or something of that kind; for the reason that no suicide has ever yet been known to drive a nail into his own head. That a wife might do so to her husband is Chaucer’s own statement; for, in the Cant. Tales, D. 765–770, we find—

• ‘Of latter date, of wives hath he red,
• That somme han slayn hir housbondes in hir bed . . .
• And somme han drive nayles in hir brayn,
• Whyl that they slepte, and thus they han hem slayn.’

Of course it may be said that l. 2006 is entirely independent of l. 2007, and I have punctuated the text so as to suit this arrangement; but the suggestion is worth notice.

2011. From Tes. vii. 35:—‘Videvi ancora l’allegro Furore,’—Kölbing.

2017. hoppesteres. Speght explains this word by pilots ( gubernaculum tenentes ); Tyrwhitt, female dancers (Ital. ballatrice ). Others explain it hopposteres=opposteres =opposing, hostile, so that schippes hoppesteres=bellatrices carinae (Statius). As, however, it is impossible to suppose that even opposteres without the h can ever have been formed from the verb to oppose, the most likely solution is that Chaucer mistook the word bellatrices in Statius (vii. 57) or the corresponding Ital. word bellatrici in the Teseide, vii. 37, for ballatrices or ballatrici, which might be supposed to mean ‘female dancers’; an expression which would exactly correspond to an M.E. form hoppesteres, from the A. S. hoppestre, a female dancer. Herodias’ daughter is mentioned (in the dative case) as þære lyðran hoppystran (better spelt hoppestran ) in Ælfric’s A. S. Homilies, ed. Thorpe, i. 484. Hence shippes hoppesteres simply means ‘dancing ships.’ Shakespeare likens the English fleet to ‘A city on the inconstant billows dancing ’; Hen. V. iii. prol. 15. Cf. O. F. baleresse, a female dancer, in Godefroy’s Dict., s. v. baleor. In § 55 of Cl. Ptolomaci Centum Dicta, printed at Ulm in 1641, we are told that Mars is hostile to ships when in the zenith or the eleventh house. ‘ Incendetur autem nauis, si ascendens ab aliqua stella fixa quae ex Martis mixtura sit, affligetur.’ So that, if a fixed star co-operated with Mars, the ships were burnt.

The following extract from Lewis’ translation of Statius’ Thebaid, bk. vii., is of some interest:—

• ‘Beneath the fronting height of Æmus stood
• The fane of Mars, encompass’d by a wood.
• The mansion, rear’d by more than mortal hands,
• On columns fram’d of polish’d iron stands;
• The well-compacted walls are plated o’er
• With the same metal; just without the door
• A thousand Furies frown. The dreadful gleam,
• That issues from the sides, reflects the beam
• Of adverse Phœbus, and with cheerless light
• Saddens the day, and starry host of night.
• Well his attendants suit the dreary place;
• First frantic Passion, Wrath with redd’ning face,
• And Mischief blind from forth the threshold start;
• Within lurks pallid Fear with quiv’ring heart,
• Discord, a two-edged falchion in her hand,
• And Treach’ry, striving to conceal the brand.’

2020. for al, notwithstanding. Cf. Piers the Plowman, B. xix. 274.

2021. infortune of Marte. ‘Tyrwhitt thinks that Chaucer might intend to be satirical in these lines; but the introduction of such apparently undignified incidents arose from the confusion already mentioned of the god of war with the planet to which his name was given, and the influence of which was supposed to produce all the disasters here mentioned. The following extract from the Compost of Ptolemeus gives some of the supposed effects of Mars:—“Under Mars is borne theves and robbers that kepe hye wayes, and do hurte to true men, and nyght-walkers, and quarell-pykers, bosters, mockers, and skoffers, and these men of Mars causeth warre and murther, and batayle; they wyll be gladly smythes or workers of yron, lyght-fyngred, and lyers, gret swerers of othes in vengeable wyse, and a great surmyler and crafty. He is red and angry, with blacke heer, and lytell iyen; he shall be a great walker, and a maker of swordes and knyves, and a sheder of mannes blode, and a fornycatour, and a speker of rybawdry . . . and good to be a barboure and a blode-letter, and to drawe tethe, and is peryllous of his handes.” The following extract is from an old astrological book of the sixteenth century:—“Mars denoteth men with red faces and the skinne redde, the face round, the eyes yellow, horrible to behold, furious men, cruell, desperate, proude, sedicious, souldiers, captaines, smythes, colliers, bakers, alcumistes, armourers, furnishers, butchers, chirurgions, barbers, sargiants, and hangmen, according as they shal be well or evill disposed.” ’—Wright. So also in Cornelius Agrippa, De Occulta Philosophia, lib. i. c. 22. Chaucer has ‘cruel Mars’ in The Man of Lawes Tale, B. 301; and cf. note to A. 1087.

2022. From Statius, Theb. vii. 58:—

2029. For the story of Damocles, see Cicero, Tuscul. 5. 61; cf. Horace, Od. iii. 1. 17. And see Chaucer’s tr. of Boethius, bk. iii. pr. 5. 17. Most likely Chaucer got it from Boethius or from the Gesta Romanorum, cap. 143, since the name of Damocles is omitted.

2037. sterres (Harl.) Elles. c. have certres ( sertres ); but this strange reading can hardly be other than a mistake for sterres, which is proved to be the right word by the parallel passage in The Man of Lawes Tale, B. 194–6.

2041. In the note to l. 1955, I have quoted part of cap. v. of a work by Albricus. In cap. iii. (De Marte) of the same, we have a description of Mars, which should be compared. I quote all that is material. ‘Erat enim eius figura tanquam unius hominis furibundi, in curru sedens, armatus lorica, et caeteris armis offensiuis et defensiuis. . . Ante illum uero lupus ouem portans pingebatur, quia illud scilicet animal ab antiquis gentibus ipsi Marti specialiter consecratum est. Iste enim Mauors est, id est mares uorans, eo quod bellorum deus a gentibus dictus est.’ Chaucer seems to have taken the notion of the wolf devouring a man from this singular etymology of Mauors.

In cap. vii. (De Diana) of the same, there is a description of ‘Diana, quae et Luna, Proserpina, Hecate nuncupatur.’ Cf. l. 2313 below.

2045. ‘The names of two figures in geomancy, representing two constellations in heaven. Puella signifieth Mars retrogade, and Rubeus Mars direct.’—Note in Speght’s Chaucer. It is obvious that this explanation is wrong as regards ‘Mars retrograde’ and ‘Mars direct,’ because a constellation cannot represent a single planet. It happens to be also wrong as regards ‘constellations in heaven.’ But Speght is correct in the main point, viz., that Puella and Rubeus are ‘the names of two figures in geomancy.’ Geomancy was described, under the title of ‘Divination by Spotting,’ in The Saturday Review, Feb. 16, 1889. To form geomantic figures, proceed thus. Take a pencil, and hurriedly jot down on a paper a number of dots in a line, without counting them. Do the same three times more. Now count the dots, to see whether they are odd or even. If the dots in a line are odd, put down one dot on another small paper, half-way across it. If they are even, put down two dots, one towards each side; arranging the results in four rows, one beneath the other.

Three of the figures thus formed require our attention; the whole number being sixteen. Fig. 1 results from the dots being odd, even, odd, odd. Fig. 2, from even, odd, even, even. Fig. 3, from odd, odd, even, odd. These (as well as the rest of the sixteen figures) are given in Cornelius Agrippa, De Occulta Philosophia, lib. ii. cap. 48: De Figuris Geomanticis. Each ‘Figure’ had a ‘Name,’ belonged to an ‘Element,’ and possessed a ‘Planet’ and a Zodiacal ‘Sign.’ Cornelius Agrippa gives our three ‘figures’ as below.

Fig. 1 (Puella). Fig. 2 (Rubeus). Fig. 3 (Puer). That is, Fig. 1 is ‘Puella,’ or ‘Mundus facie’; element, water; planet, Venus; sign, Libra.

Fig. 2 is ‘Rubeus’ or ‘Rufus’; element, fire; planet, Mars; sign, Gemini.

Fig. 3 is ‘Puer,’ or ‘Flavus,’ or ‘Imberbis’; element, fire; planet, Mars; sign, Aries.

Chaucer (or some one else) seems to have confused figures 1 and 3, or Puer with Puella; for Puella was dedicated to Venus. Rubeus is clearly right, as Mars was the red planet (l. 1747). I first explained this, somewhat more fully, in The Academy, March 2, 1889.

2049. From Tes. vii. 38:—‘E tal ricetto edificato avea Mulcibero sottil colla sua arte.’—Kölbing, in Engl. Studien, ii. 528.

2056. Calistopee=Callisto, a daughter of Lycaon, King of Arcadia, and companion of Diana. See Ovid’s Fasti, ii. 153; Gower, Conf. Amantis, ed. Pauli, ii. 336.

2059, 2061. ‘Cf. Ovid’s Fasti, ii. 153–192; especially 189, 190,

• “Signa propinqua micant. Prior est, quam dicimus Arcton,
• Arctophylax formam terga sequentis habet.”

The nymph Callisto was changed into Arctos or the Great Bear; hence “Vrsa Maior” is written in the margin of E. Hn. Cp. Ln. This was sometimes confused with the other Arctos or Lesser Bear, in which was situate the lodestar or Polestar. Chaucer has followed this error. Callisto’s son, Arcas, was changed into Arctophylax or Boötes: here again Chaucer says a sterre, when he means a whole constellation; as, perhaps, he does in other passages.’—Chaucer’s Astrolabe, ed. Skeat (E. E. T. S.), pp. xlviii, xlix.

2062, 2064. Dane=Daphne, a girl beloved by Apollo, and changed into a laurel. See Ovid’s Metamorph. i. 450; Gower, Conf. Amantis, ed. Pauli, i. 336; Troilus, iii. 726.

2065. Attheon=Actaeon. See Ovid’s Metamorph. iii. 138.

2070. Atthalante=Atalanta. See Ovid’s Metamorph. x. 560; and Troilus, v. 1471.

2074. nat drawen to memoric =not draw to memory, not call to mind.

2079. Cf. ‘gawdy greene. subviridis ’; Prompt. Parv. This gaudè has nothing whatever to do with the E. sb. gaud, but answers to F. gaudé, the pp. of the verb gauder, to dye with weld; from the F. sb. gaude, weld. As to weld, see my note to The Former Age, 17; in vol. i. p. 540. Littré has an excellent example of the word: ‘Les bleus teints en indigo doivent être gaudés, et ils deviennent verts. ’

2086. thou mayst best, art best able to help, thou hast most power. Lucina was a title both of Juno and Diana; see Vergil, Ecl. iv. 10.

2112. Here paramours is used adverbially, like paramour in l. 1155. From Le Roman de la Rose, 20984:—‘Jamès par amors n’ ameroit.’

2115. benedicite is here pronounced as a trisyllable, viz. ben’cite. It usually is so, though five syllables in l. 1785. Cf. benste in Towneley Myst. p. 85. Cf. ‘What, liveth nat thy lady, benedicite! ’ Troil. i. 780. Benedicite is equivalent to ‘thank God,’ and was used in saying graces. See Babees Book, pp. 382, 386; and Appendix, p. 9.

2125. This line seems to mean that there is nothing new under the sun.

2129. This is the ‘re Licurgo’ of the Teseide, vi. 14; and the Lycurgus of the Thebaid, iv. 386, and of Homer, Il. vi. 130. But the description of him is partly taken from that of another warrior, Tes. vi. 21, 22. It is worth notice that, in Lydgate’s Story of Thebes, pt. iii., king Ligurgus or Licurgus (the name is spelt both ways) is introduced, and Lydgate has the following remark concerning him:—

• ‘And the kingdom, but-if bokes lye,
• Of Ligurgus, called was Trace;
• And, as I rede in another place,
• He was the same mighty champion
• To Athenes that cam with Palamon
• Ayenst his brother (!) that called was Arcite,
• Y-led in his chare with foure boles whyte,
• Upon his hed a wreth of gold ful fyn.’

The term brother must refer to l. 1147 above. See further, as to Lycurgus, in the note to Leg. Good Women, 2423, in vol. iii. p. 344.

2134. ‘ kempe heres, shaggy, rough hairs. Tyrwhitt and subsequent editors have taken for granted that kempe = kemped, combed (an impossible equation); but kempe is rather the reverse of this, and instead of smoothly combed, means bristly, rough, or shaggy. In an Early English poem it is said of Nebuchadnezzar that

Campe hores = shaggy hairs (about the eyebrows), and corresponds exactly in form and meaning to kempe heres. ’—M. See Glossary.

2141. I. e. the nails of the bear were yellow. In Cutts, Scenes and Characters of the Middle Ages, p. 345, the bad guess is hazarded that these ‘nails’ were metal studs. But Chaucer was doubtless thinking of the tiger’s skin described in the Thebaid, vi. 722:—

• ‘Tunc genitus Talao uictori tigrin inanem
• Ire iubet, fuluo quae circumfusa nitebat
• Margine, et extremos auro mansueuerat ungues. ’

Lewis translates the last line by:—‘The sharpness of the claws was dulled with gold.’

2142. for-old, very old. See next note.

2144. for-blak is generally explained as for blackness; it means very black. Cf. fordrye, very dry, in F. 409.

2148. alaunts, mastiffs or wolf-hounds. Florio has: ‘ Alano, a mastiue dog.’ Cotgrave: ‘ Allan, a kind of big, strong, thickheaded, and short-snowted dog; the brood where-of came first out of Albania (old Epirus).’ Pineda’s Span. Dict. gives: ‘ Alano, a mastiff dog, particularly a bull dog; also, an Alan, one of that nation.’ This refers to the tribe of Alani, a nation of warlike horsemen, first found in Albania. They afterwards became allies, first of the Huns, and afterwards of the Visi-Goths. It is thus highly probable that Alaunt (in which the t is obviously a later addition) signifies ‘an Alanian dog,’ which agrees with Cotgrave’s explanation. Smith’s Classical Dict. derives Alanus, said to mean ‘mountaineer,’ from a Sarmatian word ala.

The alaunt is described in the Maister of the Game, c. 16. We there learn they were of all colours, and frequently white with a black spot about the ears.

2152. Colers of, having collars of. Some MSS. read Colerd of, which I now believe to be right. Collared was an heraldic term, used of greyhounds, c.; see the New Eng. Dict. This leaves an awkward construction, as torets seems to be governed by with. See Launfal, 965, in Ritson, Met. Rom. i. 212. Cf. ‘as they (the Jews) were tied up with girdles . . . . so were they collared about the neck.’—Fuller’s Pisgah Sight of Palestine, p. 524, ed. 1869.

torets, probably eyes in which rings will turn round, because each eye is a little larger than the thickness of the ring. This appears from Chaucer’s Astrolabe, i. 2. 1—‘This ring renneth in a maner turet,’ i. e. in a kind of eye (vol. iii. p. 178). Warton, in his Hist. E. Poet. ed. 1871, ii. 314, gives several instances. It also meant a small loose ring. Cotgrave gives: ‘ Touret, the annulet, or little ring whereby a hawk’s lune is fastened unto the jesses.’ ‘My lityll bagge of blakke ledyr with a cheyne and toret of siluyr’; Bury Wills, ed. Tymms, p. 16. Cf. E. swivel -ring.

2156. Emetrius is not mentioned either by Statius or by Boccaccio; cf. Tes. vi. 29, 17, 16, 41.

2158. diapred, variegated with flowery or arabesque patterns. See diaspre and diaspré in Godefroy’s O.F. Dict.; diasprus and diasperatus in Ducange. In Le Rom. de la Rose, 21205, we find mention of samis diaprés, diapered samites.

2160. cloth of Tars, ‘a kind of silk, said to be the same as in other places is called Tartarine ( tartarinum ), the exact derivation of which appears to be somewhat uncertain.’—Wright. Cf. Piers the Plowman, B. xv. 224, and my note to the same, C. xvii. 299; also Tartarium in Fairholt.

2187. alle and some, ‘all and singular,’ ‘one and all.’

2205. See the Teseide, vi. 8; also Our Eng. Home, 22.

2217. And in hir houre. ‘I cannot better illustrate Chaucer’s astrology than by a quotation from the old Kalendrier de Bergiers, edit. 1500, Sign. K. ii. b:—“Qui veult savoir comme bergiers scevent quel planete regne chascune heure du jour et de la nuit, doit savoir la planete du jour qui veult s’enquerir; et la premiere heure temporelle du soleil levant ce jour est pour celluy planete, la seconde heure est pour la planete ensuivant, et la tierce pour l’autre,” c., in the following order: viz. Saturn, Jupiter, Mars, Sol, Venus, Mercury, Luna. To apply this doctrine to the present case, the first hour of the Sunday, reckoning from sunrise, belonged to the Sun, the planet of the day; the second to Venus, the third to Mercury, c.; and continuing this method of allotment, we shall find that the twenty-second hour also belonged to the Sun, and the twenty-third to Venus; so that the hour of Venus really was, as Chaucer says, two hours before the sunrise of the following day. Accordingly, we are told in l. 2271, that the third hour after Palamon set out for the temple of Venus, the Sun rose, and Emily began to go to the temple of Diane. It is not said that this was the hour of Diane, or the Moon, but it really was; for, as we have just seen, the twenty-third hour of Sunday belonging to Venus, the twenty-fourth must be given to Mercury, and the first hour of Monday falls in course to the Moon, the presiding planet of that day. After this, Arcite is described as walking to the temple of Mars, l. 2367, in the nexte houre of Mars, that is, the fourth hour of the day. It is necessary to take these words together, for the nexte houre, singly, would signify the second hour of the day; but that, according to the rule of rotation mentioned above, belonged to Saturn, as the third did to Jupiter. The fourth was the nexte houre of Mars that occurred after the hour last named.’—Tyrwhitt. Thus Emily is two hours later than Palamon, and Arcite is three hours later than Emily.

2221–64. To be compared with the Teseide, vii. 43–49, and vii. 68.

2224. Adoun, Adonis. See Ovid, Met. x. 503.

2233–6. Imitated from Le Rom. de la Rose, 21355–65, q. v.

2238. ‘I care not to boast of arms (success in arms).’

2239. Ne I ne axe, c., are to be pronounced as ni naxe, c. So in l. 2630 of this tale, Ne in must be pronounced as nin.

2252. wher I ryde or go, whether I ride or walk.

2253. fyres bete, kindle or light fires. Bete also signifies to mend or make up the fire; see l. 2292.

2271. The thridde hour inequal. ‘In the astrological system, the day, from sunrise to sunset, and the night, from sunset to sunrise, being each divided into twelve hours, it is plain that the hours of the day and night were never equal except just at the equinoxes. The hours attributed to the planets were of this unequal sort. See Kalendrier de Berg. loc. cit., and our author’s treatise on the Astrolabe.’—Tyrwhitt.

2275–360. Cf. the Teseide, vii. 71–92.

2286. a game, a pleasure.

2288. at his large, at liberty (to speak or to be silent).

2290. ‘E coronò di quercia cereale’; Tes. vii. 74. Cerial should be cerrial, as spelt by Dryden, who speaks of ‘chaplets green of cerrial oak’; Flower and Leaf, 230. It is from cerreus, adj. of cerrus, also ill-spelt cerris, as in the botanical name Quercus cerris, the Turkey oak. The cup of the acorn is prickly; see Pliny, bk. xvi. c. 6.

2294. In Stace of Thebes, in the Thebaid of Statius, where the reader will not find it. Cf. the Teseide, vii. 72.

2303. aboughte, atoned for. Attheon, Actaeon; Ovid, Met. iii. 230.

2313. thre formes. Diana is called Diva Triformis; —in heaven, Luna; on earth, Diana and Lucina, and in hell, Prosperpina. See note to l. 2041.

2336. Cf. Statius, Theb. viii. 632:—‘Omina cernebam, subitusque intercidit ignis.’

2365. the nexte waye, the nearest way. Cf. the Teseide, vii. 93.

2368. walked is, has walked. See note to l. 2217.

2371–434. Cf. the Teseide, vii. 23–28, 39–41.

2388. For the story, see Ovid, Met. iv. 171—189; and, in particular, cf. Rom. de la Rose, 14064, where Venus is said to be ‘prise et lacie. ’

2395. lyves creature, creature alive, living creature.

2397. See Compl. of Anelida, 182; cf. Compl. to his Lady, 52.

2405. do, bring it about, cause it to come to pass.

2422–34. From Tes. vii. 39, 40; there are several verbal resemblances here.—Kölbing.

2437. ‘As joyful as the bird is of the bright sun.’ So in Piers Pl., B. x. 153. It was a common proverb.

2438–41. Cf. the Teseide, vii. 67.

2443. Cf. ‘the olde colde Saturnus’; tr. of Boethius, bk. iv. met. 1.

2447–8. From Le Rom. de la Rose, 13022, q. v.

2449. ‘Men may outrun old age, but not outwit (surpass its counsel).’ Cf. ‘Men may the wyse at-renne, but not at-rede.’—Troilus, iv. 1456.

• • ‘For of him (the old man) þu migt leren
  • Listes and fele þewes,
  • Þe baldure þu migt ben:
  • Ne for-lere þu his redes,
  • For þe elder mon me mai of-riden
  • Betere þenne of-reden.’
• • ‘For of him thou mayest learn
  • Arts and many good habits,
  • The bolder thou mayest be.
  • Despise not thou his counsels,
  • For one may out-ride the old man
  • Better than out-wit.’

The Proverbs of Alfred, ed. Morris, in an Old Eng. Miscellany, p. 136. And see Solomon and Saturn, ed. Kemble, p. 253.

2451. agayn his kynde. According to the Compost of Ptolemeus, Saturn was influential in producing strife: ‘And the children of the sayd Saturne shall be great jangeleres and chyders . . . and they will never forgyve tyll they be revenged of theyr quarell.’—Wright.

2454. My cours. The course of the planet Saturn. This refers to the orbit of Saturn, supposed to be the largest of all, until Uranus and Neptune were discovered.

2455. more power. The Compost of Ptolemeus says of Saturn, ‘He is mighty of hymself. . . . It is more than xxx yere or he may ronne his course. . . . Whan he doth reygne, there is moche debate.’—Wright.

2460. groyning, murmuring, discontent; from F. grogner. See Rom. Rose, 7049; Troil. i. 349.

2462. ‘Terribilia mala operatur Leo cum malis; auget enim eorum malitiam.’—Hermetis Aphorismorum Liber, § 66.

2469.

• ‘Er fyue ȝer ben folfult, such famyn schal aryse,
• þorw flodes and foul weder, fruites schul fayle,
• And so seiþ Saturne, and sent vs to warne.’
• P. Plowman, A. vii. 309 (B. vi. 325; C. ix. 347).

2491–525. Cf. the Teseide, vii. 95–99.

2504. Gigginge, fitting or providing (the shield) with straps. Godefroy gives O. F. guige, guigue, a strap for hanging a buckler over the shoulder, a handle of a shield. Cotgrave gives the fem. pl. guiges, ‘the handles of a target or shield.’ In Mrs. Palliser’s Historic Devices, p. 277, she describes a monument in St. Edmund’s chapel, in Westminster Abbey, on which are three shields, each with ‘the guige or belt of Bourchier knots formed of straps.’ In the M. E. word gigginge, both the g ’s are hard, as in gig (in the sense of a two-wheeled vehicle).

Layneres lacinge, lacing of thongs; see Prompt. Parv., s. v. Lanere.

In Sir Bevis, ed. Kölbing, p. 134, we find—

• ‘Sir Beues was ful glad, iwis,
• Hese laynerys [printed layuerys ] he took anon,
• And fastenyd hys hawberk hym upon.’

2507. Shakespeare seems to have observed this passage; cf. Hen. V. Act 4. prol. 12.

2511. Cf. House of Fame, 1239, 1240:—

• ‘Of hem that maken blody soun
• In trumpe, beme, and clarioun.’

Also Tes. viii. 5:—‘D’armi, di corni, nacchere e trombette.’

‘The Nakkárah or Naqárah was a great kettle-drum, formed like a brazen cauldron, tapering to the bottom, and covered with buffalo-hide, often 3½ or 4 feet in diameter. . . . The crusades naturalised the word in some form or other in most European languages, but in our own apparently with a transfer of meaning. Wright defines naker as “a cornet or horn of brass,” and Chaucer’s use seems to countenance this.’—Marco Polo, ed. Yule, i. 303–4; where more is added. But Wright’s explanation is a mere guess, and should be rejected. There is no reason for assigning to the word naker any other sense than ‘kettle-drum.’ Minot (Songs, iv. 80) is explicit:—

• ‘The princes, that war riche on raw,
• Gert nakers strike, and trumpes blaw.’

Hence a naker had to be struck, not blown. See also Naker in Halliwell’s Dictionary. Boccaccio has the pl. nacchere; see above.

2520. Sparth, battle-axe; Icel. sparða. See Rom. Rose, 5978; Wars of Alexander, ed. Skeat, 1403, 2458; Gawain and Grene Knight, 209; Prompt. Parv. In Trevisa’s tr. of Higden, bk. i. ch. 33, we are told that the Norwegians first brought sparths into Ireland. Higden has ‘usum securium, qui Anglicè sparth dicitur.’

2537. As to the regulations for tournaments, see Strutt’s Sports and Pastimes, bk. iii. c. 1. §§ 16–24; the passages are far too long for quotation. We may, however, compare the following extract, given by Strutt, from MS. Harl. 326. ‘All these things donne, thei were embatailed eche ageynste the othir, and the corde drawen before eche partie; and whan the tyme was, the cordes were cutt, and the trumpettes blew up for every man to do his devoir [ duty ]. And for to assertayne the more of the tourney, there was on eche side a stake; and at eche stake two kyngs of armes, with penne, and inke, and paper, to write the names of all them that were yolden, for they shold no more tournay.’ And, from MS. Harl. 69, he quotes that—‘no one shall bear a sword, pointed knife, mace, or other weapon, except the sword for the tournament.’

2543–93. Cf. the Teseide, vii. 12, 131–2, 12, 14, 100–2, 113–4, 118, 19. In 2544, shot means arrow or crossbow-bolt.

2546. ‘Nor short sword having a biting (sharp) point to stab with.’

2565. Cf. Legend of Good Women, 635:—‘Up goth the trompe.’

2568. Cf. King Alisaunder, 189, where we are told that a town was similarly decked to receive queen Olimpias with honour. See Weber’s note.

2600–24. Cf. the Teseide, viii. 5, 7, 14, 12, c.

2602. ‘In go the spears full firmly into the rest, ’—i.e. the spears were couched ready for the attack.

• ‘Thai layden here speres in areeste,
• Togeder thai ronnen as fire of thondere,
• That both here launces to-braste;
• That they seten, it was grete wonder,
• So harde it was that they gan threste;
• Tho drowen thai oute here swordes kene,
• And smyten togeder by one assente.’
• The Sowdone of Babyloyne, l. 1166.

‘With spere in thyne arest ’; Rom. of the Rose, 7561.

2614. he . . . he =one . . . another. See Historical Outlines of English Accidence, p. 282. Cf. the parallel passage in the Legend of Good Women, 642–8.

2615. feet. Some MSS. read foot. Tyrwhitt proposed to read foo, foe, enemy; but see l. 2550.

2624. wroght . . . wo, done harm to his opponent.

2626. Galgopheye. ‘This word is variously written Colaphey, Galgaphey, Galapey. There was a town called Galapha in Mauritania Tingitana, upon the river Malva (Cellar. Geog. Ant. v. ii. p. 935), which perhaps may have given name to the vale here meant.’—Tyrwhitt. But doubtless Chaucer was thinking of the Vale of Gargaphie, where Actæon was turned into a stag:—

• ‘Vallis erat, piceis et acutâ densa cupressu,
• Nomine Gargaphie, succinctae sacra Dianae.’
• Ovid, Met. iii. 155, 156.

2627. Cf. the Teseide, viii. 26.

2634. Byte, cleave, cut; cf. the cognate Lat. verb findere. See ll. 2546, 2640.

2646. swerdes lengthe. Cf.

• ‘And then he bar me sone bi strenkith
• Out of my sadel my speres lenkith.’
• Ywaine and Gawin, ll. 421, 2.

2675. Which a, what a, how great a.

2676–80. Cf. the Teseide, viii. 131, 124–6.

2683. al his chere may mean ‘all his delight, as regarded his heart.’ The Harl. MS. does not insert in before his chere, as Wright would have us believe.

2684. Elles. reads furie, as noted; so in the Teseide, ix. 4. This incident is borrowed from Statius, Theb. vi. 495, where Phœbus sends a hellish monster to frighten some horses in a chariot-race. And see Vergil, Æn. xii. 845.

2686–706. Cf. the Teseide, ix. 7, 8, 47, 13, 48, 38, 26.

2689. The following is a very remarkable account of a contemporary occurrence, which took place at the time when a parliament was held at Cambridge, ad 1388, as told by Walsingham, ed. Riley, ii. 177:—

‘Tempore Parliamenti, cum Dominus Thomas Tryvet cum Rege sublimis equitaret ad Regis hospitium, quod fuit apud Bernewelle [Barnwell], dum nimis urget equum calcaribus, equus cadit, et omnia pene interiora sessoris dirumpit [cf. l. 2691]; protelavit tamen vitam in crastinum.’ The saddle-bow or arsoun was the ‘name given to two curved pieces of wood or metal, one of which was fixed to the front of the saddle, and another behind, to give the rider greater security in his seat’; New Eng. Dict. s. v. Arson. Violent collision against the front saddle-bow produced very serious results. Cf. the Teseide, ix. 8—‘E ’l forte arcione gli premette il petto.’

2696. ‘Then was he cut out of his armour.’ I. e. the laces were cut, to spare the patient trouble. Cf. Statius, Theb. viii. 637–641.

2698. in memorie, conscious.

2710. That . . his, i.e. whose. So which . . his, in Troil. ii. 318.

2711. ‘As a remedy for other wounds,’ c.

2712, 3. charmes . . . save. ‘It may be observed that the salves, charms, and pharmacies of herbs were the principal remedies of the physician in the age of Chaucer. Save ( salvia, the herb sage) was considered one of the most universally efficiently medieval remedies.’—Wright. Hence the proverb of the school of Salerno, ‘Cur moriatur homo, dum salvia crescit in horto?’

2722. nis nat but =is only. aventure, accident.

2725. O persone, one person.

2733. Gree, preëminence, superiority; lit. rank, or a step; answering to Lat. gradus (not gratus ). The phrases to win the gree, i. e. to get the first place, and to bear the gree, i. e. to keep the first place, are still in common use in Scotland. See note to the Allit. Destruction of Troy, ed. Panton and Donaldson, l. 1353, and Jamieson’s Dictionary.

2736. dayes three. Wright says the period of three days was the usual duration of a feast among our early forefathers. As far back as the seventh century, when Wilfred consecrated his church at Ripon, he held ‘magnum convivium trium dierum et noctium, reges cum omni populo laetificantes.’—Eddius, Vit. S. Wilf. c. 17.

2743. This fine passage is certainly imitated from the account of the death of Atys in Statius, Theb. viii. 637–651. I quote ll. 642–651, in which Atys fixes his last gaze upon his bride Ismene; as to ll. 637–641, see note to l. 2696 above.

• ‘Prima uidet, caramque tremens Iocasta uocabat
• Ismenen: namque hoc solum moribunda precatur
• Uox generi, solum hoc gelidis iam nomen inerrat
• Faucibus: exclamant famulae: tollebat in ora
• Uirgo manus; tenuit saeuus pudor; attamen ire
• Cogitur (indulget summum hoc Iocasta iacenti),
• Ostenditque offertque: quater iam morte sub ipsa
• Ad nomen uisus, deiectaque fortiter ora
• Sustulit: illam unam neglecto lumine coeli
• Adspicit, et uultu non exsatiatur amato.’

2745. ‘Also when bloude rotteth in anye member, but it be taken out by skill or kinde, it tourneth into venime’; Batman upon Bartholomè, lib. iv. c. 7. bouk, paunch; A. S. būc.

2749. ‘The vertue Expulsiue is, which expelleth and putteth away that that is vnconuenient and hurtfull to kinde’ [nature]; Batman upon Bartholomè, lib. iii. c. 8.

‘This vertue [given by the soul to the body] hath three parts; one is called naturall, and is in the lyuer: the other is called vitall, or spiritall, and hath place in the heart; the third is called Animal, and hath place in the brayn’; id. c. 14.

‘The vertue that is called Naturalis moueth the humours in the body of a beast by the vaines, and hath a principal place in the liuer’; id. c. 12.

2761. This al and som, i. e. this (is) the al and som, this is the short and long of it. A common expression; cf. F. 1606; Troil. iv. 1193, 1274. With ll. 2761–2808 compare the Teseide, x. 12, 37, 51, 54, 55, 64, 102–3, 60–3, 111–2.

2800. overcome. Tyrwhitt reads overnome, overtaken, the pp. of overnimen; but none of the seven best MSS. have this reading.

2810. The real reason why Chaucer could not here describe the passage of Arcite’s soul to heaven is because he had already copied Boccaccio’s description, and had used it with respect to the death of Troilus; see Troil. v. 1807–27 (stanzas 7, 8, 9 from the end).

2815. ther Mars, c., where I hope that Mars will, c.; may Mars, c.

2822. swich sorwe, so great sorrow. The line is defective in the third foot, which consists of a single (accented) syllable.

2827–46. Cf. the Teseide, xi. 8, 7, 9-11, xii. 6.

2853–962. Cf. the Teseide, xi. 13–16, 30, 31, 35, 38, 40, 37, 18, 26–7, 22–5, 21, 27–9, 30, 40–67.

2863–962. The whole of this description should be compared with the funeral rites at the burial of Archemorus, as described in Statius, Thebaid, bk. vi; which Chaucer probably consulted, as well as the imitation of the same in Boccaccio’s Teseide. For example, the ‘tree-list’ in ll. 2921–3 is not a little remarkable. The first list is in Ovid, Met. x. 90–105; with which cf. Vergil, Æn. vi. 180; Lucan, Pharsalia, iii. 440–445. Then we find it in Statius, vi. 98–106. After which, it reappears in Boccaccio, Teseide, xi. 22; in Chaucer, Parl. of Foules, 176; in the present passage; in Tasso, Gier. Lib. iii. 75; and in Spenser, F. Q. i. 1. 8. There is also a list in Le Roman de la Rose, 1338–1368. Again, we may just compare ll. 2951–2955 with the following lines in Lewis’s translation of Statius:—

• ‘Around the pile an hundred horsemen ride,
• With arms reversed, and compass every side;
• They faced the left (for so the rites require);
• Bent with the dust, the flames no more aspire.
• Thrice, thus disposed, they wheel in circles round
• The hallow’d corse: their clashing weapons sound.
• Four times their arms a crash tremendous yield,
• And female shrieks re-echo through the field.’

Moreover, Statius imitates the whole from Vergil, Æn. xi. 185–196. And Lydgate copies it all from Chaucer in his Sege of Thebes, part 3 (near the end).

2864. Funeral he myghte al accomplice (Elles.); Funeral he mighte hem all complise (Corp., Pet.). The line is defective in the first foot. Funeral is an adjective. Tyrwhitt and Wright insert Of before it, without authority of any kind; see l. 2942.

2874. White gloves were used as mourning at the funeral of an unmarried person; see Brand, Pop. Antiq. ed. Ellis, ii. 283.

2885. ‘And surpassing others in weeping came Emily.’

2891. See the description of old English funerals in Rock, Church of our Fathers, ii. 488: ‘If the deceased was a knight, his helmet, shield, sword, and coat-armour were each carried by some near kinsman, or by a herald clad in his blazoned tabard’; c.

2895. Cf. ‘deux ars Turquois,’ i. e. two Turkish bows; Rom. de la Rose, 913; see vol. i. p. 132.

2903. Compare the mention of ‘blake clothes’ in l. 2884. When ‘master Machyll, altherman, was bered, all the chyrche [was] hangyd with blake and armes [coats-of-arms], and the strett [street] with blake and armes, and the place’; c.—Machyn’s Diary (Camden Soc.) p. 171.

2923. whippeltree (better wippeltree ) is the cornel-tree or dogwood ( Cornus sanguinea ); the same as the Mid. Low G. wipel-bom, the cornel. Cf. ‘ wepe, or weype, the dog-tree’; Hexham. See N. and Q. 7 S. vi. 434.

2928. Amadrides; i. e. Hamadryades; see Ovid, Met. i. 192, 193, 690. The idea is taken from Statius, Theb. vi. 110–113.

2943. men made the fyr (Hn., Cm.); maad was the fire (Corp., Pet.).

2953. loud (Elles.); heih (Harl.); bowe (Corp.).

2958. ‘Chaucer seems to have confounded the wake-plays of his own time with the funeral games of the antients.’—Tyrwhitt. Cf. Troil. v. 304; and see ‘Funeral Entertainments’ in Brand’s Popular Antiquities.

2962. in no disioynt, with no disadvantage. Cf. Verg. Æn. iii. 281.

2967–86. Cf. the Teseide, xii. 3-5.

2968. Lounsbury (Studies in Chaucer, i. 345) proposes to put a full stop at the end of this line, after teres; and to put no stop at the end of l. 2969.

2991–3. that faire cheyne of love. This sentiment is taken from Boethius, lib. ii. met. 8: ‘þat þe world with stable feith / varieth acordable chaungynges // þat the contraryos qualite of elementz holden amonge hem self aliaunce perdurable / þat phebus the sonne with his goldene chariet / bryngeth forth the rosene day / þat the mone hath commaundement ouer the nyhtes // whiche nyhtes hesperus the euesterre hat[h] browt // þat þe se gredy to flowen constreyneth with a certeyn ende hise floodes / so þat it is nat l[e]ueful to strechche hise brode termes or bowndes vpon the erthes // þat is to seyn to couere alle the erthe // Al this a-cordaunce of thinges is bownden with looue / þat gouerneth erthe and see and hath also commaundementz to the heuenes / and yif this looue slakede the brydelis / alle thinges þat now louen hem togederes / wolden maken a batayle contynuely and stryuen to fordoon the fasoun of this worlde / the which they now leden in acordable feith by fayre moeuynges // this looue halt to-gideres peoples ioygned with an hooly bond / and knytteth sacrement of maryages of chaste looues // And love enditeth lawes to trewe felawes // O weleful weere mankynde / yif thilke loue þat gouerneth heuene gouerned[e] yowre corages.’—Chaucer’s Boethius, ed. Morris, p. 62; cf. also pp. 87, 143. (See the same passage in vol. ii. p. 50; cf. pp. 73, 122.) And cf. the Teseide, ix. 51; Homer, Il. viii. 19. Also Rom. de la Rose, 16988:—

• ‘La bele chaéne dorée
• Qui les quatre elemens enlace.’

2994. What follows is taken from Boethius, lib. iv. pr. 6: ‘þe engendrynge of alle þinges, quod she, and alle þe progressiouns of muuable nature, and alle þat moeueþ in any manere, takiþ hys causes, hys ordre, and hys formes, of þe stablenesse of þe deuyne þouȝt; [and thilke deuyne thowht] þat is yset and put in þe toure, þat is to seyne in þe heyȝt of þe simplicite of god, stablisiþ many manere gyses to þinges þat ben to don.’—Chaucer’s Boethius, ed. Morris, p. 134. (See the same passage in vol. ii. p. 115).

3005. Chaucer again is indebted to Boethius, lib. iii. pr. 10, for what follows: ‘For al þing þat is cleped inperfit, is proued inperfit by þe amenusynge of perfeccioun, or of þing þat is perfit; and her-of comeþ it, þat in euery þing general, yif þat þat men seen any þing þat is inperfit, certys in þilke general þer mot ben somme þing þat is perfit. For yif so be þat perfeccioun is don awey, men may nat þinke nor seye fro whennes þilke þing is þat is cleped inperfit. For þe nature of þinges ne token nat her bygynnyng of þinges amenused and inperfit; but it procediþ of þingus þat ben al hool and absolut, and descendeþ so doune into outerest þinges and into þingus empty and wiþoute fruyt; but, as I haue shewed a litel her-byforne, þat yif þer be a blisfulnesse þat be frele and vein and inperfit, þer may no man doute þat þer nys som blisfulnesse þat is sad, stedfast, and perfit.’—Chaucer (as above), p. 89. (See the same passage in vol. ii. pp. 74, 75.)

3013. ‘And thilke same ordre neweth ayein alle thinges growyng and fallyng adoune by semblables progressiouns of seedes and of sexes.’—Chaucer’s Boethius, ed. Morris, p. 137. (See the same passage in vol. ii. p. 117; i. e in bk. iv. pr. 6. l. 103).

3016. seen at ye, see at a glance. Gower, ed. Pauli, i. 33, has:—‘The thing so open is at theye,’ i. e. is so open at the eye, is so obvious. ‘Now is the tyme sen at eye, ’ i. e. clearly seen; Coventry Myst. p. 122.

3017–68. Cf. the Teseide, xii. 7-10, 6, 11, 13, 9, 12–17, 19.

3042. So in Troilus, iv. 1586: ‘Thus maketh vertu of necessite’; and in Squire’s Tale, pt. ii. l. 247 (Group F, l. 593): ‘That I made vertu of necessite.’ It is from Le Roman de la Rose, 14217:—

• ‘S’il ne fait de necessité
• Vertu.’

So in Matt. Paris, ed. Luard, i. 20. Cf. Horace, Carm. i. 24:—

• ‘Durum! sed leuius fit patientia
• Quidquid corrigere est nefas.’

3068. Cf.

• ‘The time renneth toward right fast,
• Joy cometh after whan the sorrow is past.’
• Hawes’ Pastime of Pleasure, ed. Wright, p. 148.

3089. oghte to passen right, should surpass mere equity or justice.

3094–102. Cf. the Teseide, xii. 69, 72, 83.

3105. Cf. Book of the Duchesse, 1287–97.

The Miller’s Prologue.

The Miller’s name is Robin (l. 3129).

3110. The reading companye (as in old editions and Tyrwhitt) in place of route makes the line too long.

3115. I.e. the bag is unbuckled, the budget is opened; as when a packman displays his wares. See Group I, l. 26.

3119. To quyte with, to requite the Knight with, for his excellent Tale. This position of with, next its verb, is the almost invariable M. E. idiom. Cf. F. 471, 641, C. 345; Notes to P. Pl., C. i. 133, c.

3120. ‘Very drunk, and all pale’; cf. A. 4150, H. 30.

3124. I. e. in a loud, commanding voice, such as that of Pilate in the Mystery Plays. In the Chester Plays, Pilate is of rather a meek disposition; but in the York Plays, pp. 270, 307, 320, he is represented as boastful and tyrannical, as is evidently here intended. The expression seems to have been proverbial. Palsgrave has: ‘In a pylates voyce, a haulte voyx ’; p. 837. Udall, tr. of Erasmus’ Apophthegms (repr. 1877), last page, has—‘speaking out of measure loude and high, and altogether in Pilates voice. ’

3125. by armes, i.e. by the arms of Christ; see note to C. 651.

3129. ‘My dear brother’; a common form; cf. 3848, below, and 1136, above.

3131. thriftily, i. e. profitably, to a useful purpose; cf. B. 1165.

3134. a devel wey, in the devil’s name; see Skelton, ed. Dyce, ii. 287; originally, in the way to the devil, with all ill luck. Compare—

• ‘Hundred, chapitle, court, and shire,
• Al hit goth a devel way ’ [to the bad].
• Polit. Songs, ed. Wright, Camd. Soc. p. 254.

See note to l. 3713 below.

3140. Wyte it, lay the blame for it upon. of Southwerk, i.e. of the Tabard inn.

3143. ‘Made a fool of the wright,’ i.e. of the carpenter; cf. A. 586, 614; also A. 3911, and the note.

3145. The Reeve interferes, because he was a carpenter himself (A. 614). ‘Let alone your ignorant drunken ribaldry.’

3152. A reference to a proverbial expression which is given in Rob. of Brunne’s Handlyng Synne, 1892:—

• ‘Men sey, ther a man ys gelous,
• That “ther ys a kokewolde at hous.” ’

Compare also Le Roman de la Rose, 9167–9171, which expresses a similar opinion.

3155–6. Tyrwhitt omits these two lines in his text, but admits, in his Notes, that they should have been inserted. The former of the two lines is repeated from l. 277 of the original (but rejected) Prologue to the Legend of Good Women. but-if thou madde, unless thou art going mad.

3161. oon, one, i. e. a cuckold; or, possibly, an ox (l. 3159). As an ox was a ‘horned’ animal, it comes to the same thing, according to the miserable jest so common in our dramatists.

3165. goddes foyson, sufficient abundance, i. e. all he wants, all the affection he expects. there, in his wife.

3166. A defective line; read—Of | the rém’ | nant, c.

The Milleres Tale.

On the Miller’s Tale, see Anglia, i. 38, ii. 135, vii (appendix), 81; and see the remarks in vol. iii. p. 395.

3188. gnof, churl, lit. a thief; a slang word, of Hebrew origin; Heb. ganāv, a thief, Exod. xxii. 1. The same as the mod. E. gonoph, the epithet applied to Jo in Dickens, Bleak House, ch. xix. Halliwell’s Dict. quotes from The Norfolke Furies, 1623—‘The country gnoffes, Hob, Dick, and Hick, With clubbes and clouted shoon,’ c. Drant, in his tr. of Horace, Satires, fol. A i, back (1566), has:—‘The chubbyshe gnof that toyles and moyles.’ Todd, in his Illustration of Chaucer, p. 260, says—‘See A Comment upon the Miller’s Tale and the Wife of Bath, 12mo. Lond. 1665, p. 8, [where we find] “A rich gnofe; a rich grub, or miserable caitiff, as I render it; which interpretation, to be proper and significant, I gather by the sence of that antient metre:

• The caitiff gnof sed to his crue,
• My meney is many, my incomes but few.

This, as I conceive, explains the author’s meaning; which seems no less seconded by that antient English bard:

• That gnof, that grub, of pesants blude,
• Had store of goud, yet did no gude.” ’

The note in Bell’s Chaucer, connecting it with oaf, is wrong. The carpenter’s name was John (l. 3501).

3190. This shews that students used often to live in lodgings, as is so common at Cambridge, where the number of students far exceeds the number of college-rooms.

3192, 3. Chaucer himself knew something of astrology, as shewn by his numerous references to it. The word conclusions in l. 3193 is the technical name for ‘propositions’ or problems. In his Treatise on the Astrolabe, prologue (l. 9), he says to his son Lowis—‘I purpose to teche thee a certein nombre of conclusions apertening to the same instrument.’ We here learn that one object of astrology was to answer questions relating to coming weather, as well as with reference to almost every other future event.

3195. in certein houres. In astrology, much depended on times; certain times were supposed to be more favourable than others for obtaining solutions of problems. The great book for prognostications of weather was the Calendrier des Bergiers, an English version of which was frequently reprinted as The Shepheards Kalendar. The old almanacks also predicted the weather; see Ben Jonson’s Every Man Out of his Humour, A. i. sc. 1—‘Enter Sordido, with an almanack in his hand.’

3199. hende, gracious, mild; hence, gentle, courteous; orig. near at hand, hence, useful, serviceable; A. S. gehende. Ill spelt hendy in Tyrwhitt. Several passages from this Tale are quoted and illustrated by Warton, Hist. E. Poetry, sect. xvi; which see.

3203. hostelrye, lodging. Nicholas had his room to himself; whereas it was usual for two or more students to have a room in common, even in college.

3207. cetewale, zedoary; but commonly, though improperly, applied to valerian ( Valeriana pyrenaica ); also spelt setwall. Gerarde, in his Herball (ed. 1597, p. 919), says that ‘it hath beene had (and is to this day among the poore people of our northerne parts) in such veneration amongst them, that no brothes, pottages, or phisicall meates are woorthe anything, if setwall were not at one end’; c. See Britten’s Plant-Names (E. D. S.). See note to B. 1950.

3208. Almageste; Arab. almajistī; from al, the, and majistī, for Gk. μεγίστη, short for μεγίστη σύνταξις, ‘greatest composition,’ a name given to the great astronomical treatise of Ptolemy; hence extended to signify, as here, a text-book on astrology. See Hallam, Middle Ages, c. i. 77. Ptolemy’s work ‘was in thirteen books. He also wrote four books of judicial astrology. He was an Egyptian astrologist, and flourished under Marcus Antoninus.’—Warton. See D. 182, 325, 2289. And see my note to Chaucer’s Astrolabe, i. 17; vol. iii. p. 354.

3209. See Chaucer’s own treatise on The Astrolabe, which he describes. It was an instrument consisting of several flat circular brass plates, with two revolving pointers, used for taking altitudes, and other astronomical purposes.

longinge for, suitable for, belonging to.

3210. augrim-stones, counters for calculation. Augrim is algorism (see New Eng. Dict.), or the Arabic system of arithmetic, performed with the Arabic numerals, which became known in Europe from translations of a work on algebra by the Arab mathematician Abu Ja’far Mohammed Ben Musa, surnamed al-Khowārazmī, or the native of Khwārazm (Khiva). Chaucer speaks of ‘nombres in augrim ’; Astrolabe, i. 9. 3.

3212. falding, a kind of coarse cloth; see note on A. 391.

3216. Angelus ad virginem. This hymn occurs in MS. Arundel 248, leaf 154, written about 1260, both in Latin and English, and with musical notes. It is printed, with a facsimile of part of the MS., at p. 695 of the print of MS. Harl. 7334, issued by the Chaucer Society. The first verse of the Latin version runs thus:—

• ‘Angelus ad uirginem subintrans in conclaue,
• Virginis formidinem demulcens, inquit “Aue!
• Aue! regina uirginum celi terreque dominum
• concipies et paries intacta,
• salutem hominum tu, porta celi facta,
• medela criminum.” ’

Hence the subject of the anthem is the Annunciation.

3217. the kinges note, the name of some tune or song. There is nothing to identify it with a chant royal, described by Warton, Hist. E. Poet. ii. 221, note b. Warton says that ‘Chaucer calls the chant royal . . . a kingis note. ’ But Chaucer says ‘ the kinges note, ’ which makes all the difference; it is merely a bad guess. A song entitled ‘Kyng villyamis note,’ or ‘King William’s note,’ is mentioned in the Complaint of Scotland (1549), ed. Murray, p. 64.

3220. ‘According to the money provided by his friends and his own income.’

3223. eight-e-ten-e has four syllables; cf. B. 5. Tyrwhitt read it as of two syllables, and inserted I gesse after she was. He duly notes that the words I gesse are ‘not in the MSS.’

3226. ‘And considered himself to be like.’ Tyrwhitt has belike, which he probably took to be an adverb; but this is a gross anachronism. The adv. belike is unknown earlier than the year 1533.

3227. Catoun, Dionysius Cato; see note to G. 688. But Tyrwhitt notes, that ‘the maxim here alluded to is not properly one of Cato’s; but I find it (he says) in a kind of Supplement to the Moral Distichs entitled Facetus, int. Auctores octo morales, Lugd. 1538, cap. iii.

• “Duc tibi prole parem sponsam moresque venustam,
• Si cum pace velis vitam deducere justam.” ’

He refers to the catalogue of MSS. in Trin. Coll. Dublin, No. 275 (under Urbanus, another name for Facetus ); and to Bale, Cent. iii. 17, and Fabricius, Bib. Med. Aetatis.

3230. Note is, in the singular. ‘Crabbed age and youth cannot live together’;— Passionate Pilgrim.

3235. ceynt, girdle; barred, adorned with cross stripes. Warton could not understand the word; but a bar is a transverse stripe on a girdle or belt, as in A. 329, which see.

3236–7. barm-clooth, lap-cloth, i. e. an apron ‘over her loins.’ gore, a triangular slip, used as an insertion to widen a garment in any particular place. The apron spread out towards the bottom, owing rather, it appears, to inserted ‘gores’ below than to pleats above. Or the pleats may be called gores here, from their triangular shape. Cf. A. S. gāra, an angular projection of land, as in Kensington Gore. ‘ Gheroni, the gores or gussets of a smocke or shirt’; Florio’s Ital. Dict. See note to B. 1979, and the note to l. 3321 below.

3238. brouded, embroidered; cf. B. 3659, Leg. Good Women, 227. Of in l. 3240 means ‘with.’

3241. voluper, lit. ‘enveloper’ or ‘wrapper’; hence, kerchief, or cap. In l. 4303, it means a night-cap. In Wright’s Vocabularies, it translates Lat. calamandrum (568, 28), inuolutarium (590, 28), and mafora (594, 19). In the Prompt. Parv. we find: ‘ volypere, kerche, teristrum ’; and in the Catholicon, ‘ volyper, caliend[r]um.’ In Baret’s Alvearie, h. 596, we find: ‘A woman’s cap, hood, or bonet, Calyptra, Caliendrum. ’ The tapes of this cap were ‘of the same suit’ as the embroidery of her collar, i. e. were of black silk.

3245. smale y-pulled, i. e. partly plucked out, to make them narrow, even, and well-marked.

3247. Tyrwhitt at first had ‘ for to see,’ but corrected it to ‘ on to see,’ i. e. to look upon. Cf. Leg. Good Women, 2425.

3248. pere-ionette, early-ripe pear. Tyrwhitt refers us to a F. poire jeunette, or an Ital. pero giovanetto, i. e. very young pear-tree; but I believe the explanation is as imaginary as are these terms, which I seek for in vain. I take it that he has been misled by a false etymology from F. jeune, Ital. giovane, young, whereas the reference is to the early-ripe pear called in O.F. poire de hastivel (F. hâtiveau ); see hastivel in Godefroy. The corresponding E. term is gennitings, applied to apples, but applicable to pears also; and I take the etymology to be from F. Jean, John, because such apples and pears ripen about St. John’s day (June 24), which is very early. Cotgrave has: ‘ Hastivel, a soon-ripe apple, called the St. John’s apple.’ Littré, s. v. poire, has: ‘La poire appellée à Paris de messire Jean est celle qu’en Dauphiné et Languedoc l’on nomme de coulis. ’ Lacroix (Manners, c. during the Middle Ages, p. 116) says that, in the thirteenth century, one of the best esteemed pears was the hastiveau, which was ‘an early sort, and no doubt the golden pear now called St. Jean.’ Finally, we learn from Piers Plowman, C. xiii. 221, that ‘pere-Ionettes’ were very sweet and very early ripe, and therefore very soon rotten; see my note to that line. The text, accordingly, compares this young and forward beauty to the newe (i.e. fresh-leaved) early-ripe pear-tree; and there is much propriety in the simile. Of course, this explanation is somewhat of a guess; and perhaps I may add another possible etymology, viz. from jaune, yellow, with reference to the golden colour of the pear. Cf. jaulnette, in Cotgrave, as a name for St. John’s wort, and the form floure-jonettis in the King’s Quair, st. 47.

3251. ‘With silk tassels, and pearls (or pearl-shaped knobs or buttons) made of the metal called latoun. ’ Such is Tyrwhitt’s simple explanation. In Riley’s Memorials of London, p. 398, we find that a man was accused of having ‘silvered 240 buttons of latone . . . for purses.’ The notes in Warton are doubly misleading, first confusing latoun with cheklatoun (which are unconnected words), and then quoting the expression ‘perled cloth of gold,’ which is another thing again. As to latoun, see note to C. 350, and cf. A. 699, B. 2067, c.

3254. popelote, darling, poppet. Not connected with papillon, but with F. poupée and E. puppet. Halliwell gives: ‘ Poplet, a term of endearment, generally applied to a young girl: poppet is still in common use.’ Cotgrave has: ‘ Popelin, masc. a little finicall darling.’ Godefroy gives: ‘ poupelet, m. petit poupon.’

3256. Wright says: ‘The gold noble of this period was a very beautiful coin; specimens are engraved in Ruding’s Annals of the Coinage. It was coined in the Tower of London [as here said], the place of the principal London mint.’ It was worth 6 s. 8 d., and first coined about 1339. See C. 907, and note.

3258. ‘Sitting on a barn.’ Repeated in C. 397.

3261. bragot, a sweet drink, made of ale and honey fermented together; afterwards, the honey was replaced by sugar and spice. See Bragget in New E. Dict. The full receipt for ‘Braket’ is given in Strutt, Manners and Customs, iii. 74; it contained 4 gallons of ale to a pint of honey. In 1783, it was made of ale, sugar, and spices, and drunk at Easter; Brand, Pop. Antiq. i. 112. Spelt bragot, Palladius on Husbandry, p. 90, l. 812; c. Of British origin; Welsh bragawd; cf. O. Irish brac, later braich, malt. See also the note on Bragott in the Catholicon, ed. Herrtage.

3262. Cf. ‘An appyll-hurde, pomarium ’; Catholicon Anglicum.

3263–4. These two lines are cited by Dryden with approval, in the Preface to his Fables, as being ‘not much behind our present English.’ We are amazed to find that Dryden condemns Chaucer’s lines as unequal; and coolly remarks that ‘equality of numbers . . . was either not known, or not always practised in Chaucer’s age.’ The black-letter editions which Dryden read were, in fact, full of misspelt words; but even in them, he might have found plenty of good lines, if he had not been so prejudiced and (to say the truth) conceited.

3268. prymerole, primrose; as in Gower, C. A. iii. 130. pigges-nye, pig’s eye, a term of endearment; pig’s eyes being (as Tyrwhitt notes) remarkably small. Cf. ‘Waked with a wench, pretty peat, pretty love, and my sweet pretty pigsnie ’; Peele, Old Wives’ Tale, ed. Dyce (1883), p. 455, col. 1. And see Skelton, ed. Dyce, i. 28, ii. 97, 104. In fact, it is common. Brand, quoting Douce (Illust. of Shak. ii. 151), says that ‘Shadwell not only uses the word pigsney in this sense, but also birdsney [bird’s eye]; see his Plays, i. 357, iii. 385.’ See also pigsney in Todd’s Johnson, where one quotation has the form pigs eie. An ye became a nye; hence the pl. nyes, and even nynon (=eyne), as in Halliwell. See note to P. Plowman, C. xx. 306, where bler-eyed, i.e. blear-eyed, appears as bler-nyed in the B-text.

3269. leggen, to lay. Tyrwhitt has liggen, to lie, which is but poor grammar.

3274. Oseneye, Oseney, in the suburbs of Oxford, where there was an Abbey of St. Austin’s Canons; cf. l. 3666.

3286. harrow (Pt. harowe ), a cry for help, a cry of distress; O. F. haro, harou, the same; see Godefroy. Cf. ll. 3825, 4307.

‘ Primus Demon. Oute, haro, out, out! harkyn to this horne’—c. Towneley Mysteries, Surtees Society, p. 307 (in the Mystery of “ Judicium. ”) So in the Coventry Mysteries, we have:—

‘ Omnes demones clamant. Harrow and out! what xal we say?

• harrow! we crye, owt! And Alas!
• Alas, harrow! is þis þ a t day? . . .
• Alas, harrow! and owt! we crye.’
• (Play of Judgment. )

‘My mother was afrayde there had ben theves in her house, and she kryed out haroll alarome (F. elle sescria harol alarme )’; Palsgrave, s. v. crye, p. 501. See Haro in Littré, hara in Schade. Cf. l. 3825; and the note in Dyce’s Skelton, ii. 274.

3291. I. e. St. Thomas of Canterbury.

3299. ‘A clerk would have employed his time ill.’

3308. Defective in the first foot; scan: Crist | es, c. Tyrwhitt inserts Of before Cristes, and coolly observes, in his Notes, that it is ‘added from conjecture only.’ He might have said, that it makes bad grammar. And it is from such manipulated lines as this that the public forms its judgement of Chaucer’s verse! Is it nothing that all the authorities begin the line alike?

3316. shode, not ‘hair,’ as in Tyrwhitt, but ‘parting of the hair.’

3318. ‘It was the fashion to wear shoes with the upper leather cut into a variety of beautiful designs, resembling the tracery of window-heads, through which the bright colour of the green, blue, or scarlet stocking beneath was shewn to great advantage’;—Rock, Church of our Fathers, ii. 239, with illustrations at p. 240. Poules windowes, windows like those in St. Paul’s Cathedral; hence, designs resembling them. Wright conjectures that there may even be a reference to the rose-window of old St. Paul’s; and he says that examples of such shoes still exist, in the museum of Mr. C. Roach Smith. Good illustrations of these beautifully cut shoes are given in Fairholt’s Costume, pp. 64, 65, who also notes that ‘in Dugdale’s view of old St. Paul’s . . . the rose-window in the transept is strictly analogous in design.’ The Latin name for such shoes was calcei fenestrati, which see in Ducange. Rock also quotes the phrase corium fenestratum from Pope Innocent III. Observe the mention of his scarlet hose in the next line. Cf. note to Rom. of the Rose, 843, in vol. i. p. 423.

3321. wachet, a shade of blue. Tyrwhitt wrongly connects it with the town of Watchet, in Somersetshire. But it is French. Littré, s. v. vaciet, gives: ‘Couleur d’hyacinthe ou vaciet, ’ colour of the hyacinth, or bilberry (Lat. uaccinium ). Roquefort defines vaciet as a shrub which bears a dark fruit fit for dyeing violet; it is applied, he says, both to the fruit and the dye; and he calls it Vaccinium hysginum. Phillips says watchet is ‘a kind of blew colour.’ Todd’s Johnson cites from Milton’s Hist. of Muscovia, c. 5, ‘ watchet or sky-coloured cloth’; and the line, ‘Who stares, in Germany, at watchet eyes,’ tr. of Juvenal, Sat. xiii, wrongly attributed to Dryden. See examples in Nares from Browne, Lyly, Drayton, and Taylor: and, in Richardson, from Beaumont and Fletcher, Hackluyt, Spenser, and Ben Jonson. Cotgrave explains F. pers as ‘watchet, blunket, skie-coloured,’ and couleur perse as ‘skie-colour, azure-colour, a blunket, or light blue.’ See Blunket in the New E. Dict., and my article in Philolog. Soc. Trans. Nov. 6, 1885, p. 329. Webster has ‘ watchet stockings,’ The Malcontent, A. iii. sc. 1. Lydgate has ‘ watchet blewe’; see Warton, Hist. Eng. Poet. (1840), ii. 280.

3322. poyntes, tagged laces, as in Shakespeare. MS. Hl. has here a totally different line, involving the word gores (cf. l. 3237 above), viz. ‘Schapen with goores in the newe get,’ i. e. in the new fashion.

3329. Tyrwhitt says:—‘The school of Oxford seems to have been in much the same estimation for its dancing, as that of Stratford for its French’; see l. 125. He probably meant this satirically; but it may mean the very opposite, or something nearly so. The Stratford-at-Bow French was excellent of its kind, but unlike that of France (see note to l. 125); and probably the Oxford dancing was, likewise, of no mean quality after its kind, having twenty ‘maneres.’

3331. rubible; also ribible (4396). Cf. ‘where was his fedylle [fiddle] or hys ribible ’; Knight de la Tour, cap. 117. See Ribibe, Ribible in Halliwell; The Squire of Low Degree (in Ritson), l. 1071; Warton, Hist. Eng. Poetry, ii. 194. Also called a rebeck, as in Milton. A two-stringed musical instrument, played with a bow, of Moorish origin; Arab. rabāb. ‘ Hec vitula, a rybybe’; Wright’s Gloss. 738. 19.

3332. quinible. Not a musical instrument, as Tyrwhitt supposed, but a kind of voice. It is not singing consecutive fifths upon a plain song, as Mr. Chappell once thought (Pop. Music of the Olden Time, i. 34); but, as afterwards explained by him in Notes and Queries, 4 S. vi. 117, it refers to a very high voice. The quinible was an octave higher than the treble; the quatreble was an octave higher than the mean. The mean was intermediate between the plain-song or tenor (so called from its holding on the notes) and the treble. It means ‘at the extreme pitch of the voice.’ Skelton miswrites it quibyble.

3333. giterne, a kind of guitar. ‘The gittern and the kit the wand’ring fiddlers like’; Drayton, Polyolbion, song 4. See note to P. Pl. C. xvi. 208; Prompt. Parv. p. 196.

3337. squaymous, squeamish, particular. Tyrwhitt says—‘I know not how to make this sense agree with what follows’ (l. 3807). But it is easy to understand that he was, ordinarily, squeamish, retentive; exceptionally, far otherwise. In the Knight de la Tour, cap. cxiv, p. 155, there is a story of a lady who waited on her old husband, and nursed him under most trying conditions; ‘and unnethe there might haue be founde a woman but atte sum tyme she wolde haue lothed her, or ellys to haue be right scoymous ta haue do the seruice as thes good lady serued her husbonde contynuelly.’ In a version of the Te Deum, composed about 1400, we read—‘Thou were not skoymus of the maidens wombe’; Maskell, Monumenta Ritualia, ii. 14 1 . Cf. ‘ squaymose, verecundus,’ Catholicon; ‘ skeymowse, or sweymows or queymows, abhominativus’; Prompt. Parv. Spelt squmous (badly), Court of Love, l. 332; and sqymouse in Morris’s reprint of it. See Desdaigneux in Cotgrave. ‘To be squamish, or nice, delicias facere ’; Baret’s Alvearie. ‘They that be subiect to Saturne . . . be not skoymous of foule and stinking clothing’; Batman on Bartholomè, lib. 8. c. 23. In Weber’s Metrical Romances, i. 359, we find:

• ‘Than was the leuedi of the hous
• A proude dame and an envieous,
• Hokerfulliche missegging,
• Squeymous and eke scorning.’
• Lay le Freine, ll. 59–62.

These examples quite establish the sense. The derivation is from the rare A.F. escoymous, which occurs in P. Meyer’s ed. of Nicole Bozon (Soc. des Anc. Textes Français), p. 158:—‘si il poy mange e beyt poy, lors est gageous ou escoymous, ’ if he eats and drinks little, then is he delicate or nice. Robert of Brunne has the spelling esquaymous; Handlyng Synne, l. 7249.

3338. dangerous, sparing; see the Glossary.

3340. Cutts (Scenes and Characters of the Middle Ages, p. 219) seems to think that the clerk went about the parish with his censer, as he sometimes certainly went about with holy water. Warton, on the other hand, says that ‘on holidays it was his business to carry the censer about the church, and he takes this opportunity of casting unlawful glances on the handsomest ladies of the parish.’ Warton is clearly right here, for there is an allusion to the ladies coming forward with the usual offering (l. 3350); cf. note to A. 450. And see Persones Tale, I. 407.

3354. for paramours, for love’s sake: a redundant expression, since par means ‘for.’ Cf. n. to l. 1155, at p. 67.

3358. shot-windowe. Brockett’s Northern Glossary gives: ‘ Shot-window, a projecting window, common in old houses’; but this may have been copied from Horne Tooke, who seems to have guessed at, and misunderstood, the passage, below, in Gawain Douglas. In the new edition of Jamieson, Mr. Donaldson defines Schot as ‘a window set on hinges and opening like a shutter,’ and explains that, ‘in the West of Scotland, a projecting window is called an out-shot window, whereas a shot-window or shot is one that can be opened or shut like a door or shutter by turning on its hinges.’ It is material to the story that the window here mentioned should be readily opened and shut. The passage in G. Douglas’s tr. of Virgil, prol. to bk. vii, evidently refers to a window of this character, as the poet first says:—

i. e. I unshut the shot-window, and left it a little ajar; and he goes on to say that the weather was so cold that he soon shut it again—

See also ll. 3695, 6 below. In the next line, upon merely means ‘in’ or ‘formed in.’

It is curious that, in Bell’s Chaucer, a quotation is given from the Ballad of Clerk Saunders (Border Minstrelsy, vol. ii.) to shew that shot-window cannot mean ‘ shut window.’ But it does not prove that it cannot mean ‘hinge-shutting window,’ as I have shewn the right sense to be.

• ‘Then she has ta’en a crystal wand,
• And she has stroken her troth thereon;
• She has given it him out at the shot-window,
• With mony a sad sigh and heavy groan.’

3361. Tyrwhitt absurdly says that ll. 3361, 3362 should be broken into four short verses, and that ladý (sic) rimes with be ! In Bell’s edition, they are printed in small type! They are just ordinary lines; and be (pronounced nearly as modern bay ) certainly never rimed with lády —nor yet with la-dý —in Chaucer’s time, when the final y was sounded like the modern ee in meet, and would rather have rimed with a word like my. It is a mere whim.

3375. menes, intermediate people, go-betweens; see Mene, sb., in Gloss. to P. Plowman, with numerous references. Brocage is the employment of a ‘broker’ or agent, and so means much the same. See Brokage in New E. Dict., and Brocage in Gloss. to P. Plowman.

3377. brokkinge, with quick regular interruptions, quavering, in a ‘broken’ manner. See Brock in New E. Dict.

3379. wafres, wafers. ‘They (F. gaufres ) are usually sold at fairs, and are made of a kind of batter poured into an iron instrument, which shuts up like a pair of snuffers. It is then thrust into the fire, and when it is with-drawn and opened, the gaufre, or wafer, is taken out and eaten “piping hote out of the glede,” as here described.’—Note in Bell’s Chaucer.

3380. mede, reward, money; distinct from meeth, mead, in l. 3378. The sense of mede is very amply illustrated in P. Plowman. L. 3380 intimates that, as she lived in a town, she could spend money at any time.

3382. A side-note, in several MSS., says: ‘Unde Ouidius: Ictibus agrestis.’ But the quotation is not from Ovid.

3384. The parish-clerks often took part in the Mystery Plays. The part of Herod was an important one; cf. Hamlet, iii. 2. 15.

3387. ‘I presume this was a service that generally went unrewarded.’—Wright. It was like ‘piping in an ivy-leaf’; see A. 1838.

3389. ape, dupe; as in A. 706.

3392. Gower has the like, ed. Pauli, i. 343:—

• ‘An olde sawe is: who that is sligh,
• In place w[h]ere he may be nigh,
• He maketh the ferre leve loth
• Of love; and thus ful ofte it goth.’

Hending, among his Proverbs, has—‘Fer from eye, fer from herte,’ answering to the mod. E. ‘out of sight, out of mind.’ Kemble cites: ‘Quod raro cernit oculi lux, cor cito spernit,’ from MS. Trin. Coll., fol. 365. Also ‘Qui procul est oculis, procul est a lumine cordis,’ from Gartner, Dict. 8 b.

3427. deyde, should die; subjunctive mood.

3430. that . . him is equivalent to whom. Cf. A. 2710.

3445. kyked, stared, gazed; see l. 3841. Cf. Scotch keek, to peep, pry; Burns has it in his Twa Dogs, l. 58.

3449. The carpenter naturally invokes St. Frideswide, as there was a priory of St. Frideswide at Oxford, the church of which has become the present cathedral. The shrine of St. Frideswide is still to be seen, though in a fragmentary state, at the east end of the cathedral, on its former site near the original chancel-arches and wall of her early stone church. In this line, seint-e has the fem. suffix.

3451. astromye is obviously intentional, as it fills up the line, and is repeated six lines below. The carpenter was not strong in technical terms. In like manner, he talks of ‘Nowelis flood’; see note to l. 3818. The reading astronomy just spoils both lines, and loses the jest.

3456. ‘That knows nothing at all except his Creed.’

3457. This story is told of Thales by Plato, in his Theaetetus; it also occurs, says Tyrwhitt, in the Cento Novelle Antiche, no. 36. It has often been repeated, and may now be found in James’s edition of Æsop, 1852, Fable 170.

3469. Nearly repeated from A. 545.

3479. ‘I defend thee with the sign of the cross from elves and living creatures.’ At the same time, the carpenter would make the sign over him. Wightes does not mean ‘witches,’ as Tyrwhitt thought, but ‘creatures.’ Cf. l. 3484.

3480. night-spel, night-spell, a charm said at night to keep off evil spirits. The carpenter says it five times, viz. towards the four corners of the house and on the threshold. The charm is contained in lines 3483–6, and is partly intentional nonsense, as such charms often were. See several unintelligible examples in Cockayne’s Leechdoms, iii. 286. The object of saying it four times towards the four corners of the house was to invoke the four evangelists, just as in the child’s hymn still current, which is, in fact, a charm:—

• ‘Matthew, Mark, Luke, and John,
• Bless the bed that I lie on;
• Four angels round my bed,’ c.

Lines 3483–4 are clear, viz. ‘May Jesus Christ and St. Benedict bless this house from every wicked creature.’ As this is a reproduction of a popular saying, it is not necessary that the lines should scan; still, they run correctly, if we pronounce seynt as se-ynt, as elsewhere (note to A. 509), and if we take both to be defective at the beginning. The last two lines are mere scraps of older charms. It is just possible that for nightes verye 1 represents an A. S. for nihte werigum, ‘against the evil spirits of night’; against whom ‘the white Paternoster’ is to be said. The reading white is perfectly correct. There really was a prayer so called. See Notes and Queries, 1 Ser. xi. 206, 313; whence we learn that the charm above quoted, beginning ‘Matthew, Mark,’ c., resembles one in the Patenôtre Blanche, to be found in the (apocryphal) Enchiridion Leonis Papae (Romae, mdclx ), where occurs:—‘Petite Patenôtre Blanche, que Dieu fit, que Dieu dit, que Dieu mit en Paradis. Au soir m’allant coucher, je trouvis trois anges à mon lit, couchès, un aux pieds, deux au chevet’; c. Here is a charm that mentions it, quoted in Notes and Queries, 1 Ser. viii. 613:—

• ‘White Paternoster, Saint Peter’s brother,
• What hast thou i’ th’ t’one hand? White Booke leaves.
• What hast i’ th’ t’other hand? Heven-Yate Keyes.
• Open Heaven-Yates, and steike [shut] Hell-Yates.
• And let every crysome-child creepe to its owne mother.
• White Paternoster! Amen.’

The mention of St. Peter’s brother is remarkable. It is a substitution for the older ‘Saint Peter’s sister’ here mentioned. Again, St. Peter’s sister is a substitution for St. Peter’s daughter, who is a well-known saint, usually called St. Petronilla, or, in English, Saint Parnell, once a very common female name, and subsequently a surname. Her day is May 31, and she was said to cure the quartan ague; see Brand, Pop. Antiq., ed. Ellis, i. 363. A curious passage in the Ancren Riwle, p. 47, gives directions for crossing oneself at night, and particularly mentions the use of four crosses on ‘four halves,’ or in the original, ‘vour creoices a uour halue’; with the remark ‘Crux fugat omne malum,’ c. For ‘Rural Charms,’ see the chapter in Brand’s Popular Antiquities, vol. iii.; and see the charm against rats in Political and Love Poems, ed. Furnivall, p. 23. I may add that, in Kemble’s Solomon and Saturn, p. 136, is an A. S. poem, in which the Paternoster is personified, and destroys evil spirits. In Longfellow’s Golden Legend, § II., Lucifer is made to say a Black Paternoster.

3507. ‘That, if you betray me, you shall go mad (as a punishment).’

3509. labbe, chatterbox, talkative person. In P. Plowm. C. xiii. 39, we find the phrase ‘ne labbe it out,’ i. e. do not chatter about it, do not utter it foolishly. In the Romans of Partenay, ed. Skeat, 3751, we find: ‘a labbyng tonge’; and Chaucer has elsewhere: ‘a labbing shrewe,’ E. 2428. Sewel’s Du. Dict. (1754) gives: ‘ labben, or labbekakken, to blab, chat’; also ‘ labbekak, a tattling gossip, a common blab’; and ‘ labbery, chat, idle talk.’

3512. him, i. e. Christ. The story of the Harrowing (or despoiling) of Hell by Christ is derived from the apocryphal Gospel of Nicodemus, and is a favourite and common subject in our older authors. It describes the descent of Christ into hell, after His crucifixion, in order to release the souls of the patriarchs, whom He takes with Him to paradise. It is given at length in P. Plowman, Text C. Pass. xxi; and was usually introduced into the mystery plays; see the Coventry Mysteries, the York Plays, c. See also Cursor Mundi, 17,863; Ayenbite of Inwyt, p. 12; c.

3516. ‘On Monday next, at the end of the first quarter of the night,’ i. e. about 9 p.m. Cf. ll. 3554, 3645.

3530. See Ecclesiasticus, xxxii. 24 [Eng. version, 19]; this was not said by ‘Solomon,’ but by Jesus, son of Sirach. It is quoted again in the Tale of Melibeus; B. 2193.

3539. ‘The trouble endured by Noah and his company.’ Noë is the form in the Latin Vulgate version. The allusion is to the intentionally comic scene introduced into the mystery plays, as, e. g. in the Chester Plays, the Towneley Plays, and the York Plays, in which Noah and his sons ( felawshipe ) have much ado to induce Noah’s wife to enter the ark; and, in the course of the scene, she gives Noah a sound box on the ear.

3548. kimelin, a large shallow tub; especially one used for brewing; see Prompt. Parv. p. 274; and Kimnell in Miss Jackson’s Shropshire Glossary.

3554. pryme, i. e. about 9 a.m. See note to F. 73.

3565. This shows that the hall was open to the roof, with cross-beams, and that the stable was attached to it, between it and the garden.

3590. sinne, i. e. venial sin; see I. 859, 904, 920.

3598. Evidently a common proverb.

3616. It is obvious that the first foot is defective.

3624. His owne hand, with his own hand. Tyrwhitt points out the same idiom in Gower, ed. Pauli, ii. 83:—

• ‘The craft Minerve of wolle fond
• And made cloth her owne hond. ’

And again, id. ii. 310:—

3625. ronges, rungs, rounds, steps; stalkes, upright pieces. To climb by the rungs and the stalks means to employ the hands as well as the feet. A rung was also called a stayre (stair); and stalke is the diminutive of stele, a handle, which was another name for the upright part of a ladder. In Allit. Poems, ed. Morris, C. 513, the author complains that some people cannot tell the difference between a stele and a stayre; and, in fact, the Glossary does not point it out. In the Ancren Riwle, p. 354, we find mention of the two ladder- stales that are upright to the heaven, between which stales the tinds (or rungs) are fastened. This makes the sense perfectly clear.

3637. a furlong-way, a few minutes; exactly, two minutes and a half, at the rate of three miles an hour.

3638. ‘Now say a Paternoster, and keep silence.’ Accordingly, the carpenter ‘says his devotion.’ ‘ Clom! ’ is a word imposing silence, like ‘mum!’ So in the Ayenbite of Inwyt, p. 266, we find: ‘Yef ye me wylleth y-here, habbeth amang you clom and reste’; i. e. if you wish to hear me, keep among you silence and rest.

3645. corfew-tyme, probably 8 p.m. The original time for ringing the curfew-bell, as a signal for putting out fires and lights, was eight o’clock. The custom has been kept up in some places till the present day; the hour for it is sometimes 8 p.m., and sometimes 9 p.m. In olden times, mention is usually made of the former of these hours; see Brand, Pop. Antiq. ii. 220; Prompt. Parv. p. 110. People invariably went to bed very early; see l. 3633.

3655. The service of lauds followed that of nocturns; the latter originally began at midnight, but usually somewhat later. The time indicated seems to have been just before daybreak. ‘These nocturns should begin at such a time as to be ended just as morning’s twilight broke, so that the next of her services, the lauds, or matutinae laudes, might come on immediately after.’—Rock, Church of our Fathers, iii. 2. 6. From l. 3731, we learn, however, that the night was still ‘as dark as pitch.’ Perhaps the time was between two and three o’clock, as Wright suggests.

3668. the grange, lit. granary; but the term was applied to a farmhouse and granary on an estate belonging to a feudal manor or (as here) to a religious house. As the estate often lay at some distance from the abbey, it might be necessary for the carpenter, who went to cut down trees, to stay at the grange for the night. Cf. note to P. Pl. C. xx. 71; and Prompt. Parv. (s. v. grawnge ).

3675. at cockkes crowe; cf. l. 3687. The expression in l. 3674 must refer to Monday: the ‘cock-crow’ refers to Tuesday morning, when it was still pitch-dark (l. 3731). The time denoted by the ‘first cock-crow’ is very vague; see the Chapter on Cock-crowing in Brand’s Pop. Antiquities. The ‘second cock-crow’ seems to be about 3 a.m., as in Romeo and Juliet, iv. 4. 4; and the ‘first cock-crow,’ shortly after midnight, as in K. Lear, iii. 4. 121, 1 Hen. IV. ii. 1. 20. An early mention of the first cock occurs in Ypomedon, 783, in Weber’s Met. Romances, ii. 309:—‘And at the fryst cokke roos he.’ The clearest statement is in Tusser’s Husbandrie, sect. 74 (E. D. S. p. 165), where he says that cocks crow ‘At midnight, at three, and an hower ere day,’ which he afterwards explains by ‘past five.’

3682. On ‘itching omens,’ see Miss Burne’s Shropshire Folk-Lore, p. 269. ‘If your right hand itches, you will receive money; . . . if your nose itches, you will be kissed, cursed, or vexed.’

3684. Cf. ‘If [in a dream] you see many loaves, it portends joy’; A. S. Leechdoms, iii. 215.

3689. at point-devys, with all exactness, precisely, very neatly; cf. As You Like It, iii. 2. 401. O. F. devis, ‘ordre, beauté; a devis, par devis, en bel ordre, d’une manière bien ordonnée, à gré, à souhait’; Godefroy. See F. 560; Rom. of the Rose, 1215.

3690. greyn, evidently some sweet or aromatic seed or spice; apparently cardamoms, otherwise called grains of Paradise (New E. Dict.) ‘ Greynys, spyce, Granum Paradisi ’; Prompt. Parv.; see Way’s note. Cf. Rom. of the Rose, 1369, and the note (vol. i. p. 428).

3692. trewe-love, (probably) a leaf of herb-paris; in the efficacy of which he had some superstitious belief. True-love is sometimes used as an abbreviation of true-love knot, as in the last stanza of the Court of Love; and such is the case here. True-love knots were of various shapes; see pictures of four such in Ogilvie’s Dictionary. Some had four loops, which gave rise to the name true-love as applied to herb-paris. Gerarde’s Herball, 1597, p. 328, thus describes herb-paris ( Paris quadrifolia ):—At the top of the stalk ‘come foorth fower leaves directly set one against another, in manner of a Burgonnion crosse or a true love knot; for which cause among the auncients it hath beene called herbe Truelove. ’ It is still called True Love’s Knot in Cumberland.

3700. Note the rime of tó me with cinam-ó-me.

3708. Iakke, Jack, here an epithet of a fool, like Iankin (B. 1172); and see note to B. 4000. Cf. E. zany.

3709. ‘It wilt not be (a case of) come-kiss-me.’ Chaucer has ba, to kiss, D. 433; and come-ba-me, i.e. come kiss me, is here used as a phrase; so that the line simply means ‘you certainly will not get a kiss!’ Observe the rime with bla-me. Bas also meant to kiss, and Skelton uses the words together (ed. Dyce, i. 22):—

• ‘With ba, ba, ba, and bas, bas, bas,
• She cheryshed hym, both cheke and chyn’;

i.e. with repeated kisses on cheek and chin. So again (i. 127) we find: ‘ bas me, buttyng, praty Cys!’ And so again (ii. 6): ‘ bas me, swete Parrot, bas me, swete, swete!’ Further illustration is afforded by Burton’s Anat. of Melancholy, pt. 3. sec. 2. mem. 4. subsec. 1: ‘Yea, many times, this love will make old men and women . . . dance, come-kiss-me-now, mask, and mum.’ This complete explanation of an old crux was first given by Mr. Ellis, in 1870, in his Early Eng. Pronunciation, p. 715, who notes that the reading com ba me is fairly well supported; see his Critical Note. Several MSS. turn it into compame, which is clearly due to the influence of the familiar word companye, which repeatedly ends a line in Chaucer. Mr. Ellis well remarks—‘ Com ba me! was probably the name of a song, like . . . the modern “Kiss me quick, and go, my love.” It is also probable that Absolon’s speech contained allusions to it, and that it was very well known at the time.’

The curious part of the story is that, in 1889, I adopted the same reading independently, and for precisely similar reasons. But Mr. Ellis was before me, by nineteen years. See l. 3716 below.

The following MSS. (says Mr. Ellis) read combame; viz. Harl. 7335—Camb. Univ. Library, Ii. 3. 26—Trin. Coll. Camb. R. 3. 3—Rawl. MS. Poet. 141. Bodl. 414 has cum bame; whilst Rawl. Misc. 1133 and Laud 739 have come ba me.

3713. Lit. ‘in the way to twenty devils’; hence, in the name of twenty devils. ‘In the twenty deuyll way, Au nom du grant diable ’; Palsgrave (1852), p. 838. See ll. 3134, 4257.

3721–2. These two lines are in E. only; Tyrwhitt omits them. But the old black-letter editions retain them.

3723. He knelt down, because the window was so low (3696).

3725. Cf. ‘For who-so kissing may attayne’; Rom. Rose, 3677; and Ovid, Ars Amatoria, i. 669.

3726. thyn ore, thy favour, thy grace; the words ‘grant me’ being understood. It is not uncommon.

• ‘Syr Lybeaus durstede [thirsted] sore,
• And seyde, Maugys, thyn ore,
• To drynke lette me go.’
• Ritson, Met. Romances, ii. 57.

See Specimens of E. Eng., Part I; Glossary to Havelok; c.

3728. com of, i. e. be quick; like Have do, have done! We now say ‘come on!’ But strictly, come on means ‘begin,’ and come off means ‘make an end.’

3751. ‘If it be not so that, rather than possess all this town, I would like to be avenged.’

3770. viritoot must be accepted as the reading; the reading verytrot in MS. Hl. gives a false rime, as the oo in woot is long. The meaning is unknown; but the context requires the sense of ‘upon the move,’ or ‘astir.’ My guess is that viri - is from F. virer, to turn (cf. E. virelay ), and that toot represents O. F. tot (L. totum, F. tout ), all; so that viritoot may mean ‘turn-all.’ Cotgrave gives virevoulte, ‘a veere, whirle a round gamball, friske, or turne,’ like the Portuguese viravolta. The form verytrot (very trot) is clearly due to an attempt to make sense. MS. Cam. has merytot, possibly with reference to M. E. merytoter, a swing (Catholicon); which is derived from mery, merry, and toteren, to totter, oscillate. In the North of England, a swing is still called a merry-trotter (corruption of merry-totter ), as noted by Haliiwell, who remarks that ‘the meritot is mentioned by Chaucer,’ which is not the fact. Both these ‘glosses’ give the notion of movement, as this is obviously the general sense implied. Whatever the reading may be, we can see the sense, viz. ‘some gay girl (euphemism for light woman) has brought you thus so early astir’; and Gervase accordingly goes on to say, ‘you know what I mean.’

Ed. 1561 has berytote, a misprint for verytote.

3771. Here as elsewhere, se-ynt is dissyllabic; several MSS. have seinte, but this can hardly be right. For Note, MSS. Pt. Hl. have Noet, meaning St. Neot, whose day is Oct. 28, and whose name remains in St. Neot’s, in Cornwall, and St. Neot’s, in Huntingdonshire. He died about 877; see Wright’s Biogr. Brit. Litt., A. S. Period, p. 381. The spelling Note is remarkable, as the mod. E. name (pronounced as Neet, riming with feet ) suggests the A. S. form Nēot, and M. E. Neet.

3774. A proverbial phrase. Tyrwhitt quotes from Froissart, v. iv. p. 92, ed. 1574; ‘Il aura en bref temps autres estoupes en sa quenoille.’ To ‘have tow on one’s distaff’ is to have a task in hand. ‘Towe on my dystaf have I for to spynne’; Hoccleve, De Regimine Principum, p. 45.

3777. As lene, pray lend; see note to E. 7.

3782. MS. Hl. has fo, which is silently altered to fote by Bell and Wright. Tyrwhitt also has fote, which he found in the black-letter editions. The reading foo is probably quite right, and is an intentional substitution for foot. It is notorious that oaths were constantly made unmeaning, to avoid a too open profanity. In Chaucer, we have cokkes bones, H. 9, I. 29, and Corpus bones, C. 314. Another corruption of a like oath is ’ s foot, Shak. Troil. ii. 3. 6, which is docked at the other end. It is poor work altering MSS. so as to destroy evidence. Cristes foo might mean ‘the devil’; but this is unlikely.

3785. stele, handle; i. e. by the cold end, which served as a handle. See note to D. 949. stēle, i. e. steel, would give a false rime.

3811. Tyrwhitt inserted al before aboute in his text, but withdrew it in his notes. The A. S. has hand-brǣd, but the M.E. hand-e-brede had at least three syllables, if not four. This is shewn by MS. spellings and by the metre, and still more clearly by Wyclif’s Bible, which has: ‘a spanne, that is, an handibreede, ’ Ezek. xl. 5 (later version). It may have been formed by analogy with M. E. handiwerk (A. S. hand-geweorc ) and handewrit (A. S. hand-gewrit ). But the form is handbrede in Palladius on Husbandry, p. 80, l. 536.

3818. Nowelis flood is the mistake of the illiterate carpenter for Noes flood; see it again in l. 3834, where he is laughed at for having used the expression in his previous talks with the clerk and his wife. It is on a par with his astromye (note to l. 3451). He was less familiar with the Noe of the Bible than with the Nowel of the carolsingers at Christmas; see F. 1255. The editors carefully ‘correct’ the poet. In l. 3834, Nowélis helps the scansion, whilst Noes spoils the line, which has to be ‘amended.’ The readings are: E. Hn. as in the text; Cm. Pt. Ln. the Nowels flood; Pt. the Noes flood; Hl. He was agast and feerd of Noes flood. Tyrwhitt actually reads; He was agast-e so of Noes flood; regardless of the fact that agast has no final - e. The carpenter’s mistake is the more pardonable when we notice that Noë was sometimes used, instead of Noël, to mean ‘Christmas.’ For an example, see the Poètes de Champagne, Reims, 1851, p. 146.

3821. This singular expression is from the French. Tyrwhitt cites:—

• ‘Ainc tant come il mist a descendre,
• Ne trouva point de pain a vendre,’

i. e. he found no bread to sell in his descent. His reference is to the Fabliaux, t. ii. p. 282; Wright refers, for the same, to the fabliau of Aloul, in Barbazan, l. 591. I suppose the sense is, ‘he never stopped, as if to transact business.’

3822. E. Hn. celle; rest selle. The word celle might mean ‘chamber.’ There was an approach to the roof, which they had reached by help of a ladder; and the three tubs were hung among the balks which formed the roof of the principal sitting-room below. But it is difficult to see how the word celle could be applied to the chief room in the house. Tyrwhitt explains selle as ‘door-sill or threshold’; but we must bear in mind that the usual M. E. form of sill was either sille or sulle, from A. S. syll. The spelling with s proves nothing, since Chaucer undoubtedly means ‘cell’ in A. 1376, where Cm. Hl. have selle, and in B. 3162, where three MSS. (Cp. Pt. Ln.) all read selle again. Why the carpenter should have arrived at the door-sill, I do not know.

Nevertheless, upon further thoughts, I accept Tyrwhitt’s view, with some modification. We find that Chaucer actually uses Kentish forms (with e for A. S. y ) elsewhere, for the sake of a rime. A clear case is that of fulfelle, in Troil. iii. 510. This justifies the dat. form selle (A. S. sylle ). But we must take selle to mean ‘flooring’ or ‘boarding,’ and floor to mean the ground beneath it; just as we find, in Widegren’s Swedish Dictionary, that syll means ‘the timber next the ground.’ I would therefore read selle, with the sense of ‘flooring’; and I explain floor by ‘flat earth.’ In the allit. Morte Arthure, 3249, flores signifies ‘plains.’ In Gawayn and the Grene Knyght, 55, sille means ‘floor.’

3841. Observe the form cape, as a variant of gape, both here and in l. 3444 (see footnotes); and in Troil. v. 1133.

The Reve’s Prologue.

3855. For laughen, Tyrwhitt has laughed, and in l. 3858 has the extraordinary form lought, but he corrects the former of these in his Notes. The verb was originally strong; see examples in Stratmann, s. v. hlahhen.

3857. Repeated, nearly, in F. 202; see note.

3864. so theek, for so thee ik, so may I thrive, as I hope to thrive. The Reve came from Norfolk, and Chaucer makes him use the Northern ik for I in this expression, and again in l. 3867 (in the phrase ik am ), and in l. 3888 (in the phrase ik have ), but not elsewhere; whence it would seem that ik for I was then dying out in Norfolk; it has now died out even in the North. Both the Host and the Canon’s Yeoman use the Southern form so theech; see C. 947, G. 929. Cf. so the ik, P. Pl., B. v. 228.

3865. To blear (lit. to dim) one’s eye was to delude, hoodwink, or cheat a man. So also blered is thyn yë, H. 252.

3868. gras-time, the time when a horse feeds himself in the fields. My fodder is now forage, my food is now such as is provided for me; I am like a horse in winter, whose food is hay in a stable. Thynne animadverts upon this passage (Animadversions, p. 39), and says that forage means ‘such harde and olde prouisione as ys made for horses and cattle in winter.’ He remarks, justly, that forage is but loosely used in Sir Thopas, B. 1973.

3869. I take this to mean—‘my old years write (mark upon me) this white head,’ i. e. turn me grey.

3870. ‘My heart is as old (lit. mouldy) as my hairs are.’ Mouled is the old pp. out of which we have made the mod. E. mould-y, adding - y by confusion with the adj. formed from mould, the ground. It is fully explained in the Addenda to my Etym. Dict. 2nd ed. p. 818; and the verb moulen, to grow mouldy, occurs in B. 32.

3871. ‘Unless I grow like a medlar, which gets worse all the while, till it be quite rotten, when laid up in a heap of rubbish or straw.’

3876. hoppen, dance; alluding to Luke vii. 32, where Wyclif has: ‘we han sungun to you with pipis, and ye han not daunsid.’

3877. nayl, a hindrance; like a nail that holds a box from being opened, or that catches a man’s clothes, and holds him back.

3878. ‘E quegli che contro alla mia età parlando vanno, mostra mal che conoscano che, perchè il porro abbia il capo blanco, che la coda sia verde’; and, as for those that go speaking about my age, it shews that they ill understand how, although the leek has a white head, its tail (or blade) is green; Boccaccio, Decamerone; introduction to the Fourth Day. So also in Northward Ho, by Dekker and Webster, Act iv. sc. 1: ‘garlic has a white head and a green stalk’; where Dyce remarks that it occurs again in The Honest Lawyer, 1616, sig. G 2. Cf. P. Plowman, B. xiii. 352.

3878–82. Compare Alanus de Insulis, Parabolae, cap. I (in Leyser’s collection, p. 1067):—

• ‘Extincti cineres, si ponas sulphura, uiuent;
• Sic uetus apposita mente calescit amor.’

3882. For olde, T. has cold, I cannot guess why: smouldering ashes are more likely to be hot. Old ashes mean ashes left after a fire has died down, in which, if raked together, fire can be long preserved. ‘Still, in our old ashes, is fire collected.’ See the parallel passage in Troilus, ii. 538.

In Soliman and Persida (Dodsley’s Old Plays, ed. Hazlitt, v. 339) we find:—

• ‘as the fire
• That lay, with honour’s hand raked up in ashes,
• Revives again to flames.’

We are reminded of line 92 in Gray’s Elegy:—‘Ev’n in our ashes live their wonted fires’; but Gray himself tells us that he was thinking, not of Chaucer, but of Sonnet 169 (170) of Petrarch:—

• ‘Ch’i veggio nel pensier, dolce mio fuoco,
• Fredda una lingua e due begli occhi chiusi,
• Rimaner doppo noi pien di faville’—

i. e. which (love-songs) I see in thought, O my sweet flame, when (my) one tongue is cold, and (your) two fine eyes are closed, remaining after us, full of sparkles.

y-reke, raked or heaped together, collected. Not explained by Wright or Morris; Tyrwhitt explains it by ‘smoking,’ and takes it to be a present participle, which is impossible. It is the pt. t. of the scarce strong verb reken, pt. t. rak, pp. y-reken, y-reke, of which the primary notion was to ‘gather together.’ It occurs, just once, in Gothic, in the translation of Romans, xii. 20: ‘haurja funins rikis ana haubith is,’ i. e. coals of fire shalt thou heap together on his head. It is the very verb from which the sb. rake is derived. See Rake in my Etym. Dict., and the G. Rechen in Kluge. The notion is taken from the heaping together of smouldering ashes to preserve the fire within. Lydgate copies this image in his Siege of Troye, ed. 1555, fol. B 4:—

• ‘But inward brent of hate and of enuy
• The hoote fyre, and yet there was no smeke [smoke],
• So couertly the malyce was yreke. ’

3895. chimbe. ‘The prominency of the staves beyond the head of the barrel. The imagery is very exact and beautiful’; Tyrwhitt. ‘ Chime (pronounced choim ), sb. a stave of a cask, barrel, c.’; Leicestershire Glossary (E. D. S.) Urry gives ‘ Chimbe, the Rim of a Cooper’s Vessel on the outside of the Head. The ends of the Staves from the Grooves outward are called the Chimes. ’ Hexham’s Du. Dict. has: ‘ Kimen, Kimmen, the Brimmes of a tubb or a barrill.’ Sewel’s Du. Dict. has: ‘ Kim, the brim of a barrel.’ The Bremen Kimm signifies not only the rim of a barrel, but the edge of the horizon; cf. Dan. Kiming, Kimming, the horizon. See further in New E. Dict.

3901–2. what amounteth, to what amounts. What shul, why must.

3904. Tyrwhitt refers us to Ex sutore medicus, Phædrus, lib. i. fab. 14; and to ex sutore nauclerus, alluded to by Pynson the printer, at the end of his edition of Littleton’s Tenures, 1525 (Ames, p. 488).

3906. Depeford (lit. deep ford), Deptford; just beyond which is Grenewich, Greenwich. Thus the pilgrims had not advanced very far, considering that the Knight and Miller had both told a tale. They had made an early start, and it was now ‘half-way prime.’ ‘Deptford,’ says Dr. Furnivall, ‘is 3 miles down the road [or a little more, it depends upon whence we reckon]; and, as only the Reeve’s Tale and the incomplete Cook’s Tale follow in Group A, we must suppose that Chaucer meant to insert here [at the end of Group A] the Tales of some, at least, of the Five City-Mechanics and the Ploughman . . . . in order to bring his party to their first night’s resting-place, Dartford, 15 miles from London’; Temp. Preface, p. 19. ‘The deep ford,’ I may remark, must have been the one through the Ravensbourn. Deptford and Greenwich (where, probably, Chaucer was then residing) lay off the Old Kent Road, on the left; hence the host points them out.

half-way prime. That is, half-past seven o’clock; taking prime to mean the first quarter of the day, or the period from 6 to 9 a.m. It was also used to denote the end of that period, or 9 a.m., as in B. 4387, where the meaning is certain. In my Preface to Chaucer’s Astrolabe, (E. E. T. S.), I said: ‘What prime means in all cases, I do not pretend to say. It is a most difficult word, and I think was used loosely. It might mean the beginning or end of a period, and the period might be an hour, or a quarter of a day. I think it was to obviate ambiguity that the end of the period was sometimes expressed by high prime, or passed prime, or prime large; we also find such expressions as half prime, halfway prime, or not fully prime, which indicate a somewhat long period. For further remarks, see Mr. Brae’s Essay on Chaucer’s Prime, in his edition of the Astrolabe, p. 90. I add some references for the word prime, which may be useful. We find prime in Kn. Ta. 1331 (A. 2189); Mill. Ta. 368 (A. 3554); March. Ta. 613 (E. 1857); Pard. Ta. 200 (C. 662); Ship. Ta. 206 (B. 1396); Squi. Ta. 65 (F. 73); fully prime, Sir Topas, 114 (B. 2015); halfway prime, Reve’s Prol. 52 (A. 3906); passed prime, Ship. Ta. 88 (B. 1278), Fre. Ta. 178 (D. 1476); prime large, Squi. Ta. ii. 14 (F. 360). See also prime in Troilus, ii. 992, v. 15; passed prime, ii. 1095 (in the same); an houre after the prime, ii. 1557.’ Cf. notes to F. 73, c.

3911. somdel, in some degree. sette his howve, the same as set his cappe, i. e. make him look foolish; see notes to A. 586, 3143. To come behind a man, and alter the look of his head-gear, was no doubt a common trick; now that caps are moveable, the perennial joy of the street-boy is to run off with another boy’s cap.

3912. ‘For it is allowable to repel (shove off) force by force.’ The Ellesmere MS. has here the sidenote—‘vim vi repellere.’

3919. stalke, (here) a bit of stick; Lat. festuca. balke, a beam; Lat. trabs. See the Vulgate version of Matt. vii. 3.

The Reves Tale.

The origin of this Tale was a French Fabliau, like one that was first pointed out by Mr. T. Wright, and printed in his Anecdota Literaria, p. 15. Another similar one is printed in Méon’s edition of Barbazan’s Fabliaux, iii. 239 (Paris, 1808). Both were reprinted for the Chaucer Society, in Originals and Analogues, c., p. 87. See further in vol. iii. p. 397.

3921. Trumpington. The modern mill, beside the bridge over the Granta, between the villages of Trumpington and Grantchester, is familiar to all Cambridge men; but this mill and bridge are both comparatively modern, being placed upon an artificial channel. The old ‘bridge’ is that over the old river-bed, somewhat nearer Trumpington; the ‘brook’ is this old course of the Granta, which is hereabouts very narrow and circuitous; and the mill stood a quarter of a mile above the bridge, at the spot marked ‘Old Mills’ on the ordnance-map, though better known as ‘Byron’s pool,’ which is the old mill-pool. The fen mentioned in l. 4065 is probably the field between the Old Mills and the road, which must formerly have been fen-land; though Lingay Fen may be meant, which covers the space between Bourne Brook (flowing into the Granta at the Old Mills) and the Cambridge and Bedford Railway. We like to think that Chaucer saw the spot himself; but he certainly seems to have thought that Trumpington was somewhat further from Cambridge than it really is, as he actually makes the clerks to have been benighted there; and he might easily have learnt some local particulars from his wife’s friend, Lady Blaunche de Trumpington, or from Sir Roger himself. In any case, it is interesting to find him thus boldly assigning a known locality to a mill which he had found in a French fabliau.

3927. Pypen, play the bag-pipe; see A. 565. The Reeve is clearly trying to make his description suit the Miller in the company, whom it is his express object to tease. Hence he says he could wrestle well (cf. A. 548) and could play the bag-pipe.

nettes bete, mend nets; he knew how to net.

3928. turne coppes, turn cups, make wooden cups in a turning-lathe; not a very difficult operation. It is curious that Tyrwhitt gave up trying to explain this simple phrase. In Riley’s Memorials of London, p. 666, we find that, in 1418, when the English were besieging Rouen, it was enacted that ‘the turners should have 4 s. for every hundred of 2,500 cups, in all 100 s. ’: so that a wooden cup could be turned at the cost of a halfpenny.

3929. Printed pavade by Tyrwhitt, pauade by Thynne (ed. 1532), but panade in Wright. Levins’ Manipulus Vocabulorum (1570) has: ‘ A pauade, pugio ’; but this is probably copied from Thynne. The exact form is not found in O. F., but Godefroy’s O. F. Dict. gives: ‘ Penart, pennart, penard, panart, pannart, coutelas, espèce de grand couteau à deux tranchants ou taillants, sorte de poignard’; with seven examples, one of which shows that it could be hung at the belt: ‘Un grant pennart qu’il avoit pendu a sa sainture.’ Ducange gives the Low Lat. form penardus, and wrongly connects it with F. poignard, from which it is clearly distinct; but he also gives the form pennatum with the sense of ‘pruning-knife,’ and Torriano gives an Ital. pennato with the same sense. Cf. Lat. bi-pennis. It was a two-edged cutlass, worn in addition to his sword; and see below. It is also printed pauade in Lydgate’s Siege of Troy, ed. 1555, fol. N 5, back.

3931. popper, thruster, i.e. dagger; from the verb pop, to thrust in; cf. poke. Ioly probably means ‘neat’ or ‘small.’ This was the Miller’s third weapon of offence, of which he had three sizes, viz. a sword, a cutlass, and a little dagger like a misericorde, used for piercing between the joints of armour. No wonder that no one durst touch him ‘for peril.’ The poppere answers to the boydekin of l. 3960, q. v. And besides these, he carried a knife. ‘Poppe, to stryke’; Cathol. Angl. p. 286.

3933. thwitel, knife; from A. S. thwītan, to cut; now ill-spelt whittle. The portraits of Chaucer show a knife hanging from his breast; accordingly, in Greene’s Description of Chaucer, we find this line: ‘A whittle by his belt he bare’; see Greene’s Works, ed. Dyce, 1883, p. 320. Note that Sheffield was already celebrated for its cutlery; so in the Witch of Edmonton, Act ii. sc. 2, Somerton speaks of ‘the new pair of Sheffield knives. ’

3934. camuse (Hl. camois ), low and concave; cf. l. 3974 below. F. camus, ‘flat-nosed’; Cotgrave. Ital. camuso, ‘one with a flat nose’; Florio. See Camois in the New E. Dict., where it is thus explained: ‘Of the nose: low and concave. Of persons: pug-nosed.’ To the examples there given, add the following from Holland’s tr. of Pliny, i. 229; ‘As for the male goats, they are held for the best which are most camoise or snout-nosed.’ Hexham’s Du. Dict., s. v. Neuse, has the curious entry: ‘ een Camuys ende opwaerts gaende Neuse [lit. a camus and upwards-going Nose], Camell-nosed.’

3936. market-beter, a frequenter of markets, who swaggered about, and was apt to be quarrelsome and in the way of others. See Wyclif’s Works, ed. Matthew, pp. 511, 520; and cf. F. battre le pavé, ‘aller et venir sans but, sans occupation’; Littré. And cf. E. ‘policeman’s beat. ’ Cotgrave has: ‘ Bateur de pavez, a pavement-beater; . . one that walks much abroad, and riots it wheresoever he walks.’ The following passage from the Complaint of the Ploughman (in Wright’s Polit. Poems, i. 330) makes it clear—

• ‘At the wrastling, and at the wake,
• And chief chantours at the nale [ ale ];
• Market-beaters, and medling make,
• Hoppen and houten [ hoot ], with heve and hale.’

A synonymous term was market-dasher, spelt market-daschare in the Prompt. Parv.; see Way’s note.

atte fulle, completely, entirely.

3941. Simkin, diminutive of Simond, which was his real name (ll. 4022, 4127). Altered to Sim-e-kin by Tyrwhitt, for the scansion; but cf. ll. 3945, 3947, 4034, c. He makes the same alteration in l. 3959, for a like reason, but we may scan it: ‘But if | he wold | e be | slayn,’ c. All the MSS. have Symkyn, except Hl., which has Symekyn here and in l. 3959. We must either make the form variable, or else treat the word de-y-nous as a trisyllable. Deynous was his regular epithet.

3943. This statement, that the parson of the town was her father, has caused surprise. In Bell’s Chaucer, the theory is started that the priest had been a widower before he took orders, which no one can be expected to believe; it is too subtle. It is clear that she was an illegitimate daughter; this is why her father paid money to get her married to a miller, and why she thought ladies ought to spare her (and not avoid her), because it was an honour to have a priest for a father, and because she had learnt so much good-breeding in a nunnery. The case is only too clear; cf. note to l. 3963.

3953. tipet, not here a cape, but the long pendant from the hood at one time fashionable, which Simkin wound round his head, in order to get it out of the way. See Tippett in Fairholt’s Costume in England; Glossary. Cf. notes to A. 233, 682.

3954. So also the Wife of Bath had ‘gay scarlet gytes ’; D. 559. Spelt gide in MS. Ln., and gyde in Blind Harry’s Wallace, i. 214: ‘In-till a gyde of gudly ganand greyne,’ where it is used of a gay dress worn by Wallace. It occurs also twice in Golagros and Gawain, used of the gay dress of a woman; see Jamieson. Nares shews that gite is used once by Fairfax, and thrice by Gascoigne. The sense is usually dubious; it may mean ‘robe,’ or, in some places, ‘head-dress.’ The g was certainly hard, and the word is of F. origin. Godefroy gives ‘ guite, chapeau’; and Roquefort has ‘ wite, voile.’ The F. Gloss. appended to Ducange gives the word witart as applied to a man, and witarde as applied to a woman. Cf. O. F. wiart, which Roquefort explains as a woman’s veil, whilst Godefroy explains guiart as a dress or vestment. The form of the word suggests a Teutonic origin; perhaps from O. H. G. wît, wide, ample, which would explain its use to denote a veil or a robe indifferently. Ducange suggests a derivation from Lat. uitta, which is also possible.

3956. dame, lady; see A. 376.

3959. wold-e, wished, seems to be dissyllabic; see note to l. 3941.

3960. boydekin, dagger, as in B. 3892, q. v. Cf. note to l. 3931.

3962. ‘At any rate, they would that their wives should think so.’ Wenden, pt. pl. subj. of wenen.

3963. smoterlich, besmutched; cf. bismotered in A. 76. Tyrwhitt says: ‘it means, I suppose, smutty, dirty; but the whole passage is obscure.’ Rather, it is perfectly clear when the allusion is perceived. The allusion is to the smutch upon her reputation, on account of her illegitimacy. This explains also the use of somdel; ‘because she was, in some measure, of indifferent reputation, she was always on her dignity, and ready to take offence’; which is true to human nature. Thus the whole context is illuminated at once.

3964. digne, full of dignity, and therefore (as Chaucer says, with exquisite satire) like (foul) water in a ditch, which keeps every one at a proper distance. However, the satire is not Chaucer’s own, but due to a popular proverbial jest, which occurs again in The Ploughman’s Crede, l. 375, where the Dominican friars are thus described:—

• ‘Ther is more pryve pride in Prechours hertes
• Than ther lefte [ remained ] in Lucyfer, er he were lowe fallen;
• They ben digne as dich-water, that dogges in bayteth’ [ feed in ].

And, again, in the same, l. 355:—

• ‘For with the princes of pride the Prechours dwellen,
• They bene as digne as the devel, that droppeth fro hevene.’

Hence digne is proud, repulsive.

3965. ‘And full of scorn and reproachful taunting’; like the lady in Lay de Freine, l. 60 (in Weber’s Met. Romances, i. 359):—

• ‘A proud dame and an enuious,
• Hokerfulliche missegging,
• Squeymous and eke scorning;
• To ich woman sche hadde envie.’

Hoker is the A. S. hōcor, scorn. Bismare is properly of two syllables only (A. S. bismor ), but is here made into three; MS. Cp. has bisemare, and Hl. has bissemare, and the spelling bisemare also appears much earlier, in the Ancren Riwle, p. 132, and bisemære in Layamon, i. 140. Owing to a change in the accentuation, the etymology had been long forgotten. See Bismer in the New E. Dict., and see the Glossary.

3966. ‘It seemed to her that ladies ought to treat her with consideration,’ and not look down upon her; see note to l. 3943.

3977. The person, the parson, i.e. her grandfather.

3980. ‘And raised difficulties about her marriage.’

3990. The Soler-halle has been guessed to be Clare Hall, merely because that college was of early foundation, and was called a ‘hall.’ But a happy find by Mr. Riley tells us better, and sets the question at rest. In the First Report of the Historical MSS. Commission, p. 84, Mr. Riley gives several extracts from the Bursar’s Books of King’s Hall, in which the word solarium repeatedly occurs, shewing that this Hall possessed numerous solaria, or sun-chambers, used as dwelling-rooms, apparently by the fellows. They were probably fitted with bay-windows. This leaves little doubt that Soler-Hall was another name for King’s Hall, founded in 1337 by Edward III, and now merged in Trinity College. It stood on the ground now occupied by the Great Gate, the Chapel, Bowling-green, and Master’s Lodge of that celebrated college. On the testimony of Chaucer, we learn that the King’s Hall, even in his time, was ‘a greet collegge.’ Its successor is the largest in England.

In Wright’s Hist. of Domestic Manners, pp. 83, 127, 128, it is explained that the early stone-built house usually had a hall on the ground-floor, and a soler above. The latter, being more protected, was better lighted, and was considered a place of greater security. ‘In the thirteenth century a proverbial characteristic of an avaricious and inhospitable person, was to shut his hall-door and live in the soler. ’ It was also ‘considered as the room of honour for rich lodgers or guests who paid well.’ Udall speaks of ‘the solares, or loftes of my hous’; tr. of Erasmus’ Apophthegmes, Aug. Cæsar, § 27.

3999. made fare, made a to-do (as we now say).

4014. Strother. There is now no town of this name in England, but the reference is probably to a place which gave its name to a Northumbrian family. Mr. Gollancz tells me:—‘The Strother family, of Northumberland, famous in the fourteenth century, was a branch of the Strothers, of Castle Strother in Glendale, to the west of Wooler. The chief member of this Northumberland branch seems to have been Alan de Strother the younger, who died in 1381. (See Calendarium Inquis. post Mortem, 4 Ric. II, vol. iii. p. 32.) The records contain numerous references to him; e. g. “Aleyn de Struther, conestable de nostre chastel de Rokesburgh,” ad 1366 (Rymer’s Fœdera, iii. 784); “Alanum del Strother, vicecomitem de Rokesburgh et vicecomitem Northumbriæ” (id. iii. 919). It is a noteworthy point that this Alan de Strother had a son John. ’ This definite information does away with the old guess, that Strother is a mistake for Langstrothdale Chase almost at the N.W. extremity of the W. Riding of Yorkshire, joining the far end of Wharfdale to Ribblesdale, and even now not very accessible, though it can be reached from Ribblehead station, on the Skipton and Carlisle Railway, or from Horton-in-Ribblesdale.

I suppose that Castle Strother, mentioned above, must have been near Kirknewton, some 5 miles or so to the west of Wooler. The river Glen falls into the Till, which is a tributary of the Tweed. I find mention, in 1358–9, of ‘Henry de Strother, of Kirknewton in Glendale’; Brand, Hist. of Newcastle, ii. 414, note. W. Hutchinson, in his View of Northumberland, 1778, i. 260, speaks of ‘Kirknewton, one of the manors of the Barony of Wark, the ancient residence of the Strothers, now the property of John Strother Ker, Esq.’

We may here notice some of the characteristics of the speech which Chaucer assigns to these two students from Northumberland.

( a ) They use a for A. S. ā, where Chaucer usually has ō (long and open). Ex. na (Ch. no ), swa ( so ), ham ( hoom ), gas (gooth), fra ( fro ), banes ( bones ), anes ( ones ), waat ( woot ), raa ( ro ), bathe ( bothe ), ga ( go ), twa ( two ), wha ( who ). Similarly we find saule for Ch. soule, soul, tald for told, halde for holde, awen for owen, own.

( b ) They use a for A. S. short a before ng. Ex. wanges, but Ch. also has wang-tooth, B. 3234; sang for song (4170), lange for longe, wrang for wrong.

( c ) They use (perhaps) ee for oo; as in geen for goon, gone, 4078; neen for noon, none, 4185. This is remarkable, and, in fact, the readings vary, as noted. Geen, neen are in MS. E. Note also pit for put, 4088.

( d ) They use the indicative sing. and pl. in - es or - s. Ex. 3 pers. sing. far-es, bo-es, ga-s, wagg-es, fall-es, fynd-es, 4130, bring-es, tyd-es, 4175, say-s, 4180. Pl. werk-es, 4030. So also is I, I is, thou is, 4089. In l. 4045, we find are ye, E.; ar ye (better), Hn.; ere ye, Cp. Hl.; is ye, Cm. Pt.; es ye, Ln. Both ar ( er ) and is ( es ) are found in the present tense plural in Northern works; we is occurs in Barbour’s Bruce, iii. 317. It is not ‘ungrammatical,’ as Tyrwhitt supposes.

( e ) Other grammatical peculiarities are: sal for shal, shall, 4087; slyk for swiche, such, 4173; whilk for whiche, 4171; thair for hir, their, 4172 (which is now the standard use); hethen for hennes, hence, 4033; til for to (but Chaucer sometimes uses til himself, chiefly before a vowel); y-mel for amonges, 4171; gif for if, 4181.

( f ) Besides the use of the peculiar forms mentioned in ( e ), we find certain words employed which do not occur elsewhere in Chaucer, viz. boes (see note to 4027), lathe, barn, fonne, fool, hething, contempt, taa, take. To these Tyrwhitt adds gar, reading Gar us have mete in l. 4132, but I can only find Get us som mete in my seven MSS. Capul, horse, occurs again in D. 1554, 2150.

I think Mr. Ellis a little underrates the ‘marked northernism’ of Chaucer’s specimens. Certainly thou is is as marked as I is; and other certain marks are the pl. indic. in - es, as in werk-es, 4030, the use of sal for ‘shall,’ of boes for ‘behoves,’ of taa for ‘take,’ of hethen for ‘hence,’ of slyk for ‘such,’ the prepositions fra and y-mel, and even some of the peculiarities of pronunciation, as ā for ō, wrang for wrong.

It is worth enquiring whether Chaucer has made any mistakes, and it is clear that he has made several. Thus as clerkes sayn (4028) should be as clerkes says; and sayth should again be says in l. 4210. In l. 4171, hem (them) should be thaim. In l. 4180, y-greved should be greved; the Northern dialect knows nothing of the prefix y -. It also ignores the final - e in definite adjectives; hence thy fair-e (4023), this short-e (4265), and this lang-e (4175) all have a superfluous - e. Of course this is what we should expect; the poet merely gives a Northern colouring to his diction to amuse us; he is not trying to teach us Northern grammar. The general effect is excellent, and that is all he was concerned with.

4020. The mill lay a little way off the road on the left (coming from Trumpington); so it was necessary to ‘know the way.’

4026. nede has na peer, necessity has no equal, or, is above all. More commonly, Nede ne hath no lawe, as in P. Plowman, B. xx. 10, or C. xxiii. 10; ‘Necessitas non habet legem’; a common proverb.

4027. boës, contracted from behoves, a form peculiar to Chaucer. In northern poems, the word is invariably a monosyllable, spelt bos, or more commonly bus; and the pt. t. is likewise a monosyllable, viz. bud or bood, short for behoved. In Cursor Mundi, l. 9870, we have: ‘Of a woman bos him be born; and in l. 10639: ‘Than bus this may be clene and bright.’ In M. E., it is always used impersonally; him boes or him bos means ‘it behoves him,’ or ‘he must.’ See Bus in the New E. Dictionary.

Chaucer here evidently alludes to some such proverb as ‘He who has no servant must serve himself,’ but I do not know the precise form of it. The expression ‘as clerkes sayn’ hints that it is a Latin one.

4029. hope, expect, fear. Cf. P. Plowman, C. x. 275, and see Hope in Nares, who cites the story of the tanner of Tamworth (from Puttenham’s Arte of Poesie, bk. iii. c. 22) who said—‘I hope I shall be hanged to-morrow.’ Cf. also Thomas of Erceldoun, ed. Murray, l. 78:—

• ‘But-if I speke with yone lady bryghte,
• I hope myne herte will bryste in three!’

4030. ‘So ache his molar teeth.’ Wark, to ache, is common in Yorkshire: ‘My back warks while I can hardly bide,’ my back aches so that I can hardly endure; Mid. Yks. Gloss. (E. D. S.).

4032. ham, i. e. hām, haam, home.

4033. hethen, hence, is very characteristic of a Northern dialect; it occurs in Hampole, Havelok, Morris’s Allit. Poems, Gawain, Robert of Brunne, the Ormulum, c.; see examples in Mätzner.

4037. One clerk wants to watch above, and the other below, to prevent cheating. This incident is not in the French fabliaux. On the other hand, it occurs in the Jest of the Mylner of Abyngton, which is plainly copied from Chaucer.

4049. blere hir yë, blear their eyes, cheat them, as in l. 3865.

4055. ‘The fable of the Wolf and the Mare is found in the Latin Esopean collections, and in the early French poem of Renard le Contrefait, from whence it appears to have been taken into the English Reynard the Fox ’; Wright. Tyrwhitt observes that the same story is told of a mule in Cento Novelle Antiche, no. 91. See Caxton’s Reynard, ch. 27, ed. Arber, p. 62, where the wolf wants to buy a mare’s foal, who said that the price of the foal was written on her hinder foot; ‘yf ye conne rede and be a clerk, ye may come see and rede it.’ And when the wolf said, ‘late me rede it,’ the mare gave him so violent a kick that ‘a man shold wel haue ryden a myle er he aroos.’ The Fox, who had brought it all about, hypocritically condoles with the Wolf, and observes—‘Now I here wel it is true that I long syth haue redde and herde, that the beste clerkes ben not the wysest men. ’

For the story in Le Roman du Renard Contrefait, see Poètes de Champagne, Reims, 1851, p. 156. For further information, see Caxton’s Fables of Æsop, ed. Jacobs, lib. v. fab. 10; vol. i. 254, 255; vol. ii. 157, 179. La Fontaine has a similar fable of the Fox, the Wolf, and the Horse. In Croxall’s Æsop, it is told of the Horse, who tells the Lion, who is acting as physician, that he has a thorn in his foot. See further references in the Exempla of Jacques de Vitry, ed. Crane, pp. 147, 197.

4061. levesel, an arbour or shelter formed of branches or foliage. Lev-e is the stem of leef, A. S. lēaf, a leaf; and - sel is the same as the A. S. sæl, sele, a hall, dwelling, Swed. sal, Icel. salr, G. Saal. The A. S. sæl occurs also in composition, as burg-sæl, folc-sæl, horn-sæl, and sele is still commoner; Grein gives twenty-three compounds with the latter, as gæst-sele, guest-hall, hrōf-sele, roofed-hall, c. In Icel. we have lauf-hús, leaf-house, but we find the very word we require in Swed. löfsal, ‘a hut built of green boughs,’ Widegren; Dan. lövsals-fest, feast of tabernacles. The word occurs again in the Persones Tale, l. 411, where it means a leafy arbour such as may still be seen to form the porch of a public-house. The word is scarce; but see the following:—

• ‘Alle but Syr Gauan, graythest of alle,
• Was left with Dame Graynour, vndur the greues [groves] grene.
• By a lauryel ho [she] lay, vndur a lefe-sale
• Of box and of barberè, byggyt ful bene.’
• Anturs of Arthur, st. 6; in Three Met. Romances, ed. Robson, p. 3.

The editor prints it as lefe sale, and explains it by ‘leafy hall,’ but it is a compound word; the adjective would be lefy or leuy. In this case the arbour was ‘built’ of box and barberry.

• ‘All his devocioun and holynesse
• At the taverne is, as for the most dele,
• To Bacus syne, and to the leef-sele
• His youthe hym haleth,’ c.
• Hoccleve, De Regim. Principum, p. 22.

Again, in Allit. Poems, ed. Morris, iii. 448, the arbour formed by Jonah’s gourd is called a lefsel.

4066. Lydgate has ‘through thinne and thikke’; Siege of Troy, fol. Cc. 6, back.

4078. geen, goon; so in MS. E., which again has neen, none, 4185. The usual Northern form is gan (= gaan ), as in Hl.; Hn. Ln. have gane. But we also find gayn, as in Wallace, iv. 102; Bruce, ii. 80. The forms geen, neen, are so remarkable that they are likely to be the original ones.

4086. ‘I am very swift of foot, God knows, (even) as is a roe; by God’s heart, he shall not escape us both; why hadst thou not put the horse in the barn?’ ‘Light as a rae’ [roe]; Tournament of Tottenham, st. 15.

4088. capul, a horse, occurs again, in D. 2150. lathe, a barn, is still in use in some parts of Yorkshire, but chiefly in local designations, being otherwise obsolescent; see the Cleveland and Whitby Glossaries. ‘The northern man writing to his neighbour may say, “My lathe standeth neer the kirkegarth, ” for My barne standeth neere the churchyard:’ Coote’s Eng. Schoolemaster, 1632 (Nares). Ray gives: ‘ Lathe, a barn’ in 1691; and we again find ‘ Leath, a barn’ in 1781 (E. D. S. Gloss. B, 1); and ‘ Leath, Laith, a barn, in 1811 (E. D. S. Gloss. B. 7); in all cases as a Northern word.

4096. ‘Trim his beard,’ i.e. cheat him; and so again in D. 361. See Chaucer’s Hous of Fame, 689, and my note upon it.

• ‘Myght I thaym have spyde,
• I had made thaym a berd. ’
• Towneley Mysteries, p. 144.

4101. Iossa, ‘down here’; a cry of direction. Composed of O. F. jos, jus, down; and ça, here. Bartsch gives an example of jos in his Chrestomathie, 1875, col. 8: ‘tuit li felun cadegren jos, ’ all the felons fell down; and Cotgrave has: ‘ Jus, downe, or to the ground.’ Godefroy gives: ça jus, here below, down here. It is clearly a direction given by one clerk to the other, and was probably a common cry in driving horses.

warderere, i. e. warde arere, ‘look out behind!’ Another similar cry. MS. Cm. has: ware the rere, mind the rear, which is a sort of gloss upon it.

4110. hething, contempt. See numerous examples in Mätzner, s. v. hæthing, ii. 396. Cf. ‘Bothe in hething and in scorn ’; Sir Amadace, l. 17, in Robson’s Three Met. Romances, p. 27. ‘Him thoght scorn and gret hething ’; Seven Sages, ed. Weber, l. 91.

4112. The first foot is ‘trochaic.’

4115. in his hond, in his possession, in his hold.

4126. ‘Or enlarge it by argument’; prove by logic that it is the size you wish it to be.

4127. Cutberd, St. Cuthbert, bishop of Lindisfarne, died in 686. Being a Northumberland man, John swears by a Northumberland saint.

4130. Evidently a proverb: ‘a man must take (one) of two things, either such as he finds or such as he brings’; i. e. must put up with what he can get.

4134. Another proverb. Repeated in D. 415, with lure for tulle. From the Policraticus of John of Salisbury, liv. v. c. 10: ‘Veteri celebratur proverbio: Quia vacuae manus temeraria petitio est.’ MS. Cm. has the rimes folle, tolle. For tulle, a commoner spelling is tille, to draw, hence to allure, entice. Hence E. till (for money), orig. meaning a ‘drawer’; and the tiller of a rudder, by which it is drawn aside. See tullen in Stratmann, and tollen in Boeth. bk. ii. pr. 7. 11 (in vol. ii. p. 45).

4140. chalons, blankets. The same word as mod. E. shalloon, ‘a slight woollen stuff’; Ogilvie’s Dict. ‘The blanket was sometimes made of a texture originally imported from Chalons in France, but afterwards extensively manufactured in England by the Chaloners’; Our Eng. Home, p. 108. ‘Qwyltes ne chalouns ’; Eng. Gilds, ed. Toulmin Smith, p. 350.

4152. quakke, asthma, or difficulty of breathing that causes a croaking noise. Halliwell gives: ‘ Quack, to be noisy, West. The term is applied to any croaking noise.’ Also: ‘ Quackle, to choke, or suffocate, East. ’ Pose, a cold in the head; A. S. gepos.

4155. ‘ To wet one’s whistle ’ is still in use for to drink deeply. ‘ I wete my whystell, as good drinkers do’; Palsgrave, p. 780. In Walton’s Complete Angler, Part i. ch. 5, we find: ‘Let’s drink the other cup to wet our whistles. ’

4172. wilde fyr, erysipelas (to torment them); see Halliwell. Cf. E. 2252. The entry—‘ Erysipela ( sic ), wilde fyr’ occurs in Ælfric’s Vocabulary. So in Le Rom. de la Rose:—‘que Mal-Feu l’arde’; 7438, 8319.

4174. flour, choice, best of a thing; il ending, evil death, bad end. ‘They shall have the best (i. e. here, the worst) of a bad end.’ Rather a wish than a prophecy.

4181. Sidenote in MS. Hl.—‘Qui in vno grauatur in alio debet releuari.’ A Law Maxim.

4194. upright, upon her back. ‘To slepe on the backe, vpryght, is vtterly to be abhorred’; Babees Book, ed. Furnivall, p. 245. Palsgrave, s. v. Throwe, has: ‘I throwe a man on his backe or upright, so that his face is upwarde, Ie renuerse. ’ And see Nares. Cf. ‘Now dounward groffe [on your belly], and now upright ’; Rom. Rose, 2561. Bolt-upright occurs in l. 4266; where bolt is ‘like a bolt,’ hence ‘straight,’ or exactly. See Boli, adv., in the New E. Dictionary. And compare B. 1506.

4208. daf, fool; from E. daf-t. cokenay, a milk-sop, poor creature. The orig. sense of coken-ay is ‘cocks’ egg,’ from a singular piece of folk-lore which credited cocks with laying such eggs as happen to be imperfect. ‘The small yolkless eggs which hens sometimes lay are called “cocks’ eggs,” generally in the firm persuasion that the name states a fact’; Shropshire Folklore, by C. S. Burne, p. 229. The idea is old, and may be found gravely stated as a fact in Bartolomæus De Proprietatibus Rerum (14th century). See Cockney in the New E. Dictionary.

4210. Unhardy is unsely, the cowardly man has no luck. ‘Audentes fortuna iuuat’; Vergil, Aen. x. 284. So also our ‘Nothing venture, nothing have,’ and ‘Faint heart never won fair lady’; which see in Hazlitt’s Proverbs. For seel, luck, see l. 4239. See Troil. iv. 602, and the note.

4220. Pronounce ben’cite in three syllables; as usual.

4233. The thridde cok; apparently, between 5 and 6 a.m.; see note to line 3675 above. It was near dawn; see l. 4249.

4236. Malin, another form of Malkin, which is a pet-name for Matilda. See my note to P. Plowman, C. ii. 181, where my statement that Malkin occurs in the present passage refers to Tyrwhitt’s edition, which substitutes Malkin for the Malin or Malyn of the MSS. and of ed. 1532. Cf. B. 30.

‘ Malyn, tersorium,’ Cath. Anglicum; i. e. Malin, like Malkin, also meant a dishclout. Malin has now become Molly.

4244. cake. In Wright’s Glossaries, ed. Wülker, col. 788, l. 36, we find, ‘ Hic panis subverucius, a meleres cake’; on which Wright remarks: ‘Perhaps this name alludes to the common report that the miller always stole the flour from his customers to make his cakes, which were baked on the sly.’

4253. toty, in the seven MSS.; totty in ed. 1532. It means ‘dizzy, reeling’; and Halliwell, s. v. Totty, quotes from MS. Rawl. C. 86: ‘So toty was the brayn of his hede.’ Cf. ‘And some also so toty in theyr heade’; Lydgate, Siege of Troy, ed. 1555, fol. L 1, back. Spenser has the word twice, as tottie or totty, and evidently copied it from this very passage, which he read in a black-letter edition; see his Shep. Kal., February, 55, and F. Q. vii. 7. 39. Cf. E. totter.

4257. a twenty devel way, with extremely ill-luck. See note to l. 3713.

4264. Compare B. 1417.

4272. linage; her grandfather was a priest; see note to l. 3943.

4278. poke, bag; cf. the proverb, ‘To buy a pig in a poke.’

• ‘Than on the grounde together rounde
• With many a sadde stroke
• They roule and rumble, they turne and tumble,
• As pygges do in a poke. ’
• Sir T. More, A Merrie Iest, c. (1510).

This juvenile poem by Sir T. More is printed in Hazlitt’s Popular Poetry, iii. 128, and in the Preface to Todd’s Johnson.

4286. Bromeholm. A piece of what was supposed to be the true cross was brought from the East by an English priest to Norfolk in 1223, and immediately became famous as an object of pilgrimage. It is called the ‘Rode [rood] of Bromeholme’ in P. Plowman, B. v. 231; see my note to that line.

4287. The full form is quoted in the note to Scott’s Marmion, can. ii. st. 13:—‘In manus tuas, Domine, commendo spiritum meum; a vinculis enim mortis redemisti me, Domine veritatis, Amen.’ In Ratis Raving, c., ed. Lumby, p. 8, l. 263, the form ends with ‘spiritum meum, domine, deus veritatis.’ In Reliquiae Antiquae, i. 235, the following translation of the Latin form is given:—

• ‘Loverd Godd, in hondes thine I bequethe soule mine;
• Thu me boctest with thi deadd, Loverd Godd of sothfastheedd.’

It here occurs in company with the Creed, the Paternoster, and the Ave Maria; so that it was one of the very common religious formulae which were familiar, even in the Latin form, to people of no education. They frequently knew the words of these forms, without knowing more than the general sense. In manus tuas, c., was even recited by criminals before being hung; see Skelton’s Works, ed. Dyce, i. 5, 292, ii. 268. The words are mostly taken from the Vulgate version of Luke, xxiii. 46.

4290. oon, one, some one; not common at this date.

4295. Cf. Roman de la Rose, 12720:—‘Qui set bien de l’ostel les estres, ’ i. e. who knows well the inner parts of the hostel. See note to A. 1971 above.

4302. volupeer, nightcap; see note to A. 3241.

4307. harrow, a cry for help; see note to A. 3286.

4320. Him thar, lit. ‘it needs him,’ i.e. he need, he must. For thar, ed. 1532 has dare, which Tyrwhitt rightly corrects to thar, which occurs again in D. 329, 336, 1365, and H. 352. It is common enough in early authors; the full form is tharf, as in Owl and Nightingale, 803 (or 180), Moral Ode (Jesus MS.), 44; spelt tharrf, Ormulum, 12886; therf, Ancren Riwle, p. 192; darf, Floris and Blancheflur, 315; derf, O. Eng. Homilies, ed. Morris, i. 187, l. 31; dar, Octovian, 1337; c. The pt. t. is thurfte, thurte, thorte; see tharf and thurfen in Stratmann, and cf. A. S. thearf, pt. t. thurfte. For wene, the correct reading, Tyrwhitt substitutes winne, against all authority, because he could make no sense of wene. It is odd that he should have missed the sense so completely. Wene is to imagine, think, also to expect; and the line means ‘he must not expect good who does evil.’ The very word is preserved by Ray, in his Proverbs, 3rd ed., 1737, p. 288:—‘He that evil does, never good weines. ’ Hazlitt quotes a proverb to a like effect: ‘He that does what he should not, shall feel what he would not.’ Cf. ‘Whatsoever a man soweth, that shall he also reap’; Gal. vi. 7.

4321. A common proverb; cf. Ps. vii. 16, ix. 15.

• ‘For often he that will beguile
• Is guiled with the same guile,
• And thus the guiler is beguiled.’
• Gower, Conf. Amant (bk. vi), iii. 47.

‘Begyled is the gyler thanne’; Rom. Rose, 5759.

See further in my note to P. Plowman, C. xxxi. 166, and Kemble’s Solomon and Saturn, p. 63. Le Rom. de la Rose, 7381, has:—‘Qui les deceveors deçoivent.’

I can add another example from Caxton’s Fables of Æsop, lib. ii. fab. 12 (The Fox and the Stork):—‘And therfore he that begyleth other is oftyme begyled hymself.’

The Cook’s Prologue.

4329. herbergage, lodging; alluding to l. 4123.

4331. Not from Solomon, but from Ecclesiasticus, xi. 31: ‘Non omnem hominem inducas in domum tuum; multae enim sunt insidiae dolosi.’ In the E. version, it is verse 29.

4336. Hogge, Hodge, for Roger (l. 4353). Ware, in Hertfordshire.

4346. laten blood, let blood, i. e. removed gravy from. It refers to a meat-pie, baked with gravy in it; as it was not sold the day it was made, the gravy was removed to make it keep longer; and so the pie was eaten at last, when far from being new.

4347. The meaning of ‘a Jack of Dover’ has been much disputed, but it probably meant a pie that had been cooked more than once. Some have thought it meant a sole (probably a fried sole), as ‘Dover soles’ are still celebrated; but this is only a guess, and seems to be wrong. Sir T. More, Works, p. 675 E, speaks of a ‘ Jak of Paris, an evil pye twyse baken’; which is probably the same thing. Roquefort’s French Dict. has:—

‘ Jaquet, Jaket, impudent, menteur. C’est sans doute de ce mot que les pâtissiers ont pris leur mot d’argot jaques, pour signifier qu’une pièce de volaille, de viande ou de pâtisserie cuite au four, est vieille ou dure.’