CANTERBURY TALES--THE PARSON AND HIS TALE
[Cross-references included at the bottom of the page]
674. ALLEN, JUDSON BOYCE. "The Old Way and the Parson's Way: An Ironic Reading of the Parson's Tale." Journal of Medieval and Renaissance Studies 3 (1973):255-71.
Marshalls exegetical evidence for reading Chaucer's tone as consistently ironic and documents the suggestion that the end of a literary piece has no special weight in medieval aesthetics, arguing that Parson's Tale ironically offers love rather than penance as the true way to God.
675. BROWN, EMERSON, Jr. "The Poet's Last Words: Text and Meaning at the End of the Parson's Prologue." Chaucer Review 10 (1976):236-42.
Questions Manly's emendation (entry 31) of the last lines of the Parson's Prologue, followed in modern editions, and demonstrates the authenticity of the original on the grounds of manuscript evidence, syntactic precedent in the Canterbury Tales, and literary quality.
676. DELASANTA, RODNEY. "Penance and Poetry in the Canterbury Tales." PMLA 93 (1978):240-47.
Asserts Chaucer's earnest intent in the Parson's penitential treatise by examining the symbolic and dramatic stategies of the Parson's Prologue. As the Pilgrims ride into sight of Canterbury, Chaucer introduces a number of eschatological images which suggest the neccesity of penance to salvation.
677. DELASANTA, RODNEY. "The Theme of Justice in the Canterbury Tales." Modern Language Quarterly 31 (1970):298-307.
Explicates the images and symbols of judgement and closure in the Parson's Prologue, assessing Scriptural, astrological and numerological signals that the pilgrims are at the penultimate stage of a spiritual journey as well as a physical one.
678. FINLAYSON, JOHN. "The Satiric Mode and the Parson's Tale." Chaucer Review 6 (1971):94-116.
Compares Canterbury Tale to other satires to define the "flexible satiric mode" of the work, dependent upon shifting narrative perspective especially in General Prologue. In this light, "Parson's Tale is not an index to the whole work, but one among many perspectives which "qualify and modify each other and provide a comprehensive complex which, in its wholeness, may be a sort of truth." Characterizes the Parson as pedantic and somewhat dour.
679. PATTERSON, LEE W. "The Parson's Tale and the Quitting of the Canterbury Tales." Traditio 34 (1978):331-80.
Locates Parson's Tale in the genre of the "penitential manual," attributes its organization to Chaucer rather than his sources, and discusses its possible date of composition and thematic relevance to the other Canterbury tales. Following "lines of influence" from the other tales, Parson's Tale must have been written late; it "dismisses" earlier tales by redefining the act of speaking as penitential rather than expressive.
680. PFANDER, H.G. "Some Medieval Manuals of Religious Instruction in England and Observations on Chaucer's Parson's Tale." JEGP: Journal of English and Germanic Philology 35 (1936):243-58.
Surveys medieval religious manuals available in England in Chaucer's day and describes Parson's Tale as a manual of the "confessional type." Notes parallels between this tale and other manuals, especially the fragmentary MS. Lambeth 182, and suggests that the tale is a translation of a Latin original also translated in Lambeth 182.
681. WENZEL, SIEGFRIED. "Chaucer's Parson's Tale: 'Every Tales Strengthe'." In Europaische Lehrdictung: Festschrift fur Walter Naumann zum 70. Geburstag. Edited by Hans Gerd Rotzer and Herbert Walz. Darmstadt: Wissenschaftliche Buchgesellschaft, 1981, pp. 86-98.
Surveys critical interpretation of Parson's Tale. Describes the "rhetorical weighting" of its prologue, arguing that the Parson's replacement of the Host as guide follows the models of Alain de Lille and Dante. The tale has more authority in the collection than the tales which precede it.
682 WENZEL, SIEGFRIED."The Source of Chaucer's Seven Deadly Sins." Traditio 30 (1974):351-78.
Tentatively suggests a new "source" for the Deadly Sins section of Chaucer's Parson's Tale: several unpublished manuscripts (grouped here by their first words, Quoniam and Primo) which reflect more significant parallels to the Parson's discussion than have been previously discovered.
683. WENZEL, SIEGFRIED. "The Source of the 'Remedia' of the Parson's Tale." Traditio 27 (1971):433-54.
Demonstrates significant parallels between the "Remedia" sections of Chaucer's Parson's Tale and several unpublished manuscripts, here designated Postquom. The tradition of the Parson's treatise is complex, but the Postquam group of manuscripts appear to be the source of the "Remedia" sections.
See also entries 159, 163-64, 224, 252, 278. For relations to other tales: 145 251, 253, 300, 556, 560, 621, 657, 670, 673.
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