The Canterbury Tales: A Retelling by Peter Ackroyd (17 page)

‘Let me tell you what happened about this book. I tore a page out of it, if you remember, and he beat me around the head. As I said, I am still deaf in one ear. He read this book all the time, night and day. He said that it was written by Valerius and Theophrastus, and that it was an attack upon women. He loved it. He lapped it up. There were other books bound up in the same volume. There was some cardinal at Rome, called Saint Jerome, who had written an attack on someone called Jovinian. Don’t ask me what that was all about. Then there was a work by Tertullian, one by Chrysippus and one by Heloise who was an abbess near Paris. She was the one who ran after Abelard. I know all about her. Let me try to remember the other books. Oh yes. There was a copy of Solomon’s proverbs and a book called
Ars Amatoria
by Ovid. There they all were, collected together.

‘So he spent his time – when he wasn’t working, that is – reading and rereading these old books. He loved to pore over the stories of wicked wives. He knew more stories about them than any scholar. He was not so interested in tales of good wives, even if they came from the Bible. I know for a fact, in any case, that no priest will ever speak well of wives or even of women. Unless they are saints, of course, when they don’t really count as female. Who called the lion a savage beast? It certainly was not the lion itself. By God, if women had written the stories, instead of the monks in their cloisters, they would have made men so wicked that they would have been an accursed sex. Scholars and lovers are miles apart. Those under the sway of Mercury love study and learning, while those in the power of Venus love love itself. They love to party. That is why there is such a difference in temperament. When Venus rises, Mercury falls. When Mercury is in the ascendant, Venus is desolate. So no priest will ever praise a woman. When these pious men are old, and can no more make love than my old boot, then they will sit down and complain that women cannot keep their marriage vows. What old dolts!

‘Let me get back to the point. I was about to tell you why Jankyn beat me up for meddling with his book. One evening the master of the house, as he liked to call himself, was sitting by the fire and reading. He read out to me the story of Eve, through whose wickedness all humankind was brought into woe. Only Jesus could save us, when He purchased our redemption with His holy blood. That is clear evidence, Jankyn told me, that a woman was responsible for the fall of mankind. It is an old argument. Then he read to me the tale of how Sampson lost his hair. It was cut off by his mistress, Delilah, while he slept. As a result, he was captured and blinded by the Philistines. Then he told me the story of Hercules and Deianira, and how the shirt she wove him consumed him in flames. Jankyn was thorough. He did not forget the trouble that the two wives of Socrates caused him. And how one of them, Xantippa, had thrown piss into his face. The poor innocent man stayed very still, as if he were dead, and then just wiped his face with a cloth. All he said was – “After the thunder comes the rain.”

‘As soon as he had finished that story, he told me all about Pasiphae, queen of Crete. He thought it was an excellent example of mad lechery and bestiality. I don’t want to think about it. It was all too horrible. She must have been mad. And there was Clytemnestra, who, for the sake of her adulterous lusts, murdered her husband. He read out her history with great pleasure. He lectured me about the reason Amphiorax of Argos met his death. He knew the whole story. He was betrayed by his wife, Eriphily, who for a brooch of gold led the Greeks to the place where her husband was hiding. As a result, he died at the siege of Thebes. He was very indignant with Livia, wife of Sejanus, and with Lucia, wife of Lucretius. One killed her husband out of love, and the other out of hate. Livia poisoned her man, late one night, because he had become her enemy. Lucia, on the other hand, was so lecherous that she prepared an aphrodisiac for her husband. It was meant to ensure that he was besotted with her. But it was too powerful. He drank it and died before morning. Whatever way you look at it, the husbands come off worse. I am so sorry for them.

‘That wasn’t the end of it. Oh no. Jankyn told me about another Roman of old times, Latumyus, who complained to a friend of his that in his garden there grew a tree of sorrow. Apparently, three of his wives had hanged themselves from its branches. Out of spite, I imagine. This friend, Arrius, clapped him on the back and said, “Listen, mate, let me have a cutting from that tree. It sounds great. I’d love to have one in my garden.” Then Jankyn told me all about the wives that had killed their husbands in their beds. With the corpse lying on the floor, they would have sex in bed with another man. Other wives have driven nails into the brains of their husbands as they slept, while others have administered poison. He knew of more evil deeds than even I could imagine. And he knew more proverbs, too, than there are blades of grass or sands on the shore. “It is better,” he said, “to live with a lion or a dragon rather than a nagging woman. It is better to live on the roof than share your bed with a shrewish wife. These women are so cantankerous and contrary that they hold in contempt what their husbands hold dear.” That is what Jankyn said. You can imagine my reply. Then he told me another saying. “A woman casts off her shame when she takes off her dress.” Oh, and here’s another. “A good-looking women who has lost her virtue is like a gold ring in a sow’s nose.” Can you imagine how I felt? I was angry. I was in pain.

‘When I realized that he was going to carry on reading that book – all bloody night, if necessary – I lost it. I grabbed the book from his hands and tore three pages out of it. Then I punched him in the face so hard that he toppled back into the fire. He got up like a wild animal and knocked me down with his fist; it was a powerful blow, and I lay on the floor as if I were dead. When he saw how still I was lying he got scared and would have run away. Men are like that. But then quick as a flash I came round. “Oh false thief,” I whispered. “Have you finally killed me? Have you murdered me for the sake of my property? Oh Jankyn. Come to me. Let me kiss you before I die.”

‘That did it. He came over to me and kneeled down beside me. “Oh sweet Alison,” he said. “So help me God, I shall never strike you again! You know yourself what I have done. Forgive me, dearest. Have pity on me, I beseech you!”

‘Then I got up and hit him again. “Now we are quits,” I said. “I can die in peace. These are my last words.” They were not, of course, and eventually we made up with much sighing and crying. I had won. He gave me the reins and I took control of my house and property. I also ruled over his tongue – and over his fists. What do you think I did with that book? I made him burn it. When I had taken charge of the household he came up to me and said, “My own true wife, my Alison, do as you please for the rest of your life. Just preserve my honour and my standing.”

‘From that day forward we never had an argument. I swear to God that I became the best wife in the world. I was loyal to him, and he was true to me. I hope his soul is now at peace in a better world. Shall I tell you my story now?’

The Friar laughed when he heard all this. ‘Now, ma dame,’ he said, ‘by God that was a long preamble to a tale!’

The Summoner was listening. ‘What do you think?’ he asked the other pilgrims. ‘A friar will always be interfering. A friar is like a fly. He will alight on any dish and any meat. What is all this about preamble or perambulation, whatever you call it? Preamble yourself. Or trot, if you like. Or gallop ahead. You are spoiling our fun.’

‘Is that all you have to say, sir Summoner?’ the Friar replied. ‘By God, before I leave you all, I will tell you a story about a summoner that will keep you in fits of laughter.’

‘Fuck you, Friar. Before we get to Sittingbourne I will have told two or three tales about your profession that will reduce you to tears. I can see that you have already lost your temper.’

Harry Bailey intervened. ‘Peace! No more squabbling. Let the woman begin her story. You two are behaving like drunks. Go on now, mistress, and tell us your tale.’

‘I am ready, Mr Bailey. That is, if the worthy Friar here will let me continue.’

‘Ma dame,’ the Friar replied. ‘Nothing would give me greater pleasure.’

Heere bigynneth the Tale of the Wyf of Bathe

In the good old days, in the time of blessed King Arthur, this island was filled with spirits. It was a magical land. The queen of the fairies danced over green mead and meadow, with all her elves and pixies in attendance. That was what people believed, in any case. It must have been hundreds of years ago, by my reckoning. Now we live in the modern world. We no longer see fairies. Do you know why? They have been chased away by monks and friars who are forever purifying and sanctifying the different parts of the country. These clericals seek out woods and streams; they spread out over the land as thick as specks of dust in the sunbeam. They bless the halls, the chambers, the kitchens and the bedrooms; they bless cities, towns, boroughs, castles and high towers; they bless villages, barns, stables and dairies. That is why there are no more fairies. The friars now tread upon the elvish paths, morning and evening, saying their matins and their other holy offices; where there were once pixies there are now prayers. Of course a woman can feel much safer, knowing that there won’t be an evil spirit beneath a bush or tree. She may meet a friar, of course. But he will take only her chastity, not her soul.

Once upon a time there was a knight at the court of King Arthur. One day this knight was riding by the riverside, without any company, when all at once he saw a young maid walking ahead of him. She was also alone. He took advantage of the situation, and raped her. She tried to fight him off, but she did not have the strength. This sinful deed caused such an uproar, and provoked such criticism at court, that the king ordered the knight to be executed. He would have been beheaded, according to the law, were it not for the fact that the queen and the other ladies of the court pleaded for his life. They cried, ‘Mercy! Mercy!’ so long and so loudly that the king eventually gave in and delegated the decision to his wife. She would decide whether the knight lived or died.

The queen thanked her lord for his graciousness and, as soon as she found the opportunity, she called the knight to her. ‘Your fate is in the balance,’ she said to him. ‘You cannot be certain of your life. The day of your doom may be nearer than you think. I will save you, if you can tell me one thing. What is it that women most desire? Be careful! Think before you speak. That is the only way you will be able to rescue your neck from the executioner’s blade. If you cannot give me the answer today, I will give you permission to leave the court. Seek out the answer far and wide. Then return here in a year and a day. Before you go, you must give me your solemn pledge that you will come back and surrender yourself to the court.’

The knight sighed, filled with doubt and perplexity. How could he answer such a question? Yet he had no real choice in the matter. In the end he decided that he would obey the queen’s command. He would leave the court and return within a year and a day. He put his faith in God to find the right course for him, and jumped on to his horse. He tried every town and village, looking for enlightenment. ‘What is it,’ he said to one and all, ‘that women desire most?’ However hard he tried, he could not find a suitable answer. No two people agreed on the subject. Some said that women loved money the most; some said that they prized honour, and others pleasure. Some said that women wanted gorgeous clothes, but others chose sex as the main dish. Some said that women loved to be married, and widowed, often. Some said that they liked to be married and looked after in luxury. The knight was told that a man could win a woman with flattery. Or that any woman, young or old, rich or poor, could be caught by fuss and attention.

Of course there were others who claimed that us women really wanted our liberty. We wanted to do as we pleased, and not to be judged. I think there is a lot of truth in that. Who wants to be told that she is acting immodestly? I’ll tell you one thing. If women are attacked on a sensitive point, then they will hit back. Try it, and you will see. Even if we are vicious on the inside, we need to appear virtuous and wholesome.

There were other arguments. Some people told the knight that, above all else, women wished to seem discreet and trustworthy; they wanted to have a reputation for strength of mind, and for preserving secrets. That is rubbish, naturally. Women can never keep a secret. Have you heard the story of Midas?

According to Ovid and other learned writers, Midas had two great ass’s ears concealed beneath his long hair. He was terrified lest anyone should find out about his deformity. That would be the end. So no one knew anything about it, except his wife. He loved her, and he trusted her. So he told her to keep quiet about this – this unfortunate development. Could she do that? Could she hell! Of course she swore to him that she would lose everything in the world rather than reveal his secret. It would be evil, she said, to besmirch the honour of her dear husband. It would shame her, too, beyond reckoning. Yet she almost died with the effort of suppressing the truth; she was sure that she would burst, that the words would make their way out somehow. Do you know that feeling? I do. She had promised to tell no one. So what was she to do? She ran down to some marshland near the house, her heart pounding, and put her mouth close to the reeds and the water just like a heron. ‘Now,’ she said to the water, ‘don’t betray me. Don’t repeat this. I am going to tell you something that I will never tell anyone else. My husband has the ears of an ass! God. I feel so much better now that I’ve said it. I am so relieved that I have let go of the secret.’ It just proves that we women cannot keep a confidence for very long. The words will pour out. If you want to learn the rest of the story, you will have to look it up in Ovid.

When the knight realized that he was never going to find an answer to the question – what do women love most – he felt ill at ease and unhappy. But the day for his return had come. He had to go home and attend the queen’s court. On his way back, full of care, he happened to ride through a forest. There, by the side of the track, he saw a most amazing spectacle. There were twenty-four or more young maidens dancing in a ring among the trees. He was drawn to them, in the hope that he might acquire some secret wisdom from this circle of young women. Yet as he came up to them, they vanished into thin air. The dance had gone. He looked around in bewilderment. It was then that he saw an old crone, sitting on the upturned trunk of a dead tree. He had never come across an uglier woman. ‘Sir knight,’ she said, ‘this is not the way for you. Tell me what you want here. What are you looking for? It may be that I can help you. Old women are sometimes wise women.’

‘Dear mother,’ the knight replied, ‘I will die unless I find the answer to one question. What is it that women desire most? If you could tell me the solution, I will forever be in your debt.’

‘Give me your word then. Take my hand and swear. If I provide you with the answer, then you must do whatever I require of you. Anything within your power. If you agree, then I will tell you the secret before nightfall.’

‘I plight to you my oath as a knight,’ he said.

‘Then I am sure that your life is safe. Trust me. I have no doubt at all that the queen will agree with me about this. The proudest of all the great ladies, with all their jewels and fine headgear, will not dare to contradict me.’ Then she whispered some words into his ear. ‘Come now,’ she added, more loudly. ‘Be happy. Be confident. Let’s travel on to the court without delay.’

When they arrived at the palace, the knight attended the queen as he had promised her. He announced that he had an answer to the burning question. You can imagine the excitement among all the women. The wives, the paramours, the maids, the widows, all came to the court. The queen was there, too, ready to give judgement before the assembly. Everyone was waiting to hear what he would say. The queen called for silence, and then ordered the knight to come forward. ‘Tell us now, gentle knight,’ she asked him, ‘what is your answer? What do women desire most?’

The knight did not hang his head, like a beast in its stall. He stepped forward and, before them all, responded to her in a ringing voice. ‘My liege, my lady, women desire to have sovereignty over their husbands and over their lovers. They wish to dominate them. Kill me if you wish. But that is the truth. I stand here before you. Do with me as you will.’

There was a general murmur of approval. Not a wife or widow or virgin disagreed with what he said. They all concurred that he had won his life. As soon as this was clear, the old crone came forward. ‘Justice!’ she called. ‘Justice, sovereign queen! Before the court disperses, listen to my plea. I was the one who taught this answer to the knight. I made him swear an oath that, in return, he would grant me any wish that lay within his power. I vow to you that I am telling the truth. Now that I have saved his life, the time has come.’ She turned to face him. ‘Now, sir knight, I ask that you marry me without delay. I wish to be your wife.’

He looked at her in horror. ‘Oh my God! Is that it? How can I? I admit that I did swear an oath to you. But for God’s sake ask for something else. Take all my money. Anything. But don’t take my body.’

‘No way. I will not betray myself, or you. I may be foul and old and poor, but I don’t want your money. I would not part with you for all the gold in the world. I only want your love.’

‘My love? No. My ruin. My despair. I am to be degraded and disgraced.’

He complained in vain. It was determined that he must marry this old woman. He was also obliged to go to bed with her. I wish that I could tell you all about the happy festivities and the joyful ceremonies that accompanied the union. But I can’t. There were none. There were no speeches of congratulation, no toasts, no wedding cake. There were, instead, expressions of sorrow and pity. He married her secretly the next morning, and then hid himself from the light of day like an owl. He could not look at her, ugly and dirty as she was. When eventually he got into bed with his new wife, he was disgusted and ashamed; he turned and twisted beneath the sheets, while she just lay there with a smile on her face. ‘Oh husband dear,’ she said. ‘Bless me! Is this the way that knights treat their new brides? Is this the household law of King Arthur? Is everyone of your rank so shy? I am the love of your life, your own wife. I am the woman who saved you. I have never done you any harm. I know that much. So why are you behaving like this on our first night together? You are writhing like a madman. What is my crime? Tell me, for God’s sake. If I can amend it, I will do so.’

‘Amend it? I don’t think so. There is nothing you can do about it. You are old. You are ugly. You come from such low stock that it is little wonder that I twist and turn. My lineage is besmirched! I wish to God that my heart would break!’

‘Is that the only reason for your distress?’

‘Only! What do you think?’

‘Well, sir, I think I can cure it. I think I may do you a service, in a day or two if necessary. If you showed me a little bit more consideration, I might help you out. But please don’t go on about your high rank. You get your lineage from old money. That is all. It isn’t worth a damn. It is sheer conceit. You should be more concerned with human virtue. You should give more consideration to those who perform good works, in private and in public. They are the real gentlemen. Our Saviour tells us that true nobility comes from His example, not from the money bags of our rich ancestors. Although they may give us all of their worldly goods, from which we claim good breeding, they cannot bequeath to us the gift of holy living. An honest man is made by honest deeds. That is the only lesson your forefathers can impart to you.

‘I suppose you know the high words of the Florentine poet, Dante, who taught us this sentence – “A man cannot climb heavenward on his own slender branches. God wills us to claim from Him our strength and purpose.” The only things we can inherit from our ancestors are material goods that in fact may harm or injure us. Everyone knows this as well as I do. If virtue were of natural growth in certain families, proceeding down the line from parent to child, then they could do nothing but good. It would be impossible for them to be caught in villainy or vice.

‘Take a piece of fire. Carry it into the darkest house between here and the Caucasian mountains. Shut the doors upon it and depart. The fire will keep on burning, pure and unsullied, just as if twenty thousand people were observing it. It will perform its natural function until it expires. I stake my life upon it. So now you may understand what I have been telling you. Gentility cannot be borrowed or purchased. Fire is always and forever fire. Men are of more mixed natures, susceptible to change. God knows it happens often enough that the son of a nobleman behaves shamefully. There are some who make great play of their ancestry, and of their virtuous grandfathers and great-grandfathers, but who themselves are only notable as villains. They are not like their ancestors at all. A man may call himself a lord or an earl but, in reality, he is a sot and a churl. Nobility is the renown won by others who came before you. It does not belong to you by right of birth. God alone can grant you virtue. God alone is the source and spring of grace.

‘Valerius Maximus was a Roman author. Have you heard of him? He praises the nobility of Tullius Hostilius, who rose from poverty to become the third king of Rome. That Hostilius was a real gentleman. Seneca, and Boethius, both teach us that gentle natures are seen in gentle deeds.

‘And therefore, dear husband, I conclude as follows. Even if my ancestors were humble, I hope by the grace of God and by my own efforts to lead a virtuous life. When I choose virtue, and eschew sin, then I will be a gentlewoman. And do you blame me for my poverty? Did not the Saviour, the incarnate God, choose a poor life on earth? Every man, woman and child will surely know that Jesus, king of heaven, would not have made a bad or sinful choice. Seneca and other philosophers tell us that cheerful and willing poverty is a great blessing. Whoever is satisfied with a slender purse, even though he does not have a shirt on his back, I hold rich indeed. He who is greedy is wretched; he longs for that which he cannot have. He that has nothing, and wants nothing, is a man of wealth; you may call him a knave, but I call him a spiritual knight. Poverty sings. You may know that quotation from Juvenal, to the effect that the poor man whistles and dances before thieves. Poverty may seem hateful but it is in truth a blessing. It encourages hard work. It teaches the wise man patience. It teaches the patient man wisdom. It may seem miserable. It may be a state no one wishes. But it brings us closer to God. It brings us self-knowledge. Poverty is the eyeglass through which we see our true friends. So therefore, dear husband, cease your complaining. I have done you no harm. Do not rebuke me for my poverty.