(About: Wife's Marital Experiences regarding love, sexual intercourse and power, mainly about feminism)
Experience, though none authority
Were in this world, is right enough for me
To speak of woe that is in marriage:
For, lordings, since I twelve year was of age,
(Thanked be God that is etern on live),
Husbands at the church door have I had five,
For I so often have y-wedded be,
And all were worthy men in their degree.
Explanation In these lines from Chaucer's "The Wife of Bath's Tale," the Wife of Bath is asserting her belief that personal experience, even without the backing of authority, is sufficient for her to speak about the challenges of marriage. She reflects on her own life, expressing gratitude for having been married five times since the age of twelve. Despite the conventional societal norms, The Wife of Bath is saying that, despite being married five times, all her husbands were good men. This suggests that having different husbands has given her a lot of different experiences in marriage.
But me was told, not longe time gone is
That sithen Christe went never but ones since
To wedding, in the Cane of Galilee,
That by that ilk example taught he me, That I not wedded shoulde be but once.
Explanation In these lines, the Wife of Bath mentions that she heard a while ago that since Christ went to a wedding in Cana of Galilee only once, it taught her the lesson that she shouldn't be married more than once. This is a reference to a biblical story where Jesus attended a wedding, and the Wife of Bath is using it to support her perspective on marriage.
Lo, hearken eke a sharp word for the nonce, Beside a welle Jesus, God and man,
Spake in reproof of the Samaritan:
“Thou hast y-had five husbandes,” said he;
“And thilke man, that now hath wedded thee,
Is not thine husband:” thus said he certain;
What that he meant thereby, I cannot sayn.
Explanation Here, the Wife of Bath references a moment by a well where Jesus reproached the Samaritan woman, stating that she had five husbands, and the man she is currently with is not her husband. The Wife of Bath presents this as a sharp lesson, leaving the interpretation of Jesus' words open, suggesting that even she cannot fully explain their meaning. This adds complexity to her perspective on marriage.
But that I aske, why the fifthe man
Was not husband to the Samaritan?
How many might she have in marriage?
Yet heard I never tellen in mine age in my life
Upon this number definitioun.
Explanation The Wife of Bath questions why the fifth man is not considered the Samaritan woman's husband. She wonders how many husbands she could have had, expressing that she has never heard a specific definition or limit to the number of marriages in her lifetime. This reflects the Wife of Bath's skepticism about conventional views on marriage and her willingness to challenge societal norms.
Men may divine, and glosen up and down;
But well I wot, express without a lie,
God bade us for to wax and multiply;
That gentle text can I well understand.
Explanation The Wife of Bath suggests that people may interpret and explain things differently, but she firmly believes that God commanded humans to grow in number and reproduce, referencing the directive to "wax and multiply." She asserts her clear understanding of this straightforward message, emphasizing her perspective on the purpose of marriage and procreation.
Eke well I wot, he said, that mine husband
Should leave father and mother, and take to me;
But of no number mention made he,
Of bigamy or of octogamy;
Why then should men speak of it villainy?
Explanation The Wife of Bath acknowledges that Christ mentioned leaving one's parents to be with a spouse but didn't specify a particular number of marriages, be it two or eight. She questions why people consider talking about multiple marriages as something shameful or villainous when it wasn't explicitly forbidden by Christ. This further supports her argument that she sees no issue with having multiple husbands.
Lo here, the wise king Dan Solomon,
I trow that he had wives more than one;
As would to God it lawful were to me
To be refreshed half so oft as he!
What gift of God had he for all his wives?
No man hath such, that in this world alive is.
God wot, this noble king, as to my wit,
The first night had many a merry fit
With each of them, so well was him on live.
Explanation The Wife of Bath points to King Solomon as an example, suggesting that he had more than one wife, and she wishes it were lawful for her to be refreshed as often. She remarks that no one alive has the gift of God that Solomon had with his multiple wives. She implies that Solomon enjoyed many pleasant moments with each of his wives, especially on the first night of marriage. This supports her argument that having multiple spouses can bring joy and fulfillment.
Blessed be God that I have wedded five!
Welcome the sixth whenever that he shall.
For since I will not keep me chaste in all,
When mine husband is from the world y-gone,
Some Christian man shall wedde me anon.
For then th’ apostle saith that I am free
To wed, a’ God’s half, where it liketh me.
Explanation The Wife of Bath expresses gratitude to God for having been married five times and welcomes a sixth husband when the time comes. She declares that since she doesn't intend to remain chaste after her current husband passes away, a Christian man will marry her soon after. She cites the apostle's words, indicating that she believes she is free to marry as she pleases, following God's half of the guidance. This reflects her bold and independent stance on marriage.
He saith, that to be wedded is no sin;
Better is to be wedded than to brin. burn
What recketh me though folk say villainy
Of shrewed Lamech, and his bigamy?
I wot well Abraham was a holy man,
And Jacob eke, as far as ev’r I can.
And each of them had wives more than two;
And many another holy man also.
Explanation The Wife of Bath quotes a saying that getting married is not a sin and asserts that being married is better than burning in lustful desires. She dismisses the criticism of Lamech and his multiple marriages, stating that she doesn't care if people speak ill of him. She points out that even holy men like Abraham and Jacob had more than two wives, and many other virtuous men did too. This reinforces her argument that having multiple spouses is not inherently sinful and has biblical precedents.
Where can ye see, in any manner age,
That highe God defended marriage
By word express? I pray you tell it me;
Or where commanded he virginity?
I wot as well as you, it is no dread,
Th’ apostle, when he spake of maidenhead,
He said, that precept thereof had he none:
Men may counsel a woman to be one,
But counseling is no commandement;
He put it in our owen judgement.
Explanation The Wife of Bath challenges the idea that God explicitly forbade or commanded marriage. She questions where it is clearly stated in any era that God prohibited marriage or explicitly commanded virginity. She contends that even the apostle, when discussing virginity, mentioned that he had no specific commandment on the matter. The Wife of Bath argues that while people may advise a woman to choose virginity, it's not a commandment but rather left to individual judgment. This reinforces her argument for personal freedom in matters of marriage and chastity.
Then had he damned wedding out of dread;
And certes, if there were no seed y-sow,
Virginity then whereof should it grow?
Paul durste not commanden, at the least,
A thing of which his Master gave no hest.
The dart is set up for virginity;
Catch whoso may, who runneth best let see.
But this word is not ta’en of every wight,
But there as God will give it of his might.
I wot well that th’ apostle was a maid,
But natheless, although he wrote and said,
He would that every wight were such as he,
All is but counsel to virginity.
Explanation The Wife of Bath argues that if Paul had forbidden marriage and if there were no children, how could virginity exist? She says Paul's advice for virginity is like a target – try if you can hit it, but not everyone can. She stresses that it depends on God's will. Even though Paul was unmarried, his advice for virginity is just a suggestion, not a rule for everyone.
And, since to be a wife he gave me leave
Of indulgence, so is it no repreve
To wedde me, if that my make should die,
Without exception of bigamy;
All were it good no woman for to touch
(He meant as in his bed or in his couch),
For peril is both fire and tow t’assemble
Ye know what this example may resemble.
This is all and some, he held virginity
More profit than wedding in frailty:
(Frailty clepe I, but if that he and she frailty,
Would lead their lives all in chastity),
I grant it well, I have of none envy
Who maidenhead prefer to bigamy;
It liketh them t’ be clean in body and ghost;
Of mine estate I will not make a boast.
Explanation The Wife of Bath says that since God allowed her to be a wife, it's not wrong for her to marry again if her husband dies. She agrees that it might be good for some women to stay unmarried, avoiding physical intimacy. She acknowledges the dangers of such relationships. The Wife of Bath respects those who choose to stay virgins but won't brag about her own choices.
For, well ye know, a lord in his household
Hath not every vessel all of gold;
Some are of tree, and do their lord service.
God calleth folk to him in sundry wise,
And each one hath of God a proper gift,
Some this, some that, as liketh him to shift.
Explanation The Wife of Bath points out that not every item in a lord's household is made of gold; some are made of wood and still serve their purpose. She relates this to how God calls people in different ways, giving each person unique gifts and abilities according to His plan. Everyone has something special, and God distributes these gifts as He sees fit.
Virginity is great perfection,
And continence eke with devotion:
But Christ, that of perfection is the well,
Bade not every wight he should go sell
All that he had, and give it to the poor,
And in such wise follow him and his lore:
He spake to them that would live perfectly, —
And, lordings, by your leave, that am not I;
I will bestow the flower of mine age
In th’ acts and in the fruits of marriage.
Explanation The Wife of Bath acknowledges that virginity and self-control with devotion are excellent virtues. However, she notes that Christ, the epitome of perfection, didn't command everyone to sell everything and follow him in that extreme manner. He addressed those who chose to live a life of perfect devotion, and she emphasizes that it's not her intention to do so. Instead, she plans to invest the prime years of her life in the experiences and benefits of marriage.
Tell me also, to what conclusion
Were members made of generation,
And of so perfect wise a wight y-wrought?
Trust me right well, they were not made for nought.
Glose whoso will, and say both up and down,
That they were made for the purgatioun
Of urine, and of other thinges smale,
And eke to know a female from a male:
And for none other cause? say ye no?
Explanation The Wife of Bath questions why reproductive organs were so intricately crafted if not for a significant purpose. She confidently asserts that they were not created without reason. She challenges anyone who tries to argue that they were only made for bodily functions like purifying urine or distinguishing between genders. She suggests there must be a more significant purpose behind their design and prompts the listener to consider alternative explanations.
Experience wot well it is not so.
So that the clerkes be not with me wroth,
I say this, that they were made for both,
That is to say, for office, and for ease
Of engendrure, there we God not displease.
Why should men elles in their bookes set,
That man shall yield unto his wife her debt?
Now wherewith should he make his payement,
If he us’d not his silly instrument?
Then were they made upon a creature To purge urine, and eke for engendrure.
Explanation The Wife of Bath confidently asserts that, from her experience, it's not accurate to claim that reproductive organs were solely made for specific bodily functions. To avoid upsetting scholars, she explains that she believes they were created for both reproductive purposes and for the comfort and pleasure of procreation. She questions why books would mention that a man should fulfill his marital duties if not for the use of his reproductive organ in the process of intimacy with his wife.In the context of the Wife of Bath's Tale from Chaucer's "The Canterbury Tales," the line "he us'd not his silly instrument" refers to the husband not using his sexual organ for procreation or pleasure. The mention of "silly instrument" is a euphemism for the male reproductive organ. The subsequent lines suggest that such organs were created for both urination and procreation. This reflects the Wife of Bath's bold and frank approach to discussing marital relations and gender dynamics.In the context of the Wife of Bath's Tale, the word "purge" means to cleanse or clear, specifically in the context of urine. The line suggests that the husband's sexual organ has dual purposes – one for urination and the other for procreation. The Wife of Bath uses this language to discuss intimate matters openly and matter-of-factly in Chaucer's work.
"Engendrure" refers to the act of procreation or reproduction. In the context of the Wife of Bath's Tale, the mention of "engendrure" indicates the role of the male reproductive organ in the process of creating offspring. The Wife of Bath discusses these matters with a certain directness and openness, reflecting Chaucer's exploration of human relationships and sexuality in "The Canterbury Tales."
But I say not that every wight is hold,
That hath such harness as I to you told,
To go and use them in engendrure;
Then should men take of chastity no cure.
Explanation In these lines from the Wife of Bath's Tale, the speaker is suggesting that not everyone who possesses the attributes or tools for procreation necessarily uses them for that purpose. The mention of "harness" likely refers to the physical attributes or characteristics required for procreation. The speaker argues against the notion that everyone with the ability to procreate would actually engage in sexual activity for reproductive purposes, highlighting the complexity and variety of human behavior in matters of intimacy and chastity.
Christ was a maid, and shapen as a man,
And many a saint, since that this world began,
Yet ever liv’d in perfect chastity.
Explanation In these lines from the Wife of Bath's Tale, the speaker is making a theological argument by pointing out that Christ, being born of the Virgin Mary, was both a man and conceived without the usual human means of procreation. The speaker goes on to mention that many saints throughout history have also maintained perfect chastity. This is part of the broader context in which the Wife of Bath discusses the complexities of human relationships and challenges conventional views on topics like chastity and sexuality.
I will not vie with no virginity.
Let them with bread of pured wheat be fed,
And let us wives eat our barley bread.
And yet with barley bread, Mark tell us can,
Our Lord Jesus refreshed many a man.
Explanation In these lines from the Wife of Bath's Tale, the speaker expresses a reluctance to compete with or imitate virginity. The mention of "bread of pured wheat" might symbolize a higher or purer state, possibly alluding to the perceived virtues of virginity.
However, the speaker asserts that wives should be content with their own state, likening it to "barley bread." This comparison is likely meant to convey that while the wives may not possess the perceived purity of virginity, they still have value and substance. The reference to Jesus refreshing many with barley bread could be a biblical allusion, suggesting that even the seemingly humble or less esteemed qualities can have significance and provide sustenance.
The speaker is saying that wives should be happy with what they have, like eating their own type of bread (barley bread), instead of trying to compete with the virtues of virginity. The choice of "barley bread" suggests that even if it's seen as less special, it still has value, and wives should embrace their roles without feeling inferior.
In such estate as God hath cleped us,
I’ll persevere, I am not precious,
In wifehood I will use mine instrument
As freely as my Maker hath it sent.
If I be dangerous God give me sorrow;
Mine husband shall it have, both eve and morrow,
When that him list come forth and pay his debt.
A husband will I have, I will no let,
Which shall be both my debtor and my thrall,
And have his tribulation withal
Upon his flesh, while that I am his wife.
Explanation In simple terms, the speaker is expressing a bold and straightforward attitude toward marriage. She declares that she will use her physical attributes (referred to as "mine instrument her sexual organs for sex and procreation") as freely as God has given them. The speaker is not pretending to be delicate or overly precious. She acknowledges her role as a wife and asserts that her husband will have her companionship and fulfill his marital duties whenever he wishes, without any resistance from her. The speaker seems to embrace a direct and assertive approach to marriage, emphasizing a mutual give-and-take in the relationship.
I have the power during all my life
Upon his proper body, and not he;
Right thus th’ apostle told it unto me,
And bade our husbands for to love us well;
All this sentence me liketh every deal.
Explanation The speaker is asserting her power over her husband's body, claiming that she has control over him throughout her life. She attributes this idea to the teachings of an apostle, suggesting a religious justification for her perspective. The speaker then mentions that the apostle advised husbands to love their wives well, expressing approval of this advice. The overall tone suggests a bold and confident attitude, emphasizing a sense of control and a belief in reciprocal love and respect within the marital relationship.
By Geoffrey Chaucer
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