We’re here to string together bits of
evidence of Cecilia. The raptus episode
(see previous entry), in which Cecilia accused Chaucer, occurred when he was
forty. Philippa, his wife, was elsewhere at the time.
Concerning
Cecilia’s legal status, a woman in 14th-century England, could make appeals (formal accusations) for only three
crimes: the death of her husband, the death of her child in utero, and rape. In the case of rape, the woman was required to
travel to the next town immediately and inform a trustworthy person about the
offense. Then she must notify an official of the law. She had forty days,
following the offense, to make her appeal. But, if a woman was found pregnant
as the result of rape, the man would not be held guilty of a crime. Why? Because
conception was believed possible only with
mutual cooperation.
With
so many requirements, it would take a woman of determination to accomplish the
law's demands. Cecilia obviously was determined. The time element raises a
question. What if, after forty days elapsed and Chaucer had made a financial
settlement out of court, pregnancy became evident? I have no answer, except
that the poet was no longer a felon.
Fast
forward 10 years. Chaucer's salutation, that begins his Treatise on the Astrolabe, addresses "little Lewis, my
son," who was ten years old in 1391. Comparing the dates, the boy could be
the product of the ravishment which took place sometime in the spring of 1380. "Little
Lewis" could very well be Chaucer's son—by the strong-willed Cecilia.
Now let’s turn to the Canterbury Tales. Chaucer inserts a “Life of St Cecilia” from a
medieval collection of saint’s lives. As a poet to royalty, why not choose Catherine, or Elizabeth—saint’s names
of women in the royal family at that time? One reason could be an ongoing
relationship with Cecilia. He could have included The Life of St. Cecilia as
one of the Canterbury Tales just for
her. In the Chaucer Concordance, a
cluster of “Cecilia” is found in the Second Nun's narration. Chaucer translates
the Latin legend for St. Cecilia's Day into English as the Second Nun’s offering.
Who
is the Second Nun? She is a woman of mystery. In the General Prologue portraits, she is merely “another nun” travelling
with the Pilgrim Prioress. She speaks to no one; no one speaks to her. She is not called on
by the Host, in his usual fashion, to tell her story nor is there a reaction to
her Tale.
A
lengthy preface precedes the introduction to her story. It begins with an
exhortation against idleness and a prayer to the Virgin Mary; both would be fitting
for a nun. However, the personal remarks that follow speak of “the contagion of
my body” and address an audience as “you who read what I write.” The entire preface sounds like a paranthetic
expression of regret from Chaucer himself as a contrite penitent. After the personal
remarks, the long-awaited introductory homage to Cecilia begins.
Chaucer
"expounds" upon the name Cecilia. Typical medieval regard for the
name as a word shows harmony between the name and the bearer of the name: echoes
of chastity, honesty, good conscience and reputation. She is holy and
industrious; wise and virtuous. To the several verses of expounding, Chaucer closes
with an additional stanza of his own--a summary of Cecilia's attributes.
Right so was fair
Cecilia the white [honest, chaste],
Full swift and busy
ever in good works,
And perfect at
persevering in good,
And ever burning
with charity bright.
Now have I declared
to you what she was called.
Perseverance in good works is redundant. But
his final declaration holds a significant alternate reading—a double meaning.
The
line in Middle English reads:
Now have I yow
declared what she highte.
Reading the line, “Now I have declared to
you," holds no challenge until the final word: "she highte." "She
highte" can say "she was called,"
"she was named," but "highte"
also says ordered or commanded.
Chaucer
inobtrusively has recorded:
Now I have declared
to you what she [Cecilia] ordered.
The story of St Cecilia follows. There are
no reactions when her Tale is finished, not from the Host nor the Nun's
companions. The mystery woman was included with the travelers to Canterbury
only to tell the story of St. Cecilia, only to glorify Cecilia.
Had
Cecilia required a boon from the poet who misused her? If she actually bore his
child (little Lewis) and he came to love the child, a relationship between
Geoffrey and Cecilia is possible. The poet could have meant this literary
expression of admiration as a testimony about a woman of excellent reputation whom
he had wronged. Surely, Chaucer has immortalized the name Cecilia. If being memorable is what she wanted, Cecilia will be remembered as long as the Canterbury Tales circulate.