Geoffrey Chaucer's The Canterbury Tales. During the Wife of Bath's Prologue, and whilst discussing her fifth husband's "book of wikked wives", Chaucer mentions some wives who "han drive nailes in hir brain, / Whil that they slepte, and thus they had hem slain." Commentary Judges 4:17 states that there was peace between the Canaanites and Heber's clan. They were familiar to the Israelites through the connection of Jethro to Moses, and their skill as metalworkers was welcomed wherever they camped. Both sides in the conflict would have considered the Kenites a neutral party. C.E. Schenk notes that Sisera was Jael's guest, "was in the sanctuary of her home, and protected by the laws of hospitality." According to Herbert Lockyer she may have acted out of practical necessity. Sisera was in flight and Barak in pursuit. It would not have been wise to allow Barak to find Sisera in her tent. She also knew that Sisera would be killed if captured; therefore, she would kill him and thus cement a friendship with the victor. Biblical commentaries have viewed Jael as either a heroine or someone much less so. Newsom and Ringe consider her a survivor caught up in her husband's politics. Parallels between the details of Jael's actions and Ehud's assassination of Eglon have led van Wijk-Bos to propose Jael as killing Sisera in a manner similar to his conquering army's use of rape. Jael, along with Ehud, is an example in Judges of the contrast between marginal heroes and well-armed enemies conquered by wit and stealth. Noting the maternal and erotic undertones of the text and some commentators' qualms about Jael's seductive and violent act, Bachmann points out that the Bible itself has nothing but praise for Jael, called most blessed of women in the Song of Deborah. Christian moral theorists during the Renaissance extensively referred to Jael as an example of tyrannicide. Artistic depictions of Jael Medieval images of Jael, mostly in illuminated manuscripts, depicted her as both a defender of Israel and a prefiguration of the Virgin Mary. This can be seen in the Stavelot Bible, the Speculus Darmstadt, as well as several other texts. When not shown in the act of killing Sisera, she carries her hammer and sometimes the spike, making her easy to identify. In Renaissance works the subject is one of the most commonly shown in the Power of Women topos, with other biblical