that night. Despite all his labor and his hope of bliss, his woeful heart had relief from suffering. In the morning, when it was day, they took the shortest road to Brittany, Aurelius and this magician, and dismounted at the place where they wished to be. And, as books remind me, this was the cold, frosty season of December. Phoebus grew old and of hue like latten, who in his hot declination shone with his bright beams like burnished gold; but now he had descended into Capricorn, where he shone fully pale, I dare well say. The bitter frosts, with sleet and rain, have destroyed the green in every garden. Janus with his double beard sits by the fire and drinks the wine out of his ox-horn; before him stands brawn of the tusked boar, and every lusty man cries, “Noel!”
Aurelius offered his master all the hospitality and reverence he could, and asked him to do his duty to bring him out of his bitter pains, or with a sword he would slit his own heart. This cunning scholar so pitied this man that he made as much haste as he could, day and night, to look for the most beneficial time for his experiment; that is to say, to create an appearance, by such an illusion or crafty trick—I do not have vocabulary of astrology—that she and every person should think and say that the rocks of Brittany were gone, or else sunk under the earth.
So at last he found his time to work his tricks and stage his miserable performance of wicked superstition. He brought forth his Toledo tables, well corrected; there lacked nothing, neither his tables of collected or expanded years, nor his roots, nor his other gear, such as his centres and his arguments, and his tables of proportional parts for his equations. And for his calculations he knew full well how far Alnath in the eighth sphere was pushed from the head of that fixed Aries above, which is calculated to be in the ninth sphere; cunningly he calculated by means of all this. When he had found his first mansion, by proportion he knew the rest, and he well knew the rising of his moon, in which was the planet’s face and term, and all the rest. And he knew well the moon to be in a mansion favorable to his enterprise, and knew also the other matters to be observed for working such illusions and such misdoings as heathen people used in those days.
For this reason he no longer delayed, but through his magic it seemed for a week or two that all the rocks were gone. Aurelius, who was still despairing whether he should have his love or fare badly, waited night and day for this miracle. And when he knew that there was no hindrance, but that every rock was gone, he fell down at his master’s feet immediately and said, “I, Aurelius, woeful wretch, thank you, lord, and Venus my lady, who have helped me from my cold misery.” And he made his way forth to the temple where he knew he should see his lady. And when he saw his time, he then saluted his dear sovereign lady with a timid heart and humble face.
This woeful man said, “My own lady, whom I most fear and love as best I know how, and whom of all this world I would be most loathe to displease, if I did not suffer so much distress for the love of you that soon I must die here at your feet, I should never tell you how woebegone I am. But surely I must either die or make my complaint, as you slay me, an innocent man, with true pain. But though you have no pity for my death, consider this carefully before you break your pledge.
“For the sake of God in heaven, please repent before you murder me because I love you. For well you know what you promised, Madame; not that I claim anything of you as a right, my sovereign lady, but only ask it as a favor. Nevertheless, in a garden yonder, at such a spot, you know very well what you promised me, and you pledged your word in my hand, to love me best; God knows, you said so, though I may be unworthy of it. Madame, I say it for your honor, more than to save my heart’s life; I have done as you said, and if you wish, you may go and see. Do as you wish; remember your promise, for, alive or dead, you shall find me right in that garden. It all depends on you, to make me live or die. But well I know the rocks are gone.
He takes his leave, and she stood astonished; not a drop of blood was in all her face. She thought never to have come into such a trap. She said, “Alas that ever this should happen! For I never deemed that such a monstrosity or marvel could happen, by any possibility. It is against the course of nature. And home she went, a sorrowful creature; scarcely could she walk for utter fear, and for a whole day or two she wept and wailed and swooned, so that it was pitiful to behold. But why she was so she told no creature, for Arveragus was gone out of town.
But with a pale face and sorrowful expression she spoke to herself, and said thus in her complaint as I shall tell you. She said, “Alas! I complain about you, Fortune, who has bound me unawares in your chain, from which to escape I know no help, except only death or dishonor; one of these two it is necessary for me to choose. But nevertheless I had rather forfeit my life than have shame on my body, or lose my fair reputation, or know myself false. And by my death, surely, I may escape.
“Alas, have not many noble wives and many maidens slain themselves before this, rather than do wrong with her body? Yes, surely; lo! These histories testify it. When the thirty tyrants, full of cursedness, had slain Phidon at a feast in Athens, by their malice they commanded men to arrest his daughters and bring them before them entirely naked, to fulfill their foul pleasure, and they made them dance in their father’s blood upon the pavement. May God give them damnation! For this reason these woeful maidens, in fear of this, secretly leaped into a well and drowned themselves, rather than lose their maidenhood; so the books relate.
“The people of Messene had fifty Lacedaemon maidens sought out, with whom they wished to satisfy their lust; but of that entire band there was none who was not slain, and with good will chose to die rather than consent to be robbed of her maidenhood. Why should I, then, fear to die?
“Lo also, the tyrant Aristoclides. He loved a maiden named Stymphalides, who, when her father was slain one night, went directly to Diana’s temple, and laid hold of the image of Diana with her two hands, and would never let go. No creature could tear her hands from it, until she was slain in that very place. Now since maidens have had such scorn to be defiled with man’s base pleasure, it seems to me that a wife ought indeed rather to slay herself than be defiled.
“What shall I say of Hasdrubal’s wife, who slew herself at Carthage? For when she saw that the Romans had won the city, she took all her children and skipped down into the fire, and chose rather to die than that any Roman dishonored her.
“Did not Lucrece slay herself at Rome, alas, when she was violated by Tarquin, because she deemed it a shame to live when she had lost her honor?
The seven maidens of Miletus also for true fear and woe slew themselves rather than the people of Gaul should violate them.
I could tell now more than a thousand stories, I believe, concerning this matter. When Abradates was slain, his dear wife slew herself and let her blood flow into Abradates’ deep, wide wounds, saying, “My body, at least, no creature shall defile, if I can hinder it.”
“Why should I cite more examples of this, since so many have slain themselves rather than be defiled? I will end thus, for it is better for me to slay myself than so to be defiled. I will be true to Arveragus, or slay myself in some way, as did the dear daughter of Democion, because she would not be defiled. O Scedasus, it is a great pity to read how your daughters died, who slew themselves for the same cause, alas! It was as great pity, or indeed greater, for the Theban maiden that slew herself even for the same grief, to escape Nicanor. Another Theban maiden did likewise; because one of Macedonia had violated her, she redressed her maidenhood by her death. What shall I say of the wife of Niceratus, who for a like cause took her life? How true also was his love to Alcibiades, and chose rather to die than to suffer his body to be unburied! Lo, what a wife was Alcestis! What says Homer of Penelope the good? All Greece knows of her chastity. It is written thus of Laodamia, in truth, that when Protesilaus was slain at Troy, she would live no longer after his days. I may tell the same of noble Portia; she could not live without Brutus, to whom she had fully given her whole heart. The perfect wifehood of Artemisia is honored through all barbarian lands. O queen Teuta, your wifely chastity may be a mirror to all wives. The same thing I say of Bilia, of Rhodogune and of Valeria.”
Thus Dorigen made her complaint a day or two, at all times intending to die. But nevertheless Arveragus, this worthy knight, came home the third evening, and asked her why she wept so sorely. And she began to weep ever more bitterly.
“Alas that ever I was born! Thus I said,” she said, “this was my oath,” and she told him what you have already heard; there is no need to tell more.
This husband, with cheerful countenance and in friendly fashion, answered and said as I shall tell you; “Is there anything else but this, Dorigen?”
“Nay, nay,” she said, “so may God help me; God forbid there would be more; this is too much.”
“Yes, wife,” he replied; “leave sleeping that which is quiet. It may yet be well today, by chance. You shall keep your pledge, by my faith! For may God so surely have mercy on me, for the true love I have for you I had far rather be stabbed to the heart, than you should not hold your pledge. A promise is the highest thing that a man may keep.” But with that word he burst out weeping immediately, and said, “I forbid you, on pain of death, as long as your life lasts, to tell this matter to any creature. I will endure all my woe as best I can, and make no such sign of grief that people might judge or guess harm of you.”
And he called forth a squire and maid, and said, “Go forth directly with Dorigen and bring her to such a place.” They took their leave and went their way, but they knew not why she went there. He would tell his intention to no creature. Perhaps in truth many of you will think him a foolish man in this, that he would put his wife in jeopardy; listen to the tale, before you exclaim against her. She may have better fortune than you might suppose; and when you have heard the tale, you may judge.
This squire Aurelius, who was so amorous of Dorigen, happened by chance to meet her amidst the town, right in the busiest street, as she was bound straight for the garden where she had promised to go. And he also was bound for the garden; for he always noted well when she would go out of her house to any place. But thus they met, by chance or good fortune; and he saluted her with joyous mood, and asked where she was going.
And she answered, as if she were mad, “To the garden, as my husband ordered, to keep my promise, Alas! Alas!” Aurelius wondered about what had happened, and in his heart he had great compassion about her and her lament, and about Arveragus, the worthy knight who had told her to maintain everything she had promised, so loath was he that his wife should break her pledge. And Aurelius’ heart was moved to great pity, and this made him consider carefully what would be best, so that he felt he would rather refrain from his desire rather than to be guilty of such a wretched and dishonorable act against nobility and all gentility.
For this reason he said thus in few words: “Madame, say to Arveragus, your lord, that since I see his great nobility to you (and I well see your distress), that it seemed better to him to suffer shame (and that would be a pity) than you should break your pledge to me, I would rather suffer perpetual woe than part the love between you. Into your hand, Madame, I release, cancelled, every assurance and every bond that you have made to me to this day from the time when you were born. I pledge my word that I shall never reproach you on the score of any promise. And here I take my leave of the best and truest wife that in all my days I have ever known. But let every woman beware what she promises; let her at least think of Dorigen.” Thus surely a squire can do a gentle deed, as well as can a knight.
She thanked him upon her bare knees, and went home to her husband and told him everything, even as you have heard me tell it. And be assured, he was so well pleased that I could not tell how much; why should I explain this matter any further? Arveragus and his wife Dorigen led forth their days in sovereign bliss.
Never again was there trouble between them. Evermore he cherished her as though she were a queen, and she was true to him. Concerning these two people you will get no more from me.
Aurelius, who had forfeited all the expense, cursed the time when he was born. “Alas! alas!” he said, “that I promised a thousand pounds’ weight of refined gold to this philosopher! What shall I do? I see nothing more but that I am undone. I must sell my heritage and be a beggar. I cannot remain here and shame all my family here, unless I can gain his mercy. But nevertheless I will seek of him to let me pay on certain days each year, and will thank him for his great courtesy. I will keep my word, I will not be false.”
With sore heart he went to his coffer and brought to this clerk gold of the value of five hundred pounds, I believe, and asked him through his noble courtesy to grant him certain days to pay the remnant, and said, “Master, I dare well boast that I never failed of my word as yet. For truly my debt shall be paid to you, whatever may happen to me, even if I must go begging in my undergarments alone. But would you promise, upon security, to give me a respite for two or three years; then it will be well with me. For otherwise I must sell my heritage. There is no more to say.”
This philosopher answered gravely and said thus, when he heard these words, “Have I not kept my covenant with you?”
“Yes, surely, well and truly,” he said. “Have you not had your lady just as you desired?”
“No, no,” he said and sighed sorrowfully.
“What was the cause? Tell me, if you can.”
Aurelius began his tale immediately, and told him everything, as you have heard. There is no need to rehearse it again. He said, “Arveragus on account of his nobility would rather have died in sorrow and woe than that his wife would be false to her pledge.” He told him also the sorrow of Dorigen, how loath she was to be a wicked wife, and that she had rather have died that day, and that it was through innocence she had sworn her oath. “She never heard tell before of magic illusion; that made me have pity upon her. And just as he sent her freely to me, so freely I sent her back to him. This is everything; there is no more to say.”
This philosopher answered: “Dear friend, each of you did a gentle deed toward the other. You are a squire, he is a knight. But may God in his blessed power forbid, but a clerk may truly do a gentle deed as well as any of you.
Sir, I release you from your debt of a thousand pounds, as freely as if you had only now crept out of the earth and had never known me before now. For, sir, I will not take a penny from you for all my skill and all my labor. You have paid well for my subsistence. It is enough. And farewell, and have a good day.” And he took his horse and went forth on his journey.
Gentle people, I would ask you this question now: Which do you think was the most noble? Now tell me, before you go farther. I know no more; my tale is finished.
Here is ended the Franklin’s Tale.