“Angry as a pissemyre”: Churlish Anger in Chaucer’s The Summoner’s Tale

Author:

Cels Marc B.1

Affiliation:

1. Athabasca University, Alberta, Canada

Abstract

Although The Summoner’s Tale currently tends to be read as anti-fraternal satire that gives the last laugh to aristocratic characters, this study argues that Geoffrey Chaucer (d. 1400) included another layer of irony that appealed to members of his own social station serving as courtiers to England’s volatile aristocracy. Guided by the study of medieval obscene comedy, it is attentive to how lower-status characters express criticism of the social order and power relationships between other social stations. This study reconsiders the anger of Thomas the “churl” as a model for those who must resist their superiors passive aggressively and dissemble their anger. Thomas is characterized with anti-peasant stereotypes, including animal metaphors, that warn against provoking seemingly docile subordinates. These stereotypes reflect subordinated people’s tactics for hiding their indignation from those who deny their agency. Scholastic analysis the emotions and pastoral discourse about the vices help explain how indignation can be expressed sometimes as sadness and other times as anger. Friar John’s sermon against Wrath brings the discussion to the level of Chaucer’s peers by considering the options available to the courtiers of tyrants. Although the friar’s advice is to placate the powerful instead of correcting them, both Thomas and Jankyn know how to resist overbearing masters while appearing to give in to their unreasonable demands. Thomas’s fart is a form of scatological resistance that is on the boundary between agency and reflex. Subjects expose the folly of their superiors’ unreasonable demands by dissembling indignation and artfully concealing correction as compliance.

Publisher

University of Toronto Press Inc. (UTPress)

Reference66 articles.

1. For an overview of critical interpretations, see John F. Plummer, ed. The Summoner’s Tale, A Variorum Edition of the Works of Geoffrey Chaucer, Vol. 2, The Canterbury Tales, Pt. 7 (Norman: University of Oklahoma Press, 1995), especially pp. 37–38, 40–41 connecting wrath and anti-fraternalism or anticlericalism. See also John Finlayson, “Chaucer’s Summoner’s Tale: Flatulence, Blasphemy, and the Emperor’s Clothes,” Studies in Philology 104, no. 4 (2007): 455–70.

2. For a summary of social readings see Plummer, The Summoner’s Tale, 40–42 and, subsequently, Finlayson, “Chaucer’s Summoner’s Tale,” 455–70; Derrick G. Pitard, “Greed and Anti-Fraternalism in Chaucer’s Summoner’s Tale,” in The Seven Deadly Sins: From Communities to Individuals, ed. Richard Newhauser (Leiden, The Netherlands: Brill, 2007), 207–27; and Fiona Somerset, “‘As just as is a squyre’: The Politics of ‘Lewed Translacion’ in Chaucer’s Summoner’s Tale,” Studies in the Age of Chaucer, no. 21 (1999): 187–207.

3. Earle Birney, "Structural Irony within the Summoner's Tale," in Essays on Chaucerian Irony, ed. Beryl Rowland (Toronto: University of Toronto Press, 1985), 109-24

4. see also John V. Fleming, "Anticlerical Satire as Theological Essay: Chaucer's Summoner's Tale," Thalia 6, no. 1 (1983): 5-22

5. and Robert Epstein, "Sacred Commerce: Chaucer, Friars, and the Spirit of Money," in Sacred and Profane in Chaucer and Late Medieval Literature: Essays in Honour of John V. Fleming, ed. Robert W. Epstein and William Randolph Robins (Toronto: University of Toronto Press, 2010), 129-45.

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