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Susan Morgan states that, "he link between eating and sexual domination has a long history in
Christian tradition" and "hen women…fasted…they were…punishing and disciplining their flesh in pursuit of the higher goal of asexuality or chastity." Similarly, Cecilia's decision to fast helped her control her body and remain chaste and pure. Additionally, Morgan states that, "food asceticism" helps one "journey into the body, conjoining the humanity of Christ…" Therefore, fasting not only helps Cecilia exhibit control over her body, but it also helped her feel closer to God and his power. As a woman, she holds exponential power when it comes to her religion. According to "Woman and the Church", "all through the history of the church women have played a great part". It goes on to say "Our Lady in the beginning had, and still holds, a most exalted position".
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him, "O Lord, keep my soul and my body unspotted, lest I be confounded." On her wedding night, Cecilia asked
Valerian to understand her decision to not consummate the marriage, and informed him that her body is protected by an angel of God, and if he was to touch or love her "ignobly," the angel would "without delay...slay you on the spot". However, if he protects Cecilia "in clean love", the angel would also love him and appreciate him for his purity. When Valerian asked to see the angel, Cecilia told him that he must "go forth to the Appian Way," and get baptised by Saint Urban.
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and from their preaching, "...they rooted out the false faith from the executioners," and made them believers of God. Cecilia baptised them all together, and told
Valerian and Tiburce that they had served well, and preserved their faith, and in order to save their lives, they should do the sacrifice. However, Valerian and Tiburce did not care for this, and in their unwavering devotion, fell to their knees, ready to lose their heads. When Maximus saw this, he told many others, in turn converting many of them, and also losing his life to his oppressor, Almachius.
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Eventually, Almachius orders his men to capture
Cecilia, which they do successfully, and they bring her to him during which she boldly spites him with religiously charged words and champions her faith. Almachius orders her execution by a boiling bath; however, due to her faith Cecilia sits safely in the bath. Almachius then orders the executioner to strike three blows on her – but her head does not fall off. Eventually, three days later, after preaching even in her partially decapitated state, she ascends to heaven and
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Cecilia told him that she did not fear his power, and that she would neither make a sacrifice nor renounce her faith in
Christianity. Cecilia greeted a man with such power as a "foolish creature". She stated that Almachius "in all things an ignorant officer and a vain judge". Enraged by her boldness and steadfast faith, Almachius commanded his men to bring her to the bathhouse and "burn her right in a bath of red flames."
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the major sources where evil was birthed from. In "Body
Symbolism in the Book of Margery Kempe", Susan Morgan states that, "medieval theologians and hagiographers viewed female sin as intrinsically bodily and sexual, emanating from within." By keeping her virginity intact, Cecilia's body was able to evade this "sin" which ultimately helped her maintain her devotion, and led to her being a saint.
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etymologies about that name
Cecilia. "It is a good example of a medieval method of interpretation that adds rather than discovers meaning; it aims not for one but for a variety of interpretations, all of which are right and none which excludes the others, so that the object of interpretation, here the name Cecilia, gains in richness of meaning and range of reference."
385:"Body and Soul" goes on to state that the soul was "created good and noble". The "world and the devil" impacted the flesh, yet the soul can take control and urge the body not to sin. This is what Saint Cecilia does through her faith. "Body without soul does nothing" meaning that her soul and faith are so strong, her body must and will follow her willingly.
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neck, and no more because it was against the law, yet she still did not die. Cecilia stayed like that, half-dead, with her neck cut open for three days, preaching and converting those who gathered around her. She finally died after the third day, and after she died, Pope Urban buried her body with the other saints and decreed her as Saint
Cecilia.
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A young maiden named
Cecilia, from "her cradle onward," was highly devoted to her faith in Christ, and her love for Virgin Mary, so she asked God to protect her virginity. Even when she was betrothed to a man named Valerian, on her wedding day she begged God again to protect her virginity and sang to
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Upon his arrival, Valerian convinced
Tiburce to get baptised by Pope Urban, and renounce his faith in idols. Cecilia referred to them as, "nothing but vain things, for they are dumb and deaf…" Tiburce went with his brother to Pope Urban, and got christened, which allowed him also to see the angel of
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Touch: Valerian is unable to touch Cecilia's body, because the angel of God will kill him, so long as he is still a non-believer. Later, Cecilia tells Almachius to go beyond the materialised idols, and touch what he cannot see. However, Almachius is unable to do so, thus preventing him from gaining
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Sight: When Valerian asks Cecilia to see the angel, she says, "That angel you shall see… so long you believe in Christ and are baptized." Tiburce, also, only sees the angel after he gets baptised by Saint Urban. Elizabeth Robertson states that, "Chaucer validates the body's ability to apprehend the
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Remaining chaste and being in control of their own bodies, can also help women feel powerful. Cathy Hampton states that, 'll virtuous women must accede directly to the call to chastity, an imperative that places them on equal footing rather than in a relationship of hierarchy." Relating to Cecilia,
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According to "Body and Soul Dialogues in the Seventeenth Century", "the body may commit sinful actions, but the guilt is really the soul's". In the case of Cecilia, she controlled her body through her soul. She did not let the ways of the world affect her soul, therefore her body remained unharmed.
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She laid in the bath for the day and night however her body, representative of her unwavering faith, remained unharmed that "she sat cold and felt no pain; it did not make her sweat even a drop". So Almachius sent for one of his men to slay her and kill her. The executioner struck her thrice in her
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After his baptism, during which he saw God who appeared as an old man in pure white garments, Valerian returned home and saw the angel. The angel gifted him and Cecilia with two crowns of lilies and roses, and asked that they guard the crowns with "a pure body and unspotted thought." The lilies and
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Smell: Tiburce was immediately able to smell the sweet odour of the crowns of lilies and roses, even if he could not see them. These crowns are symbolic of the divine and his brother's and Cecilia's faith in God, and they lure Tiburce to seek this divinity and become a believer. Robertson confirms
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An angel gives two crowns both to Valerian and Cecilia in "The Second Nun's Tale", which is symbolic in its nature. The crowns are composed of roses and lilies, which are allegorical references to martyrdom and virginity. These crowns were given to Valerian and Cecilia after the angel told them to
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Cecilia's ability to maintain control over her body can be explained by her tendency to fast. Cecilia prayed to God to protect her virginity, and "for the love of Him who died upon a tree she fasted every second or third day." By many, fasting was seen as a way to maintain control over one's body.
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Cecilia's body's ability to maintain its chastity can also be seen as noteworthy. Despite having been forced into marriage to Valerian, and being punished for her chastity by Almachius, she was still able to preserve her chastity until she died. During this time, the female body was seen as one of
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Eventually, Almachius the prefect heard of this and ordered his officers to take these saints to the idol of Jupiter, and to behead anyone who does not make a sacrifice. On his way, Maximus, one of his officers, started crying and per the saints' instructions, he took the executioners to his house
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After learning that she is practising Christianity and of her boldness, he orders her to be burnt. Although she sat in a bath of flames, she sat there untouched by any of them. She sat cold and did not sweat one drop. After realising his failure, he then used his "evil mind" to devise that she be
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Daily, Cecilia prayed that God would "protect her virginity". She then tells her husband, Valerian, that if he were to "touch or love ignobly, without delay will slay you on the spot; and thus would die in youth".He hears this and he respects her wishes. Almachius, a Roman prefect, does not.
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After Cecilia buried the three of them, Almachius sent for some of his men to seize her and have her taken to Jupiter to make a sacrifice, who were also converted by her preaching. After hearing this, Almachius ordered her to be brought before him, and in a trial, questioned her about her faith.
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and orders them to abandon their faith or be sentenced to death; However, the executioners were converted to Christianity. Both Tiburce and Valerian still come forward for the execution as a show of faith, and as their heads fall their spirits rise up to heaven converting even more spectators.
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The Prologue of The Second Nun's Tale contains three sections: 1. four stanzas on the hazards of idleness, 2. the Invocation to Mary (nine stanzas), and 3. the "Interpretation of the name Cecilia which Brother Jacob of Genoa put in his legend". This final section comprises a series of invented
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Despite the physical torture that Cecilia's body endures through the beating, burning, and slashing of her throat, she still remains alive for three days, and is able to convert many non-believers through her preachings. Her body supports her, and does not fail her when she needs it the most.
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The Second Nun's Tales was likely written for another occasion and only later inserted into The Canterbury Tales. In line VIII.62 of the Second Nun's Prologue, the Second Nun refers to herself as an "unworthy sone of Eve", indicating the tale previously has a male narrator. In addition, the
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According to "Truth and Sight: Generalizing without Universalizing", "with the type of psychology that the awareness of deceit creates, the idea that what is seen is more truthful than what is reported in speech seems an obvious way in order to bypass human...deceit".
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beheaded. She was then sent to be executed by three strokes to the neck. After three strokes, her head was still attached and the executioner could not hit her again. Even with this occurrence, Saint Cecilia still tells the Gospel to anyone that will hear her.
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roses from the crown were fetched by the angel from "Paradise". Valerian then asked his brother, Tiburce, to come and accept God and know the truth, so he could also be protected by the angel. The angel then agreed and called his brother to come.
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In the Second Nun's Tale, Geoffrey Chaucer's characters' senses of sight, smell, and touch allows them to perceive the divine nature of things and gain a deeper spiritual understanding, which helped some of them ultimately reach martyrdom.
402:"always guard these crowns well, with pure body and unspotted thought". By referencing virginity through the flowers the angel fetched from "Paradise", the crowns are now a symbolic representation of their purity through God and from God.
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her decision to keep her virginity intact throughout her life may have also helped her feel more powerful, and made her realise that she had the independence to control her life allowing her to battle the oppression of Almachius.
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to Mary (Invocacio ad Mariam) is a nine paragraph portion of the prologue, telling of the origin of the name of Cecilia. The Invocation has been argued to draw from many other sources in terms of its composure,: first of all
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intended The Canterbury Tales, and therefore where "The Second Nun's Tale" would place, the main scholarly consensus has placed "The Second Nun's Tale" in Fragment VIII (Group G) out of X of the Canterbury Tales.
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Cecilia's body is a symbol for her unwavering faith, and devotion. It refuses to give in to the pain inflicted by her oppressor, Almachius, just like how Cecilia refuses to give in to his psychological tortures.
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A virgin maiden, Cecilia, is to be wedded to a man Valerian. Cecilia asks Valerian to swear not to betray her if she tells her secret, that she has an angel that watches over her, with
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meaning of Christianity through senses." Overcoming their limited sight and seeing the angel, parallels to them gaining a deeper understanding of Christianity and religion.
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Hampton, Cathy (2007). "Unpicking Female Exemplarity; Or, the Usefulness of Body Stories: Reassessing Female Communal Identity in Two Early Modern French Texts".
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this by saying, "the flowers create in Tiburce a desire to know more about the spiritual truth, a desire that leads him to affirm his belief in God."
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The Second Nun's Tale explains the story of a young noble lady named Cecilia, and how her unwavering faith in God transformed her into Saint Cecilia.
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Robertson, Elizabeth (2011). "Apprehending the Divine and Choosing To Believe: Voluntarist Free Will in Chaucer's Second Nun's Tale".
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attribution of the tale to the Second Nun only occurs in the rubrics of the manuscripts, not in the Prologue or Tale itself.
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being a crime at the time. From there Valerian is sceptical and Cecilia asks him to embark on a journey to see
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has led some scholars to speculate that the tale is merely the second tale of the single nun or of the
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study guide & teaching guide with analysis of plot, characters, themes, quotes, literary devices
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OSMOND, ROSALIE (1974). "Body and Soul Dialogues in the Seventeenth Century".
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Chaucer, Geoffrey. "The Second Nun's Tale." The Canterbury Tales. 1478. pp. 2
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Throughout the story, the importance of chastity is first to Saint Cecilia.
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In all of the extant manuscripts, The Second Nun's Tale always occurs with
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but this idea is not widely held. Its relationship to the subsequent "
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Morgan, Susan (1995). "Body Symbolism in the Book of Margery Kempe".
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Lowes, John (1911). "The "Corones Two" of the Second Nun's Tale".
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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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The lack of portrait description for the second nun in the
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Read "The Second Nun's Tale" with interlinear translation
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Importance of bodily sensation on divine comprehension
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Truth and Sight: Generalizing without Universalizing
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60:. Unsourced material may be challenged and removed.
455:"The Second Nun's Prologue, Alanus, and Macrobius"
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651:Beaumont, Mary (1939). "Woman and the Church".
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1461:The Wife of Bath's Tale
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1546:The Manciple's Tale
1521:The Tale of Melibee
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1501:The Pardoner's Tale
1491:The Franklin's Tale
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1506:The Shipman's Tale
1341:Katherine Swynford
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52:Please help
47:verification
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1699:Single tale
1623:(1634 play)
1363:(2001 film)
1256:Rhyme royal
1199:Jack Upland
1075:Other works
653:Blackfriars
323:Saint Urban
299:Saint Urban
167:hagiography
1798:The Tabard
1740:" (Dryden)
1733:(Edwardes)
1674:Literature
1647:Television
1516:Sir Thopas
1026:Sir Thopas
930:Canterbury
509:: 139–161.
431:References
309:Tiberuce.
307:christened
278:Invocation
257:Pope Urban
196:alchemists
80:newspapers
1418:Order of
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1249:and Texts
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1813:Category
1299:Scribe D
1247:Language
1156:Spurious
852:Archived
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673:43811600
621:43446809
586:43249779
289:Synopsis
263:Prologue
188:prioress
1762:Related
1560:Addenda
1318:Related
546:3474463
318:martyrs
314:prefect
251:prefect
94:scholar
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499:(PDF)
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345:God.
303:Urban
283:Dante
101:JSTOR
87:books
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329:Plot
276:The
73:news
1420:The
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