Yet before the narrator goes any further in the tale, he describes the circumstances and the social rank of each pilgrim. He describes each one in turn, starting with the highest status individuals.
The Knight is described first, as befits a 'worthy man' of high status. The Knight has fought in the Crusades in numerous countries, and always been honored for his worthiness and courtesy. Everywhere he went, the narrator tells us, he had a 'sovereyn prys' (which could mean either an 'outstanding reputation', or a price on his head for the fighting he has done). The Knight is dressed in a 'fustian' tunic, made of coarse cloth, which is stained by the rust from his coat of chainmail.
The Yeoman (a freeborn servant) also travels along with the Knight's entourage, and is clad in coat and hood of green. The Yeoman is excellent at caring for arrows, and travels armed with a huge amount of weaponry: arrows, a bracer (arm guard), a sword, a buckler, and a dagger as sharp as a spear. He wears an image of St. Christopher on his breast.
Having now introduced the Knight (the highest ranking pilgrim socially), the narrator now moves on to the clergy, beginning with The Prioress, called 'Madame Eglantine' (or, in modern parlance, Mrs. Sweetbriar). She could sweetly sing religious services, speaks fluent French and has excellent table manners. She is so charitable and piteous, that she would weep if she saw a mouse caught in a trap, and she has two small dogs with her. She wears a brooch with the inscription 'Amor vincit omnia' ('Love conquers all'). The Prioress brings with her her 'chapeleyne' (secretary), the Second Nun.
The Monk is next, an extremely fine and handsome man who loves to hunt, and who follows modern customs rather than old traditions. This is no bookish monk, studying in a cloister, but a man who keeps greyhounds to hunt the hare. The Monk is well-fed, fat, and his eyes are bright, gleaming like a furnace in his head.
The Friar who follows him is also wanton and merry, and he is a 'lymytour' by trade (a friar licensed to beg in certain districts). He is extremely well beloved of franklins (landowners) and worthy woman all over the town. He hears confession and gives absolution, and is an excellent beggar, able to earn himself a farthing wherever he went. His name is Huberd.
The Merchant wears a forked beard, motley clothes and sat high upon his horse. He gives his opinion very solemnly, and does excellent business as a merchant, never being in any debt. But, the narrator ominously remarks, 'I noot how men hym calle' (I don't know how men call him, or think of him).
The Man of Law (referred to here as 'A Sergeant of the Lawe') is a judicious and dignified man, or, at least, he seems so because of his wise words. He is a judge in the court of assizes, by letter of appointment from the king, and because of his high standing receives many grants. He can draw up a legal document, the narrator tells us, and no-one can find a flaw in his legal writings. Yet, despite all this money and social worth, the Man of Law rides only in a homely, multi-coloured coat.
A Franklin travels with the Man of Law. He has a beard as white as a daisy, and of the sanguine humour (dominated by his blood). The Franklin is a big eater, loving a piece of bread dipped in wine, and is described (though not literally!) as Epicurus' son: the Franklin lives for culinary delight. His house is always full of meat pie, fish and meat, so much so that it 'snewed in his hous of mete and drynke'. He changes his meats and drinks according to what foods are in season.
A Haberdasher and a Carpenter, a Weaver, a Dyer and a Tapycer (weaver of tapestries) are next described, all of them clothed in the same distinctive guildsman's dress. Note that none of these pilgrims, in the end, actually tell a tale.
A Cook had been brought along to boil the chicken up with marrow bones and spices, but this particular Cook knows a draught of ale very well indeed, according to the narrator. The Cook could roast and simmer and boil and fry, make stews and hashes and bake a pie well, but it was a great pity that, on his shin, he has an ulcer.
A Shipman from Dartmouth is next - tanned brown from the hot summer sun, riding upon a carthorse, and wearing a gown of coarse woolen cloth which reaches to his knees. The Shipman had, many times, drawn a secret draught of wine on board ship, while the merchant was asleep. The Shipman has weathered many storms, and knows his trade: he knows the locations of all the harbors from Gotland to Cape Finistere. His shape is called 'the Maudelayne'.
A Doctor of Medicine is the next pilgrim described, clad in red and blue, and no-one in the world can match him in speaking about medicine and surgery. He knows the cause of every illness, what humor engenders them, and how to cure them. He is a perfect practitioner of medicine, and he has apothecaries ready to send him drugs and mixtures. He is well-read in the standard medical authorities, from the Greeks right through to Chaucer's contemporary Gilbertus Anglicus. The Doctor, however, has not studied the Bible.
The Wife of Bath was 'somdel deef' (a little deaf, as her tale will later expand upon) and that was a shame. The Wife of Bath is so adept at making cloth that she surpasses even the cloth-making capitals of Chaucer's world, Ypres and Ghent, and she wears coverchiefs (linen coverings for the head) which must (the narrator assumes) have 'weyeden ten pound'. She had had five husbands through the church door, and had been at Jerusalem, Rome and Boulogne on pilgrimage. She is also described as 'Gat-tothed' (traditionally denoting lasciviousness), and as keeping good company, she knows all the answers about love: 'for she koude of that art the olde daunce' (she knew the whole dance as far as love is concerned!).
A good religious man, A Parson of a Town, is next described, who, although poor in goods, is rich in holy thought and work. He's a learned man, who truly preaches Christ's gospel, and devoutly teaches his parishioners. He travels across his big parish to visit all of his parishioners, on his feet, carrying a staff in his hand. He is a noble example to his parishioners ('his sheep', as they are described) because he acts first, and preaches second (or, in Chaucer's phrase, 'first he wroghte, and afterward he taughte'). The narrator believes that there is no better priest to be found anywhere.
With the Parson travels a Plowman (who does not tell a tale), who has hauled many cartloads of dung in his time. He is a good, hard-working man, who lives in peace and charity, and treats his neighbor as he would be treated. He rides on a mare, and wears a tabard (a workman's loose garment).
A Miller comes next, in this final group of pilgrims (now at the bottom of the class scale!). He is big-boned and has big muscles, and always wins the prize in wrestling matches. There's not a door that he couldn't lift off its hinges, or break it by running at it head-first. He has black, wide nostrils, carries a sword and a buckler (shield) by his side, and has a mouth like a great furnace. He's good at stealing corn and taking payment for it three times. But then, Chaucer implies, there are no honest millers.
A noble Manciple (a business agent, purchaser of religious provisions) is the next pilgrim to be described, and a savvy financial operator. Though a common man, the Manciple can run rings round even a 'heep of lerned men'. The Manciple, his description ominously ends, 'sette hir aller cappe': deceived them all.
The Reeve, a slender, choleric man, long-legged and lean ("ylyk a staf"). He knows exactly how much grain he has, and is excellent at keeping his granary and his grain bin. There is no bailiff, herdsman or servant about whom the Reeve does not know something secret or treacherous; as a result, they are afraid of him 'as of the deeth'.
The Summoner is next, his face fire-red and pimpled, with narrow eyes. He has a skin disease across his black brows, and his beard (which has hair falling out of it) and he is extremely lecherous. There is, the narrator tells us, no ointment or cure, or help him to remove his pimples. He loves drinking wine which is as 'reed as blood', and eating leeks, onions and garlic. He knows how to trick someone.
Travelling with the Summoner is a noble Pardoner, his friend and his companion (in what sense Chaucer intends the word 'compeer', meaning companion, nobody knows) and the last pilgrim-teller to be described. He sings loudly 'Come hither, love to me', and has hair as yellow as wax, which hangs like flaxen from his head. He carries a wallet full of pardons in his lap, brimful of pardons come from Rome. The Pardoner is sexually ambiguous - he has a thin, boyish voice, and the narrator wonders whether he is a 'geldyng or a mare' (a eunuch or a homosexual).
The narrator writes that he has told us now of the estate (the class), the array (the clothing), and the number of pilgrims assembled in this company. He then makes an important statement of intent for what is to come: he who repeats a tale told by another man, the narrator says, must repeat it as closely as he possibly can to the original teller - and thus, if the tellers use obscene language, it is not our narrator's fault.
The Host is the last member of the company described, a large man with bright, large eyes - and an extremely fair man. The Host welcomes everyone to the inn, and announces the pilgrimage to Canterbury, and decides that, on the way there, the company shall 'talen and pleye' (to tell stories and amuse themselves). Everyone consents to the Host's plan for the game, and he then goes on to set it out.
What the Host describes is a tale-telling game, in which each pilgrim shall tell two tales on the way to Canterbury, and two more on the way home; whoever tells the tale 'of best sentence and moost solas' shall have supper at the cost of all of the other pilgrims, back at the Inn, once the pilgrimage returns from Canterbury. The pilgrims agree to the Host's suggestion, and agree to accord to the Host's judgment as master of the tale-telling game. Everyone then goes to bed.
The next morning, the Host awakes, raises everyone up, and 'in a flok' the pilgrimage rides towards 'the Wateryng of Seint Thomas', a brook about two miles from London. The Host asks the pilgrims to draw lots to see who shall tell the first tale, the Knight being asked to 'draw cut' first and, whether by 'aventure, or sort, or cas', the Knight draws the straw to tell the first tale. The pilgrims ride forward, and the Knight begins to tell his tale.
The General Prologue was probably written early in the composition of the Canterbury Tales, and offers an interesting comparison point to many of the individual tales itself. Of course, it does not match up to the tales as we have them in a number of ways: the Nun's Priest and the Second Nun are not described, and, most significantly, the work as we have it does not reflect the Host's plan. For starters, the pilgrimage only seems to go as far as Canterbury (for the Parson's Tale) and only the narrator tells two tales on the way there, with all the other pilgrims telling only a single tale (and some who are described in the General Prologue not telling a tale at all).
We must, therefore, view the General Prologue with some hesitation as a comparison point to the tales themselves: it offers useful or enlightening suggestions, but they are no means a complete, reliable guide to the tales and what they mean. What the General Prologue offers is a brief, often very visual description of each pilgrim, focusing on details of their background, as well as key details of their clothing, their food likes and dislikes, and their physical features. These descriptions fall within a common medieval tradition of portraits in words (which can be considered under the technical term ekphrasis), Chaucer's influence in this case most likely coming from The Romaunt de la Rose.
Immediately, our narrator insists that his pilgrims are to be described by 'degree'. By the fact that the Knight, the highest-ranking of the pilgrims, is selected as the first teller, we see the obvious social considerations of the tale. Still, all human life is here: characters of both sexes, and from walks of life from lordly knight, or godly parson down to oft-divorced wife or grimy cook.
Each pilgrim portrait within the prologue might be considered as an archetypal description. Many of the 'types' of characters featured would have been familiar stock characters to a medieval audience: the hypocritical friar, the rotund, food-loving monk, the rapacious miller are all familiar types from medieval estates satire (see Jill Mann's excellent book for more information). Larry D. Benson has pointed out the way in which the characters are paragons of their respective crafts or types - noting the number of times the words 'wel koude' and 'verray parfit' occur in describing characters.
Yet what is key about the information provided in the General Prologue about these characters, many of whom do appear to be archetypes, is that it is among the few pieces of objective information - that is, information spoken by our narrator that we are given throughout the Tales. The tales themselves (except for large passages of the prologues and epilogues) are largely told in the words of the tellers: as our narrator himself insists in the passage. The words stand for themselves: and we interpret them as if they come from the pilgrims' mouths. What this does - and this is a key thought for interpreting the tales as a whole - is to apparently strip them of writerly license, blurring the line between Chaucer and his characters.
Thus all of the information might be seen to operate on various levels. When, for example, we find out that the Prioress has excellent table manners, never allowing a morsel to fall on her breast, how are we to read it? Is this Geoffrey Chaucer 'the author of The Canterbury Tales' making a conscious literary comparison to The Romaunt de la Rose, which features a similar character description (as it happens, of a courtesan)? Is this 'Chaucer' our narrator, a character within the Tales providing observation entirely without subtext or writerly intention? Or are these observations - supposedly innocent within the Prologue - to be noted down so as to be compared later to the Prioress' Tale?
Chaucer's voice, in re-telling the tales as accurately as he can, entirely disappears into that of his characters, and thus the Tales operates almost like a drama. Where do Chaucer's writerly and narratorial voices end, and his characters' voices begin? This self-vanishing quality is key to the Tales, and perhaps explains why there is one pilgrim who is not described at all so far, but who is certainly on the pilgrimage - and he is the most fascinating, and the most important by far: a poet and statesman by the name of Geoffrey Chaucer.
When April with his showers sweet with fruit
The drought of March has pierced unto the root
And bathed each vein with liquor that has power
To generate therein and sire the flower;
When Zephyr also has, with his sweet breath,
Quickened again, in every holt and heath,
The tender shoots and buds, and the young sun
Into the Ram one half his course has run,
And many little birds make melody
That sleep through all the night with open eye
(So Nature pricks them on to ramp and rage)-
Then do folk long to go on pilgrimage,
And palmers to go seeking out strange strands,
To distant shrines well known in sundry lands.
And specially from every shire's end
Of England they to Canterbury wend,
The holy blessed martyr there to seek
Who helped them when they lay so ill and weak.
Befell that, in that season, on a day
In Southwark, at the Tabard, as I lay
Ready to start upon my pilgrimage
To Canterbury, full of devout homage,
There came at nightfall to that hostelry
Some nine and twenty in a company
Of sundry persons who had chanced to fall
In fellowship, and pilgrims were they all
That toward Canterbury town would ride.
The rooms and stables spacious were and wide,
And well we there were eased, and of the best.
And briefly, when the sun had gone to rest,
So had I spoken with them, every one,
That I was of their fellowship anon,
And made agreement that we'd early rise
To take the road, as you I will apprise.
But none the less, whilst I have time and space,
Before yet farther in this tale I pace,
It seems to me accordant with reason
To inform you of the state of every one
Of all of these, as it appeared to me,
And who they were, and what was their degree,
And even how arrayed there at the inn;
And with a knight thus will I first begin.
A knight there was, and he a worthy man,
Who, from the moment that he first began
To ride about the world, loved chivalry,
Truth, honour, freedom and all courtesy.
Full worthy was he in his liege-lord's war,
And therein had he ridden (none more far)
As well in Christendom as heathenesse,
And honoured everywhere for worthiness.
At Alexandria, he, when it was won;
Full oft the table's roster he'd begun
Above all nations' knights in Prussia.
In Latvia raided he, and Russia,
No christened man so oft of his degree.
In far Granada at the siege was he
Of Algeciras, and in Belmarie.
At Ayas was he and at Satalye
When they were won; and on the Middle Sea
At many a noble meeting chanced to be.
Of mortal battles he had fought fifteen,
And he'd fought for our faith at Tramissene
Three times in lists, and each time slain his foe.
This self-same worthy knight had been also
At one time with the lord of Palatye
Against another heathen in Turkey:
And always won he sovereign fame for prize.
Though so illustrious, he was very wise
And bore himself as meekly as a maid.
He never yet had any vileness said,
In all his life, to whatsoever wight.
He was a truly perfect, gentle knight.
But now, to tell you all of his array,
His steeds were good, but yet he was not gay.
Of simple fustian wore he a jupon
Sadly discoloured by his habergeon;
For he had lately come from his voyage
And now was going on this pilgrimage.
With him there was his son, a youthful squire,
A lover and a lusty bachelor,
With locks well curled, as if they'd laid in press.
Some twenty years of age he was, I guess.
In stature he was of an average length,
Wondrously active, aye, and great of strength.
He'd ridden sometime with the cavalry
In Flanders, in Artois, and Picardy,
And borne him well within that little space
In hope to win thereby his lady's grace.
Prinked out he was, as if he were a mead,
All full of fresh-cut flowers white and red.
Singing he was, or fluting, all the day;
He was as fresh as is the month of May.
Short was his gown, with sleeves long and wide.
Well could be sit on horse, and fairly ride.
He could make songs and words thereto indite,
Joust, and dance too, as well as sketch and write.
So hot he loved that, while night told her tale,
He slept no more than does a nightingale.
Courteous he, and humble, willing and able,
And carved before his father at the table.
A yeoman had he, nor more servants, no,
At that time, for he chose to travel so;
And he was clad in coat and hood of green.
A sheaf of peacock arrows bright and keen
Under his belt he bore right carefully
(Well could he keep his tackle yeomanly:
His arrows had no draggled feathers low),
And in his hand he bore a mighty bow.
A cropped head had he and a sun-browned face.
Of woodcraft knew he all the useful ways.
Upon his arm he bore a bracer gay,
And at one side a sword and buckler, yea,
And at the other side a dagger bright,
Well sheathed and sharp as spear point in the light;
On breast a Christopher of silver sheen.
He bore a horn in baldric all of green;
A forester he truly was, I guess.
The Host (Harry Bailey) The owner of the Tabard Inn, who volunteers to travel with the pilgrims. He promises to keep everyone happy, be their guide and arbiter in disputes, and judge the tales.
The Knight Socially the most prominent person on the pilgrimage, epitomizing chivalry, truth, and honor. He stands apart from the other pilgrims because of his dignity and status.
The Miller A drunken, brash, and vulgar man who rudely interrupts the Host, demands that his tale be next, and warns everyone that his tale about a carpenter will be vulgar because it is true.
The Reeve A very old and irritable man who was once a carpenter. He resents the Miller's tale about a stupid old carpenter.
The Man of Law (or Sergeant of Law) A lawyer and one of the high justices of the court. He is cautious, suspicious, and wise, and one of the more cultivated men among the pilgrims.
Roger, the Cook Known for his cooking and characterized by a chancre sore that runs with pus. His story is incomplete.
The Wife of Bath (Alisoun) Characterized as gat-toothed, somewhat deaf, and wearing bright scarlet red stockings. She has had five husbands (the last half her age), enjoys her freedom, and is openly sensual.
Hubert, the Friar A sensual, licentious man who seduces young girls and then arranges their marriages. He loves money and knows the taverns better than the poor houses.
The Summoner An officer of the church who calls people for a church trial. He is as ugly as his profession; he frightens children with his red complexion, pimples and boils, and skin infected with scales.
The Clerk A sincere, devout student at Oxford University who loves learning and is respected by all the pilgrims. He is very poor because he spends all his money on books.
The Merchant A shrewd and intelligent man who knows how to strike a good bargain and is a member of the rich rising middle class.
The Squire A vain, lusty young man and a candidate for knighthood. He can sing, write poetry, and ride a horse very well, and considers himself a lady's man.
he Franklin A large and wealthy landowner who enjoys fine living and good companionship.
The Shipman A huge, uncouth man who can steer a ship but flounders on his horse.
The Prioress (Madame Eglantine) A very genteel lady who is coy and delicate. She has precise manners, eats as an aristocrat would, and wears a gold brooch with "Love conquers all" inscribed in Latin.
The Physician A doctor who can speak knowingly of medicines, drugs, and humours, and who knows astrology as well. He is fond of gold and makes a lot of money during the plague season.
The Pardoner The most complex of all the pilgrims. He is an intellect and uses advanced psychological means to gain his objective. Although he is not a good person, he can preach a good sermon.
he Monk A man who tends the property of the monastery. He is fat and happy, loves good food and wine, and finds the taverns more to his liking than the cold, severe monastery.
The Nun's Priest The priest of the church who accompanies the nuns so that they may offer up their confessions.
The Second Nun A very devout nun who, because she believes that idleness leads to sin, begins her story immediately.
The Canon and the Canon's Yeoman Although not one of the pilgrims, the Canon appears with his servant (the Yeoman) but leaves when his Yeoman begins a tale.
The Manciple The steward for a law school. Although not as intelligent as the law students, he is clever and shrewd enough to be able to put away some money for himself.
The Parson A very poor but very holy and virtuous religious man who tells a highly moral tale. He gives his scant money to his poor parishioners and tries to live the perfect life and set an ideal for others.