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Melissa Haner

Professor Bellamy

ENGL 309

18 October 2013

Chaucer’s Challenge of Gender Roles

Chaucer through his artistic contribution of The Wife of Bath gives us a brilliant example

of a woman whom tradition, religion and society could not force into the mold of medieval

societal expectations. She was determined to be seen, to be heard and to live her life according to

her interpretation of the Bible. While many people try to analyze her behavior and choices

through a feministic point of view, the feminine movement as we know it was not present in the

13th century therefore she was a stand-alone character; one quintessential to exposing the bigotry

and sexism that was deemed an acceptable way of life for the majority of women in many

medieval societies. While class and vocation had much to do with what was expected for and

from a woman, for the most part subservience, piety and domesticity was the norm. Philip of

Novare urged that women not be taught to read and write, since this knowledge would expose

them to sin, especially illicit communications with lovers. He recommended instead that girls be

kept busy with weaving and spinning so that they would not be idle (Stoertz 28).

In creating the Wife of Bath, Chaucer drew upon a centuries-old tradition of misogynist

writing that was particularly nurtured by the medieval church. In their conviction that the

rational, intellectual, spiritual, and, therefore, higher side of human nature predominated in men,

whereas the irrational, material, earthly, and, therefore, lower side of human nature predominated

in women, St. Paul and the early Church fathers exalted celibacy and virginity above marriage,

although they were also obliged to concede the necessity and sanctimony of marriage (Greenblatt

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282). The Wife most definitely did not accept this view of women; she wanted her views and

experiences to be heard, and she was going to tell anyone predisposed to listening…“she herself

is a creation of speech, and speech – its perpetual use and frequent abuse – is a very dominant

element in her life” (Storm 307).

The acquiescence of women can be found in multiple texts, quite plainly describing the

patriarchal society’s views of women, their roles and the lack of importance of their feelings

and/or opinions. As in all the congregations of the saints, women should remain silent in the

churches. They are not allowed to speak, but must be in submission, as the Law says. If they

want to inquire about something, they should ask their own husbands at home; for it is

disgraceful for a woman to speak in the church (The Holy Bible, 1 Corinthians 14:34-35).

Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I

am. But if they cannot control themselves they should marry, for it is better to marry than to burn

with passion (The Holy Bible 1 Corinthians 7 8:9). The Wife construed multiple texts and lessons

in the Bible to benefit herself; she did not take them as such black and white messages. She

married all the men she slept with, understood her passions and needs and effectively directed

them towards relationships that she deemed beneficial. Alison makes much of the fact that her

husbands were much older than she, and she refers pointedly to the resulting effects on the

marital relationship when she speaks of her husbands who can only with difficulty “the statue

holde” (198) and pay the marital debt (Storm 306).

Alyson justifies her marriages by using biblical examples of polygamy such as Solomon,

Abraham and Jacob. She completely accepts that she is not on a level of virginity or innocence as

many others “Yit lived they evere in parfit chastitee./I nil envye no virginitee:/ Lat hem be breed

of pured whete seed,/And lat us wives hote barly breed” (Chaucer 147-150) but asserts that she is

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still living in accordance with God’s law all her marriages were legitimate and binding as they

performed by men of God.

Societal status was very important in medieval times; if you were a higher class person

then you were smarter, attractive, had more freedoms and went places that peasants were not

allowed. By Alyson marrying these richer, older men she was ensuring her place in the social

order; for many women marriage was the only option to better themselves and safeguard a life of

security and possibilities and this was all they were taught. Marriage plans influenced girls' early

education, place of residence, and treatment (Stoertz 22). Virginity and purity were of the utmost

importance. Women in particular had to be mindful of their reputations (Goldberg 20).

Although she clearly used sex to manipulate the men in her life, and not many feminists

would see this as a progressive choice for women, nonetheless in her day and age there were

limited choices for power, progress and acceptance by males. Her character, while flawed,

exudes strength, courage and a never give up attitude. She would not submit to her any of her

husbands’ whims or wants; she stood up for what she believed in no matter the cost, even her

hearing “That of the strook myn ere weex al deef./ Stibourne I was as is a leonesse,/And of my

tonge a verray jangleresse” (Chaucer 641-644). The power she is determined to wield in her life

and relationships regardless of what the Church determined was right for a woman is a bold,

liberating move on the behalf of all women. According to canon law promulgated by Pope

Alexander III (1159-1181), present consent, necessary for a binding marriage, was only possible

at age twelve for girls and fourteen for boys, the legal ages of puberty, which were derived from

Roman law (Stoertz 31). Though the canon-legal understanding of age of consent was related to

Classical traditions that girls achieved puberty from about twelve years (specifically, the law

allowed that a girl in her twelfth year could marry) and boys from fourteen, provision was made

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that it' a child achieved puberty somewhat sooner, then the age of consent could be lowered

accordingly (Goldberg 20). Engaged or married at age twelve, younger? To have your life taken

away, your paths predetermined and chosen for you before you even had a chance to live is

preposterous.

She was neither fully obedient nor submissive, she was observably hot-blooded and

enjoyed the challenges presented her most men. Her clothes were brightly colored, she was quite

talkative and opinionated. She had a cultivated taste and most definitely enjoyed the finer things

in life such as money, jewelry, clothing and property. These were no doubt instigators, and

insurance, for facilitating and enduring marriages and sexual relations with men who were so old

they had trouble performing. Alison of Bath, in all her complex mixture of charm and

repugnance, is without question a creature of this world, one easily seen as an inverted image

[…] of the medieval ideal of womanhood (Storm 318).

Jankin, her fifth husband, was a choice she seemed to have made more out of love than

practicality. She enjoyed his youth, his disposition and the challenges that he presented her. She

felt she could handle his sanctimonious attitude and although she took multiple beatings she

eventually was successful in proving her sovereignty over him. And if physical beatings were not

enough to control his wayward wife, he regularly quotes textual authorities as critical

commentary on her behavior (Arnell 938). Perhaps her approaches towards Jankin were not what

we would encourage in this century but her end goal was achieved nonetheless. As Robert Burlin

puts it, ‘In psychological terms, hers is a “battered” personality. Everything she does is an

attempt to assert her independent reality in a world where masculine dominance claimed

authority over her mind, body, and spirit.’ (Arnell 938).

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The Wife’s tale of the knight, his raping of the maiden, his quest per the Queen’s rule and

the ultimate outcome is seemingly a direct reflection of what Alyson felt was missing in the lives

of woman. She strongly felt the need to be in charge of her life and while she may have resisted

tradition by her dress, the public acknowledgement about her gapped teeth, her healthy sexual

appetite and that she as wedded five times, she still sees herself as a good religious woman.

She did what it took to ensure that her word was law and that she would not be ordered

about by any man, for she feels above them. Her marriages occurred legally and were ordained

by a priest, she is with each of them until their deaths and then mourns each, accordingly to

societal customs. While she may have chosen husbands that were elderly and ill of health, for the

most part, this only proved that to herself that she was powerful and beautiful.

The choice of Jankin however it seemingly makes all her hard work for naught, for upon

legalizing this fifth marriage all her riches and property she inherited upon the deaths of the

former four husbands automatically goes to the fifth husband. The husband was automatically

assumed to be the answerable head of the household, in control of the holding and of the

moveable property (Hilton 139-140).

Alyson believed that her experience in life, and her knowledge Biblical text she was more

than experienced enough to speak out and share with others what she believed was the true place

in life for women. That in order for women to outclass men that they have to be one step ahead,

that they have to understand they hold the power and that power should be revealed regularly.

Experience, though noon auctoritee/ Were in this world, is right ynough for me/To speke of wo

that is in mariage (Chaucer 1-3). She firmly objected to men having control over her very life,

and deemed women to be just as capable and intellectual, even if you had to be manipulative to

get what you wanted; she epitomizes the catch phrase ‘you catch more flies with honey that you

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do you vinegar. Once Jankin eventually accepted his wife’s sovereignty over his life, and in their

marriage, improved greatly until his untimely, and unmentioned, death that is.

Chaucer uses multiple aspects and levels of personality in The Wife’s character to show

that women can be more than what they are viewed as. That we are strong, capable, intellectual

beings with thoughts, feelings and opinions on life, marriage, God and that these can be used

productively to contribute to society or they can negatively affect relationships and interactions

by allowing them to fester and not cultivate. His successful attempt to go where not many

author’s had dared has proven to be a remarkable first step into understanding the importance of

gender roles and divisions.

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The Wife of Bath,MS Cambridge GG.4.27 (Jokien)

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Wife-beatingLe Roman de la Rose.Bibliothèque St. Geneviève, Paris (Jokinen).

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The Wife of BathEllesmere ManuscriptHuntington Library (Jokinen)

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Works Cited

Arnell, Carla. "Chaucer's Wife Of Bath And John Fowles's Quaker Maid: Tale-Telling And The

Trial Of Personal Experience And Written Authority." Modern Language Review 102.4

(2007): 933-946. Academic Search Complete. Web. 17 Oct. 2013.

Chaucer, Geoffrey. “The Wife of Bath’s Prologue and Tale.” The Norton Anthology of English

Literature: The Middle Ages. Vol A. Ed. Steven Greenblatt. New York:W. W. Norton &

Company, 2012. 282-310. Print.

Greenblatt, Steven. Introduction. The Wife of Bath’s Prologue and Tale. By Geoffrey Chaucer.

2012. Vol A. New York:W. W. Norton & Company, 2012. 282. Print.

Goldberg, Jeremy. "The Right To Choose." History Today 59.2 (2008): 16-21. Academic Search

Complete. Web. 22 Oct. 2013.

Hilton, Rodney H. "Women Traders In Medieval England." Women's Studies 11.1/2 (1984): 139.

SocINDEX with Full Text. Web. 22 Oct. 2013.

Jokinen, Anniina. "Wife of Bath's Prologue and Tale in Images." Luminarium: Anthology of

English Literature. n.p., 30 Aug 2012. Web. 18 Oct 2013.

Stoertz, Fiona Harris. "Young Women In France And England, 1050-1300." Journal Of

Women's History 12.4 (n.d.): 22. SocINDEX with Full Text. Web. 22 Oct. 2013.

Storm, Melvin. "Uxor And Alison: Noah's Wife In The Flood Plays And Chaucer's Wife Of

Bath." Modern Language Quarterly 48.4 (1987): 303. Academic Search Complete. Web.

17 Oct. 2013.

The Holy Bible, New International Version. Colorado: International Bible Society, 1984. Print.

Katy Perry. “Roar.” Prism. Capital Records. 2013. CD or Youtube??