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Religion in Pious Romances 93 Religion in Pious Romances 93 Chapter Three brotherhood, and Athelston's repentant submission to his arch• bishop exemplify a harmonious and mutually supportive union of religious and secular material. The absorption of Christian fervor in romance is, however, less complete than may at first appear. The Religion in Pious Romances tenets of the church are not fully compatible with the secular values that inform romances. Where these conceptions are at odds, the romances uphold secular values of self-determination, family strength, and worldly success. Piety enriches and broadens the im• portance of heroic action, but in so doing it becomes in some ways merely an attribute of secular heroism. The issue is inextricably historical and generic. Hagiography, the immediate context for pious elements in romance, flourished when the church turned some of its resources from consolidating its institutional strength and appropriating state power, most spec• tacularly in the calls to Crusades, to undertaking pervasive reforms directed toward the laity. From the early thirteenth century into the Religious and moral commitment is strong in England's medieval fourteenth, these reforms stimulated an outpouring of texts de• fictions. Constance Birt West noted that a "strain of deep piety" af• signed to educate the clergy and sustain the spiritual health and fects Anglo-Norman romances, and the perception has become a development of lay Christians. Saints' legends are part of this commonplace, echoed most recently in the preface to the Anglo- powerful movement, and it is easy to imagine the pious romances Norman Alexander: "There is to be found throughout... a strong swept up in it too, carried beyond their generic origins into full moral tone of the type familiar to students of Anglo-Norman lit• sympathy with reform doctrine. But the history of church reform erature."1 The continued presence of moral and homiletic ap• itself resists this conclusion. proaches in Middle English romance provides one of the most To be sure, thirteenth-century reforms profoundly altered the direct connections between Anglo-Norman and Middle English lit• relationship between lay Christians and the church. They brought erature. Studies of Middle English romance even propose, with in• to the laity on the one hand improved and more regular pastoral creasing frequency and conviction, that some of the morally com• care, but on the other hand increased supervision and restraints on mitted romances are so distinctive as to constitute a separate genre behavior. Enforced confession, for example, allowed parish priests of "exemplary romance" or "secular hagiography."2 On the conti• unprecedented control over the daily behavior of parishioners, nent, by contrast, romances rarely incorporate motifs or standards while sermons and manuals of instruction similarly sought to of value from saints' lives.3 regulate many features of traditional village and developing town England's pious romances interact extensively with hagiography life. William of Pagula instructs priests to admonish their parishio• and, through that literature, respond strongly to changes in the sta• ners not to use charms to treat illness or injury, never to turn the tus of church and Christians. To many readers Guy of Warwick's care of their children over to wet nurses, and to shun usury in all its 4 conversion to God's service, Amis and Amiloun's perfect faith in forms. The best-known example of medieval instruction for peni• tents, Chaucer's Parson's Tale, condemns those who take pleasure in 1. Courtoisie, p. 23; Thomas of Kent, Alexander, ed. Foster, II, 64. Parts of the fol• property, dress, and social station; those who joke and gossip, lowing discussion appeared in [Crane] Dannenbaum, "Guy of Warwick." 2. See below, n. 34. even without malice; and those who willingly exercise perquisites 3. Of the few OF works that do have close hagiographic connections, Guillaume d'Angleterre may have been composed in England and Robert le Diable has an English 4. Pantin, English Church, pp. 189-219; Boyle, "Oculos Sacerdotis," p. 89; God• version, Sir Gowther. frey, English Parish, pp. 79-81. 92 94 Insular Romance Religion in Pious Romances 95 over their social inferiors.5 Such strictures against established group Gospel account of Christ's Passion but weeps when he hears a read• behaviors, often behaviors important to economic or broader social ing of Guy of Warwick?7 Many insular religious writers reproach advancement, produced daily conflicts for parishioners between their audience for enjoying tales that are "bot fantum o bis warld."8 the church's ideals of abnegation and secular ideals of prosperity Denis Piramus begins the Vie Seint Edmund by admitting that Par- and success. tenopeus has a fine dreamlike quality, that Marie's Lais are admi• These conflicts originate in differences that oppose even the ro• rable, and that many such "cuntes, chanceuns e fables" [stories, mances called "exemplary" to the claims of sermons and saints' songs, and fables] relieve sorrow and care. But, he continues, lives. As a group the insular romances that pay close attention to Jeo vus dirrai par dreite fei Christianity are not as politically informed as the romances of En• Un déduit, qui mielz valt asez glish heroes, which defend baronial and mercantile values in the Ke ces autres ke tant amez, face of royal power and class disharmony. Generally, the pious ro• E plus delitable a oïr. mances attend less to conflicting secular powers than to the broad Si purrez les aimes garir E les cors garantir de hunte. differences between religious and profane conceptions of the world. Mult deit hom bien oïr tel cunte. These romances do accept and incorporate Christian impulses Horn deit mult mielz a sen entendre from hagiography, but they temper their acceptance with clearly Ke en folie le tens despendre.9 defined resistance to those implications of religious teaching that are incompatible with pursuing earthly well-being. The church's I will tell you truly a pleasant tale that is worth much more than those others you love so much and is more delightful to hear. And it can cure condemnation of the exemplary romances along with the others in• souls and protect bodies from shame. One should surely listen well to dicates that contemporary observers recognized the subordination such a story. Better that one should pay attention to sense than waste time of religious to worldly impulses in romance. on folly. William of Nassington condemns Guy of Warwick and Sir Ysumbras, Veyn Carpyng often considered exemplary romances, together with the rest: "There was once a king named Arthur!" cries Abbot Gevard, arous• I warne 30W ferst ate benyngnyng, ing his sleepy congregation to alertness. Immediately he reproaches* Y wyl make 30W no veyn carpyng chattering them: Of dethes of armes, ne of amours, As doth menstrales and jestoures, 'Videte, fratres, miseriam magnam. Quando locutus sum de Deo, dor- That maketh carpyng in many place mitastis; mox ut verba levitatis inserui, evigilantes erectis auribus omnes Of Octovyane and Ysambrace, auscultare coepistis.' And of many other gestes, hero stories Namely when they cum to testes; 'You see, my brothers, to how sad a pass we have come; when I was speak• Ne of the lyf of Bewys of Hamptone, ing to you about God, you fell asleep; but as soon as I began a secular story, 6 That was a kny3t of gret renone, you all woke up and began to listen with eager ears.' Ne of syre Gy of Werewyke, 10 Again and again religious writers complain that secular tales, al• Aile 3if hit my3te some men lyke. Although / it might please though less true, valuable, and important than the stories of Christ 7. Owst, Literature and Pulpit, p. 14m 2, citing MS Harley 7332, fol. 49. and the saints, are nonetheless more appealing to lay audiences. 8. Cursor Mundi, ed. Morris, line 91 (and lines 1-26, 85-100); see also Frère An- What is to be done with the man who listens impassively to the gier, Gregory the Great, ed. Cloran, fols. 9.C.21-36, 10.a.9-14 (pp. 12, 14); and Robert Gretham, quoted in Aitken, Etude sur le Miroir, Prologue, lines 1-78. 9. Vie Seint Edmund, ed. Kjellman, lines 51, 60-68. 5. E.g., lines 412-63, 647-53, 748-76. 10. MS Bodleian 48, fol. 47, quoted in Thornton Romances, ed. Halliwell, p. xx. 6. Caesarius of Heisterbach, Dialogus Miraculorum, ed. Strange, I, 205; trans. Owst, Literature and Pulpit, p. 13, quotes the corresponding passage from MS Royal Scott and Bland, 1, 233. 17. C. viii. 96 Insular Romance Religion in Pious Romances 97 In these as in all the ecclesiastical protests, romance and religion Even the most pious insular romances bear out ecclesiastical sus• are at odds. The religious writers' attitude counters the modern picions by redirecting the religious impulses they absorb. As the contention that, in the more seriously moral romances at least, sec• romances of English heroes confront a centralized royal power that ular and Christian values are successfully integrated. challenges baronial independence, the pious romances confront a Readers who seek to defend the religious integrity of particular centralized and increasingly powerful religious institution that op• romances must discount or ignore the substance of ecclesiastical poses secular values. The former romances discover an ideal resolu• comment. For example, Laurel Braswell finds "an essential irony" tion in which the hero's freedom sustains good kings and commons in the condemnation of Sir Ysumbras by Nassington and by the au• alike; the latter present a devotion to God that is compatible with thor of the Cursor Mundi—an irony because, she argues, Ysumbras pursuing earthly and secular well-being. The admixture of opposi• teaches about faith and God's providence more successfully than ei• tion and accommodation to Christian principles in the exemplary ther the Speculum Vitae or the Cursor Mundi.11 We are to dismiss the romances is less overt than the blend of political hostility and ac• religious authors as blind to literary merit and perhaps jealous of commodation in the romances of English heroes, but the process is others' success.
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