The Chaucer Review: An Indexed Bibliography (Vols. 1-30)Return to the Subject List
Hirsh, John C. "Reopening the Prioress's Tale." 10 (1975): 30-45.
Texts like Frederick II of Hohenstaufen's Privilegium e sententia in favorem iudaeorum protecting Jews from charges of ritual murder must cause re-evaluation of the belief that medieval Christians held only one attitude towards Jews. The Prioress's Tale is derived from the liturgy and suggests that the tale intends salvation. Examination of the references to Rachel and to the Lamb leads readers to connect Rachel and the Lamb to the church and the salvation that the church promises. Medieval associations of particular properties with stones, like the Prioress's beads and others mentioned, suggest Providence at work, not Fortune. The boy's death replicates Christ's, and the Jewish characters represent fallen men who, like Adam, listened to Satan. Chaucer thus suggests that all people work into a larger plan of salvation.
Oerlemans, Onno. "The Seriousness of the Nun's Priest's Tale." 26 (1992): 317-28.
The irony of the Nun's Priest's Tale works against both readers who attempt to find morality and the narrator who attempts to give the tale meaning. The success of the tale is determined more by the fact that the Nun's Priest must "quite" the Monk and demonstrate that Fortune does not control everything than by anything he says in particular. He chooses the beast fable because it traditionally has the capacity to delight and to instruct. In the course of the tale, the Priest satirizes those who believe that knowledge of the fallen world will lead closer to truth. The references to Adam and to Christ do not exemplify metanarrative, but point to the narrator's "uncertainty as to where his tale has taken him, and an attempt to combine both the simple intentions and rewards of the beast fable with a more sophisticated moral" (325). The tale functions as a means to examine higher truths in a fallen world.