"Whoso that first to mille comth, first grint" (389). In other words, strike first. She claims to "byte," "whyne," and "pleyne" as though she is offended or hurt before the man does, so then the man will hesitate to complain against her (386-87). Before he is able to challenge her infidelities, she has already retorted with her own questions and criticisms of his social activity, thus creating guilt. For example, she asks him, "What dostow at my neighebores hous? Is she so fair?" (239-40) After this and being called a lecher and drunk (242, 246), how can the man preach to her when he himself is accused of doing sketchy acts? More than this, she speaks to the husband with the very words that he will use to condemn her. This is a genius way of negating another's argument. She turns his catalogue of grievances against him to make him feel trite and fall quiet. For example, as the man is about to accuse the Wife of hiding vices, she says, "Thow seyst we wyves wol oure vyces hyde til we be fast, and thane we wol hem shewe -- wel may that be a proverb of a shrewe" (282-84). So by putting words into his mouth -- as well as slurring his intelligence -- the Wife undermines his authority and defends herself simultaneously. This strategy derails the husband's suspicion.

In addition, she controls the husband by telling him how he should act toward her. There is a whole section (308-322) where she announces that the man ought to advance the woman's freedom to "go wher thee liste," rather than locking her up. "We love no man that taketh kepe or charge wher that we goon; we wol ben at oure large" (321-22)....

It is the same as saying, "Don't you trust me? How can you not trust me?" This forces the man to trust or appear mistrustful.
Furthermore, she manipulates sexuality itself. "Namely abedde hadden they meschaunce: there wolde I chide and do hem no plesaunce; I wolde no lenger in the bed abyde . . . til he had maad his raunson unto me; thane wolde I suffer him do his nycetee" (407-12). She withholds sex to gain power, yielding only once the ransom has been given. It is close to blackmail. Later she chides the man for using her just for sex: "What eyleth yow to grucche thus and grone? Is it for ye wolde have my queynte allone?" (443-44)

Finally, she controls using morality. She preaches patience and meekness to the husband as she kisses him on the cheek (433-35). "Suffreth alwey, sin ye so wel can preche; and but ye do, certain we shal yow teche that it is fair to have a wyf in pees" (438-39). That is, do as you preach. She tells him men are more rational than women, so must bend to her will (441-43).

In conclusion, the Wife of Bath illustrates multiple ways of asserting control over her three husbands. These range from cunning, lying, and preemptive rhetoric to withholding sex and preaching morality. She never resorts to physical violence. It amounts essentially to outwitting her husbands since she is more persuasive, devious, and mentally astute than they are.

Works Cited

Chaucer, Geoffrey. The Canterbury Tales: Fifteen Tales and the General Prologue. Edited by V.A. Kolve and Glending Olson. 2nd ed. Norton Critical Edition. New York W.W. Norton, 2005.