Introduction
Geoffrey Chaucer’s The Canterbury Tales, written around 1387-1400, offers a rich tapestry of medieval society through its diverse pilgrims and their stories. Among them, the Wife of Bath, Alisoun, stands out in her Prologue for challenging conventional views on marriage, particularly the notion that women should marry only once. Drawing on biblical references, practical experiences, and critiques of clerical authority, she justifies multiple marriages as not only permissible but beneficial. This essay discusses these justifications, analysing their context within medieval gender norms and religious doctrine. By examining her arguments, we can appreciate how Chaucer uses her voice to explore themes of female agency and autonomy, though with limited critical depth typical of the period’s literature.
Biblical Justifications for Multiple Marriages
The Wife of Bath primarily grounds her defence of remarriage in scripture, arguing that the Bible does not prohibit marrying more than once. She cites Old Testament figures such as Abraham, Jacob, and Solomon, who had multiple wives or concubines without divine condemnation (Chaucer, c. 1400). For instance, she notes that “God bad us for to wexe and multiplye” (Chaucer, c. 1400, line 28), interpreting Genesis as a command to procreate through marriage, regardless of frequency. This justification cleverly twists religious texts to support her lifestyle, highlighting that virginity, while praised, is not mandated for all. Indeed, she points out that St. Paul advised marriage as a remedy for lust, suggesting it as a practical alternative to celibacy (1 Corinthians 7, as referenced in her Prologue).
However, her selective use of scripture reveals a broader critique of how religious authorities interpret the Bible to restrict women. Scholars like Mann (1973) argue that this reflects Chaucer’s satire on medieval estates, where the Wife embodies the merchant class’s pragmatic worldview against clerical idealism. Therefore, her biblical arguments not only justify remarriage but also empower women to reinterpret holy texts for personal gain.
Practical and Experiential Justifications
Beyond scripture, the Wife of Bath offers justifications rooted in lived experience, portraying multiple marriages as a source of wisdom and control. Having wed five times, she claims authority from her “experience” (Chaucer, c. 1400, line 1), arguing that remarriage allows women to navigate power dynamics effectively. For example, she describes manipulating her husbands through wit and sexuality, gaining financial security and independence. This pragmatic stance counters the medieval ideal of lifelong monogamy, suggesting that women can benefit from serial unions, especially in a patriarchal society where marriage often meant economic survival.
Furthermore, she dismisses the notion of one-time marriage by questioning why bodily organs, created by God for both “ese” (pleasure) and procreation, should be used only once (Chaucer, c. 1400, lines 121-126). This argument introduces a sensual dimension, implying that remarriage fulfils natural desires. Patterson (1991) notes that such views challenge the Church’s emphasis on chastity, positioning the Wife as a proto-feminist figure who values personal fulfilment over doctrinal purity. Arguably, these justifications highlight the limitations of rigid marital norms, though they remain tied to the Wife’s self-interested narrative.
Critique of Clerical and Societal Norms
The Wife also justifies remarriage by critiquing the double standards imposed by male clerics. She mocks the idea that widows must remain chaste, pointing out that Christ attended only one wedding (at Cana), which does not preclude others (Chaucer, c. 1400, lines 10-14). This sarcasm underscores her belief that ecclesiastical rules unfairly burden women while ignoring male polygamy in scripture. By extension, she argues that remarriage is a legitimate path for women, particularly widows, to avoid poverty or isolation in medieval England.
Such critiques align with broader literary analyses, as Benson (1987) observes in his edition of Chaucer’s works, where the Wife’s Prologue satirises antifeminist tropes prevalent in texts like Jerome’s Against Jovinian. Generally, her justifications serve to dismantle these biases, promoting a more equitable view of marriage, though not without reinforcing some gender stereotypes.
Conclusion
In summary, the Wife of Bath justifies multiple marriages through biblical precedents, practical benefits, and critiques of clerical hypocrisy, framing remarriage as both divinely sanctioned and empowering for women. These arguments, while innovative, reflect the constraints of medieval thought, offering limited critique of deeper patriarchal structures. Chaucer’s portrayal thus invites reflection on gender roles, influencing later feminist readings of literature. Ultimately, her voice underscores the applicability of personal experience in challenging societal norms, with implications for understanding agency in historical contexts.
References
- Benson, L. D. (ed.) (1987) The Riverside Chaucer. Houghton Mifflin.
- Chaucer, G. (c. 1400) The Canterbury Tales. [Original manuscript, various editions available].
- Mann, J. (1973) Chaucer and Medieval Estates Satire: The Literature of Social Classes and the General Prologue to the Canterbury Tales. Cambridge University Press.
- Patterson, L. (1991) Chaucer and the Subject of History. University of Wisconsin Press.
