Candice: <snip> What is a better word for a sense of mutual respect and mutual responsibility, which also implies difference? For something which means the enrichment of social relationships, in its focussing on individual validities? [Alison] I'd say read _The Franklin's Tale_, where the word is _gentilesse_--a nobility of spirit or sensibility in which _trouthe_ and _freodom_ combine to yield the notion of integrity. [...] Chaucer learned this instructive tale from Boccaccio [Candice] The implied apposition of "maistre" and "soverayntee" can even be read as the condition of possibility for gentilesse to acquire its non-class-bound connotations. [...] The ME sense of "for shame of" is "out of respect for," so the point is the pretense of Arveragus's sovereignty over Dorigen as a face-saving gesture. [Candice again] <snip> I like integrity: it maps personal wholeness onto social wholeness. On which some thoughts. What may perhaps be interesting, if you compare Chaucer with *Filocolo* IV/31ff, one of his two analogues in Boccaccio (*Decameron* X/5 is somewhat different), is that Chaucer focuses on the boundary separating discipline from restriction whereas Boccaccio focuses on that between liberality (on the one hand) and (on the other) taking liberties. In Chaucer male 'soverayntee' is a public mask. As you say, it's in opposition to 'maistrye'. Because Dorigen and Arveragus are simultaneously both lovers and spouses they are, in effect, complete: for Arveragus 'swich lordshipe as men han over hir wyves', for her the agreement that he will 'hir obeye and folwe hir wil in al / As any lovere to his lady...'; 'servant in love, and lord in mariage' for him, *servant in marriage, lady in love* for her, presumably. Thus Aurelius, who is Dorigen's social inferior, can offer only love (adultery as relief from _in_completeness) and only during Arveragus' absence. The rocks now noticed around the coast are both a visible obstacle to married love's continuance and completeness and a defence against the (temporary) completion offered by adultery. To get rid of them (the prospective lover's impossible task) would be to annul constraint. And that, in this context, isn't merely impracticable; it's paradoxical. And since the purpose of setting such a task is purely to defend Dorigen's relationship with Arveragus, beyond which it's a gesture empty of meaning, her gesture parallels that of her husband ('for shame of his degree') when he defensively uses 'soverayntee'. Boccaccio's approach is rather different: Cage's 'Permission granted. But not to do whatever you want,' as it were. There's none of Chaucer's sense of social guardedness. Thus (in *Filocolo*) both Tarolfo and the husband are described as 'cavaliere'. Nor does the husband go away, so that what's on offer from Tarolfo is the _prospect_ of love: its occurring or arising rather than fading away. In line with this, the impossible task becomes the creation of a summer garden blooming in midwinter. What's left over, in Chaucer, is the absence of obstacles (the rocks are still submerged) and of repressive enforcement (Aurelius wishes to meet his obligations even though they will break him, but he is released). In *Filocolo* (but not in the *Decameron*, where it vanishes) the summer garden is left: love really does last, after all, and even when not reciprocated. Tebano, its creator, having assumed that Tarolfo's failure means no payment, refuses it even when it is offered: 'nor would he take anything of Tarolfo's ('né di quello di Tarolfo volle alcuna cosa prendere'). In these terms the *freedom* of Chaucer's 'Which was the moste free, as thinketh yow?' strikes me has having significantly different implications from the 'liberalità' in Boccaccio's 'Now it is to be wondered as to which of them had shown the greatest generosity' ('Dubitasi ora quale di costoro fosse maggiore liberalità'). And, of course, the multiple oppositions being explored within and between these versions of the tale(s) between discipline & repressiveness, liberality & licence, harshness & generosity and so forth are applicable to much wider social contexts. Christopher Walker