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Thirty Pilgrims and Two Cities:Approaching The Canterbury Tales throughan Augustinian RouteHannah HalterEngl 335WThe Canterbury Tales presents a spectrumapplies its messages. In studying this tale inof themes surrounding its characters as theyrelation to the others, interesting connections canundertake their journey and offer their tales.be made between the stories of Chaucer and theMembers of Chaucer’s cast of characterstheology of Saint Augustine, especially in therepresent people across the span of society;scope of Augustine’s City of God. Within theeach with their own assumed estate. Someframe of pilgrimage and extending to the choiceexhibit a surprising contrasting with images mostbetween love of self and love of God—the crux ofreaders would conjure up based on their names.Augustine’s own “tale” of two cities—ChaucerThe tales have this range, too, spanning frombuilds a resounding theme of sin and repentance.courtly, high romance to lecherous, low-classChaucer’s theological interest in modes offabliau. However, none of these tales stand outthinking resound with St. Augustine’s City of Godquite as much as “The Parson’s Tale,” whichcan be analyzed within the overall pilgrimageconcludes the entire collection. Instead of endingframing the tales, “The Parson’s Tale,” andhis story with another tale of “solas,” ChaucerChaucer’s personal retraction.concludes The Canterbury Tales with a longAugustine remains to be one of thereligious sermon. Chaucer explicitly demon-foremost figures of Christian antiquity, and thestrates his theological interest in this piece ofdepth and span of his remarkable writings haveprose, and he follows it with a retraction thatcarved out a general consensus of his
importance in all Christian studies. Because ofGod pleased (Benson, 939). In exploring bits ofthis, Augustine became a standard source forAugustinian doctrine and including respectfultheological writings, and this pattern was certainlyreferences to him, Chaucer shows that he couldin place during Chaucer’s lifetime (Kellogg 427).understand, apply, and honor the teachings ofThis assertion does not stand alone as proof thatthis fundamental figure of the early Church.Chaucer put stock into Augustine’s teachings.The sections of Augustine’s City of GodThroughout the Canterbury Tales, Chaucerthat can apply to The Canterbury Tales tell ofreferences Augustine, always with a tone ofwhat the saint metaphorically calls two cities,utmost deference, in a peppering of nods to thetermed the City of God and the City of Man. Thesaint. In the “Monk’s Prologue,” Augustine isfirst, he writes, is concerned with “love of Godremembered in his physical toils, as iseven to contempt of self,” and the second isappropriate to monastic life (1.187-88). Also, inabsorbed in “love of self even to contempt ofthe “Shipman’s Tale,” Brother John wishes for theGod” (14. 8). Humankind, then, is caughtblessings of God and St. Augustine on his friendbetween these two opposing cities in a sort of(7. 259). In the “Physician’s Tale,” Augustine isbattleground existence (Battenhouse 258).called the “Doctour” of the Church, and hisAugustine writes that the cities are “intertwineddescription of “Envye” is applied (6. 117). Finally,and mixed in this world until they [are] separatedin the “Nun’s Priest’s Tale,” St. Augustine is givenby the final judgment” (1. 34). In addition,similar reverence when he is referred to as “theAugustine clearly states that the City of God ishooly doctour Augustyn” at a point where thenot one in the same as the Church, but he writesnarrator speaks of God’s “forwityng” in man’s lifethat the City of God can begin wherever divine(7. 3241-44). In an explanatory note within Thelove touches and moves human will (Ames 210).Riverside Chaucer, Augustine is pointed out asAlthough this is a simplified look at a complexone of the “four original Doctors of the Church,”work, the basic duality of Augustine’s symbolicand the passage goes on to explain his doctrinecities can apply to The Canterbury Tales.on predestination as “orthodox,” saying he believed that God bestowed plans unto mankind asChaucerIn reviewing the main message of TheCity of God and identifying exhortation of2
Augustine within The Canterbury Tales, connec-tucking this idea into the tales, Chaucertions between Chaucer’s text and the theology ofdemonstrates that this theme was on his mindSt. Augustine can begin to show up in thewhen he decided to frame the story with aoverarching span of the tales. Throughout thesmaller, less transcendental pilgrimage.Tales, Chaucer’s characters are on pilgrimage toWithin this idea of a pilgrimage,the shrine of Saint Thomas Beckett, the “hoolyconnections back to Augustine’s City of God canblissful martir,” at Canterbury Cathedral (1. 17).be observed. All religious traditions pegThe pilgrims, with all their diversities, are drawnpilgrimages to spiritually significant sites astogether by a common religious journey. Bothundertakings of great depth. Those on such aNew Testament and patristic writings havejourney would take it with their minds on theadvocated the view that Christians are pilgrims insacred, leaving the secular behind for itslife, “en route to the heavenly Jerusalem,” an ideaduration. Both the arrival and the journey itselfthat resounded in medieval religious communica-would be times of prayer and reflection duringtion (Philips 133). Augustine repeatedly compares which they would strive to find spiritualthe progression of human life to a pilgrimageenrichment, or perhaps even undergo dramatictoward God. He instructs Christians to “enjoyspiritual change. Also, as echoed in “Thetheir earthly blessings in the manner of pilgrims,”Parson’s Tale,” pilgrimages can serve astrying not to become “attached” to these thingspenance, and they can even been undertaken(1. 29). Christians are to use goods “like a pilgrimwithout full consent as atonement for sins (10.in a foreign land” as to not be distracted from God104). However, instead of explicitly writing aboutthrough earthly attachment (19. 17). Chaucerthe spiritual journey of the community of pilgrims,makes explicit reference to this common idea inChaucer sets up an occasion for tale-telling,“The Parson’s Tale”, where he places thesewhich arises out of a combination of boredomwords on the Parson’s lips: “And Jhesu, for hosand incentive for a free dinner. Noticing this riftgrace, wit me sende/ To shewe yow the wey, inbetween expectation and reality on this pilgrim-this viage,/ Of thike parfit glorious pilgrimage/age echoes the division between Augustine’sThat highte Jerusalem celestial” (10. 48-52). Bycities, or rather, the traits that embody each.Schemata 20133
The view of a pilgrimage as a journey ofcloistered is “nat worth an oyster” (1. 182). Thespiritual transformation seems aligned with Au-theme of tranquility and order that Augustinegustine’s City of God. A journey of this nature,backs as a trait of the City of God also appears inone of self-denial and focus on the divine, seemsthe Tales. The semblance of order between alllike a microcosm of the life heaven-bound lifethe pilgrims at the outset is quickly tossed asideAugustine urged Christians to live. But the behav-as the tales commence, proven once again byior of many of the pilgrims is nearly the oppositethe contention between certain members of theof this ideal. Many of the pilgrims “argue,party as they try to requite the previous tales.squabble, swear, overindulge and often exhibit aThis setup is much more aligned with Augustine’squestionable degree of piety and penitence”City of Man, the city inclined toward disharmony(Philips 136). Some of the stories, such as “Thebetween human beings and distance from God.Miller’s Tale,” are purposefully ribald and evenWith this arrangement, Chaucer seems to berecounted by a drunken teller. A few tales arecommunicating that the pilgrims do noteven framed as personal attacks between theunderstand that their pilgrimage is lacking intravelers, such as the combative tales exchangedspiritual meaning.by the Friar and the Summoner. The Wife ofEven with this setup already framing theBath, who admits she took a previous pilgrimageTales in a reasonably Augustinian fashion, a troveto Jerusalem to “pleye” instead of pray, offers aof the saint’s teachings rounds out the entireprologue and tale that is rife with sexuality, evenstory within “The Parson’s Tale” and evenwhen she tries to tie in biblical stanchions toextends through Chaucer’s retraction of his work.justify her lifestyle (3. 551). What may be evenThe first two points to note about this tale are itsmore surprising is the degree of corruptionposition and form, both of which stand out amongamong some of the characters that areall the other tales. “The Parson’s Tale” takes theassociated with the Church, such as thefinal position in the work, presented in prose thatSummoner, Friar, and Monk. Both the Summonerreads like an in-depth sermon. Because it followsand the Friar are swindlers, and the Monk ignoresall the other tales and presents itself in a newthe tenants of monastic life, feeling that beingform, one cannot help but contrast it from the restChaucer4
of the tales and even see it as a commentary onquite literally the way to salvation, and he weavesthem. “The Parson’s Tale” exalts Augustine’sthis powerful theme throughout the tale (10.wisdom by using many of his quotes to bolster48-52). Just as “The Parson’s Tale” has two mainreligious arguments. This tale deliberately sidesdivisions, its application to the teachings of Saintwith the self-sacrificing City of God, while many of Augustine is twofold.the tales that preceded it seemed aligned with theIn regards to the section on penitenceCity of Man, full of what the Parson wouldand contrition, Augustine is called in as andescribe as vice in their content, such as lecheryauthority figure in a multitude of quotes. In mostin “The Miller’s Tale” and greed in bothof the prose, the Parson offers a bit of theology or“The Summoner’s Tale” and “The Friar’s Tale.”moral teaching and backs each up with wordsAlthough some of the other tales carry religiosityfrom a saint or church father. On the surface, thethat may echo conceivably Augustinian themes,use of any church father’s teachings onsuch as “The Prioress’s Tale” in its tragic story ofrepentance would help in solidifying an argumenta young martyr, none of them compare to themade to a reader who bought into the wisdomsabstract, theological density of “The Parson’sthey offer. In using Augustine’s wisdom, however,Tale.” The continuity of the spiritual pilgrimagethe Parson builds an even more reliable scaffoldtheme applies so well to the occasion of thebeneath his own teaching, given Augustine’sstories, making it a suitable ending that truly doesexperience with personal repentance. One ofrepay the other tales by reminding the travelersAugustine’s most renowned writings, entitledthat their whole lives are pilgrimages. To simplify,Confessions, details his gradual move from“The Parson’s Tale” is a deep, faith-filled look attaking comfort in a life of sin and distance fromvirtue and vice and how one should deal with sin.God to renouncing his past through conversion,The tale can be seen as twofold, beginning andpenitence, and creating a relationship with God.ending with a full description of penitence andAugustine had lived through and succeeded inproper contrition, with a discourse on the Sevenexactly what the Parson discusses as havingDeadly Sins and their counters occupying the“steadfast purpose to shriven hym, and for tomiddle. The Parson set out to show the pilgrimsamenden hym of his lyf” (10. 304). In presentingSchemata 20135
the literate world with the story of his journeySins of selfishness characterize this city, whichfrom vice to virtue, Augustine confessed anddwells in the earthly. These maladies, since theydemonstrated how he altered his life which, inare opposed to God as the Parson says, serviceshort, defines the teaching of the Parson onthe earthly and wound the spirit. The spirit ispenitence.aligned with the City of God, and therefore can-Augustine’s authority is again definednot prosper in the mire of sin which traps the Cityand his teachings reflected in the succeedingof Man, “ruled by its lusts of rule” (Augustine, 1.topic of “The Parson’s Tale” which deals with the1). But in calling forth the City of Man in his studySeven Deadly Sins. The Parson offersof sin, the Parson shoots down each sin with aevaluations of these sins that come straight fromvirtue that is aligned with Augustine’s City of God.Augustine’s City of God. For example, the ParsonIn place of pride, he suggests humility (10. 475).shares Augustine’s definition of Anger, or “Ire,” asTo quell anger, he proposes patience (10. 653).the “wikked wil to been avenged by word or byAgainst gluttony, he champions abstinence, anddede” (10. 534). The Parson later usesso on (10. 831). Virtues such as these embodyAugustine’s summary of Avarice, calling it “athe harmony between people that Augustine getslikerousnesse in herte to have erthely thynges,”at in City of God. In stemming the wiles of sin,including “somtyme in science and in glorie” (10.these traits lead the spirit to turn from the earthly742). Both of these definitions are adapted fromcity to the heavenly one, where “instead of life,book fourteen of City of God. Along with offering[there is] eternity” (Augustine, 2. 29). In summary,characterizations of each of the seven vices, thethe Parson’s whole treatise on the Seven DeadlyParson suggests remedies. This remedying ofSins can be seen as the achievable victory of thesins can be associated with the themes of theCity of God over the City of Man, which stands asCity of God. The Parson frequently reminds thethe primary message of Augustine’s City of God.pilgrims that every sin listed in the tale “is expresThe retraction that follows the final taleeek agayn the comandement of God” (10. 817).further reflects these themes. In it, ChaucerJust as these sins are opposed to God, Augus-requests mercy, imploring readers to “preye fortine’s City of Man stands against the City of God.me that Crist have mercy on me and foryeve meChaucer6
my giltes;/ and namely of my translacions andpraying that his alignment with the sacred can beenditynges of worldly vanitees, the whiche Irestored, just as Augustine called Christians torevoke in my retracciouns” (10. 1083-84). Muchreject the sin of the City of Man and set theirlike how the Parson called for Christians to repentminds on the spirit-driven City of God.for six main reasons, including fear of divineThe connections between The Canter-judgment, Chaucer seeks forgiveness so that hebury Tales and The City of God are proven by“may been oon of hem at the day of doom thatChaucer’s settlement on St. Augustine’s authority.shulle be saved” (10. 1091). In this retraction,He inserts respectful mentions of the saintChaucer appears to apply what the Parsonthroughout the tales, culminating in his heavypreached about to his own life. He attempts toquotation of Augustine in “The Parson’s Tale.”prove to the reader that he distinctly turned awayThese concrete, observable examples show thatfrom the previous tales that contained the work-Chaucer and Augustine are analytically compa-ings of sin in hopes of restoring his own virtue.rable involving the Canterbury pilgrimage, theWhether or not Chaucer is truly repentant, heParson’s sermon, and Chaucer’s retraction withwrites of his decision to move away from thethe City of God.worldly and examine his own spiritual health,Schemata 20137
Work CitedAmes, Ruth M. God’s Plenty: Chaucer’s Christian Humanism. Chicago: Loyola University Press,1984. Print.Augustine. “City of God.” Ed. Whitney J. Oates. Trans. M. Dods, G. Wilson, and J.J. Smith. Vol. 2.Basic Writings of Saint Augustine. New York: Random House, 1948. 3-663. Print.Battenhouse, Roy W., ed. A Companion to the Study of Saint Augustine. New York: Oxford UP,1955. 343-52. Print.Benson, Larry, ed. The Riverside Chaucer. New York: Houghton Mifflin, 1987. Print. 939.Chaucer, Geoffrey. “Chaucer’s Retraction.” The Canterbury Tales. Ed. Larry Benson. The RiversideChaucer. New York: Houghton Mifflin, 1987. Print. 328.---. “General Prologue.” The Canterbury Tales. Ed. Larry Benson. The Riverside Chaucer. New York:Houghton Mifflin, 1987. Print. 23-36.---. “The Monk’s Prologue.” The Canterbury Tales. Ed. Larry Benson. The Riverside Chaucer. New York:Houghton Mifflin, 1987. Print. 240-41.---. “The Nun’s Priest’s Tale.” The Canterbury Tales. Ed. Larry Benson. The Riverside Chaucer. New York:Houghton Mifflin, 1987. Print. 253-61.---. “The Parson’s Prologue.” The Canterbury Tales. Ed. Larry Benson. The Riverside Chaucer. New York:Houghton Mifflin, 1987. Print. 287-88.---. “The Parson’s Tale.” The Canterbury Tales. Ed. Larry Benson. The Riverside Chaucer. New York:Houghton Mifflin, 1987. Print. 288-328.---. “The Physician’s Tale.” The Canterbury Tales. Ed. Larry Benson. The Riverside Chaucer. New York:Houghton Mifflin, 1987. Print. 190-93.---. “The Shipman’s Tale.” The Canterbury Tales. Ed. Larry Benson. The Riverside Chaucer. New York:Houghton Mifflin, 1987. Print. 203-08.Kellogg, Alfred Latimer. “St. Augustine and the “Parson’s Tale”” Chaucer, Langland, Arthur:Chaucer8
Essays in Middle English Literature. New Brunswick, NJ: Rutgers UP, 1972. 343-52. Print.Philips, Helen. Chaucer and Religion. Rochester: Boydell & Brewer, 2010. Print.Schemata 20139
Augustine within The Canterbury Tales, connec-tions between Chaucer's text and the theology of St. Augustine can begin to show up in the overarching span of the tales. Throughout the Tales, Chaucer's characters are on pilgrimage to the shrine of Saint Thomas Beckett, the "hooly blissful martir," at Canterbury Cathedral (1. 17).
Details:Reading Comprehension Practice Test 8 . Section 33: Sec Thirty Three (319 to 324) Details:Reading Comprehension Practice Test 9 . Section 34: Sec Thirty Four (325 to 334) Details:Comma Practice Test Questions . Section 35: Sec Thirty Five (335 to 355) Details:Grammar Practice Questions . Section 36: Sec Thirty Six (356 to 365) Details:Noun Practice Quiz . Section 37: Sec Thirty Seven .
Future Proofing Cities Growth Corridors in Mozambique The majority of Africa's population will shift from rural to urban in the next thirty years. Future Cities Africa aims to help cities achieve inclusive economic growth, manage demographic change, and address environmental risks. Introduction "The emerging future of cities largely depends
Cities are moving from pledges to action, with 27 of the world's largest cities in the C40 Cities Initiative having achieved at least 10 percent lower emissions than their peak as they work towards decarbonization by 2050. Through this initiative, cities are starting to develop Paris Agreement Compatible Climate Action Plans. Seven C40 cities .
A. The Smarter Cities Challenge In 2010, IBM Corporate Citizenship launched the Smarter Cities Challenge to help 100 cities around the world over a three-year period become smarter through grants of IBM talent. Boston, Massachusetts, was selected through a competitive process as one of 33 cities to be awarded a Smarter Cities Challenge grant in .
work/products (Beading, Candles, Carving, Food Products, Soap, Weaving, etc.) ⃝I understand that if my work contains Indigenous visual representation that it is a reflection of the Indigenous culture of my native region. ⃝To the best of my knowledge, my work/products fall within Craft Council standards and expectations with respect to
Chapter Thirty-One Chapter Thirty-Two Chapter Thirty-Three Chapter Thirty-Four . skin set against a sea of kinky red hair. He loved the Irish lilt in her voice. A wave of . man?" She arched her eyebrows, highlighting playful turquoise eyes, and lifted his empty glass. "Guinness?" He w
A typing speed of thirty five words per minute in English or thirty words per minute in Hindi on computer (thirty five words per minute and thirty words per minute correspond to 10500 KDPH/9000 KDPH on an average of 5 key depressions for each word). Time allowed - ten minutes]. The
MOUNT ASPIRING COLLEGE DEPARTMENT OF ENGLISH - FEMINIST LITERARY CRITICISM - PAGE !3 OF !7. WHAT MARXIST CRITICS DO TAKEN FROM BEGINNING THEORY, BY P. BARRY2: 1. They make a division between the ‘overt’ (manifest or surface) and ‘covert’ (latent or hidden) content of a literary work (much as psychoanalytic critics do) and then relate the covert subject matter of the literary work to .
