301:, Dorigen ponders why a wise and benevolent God could create in "thise grisly feendly rokkes blake" means to destroy and to produce no good "but evere anoyen". D. W. Robertson considers that Arveragus comes across as "not much of a husband"; he exerts himself with many a labour and many a "great emprise" not for the sake of becoming virtuous, but to impress his lady and when he learns of her rash promise he advises her to go ahead and commit adultery, but only to keep quiet about it "up peyne of deeth." This sour view of Arveragus is disputed by Bowden, who refers to Arveragus' honest belief that "trouthe is the hyest thyng that man may kepe" so that he too may be called "a verray parfit gentil knyght". Gardner considers that the Franklin's Tale comes close to Chaucer's own philosophical position that all classes must be ruled by "patience".
174:. In both stories, a young knight is in love with a lady married to another knight. He persuades her to promise to satisfy his desire if he can create a flowering Maytime garden in winter, which he achieves with the help of a magician, but releases her from her rash promise when he learns that her husband has nobly approved her keeping it. In Chaucer's telling, the setting and style are radically altered. The relationship between the knight and his wife is explored, continuing the theme of marriage which runs through many of the pilgrims' tales. Although the Tale has a Breton setting, it differs from traditional 'Breton lais'. Whereas these mostly involved the fairy supernatural, here magic is presented as a learned business performed by clerks with university training.
329:): "Averagus comforts his wife, and then bursts into tears. He and the other men make their choices for good without privileged knowledge and out of free will: a free will that reflects the liberty given to Dorigen within her marriage. A happy ending requires not that God should unmake the rocks, but that a series of individuals should opt to yield up and give, rather than take." Darragh Greene argues that the Franklin's most distinctive characteristic, liberality, is essential to solving the ethical problem explored in his story; it is not law-based morality but the virtue ethics of living in accordance with the value system of
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to earth while simultaneously the sun, moon and earth were in a linear alignment; a rare configuration which causes massive high tides. This configuration could be predicted using the astronomical tables and the types of calculations cited in the tale. The theme of the story, though, is less obscure—that of the "rash promise", in which an oath is made that the person does not envisage having to fulfil. The earliest examples of the "rash promise" motif are found in the
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springing from rich human generosity: by
Dorigen's husband, her suitor and the magician who cancels the debt owed to him. Howard, however, considers it unlikely that the Franklin's Tale represents Chaucer's view on marriage, the Franklin being "not the sort of character to whom Chaucer would assign a
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When the "rokkes" vanish, Aurelius confronts
Dorigen and demands that she fulfil her bargain. By this time Arveragus has returned safely. Dorigen lists numerous examples of legendary women who committed suicide to maintain their honour. Dorigen explains her moral predicament to her husband who calmly
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performing a similar feat, or might stem from an actual event that happened around the time of
Chaucer's birth. In a recent paper, Olson et al. analyzed the Franklin's Tale in terms of medieval astronomy. He noted that on 19 December 1340 the sun and moon were each at their closest possible distance
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and tells
Aurelius that he might have her love providing he can dispose of all the rocks on the coast of Brittany. Aurelius finally manages to secure the services of a magician-scholar of the arcane arts, who, taking pity on the young man, for the princely sum of a thousand pounds agrees "thurgh his
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When
Aurelius hears from a distraught Dorigen that Arveragus has told her to fulfil her promise, he releases Dorigen from her oath. The magician-scholar is so moved by Aurelius' story that he cancels the enormous debt that Aurelius owes him. The tale concludes with a demande d'amour, asking 'which
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is that our vision of the right way to live, or how to do the right thing in problematic circumstances "does not come to us directly from God or conscience, but is mediated by internalised images of ourselves as judged by other human beings. The very terms we use to assess conduct (right, decent,
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The story opens and closes by recounting how two lovers, Arveragus and
Dorigen, decide that their marriage should be one of equal partnership, although they agree that, in public, Arveragus should appear to have overall authority to preserve his high status. Arveragus then travels to Britain to
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Gerald Morgan argues that the
Franklin's Tale is organised around moral and philosophical ideas about the reality of Providence and hence of man's moral freedom, as well as the need for generosity in all human contracts. Morgan considers that
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must shift from being a secular ethical attitude to one that represents man's grateful (but always imperfect) response to the bounty of a transcendent consciousness. A. C. Spearing writes that one of the important messages of the
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which secures such happiness as is possible in an imperfect world. Whittock considers that this tale represents, beyond the
Franklin's own consciousness of it, a "fearful symmetry" in the universe; where acting from
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While the idea of the magical disappearance of rocks has a variety of potential sources, there is no direct source for the rest of the story. The rocks possibly come from the legends of
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as it is now known). She misses her husband terribly while he is gone, and is particularly concerned that his ship will be wrecked on the black rocks of
Brittany as he returns home.
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While
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mean, rotten, and so on) belong to languages we did not invent for ourselves, and their meanings are given by the communities to which we belong."
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Spearing AC. Introduction to The Geoffrey Chaucer. The Franklin's Prologue and Tale. Cambridge University Press, Cambridge 1997. pp2-4.
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were important influences on Chaucer in writing the Franklin's Tale. Hodgson likewise emphasises how in phraseology reminiscent of
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tale meant to settle an issue". Helen Cooper writes that the absolutes considered in the tale are moral qualities (patience,
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magik" to make all the rocks "aweye" "for a wyke or tweye" (possibly by association with an exceptionally high tide).
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Chaucer G. The Franklin's Tale. Hodgson P (ed). The Athlone Press. University of London (1961) p. 590. paras 579–600.
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Robinson FN (ed). The Works of Geoffrey Chaucer 2nd ed. Oxford University Press, London. 1957. pp. 723 n. 801.
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about freedom and sovereignty in marriage, the Franklin's Tale arguably explores three successive acts of
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says that in good conscience she must go and keep her promise to Aurelius.
537:. Oxford Guides to Chaucer. Oxford: Oxford University Press, 1989. p. 240.
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are often seen as displaying his sense of an inferior social status.
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was the mooste fre?' (1622) - who acted most nobly, or generously?
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524:. Berkeley: University of California Press, 1976. pp. 268–269.
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A Commentary on the General Prologue to The Canterbury Tales
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Chaucer's influence on fifteenth-century Scottish literature
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Treatise on the Astrolabe addressed to his son Lowys AD 1391
59:. It focuses on issues of providence, truth, generosity and
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2nd ed. Oxford University Press, London. 1957. pp. 721–726
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Greene, Darragh. "Moral Obligations, Virtue Ethics, and
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A. C. Spearing. "The Franklin's Prologue and Tale" in
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Phyllis Hodgson. "Introduction", in Geoffrey Chaucer,
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Gerald Morgan. "Introduction", in Geoffrey Chaucer,
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Gerald Morgan. "Introduction", in Geoffrey Chaucer,
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433:. London: Hodder and Stoughton, 1985. p. vi.
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87:) in Armorik (or
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49:) is one of
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1447:derivations
1445:Single tale
1369:(1634 play)
1109:(2001 film)
1002:Rhyme royal
945:Jack Upland
821:Other works
340:gentillesse
331:gentillesse
323:gentillesse
225:Sir Launfal
166:Il Filocolo
71:A medieval
61:gentillesse
27:Mrs. Haweis
1559:Categories
1544:The Tabard
1486:" (Dryden)
1479:(Edwardes)
1420:Literature
1393:Television
1262:Sir Thopas
772:Sir Thopas
676:Canterbury
352:References
336:conscience
314:gentilesse
310:conscience
231:Commentary
158:Breton lai
1164:Order of
1017:Order of
995:and Texts
245:Boccaccio
221:Sir Orfeo
183:Holinshed
179:astrolabe
171:Decameron
162:Boccaccio
85:Penmarc'h
1045:Scribe D
993:Language
902:Spurious
293:Boethius
283:Boethius
260:Boethius
199:Sanskrit
111:Brittany
101:off the
89:Brittany
73:franklin
67:Synopsis
1508:Related
1306:Addenda
1064:Related
327:trouthe
273:Aquinas
223:' and '
187:alchemy
107:Camaret
1412:(2003)
1404:(1975)
1350:(1972)
1083:(wife)
548:Gentil
319:fredom
266:, 1485
203:Vetala
194:Merlin
77:Squire
1339:Films
1095:(son)
952:Tales
864:Boece
678:Tales
665:Works
281:and
251:1467
209:and
29:'s,
1166:The
1152:'s
674:The
554:",
312:or
295:'s
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213:'s
105:in
55:by
41:" (
1561::
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1535:"
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1142:e
1135:t
1128:v
650:e
643:t
636:v
37:"
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