Tag Archives: 2021

Chaucer, CT, Tales of the Prioress and the Monk

Index to this series

In the selection from the Canterbury Tales taken up here,

  • the Prioress tells an unchristian tale of piety;
  • the Host wishes Rome would not put monks under a vow of celibacy;
  • the Monk tells a miniature Canterbury Tales; all of his tales are tragedies, but with various sources, Hebraic, classical, and contemporary.

Andrea Mantegna, Judith with the Head of Holofernes
Andrea Mantegna or Follower (Possibly Giulio Campagnola)
Judith with the Head of Holofernes, c. 1495/1500
Widener Collection
National Gallery of Art, Washington

In some nominal sense at least, the tales of the Prioress and the Monk have a common theme, Judaism; they also have a common character, Satan.

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On Plato’s Republic, 2

Constituting the latter part of Book I, the second of the Republic readings features the only sustained contribution of Thrasymachus, who argues that, if it can be pursued perfectly, injustice is superior to justice.

According to my electronic search of Jowett’s translation, confirmed with a search of Bloom’s, Socrates will mention Thrasymachus and his argument in Books II, VI, VIII, and IX, but the man himself will speak again only near the beginning of Book V, to agree with the demand of Polemarchus, Adeimantus, and Glaucon that Socrates explain the community of women and children in the imaginary city that Socrates will have been describing.

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Chaucer, CT, Franklin’s Tale

Index to this series

Remarkable teachings from the Franklin, who says he never learned rhetoric, nor read Cicero:

Pacience is an heigh vertu certeyn;
For it venquisseth, as thise clerkes seyn,
Thinges that rigour sholde never atteyne.

Patience is a high virtue certain;
For it vanquisheth, as these clerks say,
Things that rigor should never attain.

There are things that you cannot win by force. Love is one, and that is the Franklin’s theme.

You can’t hurry love
No you just have to wait

Respect is another thing that you cannot win by force. I took up that theme in considering Collingwood on “Civilization as Education” (September, 2018). Confusion here may explain the problem of bad leadership that Socrates takes up in the Republic – which I have now taken up in a new series.


Rembrandt van Rijn
Lucretia, 1664
Andrew W. Mellon Collection
National Gallery of Art, Washington

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On Plato’s Republic, 1

After the Pensées of Pascal and the Canterbury Tales of Chaucer, here begins another series on readings of a classic, now the Republic of Plato. The sections (after this one) of the present post are

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Chaucer, CT, Tales of the Friar and the Clerk

Index to this series

In this reading:

  • The Friar tells a tale about a summoner, who becomes sworn brother to another man. The man turns out to be a devil, but it hardly matters to the summoner, he being more lawless than the devil, who himself takes only what is rightfully his, including the summoner.

  • We are skipping the Summoner’s own tale.

  • The Clerk tells a tale of a common woman with a preternatural patience for the abuse of her noble husband, who (she thinks) has her children put to death and will take another wife. Chaucer makes disclaimers, both as the Clerk and as himself. The Clerk refers explicitly to the Epistle of James, who writes in Chapter 1,

    2 My brethren, count it all joy when ye fall into divers temptations;
    3 Knowing this, that the trying of your faith worketh patience.
    4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.

    Griselda follows, as it were, the teachings of Epictetus, here in Chapter XI of the Encheiridion (translation of George Long):

    Never say about any thing, I have lost it, but say I have restored it. Is your child dead ? It has been restored. Is your wife dead ? She has been restored. Has your estate been taken from you ? Has not then this also been restored? But he who has taken it from me is a bad man. But what is it to you, by whose hands the giver demanded it back ? So long as he may allow you, take care of it as a thing which belongs to another, as travellers do with their inn.

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On Being Human in the Age of Humanity

This is about an essay called “Agency in the Anthropocene: How much choice do you actually have?” (Daily Philosophy, August 4, 2021). I fall in the gap in age between the author and Jeff Bezos, who (the author says) is three years her senior.

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Chaucer, CT, Wife of Bath’s Tale

Index to this series

The Wife of Bath: the type of the difficult woman? She is the opposite or complement of Constance in the Man of Law’s Tale. About to be sent to a barbarous country to wed a man she has never met, Constance laments,

Women are born to thraldom and penance,
And to be under man’s governance.

In her Prologue (which is longer than her Tale), the Wife says of her first three husbands, who were “gode, and riche, and olde” (line 197),

I governed hem so wel, after my lawe,
That ech of hem ful blisful was and fawe
To bringe me gaye thinges fro the fayre. (lines 219–21)

After the fight with her fifth husband in which he deafened her ear,

He yaf me al the brydel in myn hond
To han the governance of hous and lond,
And of his tonge and of his hond also,
And made him brenne his book anon right tho. (line 813–6)

The book was all about “wikked wyves.”

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Summer YILDIZ Park Tour

This post contains images from one of the walking tours that I have learned to make from our flat on the European side of Istanbul.

When the Covid-19 pandemic got going, and there was nowhere in particular to go, I would wander aimlessly, just for the exercise. Then I figured out that, in about two hours, I could walk down to Ortaköy (“Middle Village,” Μεσαχώριον) by one route, coming back by another. I could also pass through the wall around the garden of one of the Ottoman sultans, then exit by another.

The particular route below takes in as much greenery as possible, including several named parks:

Ihlamur Parkı is different from the nearby Ihlamur Kasırları, “Linden Pavilions.” Though it contains two Ottoman stelae, the park does not seem to have a name posted on the ground; its name on the list above links to the Twitter account of a group formed to resist its being built over.

Ayşe and I walked the route below, Sunday morning, August 2, 2021, during a heat wave.

Down into the valley

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Chaucer, CT, Man of Law’s Tale

Index to this series

The tale of Chaucer’s Man of Law is a strange fantasy, taking place in the Mediterranean and England, at a time when there are

  • a Muslim sultan in Syria,
  • pagan rulers in England,
  • both an emperor and a pope in Rome.

There does not seem to have been such a time historically. The pope crowned emperors such as Charlemagne, but they didn’t sit in Rome.

The Man of Law names only one male historical figure, who is King Ælla of Northumbria, who died in 867. Several women are named, particularly Constance, who is apparently to be taken as the type of a virtuous Christian woman.

While telling his tale, the Serjeant asserts that our fates are written in the stars, if only we could read them. He also says he learned his tale from a merchant, years ago, and Chaucer will have to versify it. But then Chaucer the poet is having his character called the Serjeant or Man of Law say this in the first place.

The reading has three parts.

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Chaucer, CT, Miller’s and Reeve’s Tales

Index to this series

When I read the Miller’s Tale for high school, I thought it was supposed to show how titillation was possible through learning (in this case, learning Middle English). We didn’t read the Reeve’s ensuing tale (it was not in the selection that we had).

The two tales are comedies. Chaucer bases them on existing plots, as far as I know, but tries to make them fit his pilgrims. Though the Reeve may derive the lesson, “A gylour shal him-self bigyled be” (line 4321), I see no reason to think Chaucer is trying to teach this or any other lesson. He portrays corruption in the Church, but does not seem to be a Luther in the making.

There are many more tales to come. Meanwhile, I wonder how Chaucer came to describe the mote and beam of Matthew 7:3 as a stalk and a balk; see lines 3919–20.

Before passing to the text itself, I try to summarize, highlighting the comedy.

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