Ecce Homo by Friedrich Nietzsche

"In view of the fact that I will shortly have to confront humanity with the heaviest demand ever made of it, it seems to me essential to say who I am."

I feel somewhat exhausted.  Approaching this book with something akin to trepidation, it's been proven that my expectations are often very accurate. Nietzsche was certainly a trial, but I'm glad that I read Ecce Homo, my first exposure to this singular German philosopher.  Wow, Nietzsche would hate that description.  He despised Germans and felt philosophy was a fraud.  In any case, he didn't like most things, so any way I described him, I'd be in danger of his patronizing, scathing invective.

Ecce Homo, or How One Becomes What One Is (Wie Man Wird, Was Man Ist) was the last book that Nietzsche wrote before his death and gives insight into the man, his ideas and his works.  The words "Ecce Homo" are taken from the words Pontius Pilate used when he delivered Jesus, scourged and bleeding, to a riotous crowd right before he was taken to be crucified.  Nietzsche hated Christianity because he felt that it was the mechanism for the function of society and, therefore, was responsible for everything that was wrong with it.

Yet while the book gives enlightenment, it does so from Nietzsche's perspective, words coming from a man who already seemed in the throes of the mental illness that would bring about his death.  It's certainly helpful to see it in this light.

Ecce Homo (1558-60)
Titian
source Wikipedia

Why I Am So Wise

Nietzsche is better than everyone else in the world.  He is so incredibly wise and we are such small, insignificant beings compared to him, with nothing in particular to add to the benefit of humanity, that he can hardly stand to be in our presence.  Lest you think I'm being too hard on him, let Nietzsche speak for himself:

" ..... I have an instinct for cleanliness that is utterly uncanny in its senstivity, which means that I can physiologically detect ---- smell ---- the proximity or (what am I saying?) the innermost aspect, the 'innards' of every soul ...... I am already conscious of the large amount of concealed dirt at the bottom of many a nature, perhaps occasioned by bad blood but whitewashed over by upbringing. ....... natures like this which are unconducive to my cleanliness feel the circumspection of my digust on their part, too; it does not make them smell any more pleasant ....... impure conditions are the death of me .......... This makes dealing with people quite a trial to my patience; my humaneness consists not in sympathizing with someone, but in putting up with the fact that I sympathize with them ...... My humaneness is a constant self-overcoming ......."

Ecce Homo (1964-67)
Salvador Dali
source Wikiart

There is more blather stating that compassion, rather than being a virtue, is a weakness, and he references his work, Zarathustra, for proof (in this I believe Nietzsche misses making the distinction between false compassion and true compassion); and labelling rudeness as one of the foremost virtues (again, he muddles benevolent frankness with lack of resolution and fortitude to deal with issues).

He announces his penchant for war, or attack, and lists his rules of war:

1. He attacks only causes which are victorious
2. He attacks causes only when there are no allies to be found
3. He never attacks people
4. He attacks things only when all personal disagreement is ruled out

He claims that he can attack causes with impunity, and that there are no hard feelings from the victim, yet in his next chapter he states, "May I make bold as to intimate one last trait of my nature which causes me no little trouble in my dealings with people?," indicating that his relationships are not so harmonious as he'd like to believe.


Why I Am So Clever

I seriously asked myself if I really wanted to know why Nietzsche thought himself so clever, but, foolish me, I decided to keep on reading.

Nietzsche lists the reasons for his cleverness at the beginning of this section:

• he has not squandered himself
• he has no personal experience with true religious difficulties
• he is entirely at a loss to know how sinful he is supposed to be

Higher educations causes one to lose sight of realities and Nietzsche then begins to take pot-shots at the German education system, which regresses to insulting German culinary tradition.  How we got there, I'm uncertain.  He then conducts a detailed investigation into:

• nutrition
• place
• climate
• relaxation

Within these four topics, Nietzsche likens reading to letting an alien climb over your wall; claims he reads the same books because he is opposed to new books by instinct; states everywhere that Germany extends, it ruins culture; that we are all afraid of truth; and that Wagner to him, is like hashish.  It sounds bizarre and, quite frankly, is, but there are certainly some interesting ideas in Nietzsche's convoluted onslaught of aberrant thought.

He claims that he now cannot avoid the question how to become what you are, but then digresses, and I can't find anywhere where he answers it.

And asked why he concentrates so much on the small issues of above, Nietzsche alleges that to-date everything that man had deemed important is, in fact, lies because we have searched for divinity in human nature.  We must start relearning and therefore, we must begin with the basics.


Why I Write Such Good Books

"I am one thing, my writings are another."

Nietzsche is resigned to the fact that no one will be able to understand his writing, feeling no ill-will towards anyone for their lack of intellect.

" .... in other words experiencing ---- six sentences of it [Zarathustra] raises you up to a higher level of mortals than 'modern' men could ever reach ...."

Some day, there will be universities dedicated to understanding his works.  No one has experienced what Nietzsche has, and therefore is it not understandable that no one can comprehend his genius? Oh here, let me allow Nietzsche to speak for himself:

"I know my prerogatives as a writer to some extent; in certain cases I even have evidence of how much it 'ruins' people's taste if they get used to my writings.  They simply can no longer stand other books, least of all philosophy books.  It is an unparalleled distrinction to step into this noble and delicate world --- for which you must not on any account be a German; ultimately it is a distinction you need to have earned ...... I come from the heights to which no bird has yet flown, I know abysses into which no foot has yet strayed.  I have been told it is not possible to let a book of mine out of one's hands ---- that I even disturb sleep ...... There is definitely no prouder and at the same time more refined kind of book: here and there they achieve the highest thing that can be achieved on earth, cynicism; you must tackle them with the most delicate fingers as well as with the bravest fists."

Nietzsche then outlines each of his books, spending most of his time lauding their brilliance, mentioning the few geniuses who have enjoyed them, and condemning everyone who disliked them.

The Birth of Tragedy:  "It is politically indifferent  ----- 'un-German' in today's parlance ---- it smells offensively Hegelian, and in just a few phrases it is tainted with the doleful scent of Schopenhauer.  An 'idea' --- the Dionysian/Apollonian opposition ---- translated into metaphysics, history itself as the development of this 'idea'; in tragedy the opposition sublated to become a unity form this point of view things that had never looked each other in the face before suddenly juxtaposed, illuminated, and understood in the light of each other ....."

The Untimelies: The Untimelies can also be translated as "Thoughts out of Season", "Unmodern Observations" or "Unfashionable Observations".  In this writing, Nietzsche draws his rapier and launches four attacks:

First, an attack on the German education system.  I found that this was the first time I actually agreed with Nietzsche.  He purported that there was no evidence at all that Germany's military success was a result of their education.  The school system in America is apparently an offshoot of this Prussia model.  I found an interesting article about it here.  One of my favourite authors, John Taylor Gatto, talks about this model in his book, The Underground History of American Education.  I highly recommend it.

The second attack is titled, On the Uses and Disadvantages of History for Life.  Nietzsche warns of the dangers of "our kind of scientific endeavour, what there is in it that gnaws away at life and poisons it ---- life made ill by this dehumanized machinery and mechanism, by the 'impersonality' of the worker, by the false economy of the 'division of labour'.  The end, culture, is lost --- the means, modern scientific endeavour, barbarizes ...."  Hmmm ..... is it possible that I might again agree with Nietzsche?  That would be just too weird.

The third and fourth Untemelies, titled Schopenhauer as Educator and Richard Wagner in Bayreuth, give an impression of "a higher conception of culture, towards the restoration of the concept 'culture'" in which two images are set, having the highest contempt for everything around them that is synonymous with the present culture.  I doubt that I'd side with him here.

Nietzsche appears to take great joy in upsetting everyone around him.

Human, All Too Human: With Two Continuations:

Subtitled A Book For Free Spirits, Nietzsche claims in this writing that he liberated himself from idealism and is "a spirit that has become free, that has seized possession of itself again."

I wasn't quite clear as to what exactly this work was about, due to Nietzsche's ambiguity and his habit of digression, but it appears that he mentions things favourable to Voltaire, and addresses his break with Richard Wagner.  Why am I not surprised that he extols the thoughts of Voltaire?

The work apparently evolved out of some mental crisis that Nietzsche experienced during the Bayreuth Festival when he felt a "profound sense of alienation" and went off into the forest before being coaxed back by his sister.

Daybreak: Thoughts on Morality as Prejudice

Nietzsche states that this book commenced his war against morality.  Again, Nietzsche commends his work and genius, rather than getting to the meat of his ideas.

"Even now, if I encounter the book by chance, practically every sentence becomes a tip with which I can pull up something incomparable from the depths once again: its whole hide quivers with the tender shudders of recollection ...."

But finally Nietzsche gets to a description of what he believes is its value:

"In a revaluation of all values, in freeing himself from all moral values, in saying 'yes' to and placing trust in everything that has hitherto been forbidden, despised, condemned.  This yes-saying book pours out its light, its love, its delicacy over nothing but bad things, it gives them back their 'soul', their good conscience, the lofty right and prerogative of existence."

Good grief!  You want to counter this statement but where do you start?  Does he think that there have been no societies that have tried to live without morality?  Is this morality-proper or Nietzsche's type of morality?  Can one truly escape some sort of morality?

The Gay Science:  This title is developed out of the Provençal expression which is used to describe the technical skill of writing poetry, as Nietzsche describes it, "almost every sentence here profundity and mischief go tenderly hand in hand."  The quality of the Provençal style shows "unity of singer, knight, and free thinker which distinguishes the marvellous early culture of the Provençal people from all ambiguous cultures ...."

Thus Spoke Zarathustra: A Book For Everybody and Nobody:  Again, it's best for Nietzsche to describe this, in his often lovely prose ~ what it means, however, one is often left wondering ....

"Aphorisms quivering with passion; eloquence become music; lightning-bolts hurled on ahead towards hitherto unguessed-at futures.  The mightiest power of analogy that has yet existed is feeble fooling compared to this return of language to its natural state of figurativeness ---- And how Zarathustra descends and says the kindest things to everyone!  How he tackles even his adversaries, the priests, with delicate hands and suffers from them with them!  ---- Here man is overcome at every moment; the concept of 'overman' has become the highest reality here --- everything that has hitherto been called great about man lies at an infinite distance below him.  The halcyon tone, the light feet, the omnipresence of malice and high spirits and everything else that is typical of the type Zarathustra has never been dreamed of as essential to greatness.  Precisely in this extent of space, in this ability to access what is opposed, Zarathustra feels himself to be the highest of all species of being; and when we hear how he defines it, we will dispense with searching for his like."

I won't sport with your intelligence in continuing to relate just how much more knowledgable and astute Zarathustra (and therefore, Nietzsche) is than you will ever be.

Beyond Good and Evil:  If Nietzsche doesn't catch any "fish" with his works, what could that mean? The cause?  Is it perhaps because his arguments don't make sense or people can't relate to his delivery?  No!  According to Nietzsche, it means that there simply weren't any fish to be caught.

This book is "a critique of modernity, not excluding the modern sciences, the modern arts, even modern politics, together with pointers towards an opposing type, as unmodern as possible, a noble, yes-saying type ..... refinement in form, in intention, in the art of silence is in the foreground; psychology is handled with avowed harshness and cruelty ---- the books is devoid of any good-natured word ....."

Genealogy of Morals: A Polemic:  

A book of three essays:

1. the psychology of Christianity
2. the psychology of conscience
3. where the immense power of the ascetic ideal springs from

This actually sounds somewhat interesting to me.

Twilight of the Idols: How to Philosophize with a Hammer:

Nietzsche recommends starting with this work.  It's a short book but "there is nothing richer in substance, more independent, more subversive ---- more wicked ..."

Nietzsche is the first to have "the yard-stick of truths in his hand."  He is the evangelist to truth, and everyone was lost before him.

The Wagner Case: A Musician's Problem:  To read this properly, you need to feel as though music is the history of your own suffering.  I think that this writing deals with his split from his friend, Richard Wagner, a well-known German composer, but Nietzsche launches a scathing invective against, I'm assuming, the ideals that Wagner supported.  He castigates Germans for many things, wrapping up his ire in their great cultural crimes.  He attacks Martin Luther along with Leibniz and Kant.  In fact, Germans have "robbed Europe of its meaning, its reason..."  


Why I Am A Destiny

Nietzsche is terrified that one day he will be called holy.  But, he admits, his "truth is terrifying, for lies were called truth so far.  ---- Revaluation of all values: that is my formula for the highest act of self-reflection on the part of humanity, which has become flesh and genius in me.  My lot wills it that I must be the first decent human being, that I know I stand in opposition to the hypocrisy of millennia ..... I was the first to discover the truth, by being the first to sense --- smell --- the lie as a lie .....   My genius is in my nostrils."

What follows is more exaltation of evil and lying, and conversely Nietzsche advocates war against the good, benevolent, the beneficent, and Christian morality.  More invectives against Christianity follow, the content of which makes me wonder if Nietzsche really had an issue with Christ, or simply with the way Christianity had been presented to him.  In any case, it really doesn't matter.  At this point Nietzsche had drained me, and I predict that I'd have an issue reading any work longer than this book of his, which is only 138 pages. He signed this work  ~ Dionysus against the crucified one ~  Nietzsche aligned himself with the early Greek philosophers and thought of himself as a modern-day Dionysus.

Bacchus (or Dionysus - 1596)
Caravaggio
source Wikiart

Never mind Dionysus ----- Nietzsche is the consummate Narcissus.  He placed himself in the position of God; everything was measured by his own thoughts and emotions, and judged accordingly.  Since he was so much above everything and everyone, is it any surprise that all fall short of his ideal? Perhaps that is nothing, and for a great philosopher is understandable.  Yet the contempt and the disparagement that he exhibits towards nearly everyone, not only severely undermines much of his philosophy, but also twists his ideas into a mass of writhing snakes where one is at a loss to find the proper head and tail to each.

I found some of Nietzsche's ideas fascinating, but as soon as I started to read his arguments that developed those ideas, he often lost my interest.  Not only were his disputations littered with self-praise, ambiguity and circumlocution, he often didn't make sense, or perhaps I should say that, in this book, his explanations didn't go far enough.  He also spoke from a very ethnocentric point-of-view.  Although he believed that he borrowed ideas from the ancient Greeks, almost everything he criticized was German, and everything he wanted to fix related to German society.  I'm not sure how well some of his arguments would hold up in other countries, but my brain is too done to wonder about this ------- no, my brain is not tired because it explored wonderfully deep amazing thoughts; it's tired as if it's had to put up with a recalcitrant child for the last couple of weeks.  And so ends my first experience with Nietzsche.

I am quite enjoying my WEM Project.  It's forced me to read some books that I probably wouldn't have touched otherwise.  I didn't particularly enjoy Nietzsche but look at the length of my review!  He at least inspired something, even though it wasn't admiration.

The Canterbury Tales ~ The Cook's Prologue and Tale

The Cook makes some amusing comments about The Reeve's Tale and then claims that he will relate a tale that happened in their city.  The Host encourages him to start, but tells him that he must tell a good story to make up for all the bad food that he's sold them.  The Cook responds in kind, revealing that his tale will be about an innkeeper.

The Cook

The Cook's Tale

A gay, jovial, black-haired apprentice named Perkin Reveler, loves flirting and drink and dancing.  And although Perkin is generous in his expenditures, his master often finds his cash-box empty and concludes:

"For certainly with an apprentice reveler

Who haunts dice, wild times, or making out

His master shall pay for it in his shop

Though he had no part in the partying

For theft and wild times are interchangeable

However much he knows how to play the cittern or fiddle

Revel and social integrity, especially in low ranks,

Are always at odds with one another, as men may see ..."

or in Middle English:

"For sikerly a prentys revelour

That haunteth dys, riot, or paramour,

His maister shal it in his shoppe abye,

Al have he no part of the mynstraleye

For thefte and riot, they been convertible

Al konne he pleye on gyterne or ribible,

Reve and trouthe, as in a lowe degree,

They have ful wrothe al day, as men may see ...."

Mindful of Perkin's tricks, his master releases him from his apprenticeship, and the young man decides to move in with his friend, who has similar vices, and his wife, who makes her living on her back, shall we say.

Apprentice
Orest Kiprensky
source Wikiart

Although Chaucer only wrote 58 lines of The Cook's Tale, and then left it incomplete, we can already see the form of the tale developing like the previous ones.  After the noble Knight's Tale, the stories have become gradually more and more humorously coarse and indecorous.  Who else will the apprentice deceive, and what effect will his disreputable friends have on his already well-developed vices? 

Here ends the first fragment of tales.  From now on, the order of tales can vary, depending on which manuscript your particular translator chose to rely.  Because we're going by Thomas Tyrwitt's ordering of the fragments (more information on the different manuscripts here), the next tale will be the The Man of Law's Tale or The Lawyer's Tale ......

The Canterbury Tales/The Brubury Tales Project

The General Prologue

The Knight's Tale
The Miller's Tale

The Reeve's Tale
The Cook's Tale
The Man of Law's Tale
The Wife of Bath's Tale
The Friar's Tale
The Summoner's Tale
The Clerk's Tale
The Merchant's Tale
The Squire's Tale
The Franklin's Tale
The Physician's Tale
The Pardoner's Tale
The Shipman's Tale
The Prioress's Tale
The Tale of Sir Thopas
The Tale of Melibee
The Monk's Tale
The Nun's Priest's Tale

The Second Nun's Tale
The Canon's Yeoman's Tale

The Manciple's Tale
The Parson's Tale
Chaucer's Retraction

The Canterbury Tales ~ The Reeve's Prologue and Tale

The Reeve is still simmering over The Miller's Tale about the Carpenter, and boasts that he would repay the Miller in kind, yet he is too old for the obscene jokes the Miller likes to employ.  The old Reeve gets carried away with his descriptions of old age and its sufferings, and the Host must interrupt to get him back on track.  The Reeve then proclaims that, as the Miller told his tale out of personal enmity for him, he will repay like for like:

"I'll speak his low talk, just as he has spoken.
I pray to God he gets his neck broken.
In my eye he can see what mote there is,
But what he can't see is the beam in his."

Or in the Middle English:

"Right in his cherles termes wol I speke.
I pray to god his nekke mote breke;
He can wel in myn yë seen a stalke,
But in his owne he can nat seen a balke."

The Reeve
source Wikimedia Commons

The Reeve's Tale

Simon, a miller, and given the nickname of Simkin, resides in Trumpington near Cambridge, his mill standing by a rippling brook.  His wife, the daughter of a clergyman, is imperious and disdainful, while Simkin is known for thievery and deception.  When he cheats the university, overcharging them for the grinding of their corn, two students Alan and John, decide he needs to learn a lesson.  They take wheat to be ground by the miller, but the miller outmaneuvers them:

"Instead of flour, I'll give them only bran.
'The greatest scholar is not the wisest man,'
As one time to the wolf remarked the mare.
For all their cunning a fig is what I care."

He then looses their horse, and when the students chase after him, the miller steals their grain, giving it to his wife to bake a loaf of bread.

Finally, the students return with their horse, but it is night, and they are forced to offer the miller payment to permit them to stay overnight.  They are allowed one bed, the miller in his wife are in a second, their 20 year-old daughter in a third, and the baby boy in his cradle at the foot of the miller's bed.

The miller and his wife have drunk so much wine that they fall asleep directly, but the students still plot revenge.  Alan decides to have his way with the miller's daughter and, not to be outdone, John moves the cradle to the foot of his bed and, after going out to relieve herself, the miller's wife crawls into bed with John.  In the morning, after his romp, Alan tries to crawl back into bed with John, but of course, due to the switched cradle, he ends up in bed with the miller.  He inadvertently whispers his night secrets to the miller, who is incensed at his duplicity.  They struggle, the miller is beaten up by both Alan and his own wife, who mistakes his bald head for the student's white nightcap and gives him a good thump on the head with a staff.  And so the miller is beaten and cheated, in another romping tale by Chaucer.

The Old Mill at Sunset (1844)
Thomas Cole
source Wikiart

This tale exemplifies the common "cradle-trick" tale, and is a near copy of Bocaccio's tale of the Sixth Story of the Ninth Day of his The Decameron. Chaucer gives the Reeve a type of northern dialect, which cannot be translated well, so if you don't read the Middle English version, you will likely miss it.  It's apparently the first example in English literature of a regional accent used in humorous imitation.

Next The Cook's Tale, which was unfinished by Chaucer ........

The Canterbury Tales/The Brubury Tales Project

The General Prologue

The Knight's Tale
The Miller's Tale
The Reeve's Tale
The Cook's Tale
The Man of Law's Tale
The Wife of Bath's Tale
The Friar's Tale
The Summoner's Tale
The Clerk's Tale
The Merchant's Tale
The Squire's Tale
The Franklin's Tale
The Physician's Tale
The Pardoner's Tale
The Shipman's Tale
The Prioress's Tale
The Tale of Sir Thopas
The Tale of Melibee
The Monk's Tale
The Nun's Priest's Tale

The Second Nun's Tale
The Canon's Yeoman's Tale

The Manciple's Tale
The Parson's Tale
Chaucer's Retraction

The Canterbury Tales ~ The Miller's Prologue and Tale

After the tale of courtly love by the Knight, the Host requests the Monk to recite his tale, however the churlish and boorish Robin the Miller interrupts, insisting on having his tale told first.  While he claims his tale is noble, he absolves himself of all responsibility for it, claiming drunkenness as his excuse.  Given his character and situation, one wonders what will proceed from his mouth.  In fact, Oswald, the Reeve, protests that the Miller's tale about a carpenter, will insult carpenters, of which he is one, but the Miller begins to tell his tale, in spite of the Reeve's objections.

Illustration of Robin the Miller
playing the bagpipes
source Wikipedia

The Miller's Tale

A Carpenter named John lived in Oxford, and he had a student named Nicolas, as a boarder, who was poor, learned in Astrology, well-versed in the art of love, and knew how to conduct himself.  The Carpenter, though old, was newly wedded to a handsome eighteen-year-old girl, Alisoun, and while he appears a kind, simple man, he guards her jealously, afraid that another man will steal her affections.  Nicolas decides that he will have his way with her, and Alisoun is a willing accomplice.  Now to get the Carpenter out of the way. Yet not only does the Carpenter have this wily student plotting to steal his wife, but also Absolon, the parish clerk, has seen her, fallen in love and decides to woo her with music outside her window, but the miller's wife is not interested.

Meanwhile Nicolas cooks up a plan to rid them of the Carpenter, so they can spend the night together.  He convinces him that a flood, second only to Noah's, is coming and that he needs to acquire three large tubs to hang from the ceiling where the three of them can sleep, and when the waters arrive, they can cut the ropes and float away.  The Carpenter, convinced of the tale, spends a great deal of time collecting the tubs and doing the work.  He is so exhausted that he falls asleep immediately in his tub, and then Alisoun and Nicolas climb down to enjoy themselves in his bed.  Little do they know that Absolon is once again going to try to win Alisoun's favours by wooing her from outside the window.  She agrees to a kiss but, to Absolon's stupified surprise, what she stick out the window is her bare backside and not her head.  Ai-ya! Absolon is repulsed and leaves, but when he returns, he has a branding iron with him. This time Nicolas, to give the clerk further shock, decides to stick his rear end out the window for the next promised kiss, and does he get the surprise of his life!  His cry of "Water!" wakes up the Carpenter who thinks the flood is upon him and cuts his rope.  For his troubles, the poor Carpenter gets a broken arm and the ridicule of the whole town.

Alison and John (1913)
Russell Flint
source 

This tale seems a response and a parody to The Knight's Tale, in that The Knight's Tale was filled with chivalry, courtly love, honour and destiny, whereas in this tale, there is adultery, lust, and deception, depicted with obscenity and humour.  As in The Knight's Tale, The Miller's Tale also presents another love triangle, but in this case, it is one that is base and immoral, instead of the Knight's illustration of courtly love.

In addition to turning the virtues of The Knight's Tale on its head, the Miller seems to be offering a commentary on the church, and not a very pleasant commentary at that.  The Carpenter has the same trade as Jesus and Joseph, and is presented as a rather ingenuous, bumbling fool.  Absolon's position of parish clerk appears to offer more negative criticism.  His dialogue seems to sometimes grow from Songs of Songs, as he uses some of the most beautiful biblical love poetry to seduce another man's wife.  I'm unsure as to whether his name is a lampoon of the biblical character Absalom, King David's son who was known for his ingratiating manners and pretentious love of pomp and show.  Everything meaningful about the biblical Absalom is portrayed on the outside, but there is no depth to his strength of character.  The Miller's Absolon obviously has a faith that holds little meaning for him and has no effect on his actions.

These bawdy tales were favourites of Chaucer's times and are categorized as a fabliau, originating in France and characterized as short merry tales, "generally about people in absurd and amusing circumstances, often naughty sexual predicaments. The stories frequently involve a betrayed husband (the cuckold), his unfaithful wife, and a cleric who is the wife's lover. " (1)

The next tale will be told by The Reeve, the pilgrim who protested the telling of The Miller's Tale.  What shall we find in his tale, and how will it link to the two we have already heard?

The Canterbury Tales/The Brubury Tales Project

The General Prologue

The Knight's Tale
The Miller's Tale
The Reeve's Tale
The Cook's Tale
The Man of Law's Tale
The Wife of Bath's Tale
The Friar's Tale
The Summoner's Tale
The Clerk's Tale
The Merchant's Tale
The Squire's Tale
The Franklin's Tale
The Physician's Tale
The Pardoner's Tale
The Shipman's Tale
The Prioress's Tale
The Tale of Sir Thopas
The Tale of Melibee
The Monk's Tale
The Nun's Priest's Tale

The Second Nun's Tale
The Canon's Yeoman's Tale

The Manciple's Tale
The Parson's Tale
Chaucer's Retraction

Up From Slavery by Booker T. Washington

"I was born a slave on a plantation in Franklin County, Virginia."

This was my third book on slavery in succession that I've read for my WEM Project.  The Incidents in the Life of a Slave Girl and the Narrative of the Life and Times of Frederick Douglass were the first two, and while I enjoyed the history and information I gleaned on a subject of which I know little (I plead ignorance on the basis of being Canadian), I really did not feel touched by either book as a whole.  Really, I wondered if there was something wrong with me.  Yes, I felt sympathy for the plight of the slaves; just the thought of being owned and having stripped from you the many things that make one human, was horrifying.  The degradation and the suffering generated disgust. Yet there was something missing, for me at least.

In my Frederick Douglass review, Cirtnecce made a comment, and suddenly my mind opened up and I had it; the reason why I was left rather cold by the other two books.  This was my response to her:

"What I've missed from these books so far, is a way to move forward in a human way. You can speak about practicalities and reason and that's useful, but if one tries simply to protect one segment of the population or to legislate people's behaviour, it almost seems as if nothing has truly changed. I'd love to read something that communicates ideas of how to make changes in the hearts and minds of people; imo, that's the way to effect true change."

That was it!  I was looking for a book that would precipitate a transformation, and in Booker T. Washington's biography, I received more than I could ever hope for!

Washington briefly chronicled his experiences as a slave during the Civil War, where he gained his freedom through emancipation at the approximate age of ten.  Eventually he made his way to the Hampton Institute, earned an education through hard work, and because of his perserverance and a solid work ethic, Washington was chosen to become the first leading teacher of the Tuskegee Institute in Alabama, a school formed to promote the higher education of blacks in Confederate States.  Washington's biography offers an in-depth history of his creation and formation of Tuskegee, which Washington built not only with his hands, but his rather creative mind and intellect.

This book is a fascinating portrait of not only a man who rose above slavery, but conquered the demons that it bred, to see a way forward for blacks and whites to live, not just in harmony, but in cooperation with each other to make a better community and a better world.  In spite of the racial prejudices he encountered, Washington never responded in anger, preferring to examine the issues and problems that caused the prejudice, and to respond in a way that was beneficial for both blacks and whites.  He never viewed himself as a victim and in his gracious and measured responses, won accolades and respect on each side of the divide, narrowing it with his quiet, yet determined, demeanour.

There are so many wonderful quotes in this book that I hardly know where to start.  I'm going to choose to concentrate mostly on the Tuskegee school, since it was such a large part of Washington's life and therefore his existence, and it really exemplified his philosophy for social change in a manner that was visual and effective.

Tuskegee Univeristy Panorama (1916)
source Wikipedia

Washington structured the Tuskegee school not only to promote learning but to entrench something possibly even more valuable ...... hard work.  The students were given preference, not only because of their academic abilities, but their willingness to work hard.

"No student no matter how much money he may be able to command, is permitted to go through school without doing manual labour .......  From the beginning, at Tuskegee, I was determined to have the students do not only the agricultural and domestic work, but to have them erect their own buildings.  My plan was to have them, while performing this service, taught the latest and best methods of labour, so that the school would not only get the benefit of their efforts, but the students themselves would be taught to see, not only utility in labour, but beauty and dignity; would be taught, in fact, how to lift labour up from mere drudgery and toil, and would learn to love work for its own sake.  My plan was not to teach them to work in the old way, bt to show them how to make the forces of nature ----- air, water, steam, electricity, horse-power ---- assist them in their labour ............  Mistakes I knew would be made, but these mistakes would teach us valuable lessons for the future."

The Oaks - Washington's home
on Tuskegee campus
source Wikipedia

However, while work and academia were important, Washington did not neglect the spiritual growth of his students including services and prayer, using a non-denominational model.  I know little about the times in this respect, but I can imagine that this was a revolutionary way of structuring an academic institution:

"If no other consideration had convinced me of the value of the Christian life, the Christlike work which the Church of all denominations in America has done during the last thirty-five years for the elevation of the black man would have made me a Christian.  In a large degree it has been the pennies, the nickles, and the dimes which have come from the Sunday-schools, the Christian Endeavour societies, and the missionary societies, as well as from the church proper that have helped to elevate the negro at so rapid a rate."

And paramount to anything, Washington exemplifies forgiveness:

"It is now long ago that I learned this lesson from General Armstrong, and resolved that I would permit no man, no matter what is colour might be, to narrow and degrade my soul by making me hate him.  With God's help, I believe that I have completely rid myself of any ill feeling toward the Southern white man for any wrong that me hay have inflicted upon my race.  I am made to feel just as happy now when I am rendering service to Southern white men as when the service is rendered to a member of my own race.  I pity from the bottom of my heart any individual who is so unfortunate as to get into the habit of holding race prejudice."

"I early learned that it is a hard matter to convert an individual by abusing him, and that this is more often accomplished by giving credit for all the praiseworthy actions performed than by calling attention alone to all the evil done."

History class at Tuskegee Institute 1902
source Wikipedia

Washington rather fell into public speaking, feeling that it was more important "to do things than merely to talk about doing them."  He first went north with his friend and mentor, General Armstrong,  a white educator dedicated to the education of blacks and a founder of the Hampton Institute, and spoke at a series of public meetings.  In 1895, Washington was asked to speak at the Atlanta Exposition, an important exposition to showcase products and new technologies.  His speech was received with accolades from both whites and blacks alike, and afterwards, Washington became a highly sought after speaker about the benefits raising black ingenuity, hard work and resourcefulness to the level of white America.  He promoted the improvement of race relations where blacks and whites both stood on level ground.  There is a fascinating section of the book where Washington expounds on his manner of public speaking and it includes some gems of advice:

" ....... It seems to me that there is rarely such a combination of mental and physical delight in any effort as that which comes to a public speaker when he feels that he has a great audience completely within his control.  There is a thread of sympathy and oneness that connects a public speaker with his audience, that is just as strong as though it was something tangible and visible  ...... I never tell an anecdote simply for the sake to telling one ......  I believe that one always does himself and his audience an injustice when he speaks merely for the sake of speaking.  I do not believe that one should speak unless, deep down in his heart, he feels convinced that he has a message to deliver ....."

At the close of the book, Washington first gives a schedule for his Tuskegee school which is rather interesting from the view of posterity:

5 am.          Rising bell

5:50            Warning breakfast bell

6 am.          Breakfast bell

6:20            Breakfast over

6:20 – 6:50 Rooms are cleaned

6:50            Work bell

7:30            Morning study hour

8:20            Morning and school bell 

8:25            Inspection of young men’s toilets

8:40            Devotional exercises in chapel

8:55            Five minutes in the daily news

9 am.          Class work begins

12 pm.        Class work closes

12:15          Dinner

1 pm.          Work bell

1:30            Class work begins

3:30            Class work ends

5:30            Bell to “knock off” work

6 pm.          Supper

7:10            Evening prayers

7:30            Evening study hours

8:45            Evening study hour closes

9:20            Warning retiring bell

9:30            Retiring bell

And his teaching philosophy, while appearing relatively simple, is designed to have far-reaching results.  Washington strove to empower his students, not only academically, but to give them skills to serve them well in life.

"In our industrial teaching we keep three things in mind:  first, that the student shall be so educated that he shall be enabled to meet conditions as they exist now, in the part of the South where he lives ----- in a word, to be able to do the thing which the world wants done; second, that every student who graduates from the school shall have enough skill, coupled with intelligence and moral character, to enable him to make a living for himself and others; third, to send every graduate out feeling and knowing that labour is dignified and beautiful ---- to make each one love labour instead of trying to escape it."

During this time, the Tuskegee school had so many applicants that they were forced to turn away half and could only supply one half of the graduates that were requested.  A huge accomplishment from twenty years ago when Washington started the school from sweat, common sense, an empathy for all people, and a firm belief in industry.

A final quote by Washington which I think encompasses much of his philosophy:

"Before the end of the year, I think I began to learn that those who are happiest are those who do the most for others.  This lesson I have tried to carry with me ever since."

The Canterbury Tales ~ The Knight's Tale

As the pilgrims draw lots to determine who will be the first to tell their story, the first draw goes to the Knight.

              And when this excellent man saw how it stood,

              Ready to keep his promise, he said, "Good!"

              Since it appears that I must start the game,

              Why then, the draw is welcome, in God's name

              Now let's ride on and listen to what I say."

              And with that word we rode forth on our way ...

The first page of The Knight's Tale
source Wikimedia Commons

The Knight's Tale

After being appealed to by a number of deposed queens and duchesses from Thebes, King Theseus of Athens attacks the city and gains victory over Creon, King of Thebes.  During the fighting, two knights named Palamon and Arcite, are taken prisoner and thrown into a dungeon.  Left to rot there forever, Palamon one day spies Emelye, who is as fair as any damsel and the sister of Theseus' wife Hippolyta, and he falls in love.  Arcite, wondering at this cousin's lovelorn look, spots her too, claims his love of her, and acrimony is born within the love triangle of the cousins.

Portrait of a Knight (1510)
Vittore Carpaccio
source Wikiart

Years later, Arcite is released by Theseus upon request of a friend, but is sentenced to exile from which he laments Palamon's better fate of prison, due to his being able to gaze upon Emelye, whereas Arcite has now been denied that pleasure. Eventually he risks returning to Athens in diguise as a page named Philostratus, who enters Emelye's household.  One day he comes upon Palamon, who has escaped, they begin to fight but are stayed by Theseus who announces that he will set up a grand tournament of knights, and the one who is the victor will win Emelye's hand in marriage.

Meanwhile, we find, that while Emelye has been the centre of this strife and turmoil, that she actually does not wish to marry either knight.  She relates to the goddess, Diana:

"To whom are open earth and sea and sky,
Goddess of maidens, well you know that I
Desire to be a maiden all my life,
And never to be a man's love nor his wife.
Among your followers I have kept my place,
A maid, in love with hunting and the chase
And to go walking in the greenwood wild
And not to be a wife and be with child;
For nothing will I have to do with man.
Now help me, lady, since you may and can."

But while Diana could help her, she refuses, stating that Emelye's destiny has been ordained to marry one of the knights, but which, she will not tell.  Emelye submits to her fate with good grace.

Emilie dans le jardin observée par
Arcitas et Palamon emprisonnés (1460)
source Wikimedia Commons

Palamon prays to Venus for victory, but we get a long description of Arcite in his battle attire before we hear of him offering sacrifices, and for him, it is to the god, Mars; so we have Palamon appealing to the goddess of Love, and Arcite appealing to the god of War.  Who do you think will win?

Ah, it appears that Arcite triumphs, bearing down Palamon and his knights, capturing him and taking him to the stake.  Venus is shamed with the outcome, but Saturn asssures her that she will also have her desire.  But how, with Palamon conquered and Arcite set to wed Emelye?

Well, Arcite has little time to enjoy his achievement.  Helmetless, he is pitched to the ground by his horse, landing on his head and receiving mortal wounds. He lasts a short time before succumbing, and Emelye and Palamon are in mourning.  But good King Theseus delivers a long speech about the Prime Mover and how all earthly beings must submit to the higher order of things. He blesses the wedding of Palamon and Emelye, and they live happily without jealousy and with extreme tenderness.

One can tell that there is much more to this tale than what is simple cloaking the surface.  First, there is the obvious emphasis on fate or destiny or a higher power:  Emelye, though she does not wish to marry, readily capitulates to Venus' edict that she must; and, of of course, while it initially appears to all the people that Arcite will wed Emelye, there is a "blueprint" already in place for everyone's destiny that man, in his puniness, cannot yet see.  A life lived well is to submit to the inevitable, yet take opportunities when they come to you.

Emilie à la chasse assistant au combat entre Arcitas et Palamon
Source: Wikimedia Commons

There is also an emphasis on nature and it's interaction with man.  The General Prologue initially drew us right into Nature and Spring "Whan that Aprille with his shoures sote, The droghte of Marche hath perced to the rote, And bathed every veyne in swich licour, Of which vertu engendred is the flour."  From the sky and nature, we are then taken to be introduced to the earthly pilgrims.  In The Knight's Tale, in the building of the sepulcher for Arcite, there is an obvious battle between nature and man, as Theseus fells the "old oaks" to make a funeral bier:

"You will not hear from me how all the trees
Were felled, nor how the local deities,
Nymphs, fauns, and hamadryads and the rest,
Ran up and down, scattered and dispossessed,
Nor how the beasts and wood birds, one and all,
Fled terrified when the trunks began to fall;
Nor how the ground stood all aghast and bright,
Affronted with the unfamiliar light ...."

There is a continuous tension between man and his environment, again perhaps due to either his lack of foresight, or his inability to understand the grand plan of the Prime Mover.

And, of course, in the battle between Arcite and Palamon and their gods, in spite of the appearance of war winning over love, it is love which achieves the ultimate victory.

I'm certain there are many other themes included, such as pageantry, hierarchical Medevial structure, and not so much the capriciousness of the gods, but the uncertainty of destiny, but I've probably explored this tale as much as I can for the first read.  One curious point struck me though ..... although this story is set in Greece, the gods are all given Roman names, instead of their Greek ones.  I have no idea why, but it is a puzzling choice.

The next tale up, is The Miller's Tale ......

The Canterbury Tales/ The Brubury TalesProject

The General Prologue

The Knight's Tale

The Miller's Prologue and Tale

The Reeve's Tale

The Cook's Tale

The Man of Law's Tale

The Wife of Bath's Tale

The Friar's Tale

The Summoner's Tale

The Clerk's Tale

The Merchant's Tale

The Squire's Tale

The Franklin's Tale

The Physician's Tale

The Pardoner's Tale

The Shipman's Tale

The Prioress's Tale

The Tale of Sir Thopas

The Tale of Melibee

The Monk's Tale

The Nun's Priest's Tale

The Second Nun's Tale
The Canon's Yeoman's Tale

The Manciple's Tale
The Parson's Tale
Chaucer's Retraction