The Complete Works of Geoffrey Chaucer

See Hazlitt’s Proverbs, p. 20; and Hazlitt’s Shakespeare Jest-books, ii. 366. Hence, in a secondary sense, Jack of Dover meant an old story, or hashed up anecdote. Ray says:—‘This he [T. Fuller] makes parallel to Crambe bis cocta, and applicable to such as grate the ears of their auditors with ungrateful tautologies of what is worthless in itself; tolerable as once uttered in the notion of novelty, but abominable if repeated.’ This may explain the fact that an old jest-book was printed with the title A Jack of Dover in 1604, and again in 1615. The E. word jack has indeed numerous senses.

4350. The insinuation is that stray flies were mixed up with the parsley served up with the Cook’s geese. Tyrwhitt quotes from MS. Harl. 279—‘Take percely, ’ c. in a receipt for stuffing a goose; so that parsley was sometimes used for this purpose. It was also used for stuffing chickens; see Liber Cure Cocorum, ed. Morris, p. 22.

4357. ‘A true jest is an evil jest.’ Hazlitt, in his Collection of Proverbs, gives, ‘True jest is no jest,’ and quotes ‘Sooth bourd is no bourd’ from Heywood, and from Harington’s Brief Apologie of Poetrie, 1591. Kelly’s Scotch Proverbs includes: ‘A sooth bourd is nae bourd.’ Tyrwhitt alters the second play to spel, as being a Flemish word, but he only found it in two MSS. (Askew 1 and 2), and nothing is gained by it. The fact is, that there is nothing Flemish about the proverb except the word quad, though there may have been an equivalent proverb in that language. We must take Chaucer’s remark to mean that ‘Sooth play is what a Fleming would call quaad play’; which is then quite correct. For just as Flemish does not use the English words sooth and play, so English seldom uses the Flemish form quaad, equivalent to the Dutch kwaad, evil, bad, spelt quade in Hexham’s Du. Dict. (1658). Cf. also O. Friesic kwad, quad, East Friesic kwâd (still in common use). The Mid. Eng. form is not quad, but (properly) quēd or queed; see examples in Stratmann, s. v. cwêd. In P. Plowman, B. xiv. 189, the qued means the Evil One, the devil. Queed occurs as a sb. as late as in Skelton, ed. Dyce, i. 168. We find, however, the rare M. E. form quad in Gower, ed. Pauli, ii. 246, and in the Story of Genesis and Exodus, ed. Morris, 536; and in another passage of the Cant. Tales, viz. B. 1628. The oldest English examples seem to be those in the Blickling Glosses, viz. ‘of cweade arærende, de stercore erigens ’; and ‘cwed uel meox, stercus. ’ There is no difficulty about the etymology; the corresponding O. H. G. word is quāt, whence G. Koth or Kot, excrement; and the root appears in the Skt. gu or gū, to void excrement; see Kot in Kluge.

4358. This is interesting, as giving us the Host’s name. Herry is the mod. E. Harry, with the usual change from er to ar, as in M. E. derk, dark, c. It is the same as the F. Herri (not uncommon in O. F.), made from F. Henri by assimilation of nr to rr.

The name seems to have been taken from that of a real person. In the Subsidy Rolls, 4 Rich. II. (1380–1), for Southwark, occurs the entry—‘Henri’ Bayliff, Ostyler, Xpian [Christian] ux[or] eius . . ij s. ’ In the parliament held at Westminster, in 50 Edw. III. (1376–7), Henry Bailly was one of the representatives for that borough; and again, in the parliament at Gloucester, 2 Rich. II., the name occurs. See Notes and Queries, 2 S. iii. 228.

The Cokes Tale.

4368. ‘Brown as a berry.’ So in A. 207.

4377. ‘There were sometimes Justs in Cheapside; Hollingshead, vol. ii. p. 348. But perhaps any procession may be meant.’—Tyrwhitt. ‘Cheapside was the grand scene of city festivals and processions.’—Wright.

4379. T. has And til, but his note says that And was inserted by himself. Wright reads, ‘And tyl he hadde’; but And is not in the Harleian MS. Observe that Wright insists very much on the fact that he reproduces this MS. ‘with literal accuracy,’ though he allows himself, according to his own account, to make silent alterations due to collation with the Lansdowne MS. But the word And is not to be found in any of the seven MSS., and this is only one example of the numerous cases in which he has silently altered his text without any MS. authority at all. His text, in fact, is full of treacherous pitfalls; and Bell’s edition is quite as bad, though that likewise pretends to be accurate.

The easiest way of scanning the line is to ignore the elision of the final e in had-de, which is preserved, as often, by the cæsural pause.

4383. sette steven, made an appointment; see A. 1524.

4394. ‘Though he (the master) may have,’ c.

4396. ‘Though he (the apprentice) may know how to play,’ c. Opposed to l. 4394. The sense is—‘The master pays for the revelling of the apprentice, though he takes no part in such revel; and conversely, the apprentice may gain skill in minstrelsy, but takes no part in paying for it; for, in his case, his rioting is convertible with theft.’ The master pays, but plays not; the other pays not, but plays.

4397. ‘Revelling and honesty, in the case of one of low degree (who has no money), are continually wrath with (i. e. opposed to) each other.’

4402. ‘And sometimes carried off to Newgate, with revel (such as he might be supposed to approve of).’ The point of the allusion lies in the fact that, when disorderly persons were carried to prison, they were preceded by minstrels, in order to call public attention to their disgrace. This is clearly shewn in the Liber Albus, pp. 459, 460, (p. 396 of the E. translation). E. g. ‘Item, if any person shall be impeached of adultery, and be thereof lawfully attained, let him be taken unto Newgate, and from thence, with minstrelsy, through Chepe, to the Tun on Cornhulle [Cornhill], there to remain at the will of the mayor and alderman.’

4404. paper. The allusion is not clear; perhaps it means that he was referring to his account-book, and found it unsatisfactory.

4406. In Hazlitt’s Proverbs we find; ‘The rotten apple injures its neighbour.’ Cf. G. 964.

In the Ayenbite of Inwyt, p. 205, we are bidden to avoid bad company, because a rotten apple rots the sound ones, if left among them.

In Ida von Düringsfeld’s Sprichwörter, 1872–5, no. 354, is:—‘Ein fauler Apfel steckt den andern an. Pomum compunctum cito corrumpit sibi iunctum.’

4413. his leve, his leave to go, his dismissal, his congé.

4414. or leve, or leave it, i. e. or desist from it.

4415. for, because, since. louke, an accomplice who entices the dupe into the thief’s company, a decoyer of victims. Not ‘a receiver to a thief,’ as Tyrwhitt guessed, but his assistant in thieving, one who helped him (as Chaucer says) to suck others by stealing or borrowing. It answers to an A. S. * lūca (not found), formed with the agential suffix - a from lūcan, lit. to pull, pluck, root up weeds, hence (probably) to draw, entice. The corresponding E. Friesic lūkan or lukan means not only to pull, pluck, but also to milk or suck (see Koolman). The Low G. luken means not only to pull up weeds, but also to suck down, or to take a long pull in drinking; hence O. F. louchier, loukier, to swallow. From the A. S. lūcan, to pluck up, comes the common prov. E. louk, lowk, look, to pluck up weeds; see Ray, Whitby Glossary, c.

4417. brybe, to purloin; not to bribe in the modern sense; see the New E. Dict.

4422. Here the Tale suddenly breaks off; so it was probably never finished.

asterisks See Notes to Gamelin at the end of the Notes to the Tales.

NOTES TO GROUP B.

Introduction to the Man of Lawes Tale.

1. If, as Mr. Furnivall supposes, the time of the telling of the Canterbury Tales be taken to be longer than one day, we may suppose the Man of Lawes Tale to begin the stories told on the second morning of the journey, April 18. Otherwise, we must suppose all the stories in Group A to precede it, which is not impossible, if we suppose the pilgrims to have started early in the morning.

Hoste. This is one of the words which are sometimes dissyllabic, and sometimes monosyllabic; it is here a dissyllable, as in l. 39. See note to line 1883 below.

sey, i.e. saw. The forms of ‘saw’ vary in the MSS. In this line we find saugh, sauh, segh, sauhe, sawh, none of which are Chaucer’s own, but due to the scribes. The true form is determined by the rime, as in the Clerkes Tale, E. 667, where most of the MSS. have say. A still better spelling is sey, which may be found in the House of Fame, 1151, where it rimes with lay. The A. S. form is sēah.

2. The ark, c. In Chaucer’s Treatise on the Astrolabe, pt. ii. ch. 7 (vol. iii. 194), is the proposition headed—‘to knowe the arch of the day, that some folk callen the day artificial, from the sonne arysing til hit go to reste.’ Thus, while the ‘day natural’ is twenty-four hours, the ‘day artificial’ is the time during which the sun is above the horizon. The ‘arc’ of this day merely means the extent or duration of it, as reckoned along the circular rim of an astrolabe; or, when measured along the horizon (as here), it means the arc extending from the point of sunrise to that of sunset. ronne, run, performed, completed.

3. The fourthe part. The true explanation of this passage, which Tyrwhitt failed to discover, is due to Mr. A. E. Brae, who first published it in May, 1851, and reprinted it at p. 68 of his edition of Chaucer’s Treatise on the Astrolabe. His conclusions were based upon actual calculation, and will be mentioned in due order. In re-editing the ‘Astrolabe,’ I took the opportunity of roughly checking his calculations by other methods, and am satisfied that he is quite correct, and that the day meant is not the 28th of April, as in the Ellesmere MS., nor the 13th of April, as in the Harleian MS., but the 18th, as in the Hengwrt MS. and most others. It is easily seen that xviii may be corrupted into xxviii by prefixing x, or into xiii by the omission of v; this may account for the variations.

The key to the whole matter is given by a passage in Chaucer’s ‘Astrolabe,’ pt. ii. ch. 29, where it is clear that Chaucer (who, however, merely translates from Messahala) actually confuses the hour-angle with the azimuthal arc; that is, he considered it correct to find the hour of the day by noting the point of the horizon over which the sun appears to stand, and supposing this point to advance, with a uniform, not a variable, motion. The host’s method of proceeding was this. Wanting to know the hour, he observed how far the sun had moved southward along the horizon since it rose, and saw that it had gone more than half-way from the point of sunrise to the exact southern point. Now the 18th of April in Chaucer’s time answers to the 26th of April at present. On April 26, 1874, the sun rose at 4h. 43m., and set at 7h. 12m., giving a day of about 14h. 30m., the fourth part of which is at 8h. 20m., or, with sufficient exactness, at half-past eight. This would leave a whole hour and a half to signify Chaucer’s ‘half an houre and more,’ shewing that further explanation is still necessary. The fact is, however, that the host reckoned, as has been said, in another way, viz. by observing the sun’s position with reference to the horizon. On April 18 the sun was in the 6th degree of Taurus at that date, as we again learn from Chaucer’s treatise. Set this 6th degree of Taurus on the East horizon on a globe, and it is found to be 22 degrees to the North of the East point, or 112 degrees from the South. The half of this is at 56 degrees from the South; and the sun would seem to stand above this 56th degree, as may be seen even upon a globe, at about a quarter past nine; but Mr. Brae has made the calculation, and shews that it was at twenty minutes past nine. This makes Chaucer’s ‘half an houre and more’ to stand for half an hour and ten minutes; an extremely neat result. But this we can check again by help of the host’s other observation. He also took note, that the lengths of a shadow and its object were equal, whence the sun’s altitude must have been 45 degrees. Even a globe will shew that the sun’s altitude, when in the 6th degree of Taurus, and at 10 o’clock in the morning, is somewhere about 45 or 46 degrees. But Mr. Brae has calculated it exactly, and his result is, that the sun attained its altitude of 45 degrees at two minutes to ten exactly. This is even a closer approximation than we might expect, and leaves no doubt about the right date being the eighteenth of April. For fuller particulars, see Chaucer on the Astrolabe, ed. Brae, p. 69; and ed. Skeat (E. E. T. S.), preface, p. l.

5. eightetethe, eighteenth. Mr. Wright prints eightetene, with the remark that ‘this is the reading in which the MSS. seem mostly to agree.’ This is right in substance, but not critically exact. No such word as eightetene appears here in the MSS., which denote the number by an abbreviation, as stated in the footnote. The Hengwrt MS. has xviijthe, and the Old English for eighteenth must have have been eightetethe, the ordinal, not the cardinal number. This form is easily inferred from the numerous examples in which - teenth is represented by - tethe; see feowertethe, fiftethe, c. in Stratmann’s Old English Dictionary; we find the very form eightetethe in Rob. of Glouc., ed. Wright, 6490; and eighteteothe in St. Swithin, l. 5, as printed in Poems and Lives of Saints, ed. Furnivall, 1858, p. 43. Eighte is of two syllables, from A. S. eahta, cognate with Lat. octo. Eightetethe has four syllables; see A. 3223, and the note.

8. as in lengthe, with respect to its length.

13. The astrolabe which Chaucer gave to his little son Lewis was adapted for the latitude of Oxford. If, as is likely, the poet-astronomer checked his statements in this passage by a reference to it, he would neglect the difference in latitude between Oxford and the Canterbury road. In fact, it is less than a quarter of a degree, and not worth considering in the present case.

14. gan conclude, did conclude, concluded. Gan is often used thus as an auxiliary verb.

15. plighte, plucked; cf. shrighte, shrieked, in Kn. A. 2817.—M.

16. Lordinges, sirs. This form of address is exceedingly common in Early English poetry. Cf. the first line in the Tale of Sir Thopas.

18. seint Iohn. See the Squire’s Tale, F. 596.

19. Leseth, lose ye; note the form of the imperative plural in - eth; cf. l. 37. As ferforth as ye may, as far as lies in your power.

20. wasteth, consumeth; cf. wastour, a wasteful person, in P. Plowm. B. vi. 154.—M. Hl. has passeth, i. e. passes away; several MSS. insert it before wasteth, but it is not required by the metre, since the e in time is here fully sounded; cf. A. S. tīma. Compare—

‘The tyme, that passeth night and day,
And rest[e]lees travayleth ay,
And steleth from us so prively,
. . . . . . .
As water that doun runneth ay,
But never drope returne may, ’ c.
Romaunt of the Rose, l. 369.

Prologue to the Man of Lawes Tale.

99–121. It is important to observe that more than three stanzas of this Prologue are little else than a translation from the treatise by Pope Innocent III. entitled De Contemptu Mundi, sive de Miseria Conditionis Humanae. This was first pointed out by Prof. Lounsbury, of Yale, Newhaven, U. S. A., in the Nation, July 4, 1889. He shewed that the lost work by Chaucer (viz. his translation of ‘the Wreched Engendring of Mankinde As man may in Pope Innocent y-finde,’ mentioned in the Legend of Good Women, Prologue A, l. 414) is not lost altogether, since we find traces of it in the first four stanzas of the present Prologue; in the stanzas of the Man of Lawes Tale which begin, respectively, with lines 421, 771, 925, and 1135; and in some passages in the Pardoner’s Prologue; as will be pointed out.

It will be observed that if Chaucer, as is probable, has preserved extracts from this juvenile work of his without much alteration, it must have been originally composed in seven-line stanzas, like his Second Nonnes Tale and Man of Lawes Tale.

I here transcribe the original of the present passage from Innocent’s above-named treatise, lib. i. c. 16, marking the places where the stanzas begin.

De miseria divitis et pauperis. (99) Pauperes enim premuntur inedia, cruciantur aerumna, fame, siti, frigore, nuditate; vilescunt, tabescunt, spernuntur, et confunduntur. O miserabilis mendicantis conditio; et si petit, pudore confunditur, et si non petit, egestate consumitur, sed ut mendicet, necessitate compellitur. (106) Deum causatur iniquum, quod non recte dividat; proximum criminatur malignum, quod non plene subveniat. Indignatur, murmurat, imprecatur. (113) Adverte super hoc sententiam Sapientis, ‘Melius est,’ inquit, ‘mori quam indigere’: ‘Etiam proximo suo pauper odiosus erit.’ ‘Omnes dies pauperis mali’; (120) ‘fratres hominis pauperis oderunt eum; insuper et amici procul recesserunt ab eo.’

For further references to the quotations occurring in the above passage, see the notes below, to ll. 114, 118, 120.

99. poverte=povértë, with the accent on the second syllable, as it rimes with herte; in the Wyf of Bathes Tale, it rimes with sherte. Poverty is here personified, and addressed by the Man of Lawe. The whole passage is illustrated by a similar long passage near the end of the Wyf of Bathes Tale, in which the opposite side of the question is considered, and the poet shews what can be said in Poverty’s praise. See D. 1177–1206.

101. Thee is a dative, like me in l. 91.—M. See Gen. ii. 15 (A. S. version), where him þæs ne sceamode =they were not ashamed of it; lit. it shamed them not of it.

102. artow, art thou; the words being run together: so also seistow =sayest thou, in l. 110.

104. Maugree thyn heed, in spite of all you can do; lit. despite thy head; see Knightes Tale, A. 1169, 2618, D. 887.

105. Or . . . or =either . . . or; an early example of this construction.—M.

108. neighebour is a trisyllable; observe that e in the middle of a word is frequently sounded; cf. l. 115. wytest, blamest.

110. ‘By my faith, sayest thou, he will have to account for it hereafter, when his tail shall burn in the fire (lit. glowing coal), because he helps not the needy in their necessity.’

114. ‘It is better (for thee) to die than be in need.’ Tyrwhitt says—‘This saying of Solomon is quoted in the Romaunt of the Rose, l. 8573—Mieux vault mourir que pauvres estre’; [l. 8216, ed. Méon.] The quotation is not from Solomon, but from Jesus, son of Sirach; see Ecclus. xl. 28, where the Vulgate has—‘Melius est enim mori quam indigere.’ Cf. B. 2761.

115. Thy selve neighebor, thy very neighbour, even thy next neighbour. See note to l. 108.

118. In Prov. xv. 15, the Vulgate version has—‘Omnes dies pauperis mali’; where the A. V. has ‘the afflicted.’

119. The reading to makes the line harsh, as the final e in come should be sounded, and therefore needs elision. in that prikke, into that point, into that condition; cf. l. 1028.

120. Cf. Prov. xiv. 20—‘the poor is hated even of his neighbour’; or, in the Vulgate, ‘Etiam proximo suo pauper odiosus erit.’ Also Prov. xix. 7—‘all the brethren of the poor do hate him; how much more do his friends go far from him’; or, in the Vulgate, ‘Fratres hominis pauperis oderunt eum; insuper et amici procul recesserunt ab eo.’ So too Ovid, Trist. i. 9. 5:—

‘Donec eris felix, multos numerabis amicos,
Tempora si fuerint nubila, solus eris.’

Chaucer has the same thought again in his Tale of Melibeus (p. 227, B. 2749)—‘and if thy fortune change, that thou wexe povre, farewel freendshipe and felaweshipe!’ See also note to B. 3436.

123. as in this cas, as relates to this condition or lot in life. In Chaucer, cas often means chance, hap.

124. ambes as, double aces, two aces, in throwing dice. Ambes is Old French for both, from Lat. ambo. The line in the Monkes Tale—‘Thy sys fortune hath turned into as ’ (B. 3851)—helps us out here in some measure, as it proves that a six was reckoned as a good throw, but an ace as a bad one. So in Shakespeare, Mids. Nt. Dream, v. 1. 314, we find less than an ace explained as equivalent to nothing. In the next line, sis cink means a six and a five, which was often a winning throw. The allusion is probably, however, not to the mere attempt as to which of two players could throw the highest, but to the particular game called hazard, in which the word chance (here used) has a special sense. There is a good description of it in the Supplemental volume to the English Cyclopaedia, div. Arts and Sciences. The whole description has to be read, but it may suffice to say here that, when the caster is going to throw, he calls a main, or names one of the numbers five, six, seven, eight, or nine; most often, he calls seven. If he then throws either seven or eleven (Chaucer’s sis cink ), he wins; if he throws aces (Chaucer’s ambes as ) or deuce-ace (two and one), or double sixes, he loses. If he throws some other number, that number is called the caster’s chance, and he goes on playing till either the main or the chance turns up. In the first case he loses, in the second, he wins. If he calls some other number, the winning and losing throws are somewhat varied; but in all cases, the double ace is a losing throw.

Similarly, in The Pardoneres Tale, where hazard is mentioned by name (C. 591), we find, at l. 653—‘Seven is my chaunce, and thyn is cinq and treye,’ i.e. eight.

In Lydgate’s Order of Fools, printed in Queen Elizabeth’s Academy, ed. Furnivall, p. 81, one fool is described—

‘Whos chaunce gothe nether yn synke or syse;
With ambes ase encressithe hys dispence.’

And in a ballad printed in Chaucer’s Works, ed. 1561, folio 340, back, we have—

‘So wel fortuned is their chaunce
The dice to turne[n] vppe-so-doune,
With sise and sincke they can auaunce.’

The phrase was already used proverbially before Chaucer’s time. In the metrical Life of St. Brandan, ed. T. Wright, p. 23, we find, ‘hi caste an ambes as, ’ they cast double aces, i. e. they wholly failed. See Ambsace in the New E. Dict. Dr. Morris notes that the phrase ‘aums ace’ occurs in Hazlitt’s O. E. Plays, ii. 35, with the editorial remark—‘not mentioned elsewhere’ (!).

126. At Cristemasse, even at Christmas, when the severest weather comes. In olden times, severe cold must have tried the poor even more than it does now.

‘Muche myrthe is in may · amonge wilde bestes,
And so forth whil somer lasteþ · heore solace dureþ;
And muche myrthe amonge riche men is · þat han meoble [ property ]
ynow and heele [ health ].
Ac beggers aboute myd-somere · bredlees þei soupe,
And ȝut is wynter for hem wors · for wet-shood þei gangen,
A-furst and a-fyngred [ Athirst and ahungered ] · and foule rebuked
Of þese worlde-riche men · þat reuthe hit is to huyre [ hear of it ].’
Piers Plowman, C. xvii. 10; B. xiv. 158.

127. seken, search through; much like the word compass in the phrase ‘ye compass sea and land’ in Matth. xxiii. 15.

128. thestaat, for the estaat, i. e. the estate. This coalescence of the article and substantive is common in Chaucer, when the substantive begins with a vowel; cf. thoccident, B. 3864; thorient, B. 3871.

129. fadres, fathers, originators; by bringing tidings from afar.

130. debat, strife. Merchants, being great travellers, were expected to pick up good stories.

131. were, should be. desolat, destitute. ‘The E. E. word is westi ’; ‘westi of alle gode theawes,’ destitute of all good virtues; O. Eng. Homilies, i. 285.’—M.

132. Nere, for ne were, were it not. goon is, c., many a year ago, long since.

The Tale of the Man of Lawe.

A story, agreeing closely with The Man of Lawes Tale, is found in Book II. of Gower’s Confessio Amantis, from which Tyrwhitt supposed that Chaucer borrowed it. But Gower’s version seems to be later than Chaucer’s, whilst Chaucer and Gower were both alike indebted to the version of the story in French prose (by Nicholas Trivet) in MS. Arundel 56, printed for the Chaucer Society in 1872. In some places Chaucer agrees with this French version rather closely, but he makes variations and additions at pleasure. Cf. vol. iii. p. 409.

The first ninety-eight lines of the preceding Prologue are written in couplets, in order to link the Tale to the others of the series; but there is nothing to show which of the other tales it was intended to follow. Next follows a more special Prologue of thirty-five lines, in five stanzas of seven lines each; so that the first line in the Tale is l. 134 of Group B, the second of the fragments into which the Canterbury Tales are broken up, owing to the incomplete state in which Chaucer left them.

134. Surrie, Syria; called Sarazine (Saracen-land) by N. Trivet.

136. spycerye, grocery, c., lit. spicery. The old name for a grocer was a spicer; and spicery was a wide term. ‘It should be noted that the Ital. spezerie included a vast deal more than ginger and other “things hot i’ the mouth.” In one of Pegoletti’s lists of spezerie we find drugs, dye-stuffs, metals, wax, cotton,’ c.—Note by Col. Yule in his ed. of Marco Polo; on bk. i. c. 1.

143. Were it, whether it were.

144. message, messenger, not message; see l. 333, and the note.

145. The final e in Rome is pronounced, as in l. 142; but the words the ende are to be run together, forming but one syllable, thende, according to Chaucer’s usual practice; cf. note to l. 255. Indeed in ll. 423, 965, it is actually so spelt; just as, in l. 150, we have thexcellent, and in l. 151, themperoures.

151. themperoures, the emperor’s. Gower calls him Tiberius Constantine, who was Emperor (not of Rome, but) of the East, ad 578, and was succeeded, as in the story, by Maurice, ad 582. His capital was Constantinople, whither merchants from Syria could easily repair; but the greater fame of Rome caused the substitution of the Western for the Eastern capital.

156. God him see, God protect him. See note to C. 715.

161. al Europe. In the margin of MSS. E. Hn. Cp. Pt. Ln. is written the note ‘Europa est tercia pars mundi.’

166. mirour, mirror. Such French words are frequently accented on the last syllable. Cf. minístr ’ in l. 168.

171. han doon fraught, have caused to be freighted. All the MSS. have fraught, not fraughte. In the Glossary to Specimens of English, I marked fraught as being the infinitive mood, as Dr. Stratmann supposes, though he notes the lack of the final e. I have now no doubt that fraught is nothing but the past participle, as in William of Palerne, l. 2732—

‘And feithliche fraught ful of fine wines,’

which is said of a ship. The use of this past participle after a perfect tense is a most remarkable idiom, but there is no doubt about its occurrence in the Clerkes Tale, Group E. 1098, where we find ‘Hath doon yow kept ,’ where Tyrwhitt has altered kept to kepe. On the other hand, Tyrwhitt actually notes the occurrence of ‘Hath don wroght ’ in Kn. Tale, 1055, (A. 1913), which he calls an irregularity. A better name for it is idiom. I find similar instances of it in another author of the same period,

‘Thai strak his hed of, and syne it
Thai haf gert saltit in-til a kyt.’
Barbour’s Bruce, ed. Skeat, xviii. 167.

I.e. they have caused it (to be) salted. And again in the same, bk. viii. l. 13, we have the expression He gert held, as if ‘he caused to be held’; but it may mean ‘he caused to incline.’ Compare also the following:—

‘And thai sall let thame trumpit ill’; id. xix. 712.

I.e. and they shall consider themselves as evilly deceived.

In the Royal Wills, ed. Nichols, p. 278, we find:—‘wher I have beforn ordeyned and do mad [caused to be made] my tombe.’

The infinitive appears to have been fraughten, though the earliest certain examples of this form seem to be those in Shakespeare, Cymb. i. 1. 126, Temp. i. 2. 13. The proper form of the pp. was fraughted (as in Marlowe, 2 Tamb. i. 2. 33), but the loss of final - ed in past participles of verbs of which the stem ends in t is common; cf. set, put, c. Hence this form fraught as a pp. in the present instance. It is a Scandinavian word, from Swed. frakta, Dan. fragte. At a later period we find freight, the mod. E. form. The vowel-change is due to the fact that there was an intermediate form fret, borrowed from the French form fret of the Scandinavian word. This form fret disturbed the vowel-sound, without wholly destroying the recollection of the original guttural gh, due to the Swed. k. For an example of fret, we have only to consult the old black-letter editions of Chaucer printed in 1532 and 1561, which give us the present line in the form—‘These marchantes han don fret her ships new.’

185. ceriously, ‘seriously,’ i.e. with great minuteness of detail. Used by Fabyan, who says that ‘to reherce ceryously ’ all the conquests of Henry V would fill a volume; Chron., ed. Ellis, p. 589. Skelton, in his Garland of Laurell, l. 581, has: ‘And seryously she shewyd me ther denominacyons’; on which Dyce remarks that it means seriatim, and gives a clear example. It answers to the Low Latin seriose, used in two senses; (1) seriously, gravely; (2) minutely, fully. In the latter case it is perhaps to be referred to the Lat. series, not serius. A similar word, cereatly (Lat. seriatim ), is found three times in the Romance of Partenay, ed. Skeat, with the sense of in due order; cf. Ceriatly and Ceryows in the New E. Dict.

In N. and Q. 7 S. xii. 183, I shewed that Lydgate has at least ten examples of this use of the word in his Siege of Troye. In one instance it is spelt seryously (with s ).

190. This refers to the old belief in astrology and the casting of nativities. Cf. Prol. A. 414–418. Observe that ll. 190–203 are not in the original, and were doubtless added in revision. This is why this sowdan in l. 186 is so far separated from the repetition of the same words in l. 204.

197. Tyrwhitt shews that this stanza is imitated closely from some Latin lines, some of which are quoted in the margin of many MSS. of Chaucer. He quotes them at length from the Megacosmos of Bernardus Silvestris, a poet of the twelfth century (extant in MS. Bodley 1265). The lines are as follows, it being premised that those printed in italics are cited in the margin of MSS. E. Hn. Cp. Pt. and Ln.:—

‘Praeiacet in stellis series, quam longior aetas
Explicet et spatiis temporis ordo suis,
Sceptra Phoronei, fratrum discordia Thebis,
Flamma Phaethontis, Deucalionis aque.
In stellis Codri paupertas, copia Croesi,
Incestus Paridis, Hippolytique pudor.
In stellis Priami species, audacia Turni,
Sensus Ulixeus, Herculeusque uigor.
In stellis pugil est Pollux et nauita Typhis,
Et Cicero rhetor et geometra Thales.
In stellis lepidum dictat Maro, Milo figurat,
Fulgurat in Latia nobilitate Nero.
Astra notat Persis, Ægyptus parturit artes,
Graecia docta legit, praelia Roma gerit.’

See Bernardi Sylvestris Megacosmos, ed. C. S. Barach and J. Wrobel, Innsbruck, 1876, p. 16. The names Ector (Hector), c., are too well known to require comment. The death of Turnus is told at the end of Vergil’s Æneid.

207, 208. Here have, forming part of the phrase mighte have grace, is unemphatic, whilst han (for haven ) is emphatic, and signifies possession. See han again in l. 241.

211. Compare Squieres Tale, F. 202, 203, and the note thereon.

224. Mahoun, Mahomet. The French version does not mention Mahomet. This is an anachronism on Chaucer’s part; the Emperor Tiberius II. died ad 582, when Mahomet was but twelve years old.

228. I prey yow holde, I pray you to hold. Here holde is the infinitive mood. The imperative plural would be holdeth; see saveth, next line.

236. Maumettrye, idolatry; from the Mid. E. maumet, an idol, corrupted from Mahomet. The confusion introduced by using the word Mahomet for an idol may partly account for the anachronism in l. 224. The Mahometans were falsely supposed by our forefathers to be idolaters.

242. noot, equivalent to ne woot, know not.

248. gret-è forms the fourth foot in the line. If we read gret, the line is left imperfect at the cæsura; and we should have to scan it with a medial pause, as thus:—

That thém | peróur ∥ —óf | his grét | noblésse ∥

Line 621 below may be read in a similar manner:—

But ná | thelées ∥ —thér | was gréet | moorning ∥

253. ‘So, when Ethelbert married Bertha, daughter of the Christian King Charibert, she brought with her, to the court of her husband, a Gallican bishop named Leudhard, who was permitted to celebrate mass in the ancient British Church of St. Martin, at Canterbury.’—Note in Bell’s Chaucer.

255. ynowe, being plural, takes a final e; we then read th’ende, as explained in note to l. 145. The pl. inoȝhe occurs in the Ormulum.

263. alle and some, collectively and individually; one and all. See Cler. Tale, E. 941, c.

273–87. Not in the original; perhaps added in revision.

277. The word alle, being plural, is dissyllabic. Thing is often a plural form, being an A. S. neuter noun. The words over, ever, never are, in Chaucer, generally monosyllables, or nearly so; just as o’er, e’er, ne’er are treated as monosyllables by our poets in general. Hence the scansion is—‘Ov’r al | lë thing | ,’ c.

289. The word at is inserted from the Cambridge MS.; all the other six MSS. omit it, which makes the passage one of extreme difficulty. Tyrwhitt reads ‘Or Ylion brent, or Thebes the citee.’ Of course he means brende, past tense, not brent, the past participle; and his conjecture amounts to inserting or before Thebes. It is better to insert at, as in MS. Cm.; see Gilman’s edition. The sense is—‘When Pyrrhus broke the wall, before Ilium burnt, (nor) at the city of Thebes, nor at Rome,’ c. Nat (l. 290) = Ne at, as in Hl. Ylion, in medieval romance, meant ‘the citadel’ of Troy; see my note to l. 936 of the Legend of Good Women. Tyrwhitt well observes that ‘Thebes the citee’ is a French phrase. He quotes ‘dedans Renes la cite, ’ Froissart, v. i. c. 225.

295–315. Not in the original, and clearly a later addition. They include an allusion to Boethius (see next note).

295. In the margin of the Ellesmere MS. is written—‘Vnde Ptholomeus, libro i. cap. 8. Primi motus celi duo sunt, quorum vnus est qui mouet totum semper ab Oriente in Occidentem vno modo super orbes, c. Item aliter vero motus est qui mouet orbem stellarum currencium contra motum primum, videlicet, ab Occidente in Orientem super alios duos polos.’ The old astronomy imagined nine spheres revolving round the central stationary earth; of the seven innermost, each carried with it one of the seven planets, viz. the Moon, Venus, Mercury, Sun, Mars, Jupiter, and Saturn; the eighth sphere, that of the fixed stars, had a slow motion from west to east, round the axis of the zodiac ( super alios duos polos ), to account for the precession of the equinoxes; whilst the ninth or outermost sphere, called the primum mobile, or the sphere of first motion, had a diurnal revolution from east to west, carrying everything with it. This exactly corresponds with Chaucer’s language. He addresses the outermost sphere or primum mobile (which is the ninth if reckoning from within, but the first from without), and accuses it of carrying with it everything in its irresistible westward motion; a motion contrary to that of the ‘natural’ motion, viz. that in which the sun advances along the signs of the zodiac. The result was that the evil influence of the planet Mars prevented the marriage. It is clear that Chaucer was thinking of certain passages in Boethius, as will appear from consulting his own translation of Boethius, ed. Morris, pp. 21, 22, 106, and 110. I quote a few lines to shew this:—

‘O þou maker of þe whele þat bereþ þe sterres, whiche þat art fastned to þi perdurable chayere, and turnest þe heuene wiþ a rauyssyng sweighe, and constreinest þe sterres to suffren þi lawe’; pp. 21, 22.

‘þe regioun of þe fire þat eschaufiþ by þe swifte moeuyng of þe firmament ’; p. 110.

The original is—

‘O stelliferi conditor orbis
Qui perpetuo nixus solio
Rapidum caelum turbine uersas,
Legemque pati sidera cogis’;
Boeth. Cons. Phil. lib. i. met. 5.

‘Quique agili motu calet aetheris ’; id. lib. iv. met. 1.

(See the same passages in vol. ii. pp. 16, 94).

To the original nine spheres, as above, was afterwards added a tenth or crystalline sphere; see the description in the Complaint of Scotland, ed. Murray (E. E. T. S.), pp. 47, 48. For the figure, see fig. 10 on Plate V., in my edition of Chaucer’s Astrolabe (in vol. iii.).

Compare also the following passage:—

‘The earth, in roundness of a perfect ball,
Which as a point but of this mighty all
Wise Nature fixed, that permanent doth stay,
Wheras the spheres by a diurnal sway
Of the first Mover carried are about.’
Drayton: The Man in the Moon.

299. crowding, pushing. This is still a familiar word in East Anglia. Forby, in his Glossary of the East Anglian Dialect, says—‘ Crowd, v. to push, shove, or press close. To the word, in its common acceptation, number seems necessary. With us, one individual can crowd another.’ To crowd a wheelbarrow means to push it. The expression ‘ crod in a barwe,’ i.e. wheeled or pushed along in a wheelbarrow, occurs in the Paston Letters, ad 1477, ed. Gairdner, iii. 215.

302. A planet is said to ascend directly, when in a direct sign; but tortuously, when in a tortuous sign. The tortuous signs are those which ascend most obliquely to the horizon, viz. the signs from Capricornus to Gemini inclusive. Chaucer tells us this himself; see his Treatise on the Astrolabe, part ii. sect. 28, in vol. iii. The most ‘tortuous’ of these are the two middle ones, Pisces and Aries. Of these two, Aries is called the mansion of Mars, and we may therefore suppose the ascending sign to be Aries, the lord of which (Mars) is said to have fallen ‘from his angle into the darkest house.’ The words ‘angle’ and ‘house’ are used technically. The whole zodiacal circle was divided into twelve equal parts, or ‘houses.’ Of these, four (beginning from the cardinal points) were termed ‘angles,’ four others (next following them) ‘succedents,’ and the rest ‘cadents.’ It appears that Mars was not then situate in an ‘angle,’ but in his ‘darkest (i. e. darker) house.’ Mars had two houses, Aries and Scorpio. The latter is here meant; Aries being the ascendent sign, Scorpio was below the horizon, and beyond the western ‘angle.’

Now Scorpio was ‘called the house of death, and of trauaile, of harm, and of domage, of strife, of battaile, of guilefulnesse and falsnesse, and of wit’; Batman upon Bartholomè, lib. viii. c. 17. We may represent the position of Mars by the following table, where East represents the ascending sign, West the descending sign; and A., S., and C. stand for ‘angle,’ ‘succedent,’ and ‘cadent house’ respectively.

East. —	Aries.	Taurus.	Gemini.	Cancer.	Leo.	Virgo.
	1. A.	2. S.	3. C.	4. A.	5. S.	6. C.

West. —	Libra.	Scorpio.	Sagittarius.	Capricornus.	Aquarius.	Pisces.
	7. A.	8. S.	9. C.	10. A.	11. S.	12. C.

Again, the ‘darkest house’ was sometimes considered to be the eighth; though authorities varied. This again points to Scorpio.

‘Nulla diuisio circuli tam pessima, tamque crudelis in omnibus, quam octaua est.’—Aphorismi Astrologi Ludovici de Rigiis; sect. 35. I may also note here, that in Lydgate’s Siege of Troy, ed. 1555, fol. Y 4, there is a long passage on the evil effects of Mars in the ‘house’ of Scorpio.

305. The meaning of Atazir has long remained undiscovered. But by the kind help of Mr. Bensly, one of the sub-librarians of the Cambridge University Library, I am enabled to explain it. Atazir or atacir is the Spanish spelling of the Arabic al-tasir, influence, given at p. 351 of Richardson’s Pers. Dict., ed. 1829. It is a noun derived from asara, a verb of the second conjugation, meaning to leave a mark on, from the substantive asar, a mark; the latter substantive is given at p. 20 of the same work. Its use in astrology is commented upon by Dozy, who gives it in the form atacir, in his Glossaire des Mots Espagnols dérivés de l’Arabique, p. 207. It signifies the influence of a star or planet upon other stars, or upon the fortunes of men. In the present case it is clearly used in a bad sense; we may therefore translate it by ‘evil influence,’ i. e. the influence of Mars in the house of Scorpio. On this common deterioration in the meaning of words, see Trench, Study of Words, p. 52. The word craft, for example, is a very similar instance; it originally meant skill, and hence, a trade, and we find star-craft used in particular to signify the science of astronomy.

307. ‘Thou art in conjunction in an unfavourable position; from the position in which thou wast favourably placed thou art moved away.’ This I take to mean that the Moon (as well as Mars) was in Scorpio; hence their conjunction. But Scorpio was called the Moon’s depression, being the sign in which her influence was least favourable; she was therefore ‘not well received,’ i. e., not supported by a lucky planet, or by a planet in a lucky position. weyved, pushed aside.

312. ‘Is there no choice as to when to fix the voyage?’ The favourable moment for commencing a voyage was one of the points on which it was considered desirable to have an astrologer’s opinion. Travelling, at that time, was a serious matter. Yet this was only one of the many undertakings which required, as was thought, to be begun at a favourable moment. Whole books were written on ‘elections,’ i.e. favourable times for commencing operations of all kinds. Chaucer was thinking, in particular, of the following passage, which is written in the margins of the Ellesmere and Hengwrt MSS.: ‘Omnes concordati sunt quod elecciones sint debiles nisi in diuitibus: habent enim isti, licet debilitentur eorum elecciones, radicem, i. [ id est ] natiuitates eorum, que confortat omnem planetam debilem in itinere.’ The sense of which is—‘For all are agreed, that “elections” are weak, except in the case of the rich; for these, although their elections be weakened, have a “root” of their own, that is to say, their nativities ( or horoscopes); which root strengthens every planet that is of weak influence with respect to a journey.’ This is extracted, says Tyrwhitt, from a Liber Electionum by a certain Zael; see MS. Harl. 80; MS. Bodley 1648. This is a very fair example of the jargon to be found in old books on astrology. The old astrologers used to alter their predictions almost at pleasure, by stating that their results depended on several causes, which partly counteracted one another; an arrangement of which the convenience is obvious. Thus, if the aspect of the planets at the time inquired about appeared to be adverse to a journey, it might still be the case (they said) that such evil aspect might be overcome by the fortunate aspect of the inquirer’s horoscope; or, conversely, an ill aspect in the horoscope could be counteracted by a fit election of a time for action. A rich man would probably be fitted with a fortunate horoscope, or else why should he buy one? Such horoscope depended on the aspect of the heavens at the time of birth or ‘nativity,’ and, in particular, upon the ‘ascendent’ at that time; i. e. upon the planets lying nearest to the point of the zodiac which happened, at that moment, to be ascending, i. e. just appearing above the horizon. So Chaucer, in his Treatise on the Astrolabe, pt. ii. § 4, (vol. iii. 191), explains the matter, saying—‘The assendent sothly, as wel in alle nativitez as in questiouns and elecciouns of tymes, is a thing which that thise Astrologiens gretly observen’; c. The curious reader may find much more to the same effect in the same Treatise, with directions to ‘make roots’ in pt. ii. § 44.

The curious may further consult the Epitome Astrologiae of Johannes Hispalensis. The whole of Book iv. of that work is ‘De Electionibus,’ and the title of cap. xv. is ‘Pro Itinere.’

Lydgate, in his Siege of Thebes, just at the beginning, describes the astronomers as casting the horoscope of the infant Œdipus. They were expected

‘to yeue a judgement,
The roote i-take at the ascendent,
Truly sought out, by minute and degre,
The selfe houre of his natiuite,
Not foryet the heauenly mansions
Clerely searched by smale fraccions,’ c.

To take a different example, Ashmole, in his Theatrum Chemicum, 1652, says in a note on p. 450—‘Generally in all Elections the Efficacy of the Starrs are ( sic ) used, as it were by a certaine application made thereof to those unformed Natures that are to be wrought upon; whereby to further the working thereof, and make them more available to our purpose. . . . And by such Elections as good use may be made of the Celestiall influences, as a Physitian doth of the variety of herbes. . . . But Nativities are the Radices of Elections, and therefore we ought chiefly to looke backe upon them as the principal Root and Foundation of all Operations; and next to them the quality of the Thing we intend to fit must be respected, so that, by an apt position of Heaven, and fortifying the Planets and Houses in the Nativity of the Operator, and making them agree with the thing signified, the impression made by that influence will abundantly augment the Operation,’ c.; with much more to the same effect. Several passages in Norton’s Ordinall, printed in the same volume (see pp. 60, 100), shew clearly what is meant by Chaucer in his Prologue, ll. 415–7. The Doctor could ‘fortune the ascendent of his images,’ by choosing a favourable moment for the making of charms in the form of images, when a suitable planet was in the ascendent. Cf. Troil. ii. 74.

314. rote is the astrological term for the epoch from which to reckon. The exact moment of a nativity being known, the astrologers were supposed to be able to calculate everything else. See the last note.

332. Alkaron, the Koran; al is the Arabic article.

333. Here Makomete is used instead of Mahoun (l. 224). See Washington Irving’s Life of Mahomet.

message, messenger. This is a correct form, according to the usages of Middle English; cf. l. 144. In like manner, we find prison used to mean a prisoner, which is often puzzling at first sight.

340. ‘Because we denied Mahomet, our (object of) belief.’

360. ‘O serpent under the form of woman, like that Serpent that is bound in hell.’ The allusion here is not a little curious. It clearly refers to the old belief that the serpent who tempted Eve appeared to her with a woman’s head, and it is sometimes so represented. I observed it, for instance, in the chapter-house of Salisbury Cathedral; and see the woodcut at p. 73 of Wright’s History of Caricature and Grotesque in Art. In Peter Comestor’s Historia Libri Genesis, we read of Satan—‘Elegit etiam quoddam genus serpentis (vt ait Beda) virgineum vultum habens.’ In the alliterative Troy Book, ed. Panton and Donaldson, p. 144, the Tempter is called Lyuyaton (i. e. Leviathan), and it is said of him that he

‘Hade a face vne fourmet as a fre maydon ’; l. 4451.

And, again, in Piers the Plowman, B. xviii. 355, Satan is compared to a ‘lusarde [lizard] with a lady visage. ’ In the Ancren Riwle, p. 207, we are gravely informed that a scorpion is a kind of serpent that has a face somewhat like that of a woman, and puts on a pleasant countenance. To remember this gives peculiar force to ll. 370, 371. See also note to l. 404.

367. knowestow is a trisyllable; and the olde is to be read tholdè. But in l. 371, the word Makestow, being differently placed in the line, is to be read with the e slurred over, as a dissyllable.

380. moste, might. It is not always used like the modern must.

401. See Lucan’s Pharsalia, iii. 79—‘Perdidit o qualem uincendo plura triumphum!’ But Chaucer’s reference, evidently made at random, is unlucky. Lucan laments that he had no triumph to record.

404. The line is deficient at the beginning, the word But standing by itself as a foot. So also in A. 294, G. 341, c. See Ellis’s Early English Pronunciation, pp. 333, 649. (This peculiarity was pointed out by me in 1866, in the Aldine edition of Chaucer, i. 174.) For the sense of scorpioun, see the reference to the Ancren Riwle, in note to l. 360, and compare the following extracts. ‘Thes is the scorpioun, thet maketh uayr mid the heauede, and enuenymeth mid the tayle’; Ayenbite of Inwyt, ed. Morris, p. 62. ‘The scorpion, the whiche enoynteth with his tongue, and prycketh sore with his taylle’; Caxton, Fables of Æsop; Lib. iv. fable 3. Chaucer repeats the idea, somewhat more fully, in the Marchaunts Tale, E. 2058–2060. So also this wikked gost means this Evil Spirit, this Tempter.

421. Pronounce ever rapidly, and accent súccessour on the first syllable. In the margin of MSS. E. Hn. Pt. and Cp. is the following note: ‘Nota, de inopinato dolore. Semper mundane leticie tristicia repentina succedit. Mundana igitur felicitas multis amaritudinibus est respersa. Extrema gaudii luctus occupat. Audi ergo salubre consilium; in die bonorum ne immemor sis malorum.’ This is one of the passages from Innocent’s treatise de Contemptu Mundi, of which I have already spoken in the note to B. 99–121 above (p. 140). Lib. i. c. 23 has the heading—‘De inopinato dolore.’ It begins:—‘Semper enim mundanae letitiae tristitia repentina succedit. Et quod incipit a gaudio, desinit in moerore. Mundana quippe felicitas multis amaritudinibus est respersa. Noverat hoc qui dixerat: “Risus dolore miscebitur, et extrema gaudii luctus occupat.” . . . Attende salubrem consilium: “In die bonorum, non immemor sis malorum.” ’

This passage is mostly made up of scraps taken from different authors. I find in Boethius, De Consolatione Philosophiae, lib. ii. pr. 4—‘Quam multis amaritudinibus humanae felicitatis dulcedo respersa est’; which Chaucer translates by—‘The swetnesse of mannes welefulnesse is sprayned with many biternesses ’; see vol. ii. p. 34; and the same expression is repeated here, in l. 422. Gower quotes the same passage from Boethius in the prologue to his Confessio Amantis. The next sentence is from Prov. xiv. 13—‘Risus dolore miscebitur, et extrema gaudii luctus occupat.’ The last clause (see ll. 426, 427) is from Ecclesiasticus, xi. 27 (in the Vulgate version). Cf. Troil. iv. 836.

438. Compare Trivet’s French prose version:—‘Dount ele fist estorier vne neef de vitaile, de payn quest apele bisquit, de peis, de feues, de sucre, de meel, de vyn, pur sustenaunce de la vie de la pucele pur treis aunx; e en cele neef fit mettre la richesse le tresour que lempire Tiberie auoit maunde oue la pucele Constaunce, sa fille; e en cele neef fist la soudane mettre la pucele saunz sigle, sauntz neuiroun, sauntz chescune maner de eide de homme.’ I. e. ‘Then she caused a ship to be stored with victuals, with bread that is called biscuit, with peas, beans, sugar, honey, and wine, to sustain the maiden’s life for three years. And in this ship she caused to be placed the riches and treasure which the Emperor Tiberius had sent with the maid Constance his daughter; and in this ship the Sultaness caused the maiden to be put, without sail or oar, or any kind of human aid.’

foot-hot, hastily. It occurs in Gower, ed. Pauli, ii. 114; in The Romaunt of the Rose, l. 3827: Octovian, 1224, in Weber’s Met. Rom. iii. 208; Sevyn Sages, 843, in the same, iii. 34; Richard Coer de Lion, 1798, 2185, in the same, ii. 71, 86; and in Barbour’s Bruce, iii. 418, xiii. 454. Compare the term hot-trod, explained by Sir W. Scott to mean the pursuit of marauders with bloodhounds: see note 3 H to the Lay of the Last Minstrel. We also find hot fot, i. e. immediately, in the Debate of the Body and the Soul, l. 481. It is a translation of the O. F. phrase chalt pas, immediately, examples of which are given by Godefroy.

449–62. Not in the original; perhaps added in revision.

451–62. Compare these lines with verses 3 and 5 of the hymn ‘Lustra sex qui iam peregit’ in the office of Lauds from Passion Sunday to Wednesday in Holy Week inclusive, in the Roman breviary.

This hymn was written by Venantius Fortunatus; see Leyser’s collection, p. 168.

- Crux fidelis, inter omnes
- Arbor una nobilis:
- Silua talem nulla profert
- Fronde, flore, germine:
- Dulce ferrum, dulce lignum,
- Dulce pondus sustinent. . . . . .
- Sola digna tu fuisti
- Ferre mundi uictimam;
- Atque portum praeparare,
- Arca mundo naufrago,
- Quam sacer cruor perunxit,
- Fusus Agni corpore.’

See the translation in Hymns Ancient and Modern, No. 97, part 2 (new edition), beginning—‘Now the thirty years accomplished.’

We come still nearer to the original of Chaucer’s lines when we consider the form of prayer quoted in the Ancren Riwle, p. 34, which is there given as follows:—‘Salue crux sancta, arbor digna, quae sola fuisti digna portare Regem celorum et Dominum . . . . O crux gloriosa! o crux adoranda! o lignum preciosum, et admirabile signum, per quod et diabolus est victus, et mundus Christi sanguine redemptus.’

460. him and here, him and her, i. e. man and woman; as in Piers the Plowman, A. Pass. i. l. 100. The allusion is to the supposed power of the cross over evil spirits. See The Legends of the Holy Rood, ed. Morris; especially the story of the Invention of the Cross by St. Helen, p. 160—‘And anone, as he had made the [sign of the] crosse, þe grete multitude of deuylles vanyshed awaye’; or, in the Latin original, ‘statimque ut edidit signum crucis, omnis illa daemonum multitudo euanuit’; Aurea Legenda, ed. Grösse, 2nd ed. p. 311. Cf. Piers Plowman, B. xviii. 429–431.

461. The reading of this line is certain, and must not be altered. But it is impossible to parse the line without at once noticing that there is some difficulty in the construction. The best solution is obtained by taking which in the sense of whom. A familiar example of this use of which for who occurs in the Lord’s Prayer. See also Abbott’s Shakespearian Grammar, Sect. 265. The construction is as follows—‘O victorious tree, protection of true people, that alone wast worthy to bear the King of Heaven with His new wounds—the White Lamb that was hurt with the spear—O expeller of fiends out of both man and woman, on whom (i.e. the men and women on whom) thine arms faithfully spread out,’ c. Limes means the arms of the cross, spread before a person to protect him.

464. see of Grece, here put for the Mediterranean Sea.

465. Marrok, Morocco; alluding to the Strait of Gibraltar; cf. l. 947. So also in Barbour’s Bruce, iii. 688.

470–504. Not in the French text; perhaps added in revision.

474. Ther, where; as usual. knave, servant.

475. ‘Was eaten by the lion ere he could escape.’ Cf. l. 437.

480. The word clerkes refers to Boethius. This passage is due to Boeth. bk. iv. pr. 6. 114–117, and 152–4; see vol. ii. pp. 117, 118.

491. See Revelation vii. 1-3.

497. Here (if that be omitted) As seems to form a foot by itself, which gives but a poor line. See note to l. 404.

500. Alluding to St. Mary the Egyptian ( Maria Egiptiaca ), who according to the legend, after a youth spent in debauchery, lived entirely alone for the last forty-seven years of her life in the wilderness beyond the Jordan. She lived in the fifth century. Her day is April 9. See Mrs. Jameson’s Sacred and Legendary Art; Rutebuef, cd. Jubinal, ii. 106–150; Maundeville’s Travels, ed. Halliwell, p. 96; Aurea Legenda, ed. Grässe, cap. lvi. She was often confused with St. Mary Magdalen.

508. Northumberlond, the district, not the county. Yorkshire is, in fact, meant, as the French version expressly mentions the Humber.

510. of al a tyde, for the whole of an hour.

512. the constable; named Elda by Trivet and Gower.

519. Trivet says that she answered Elda in his own language, ‘en sessoneys,’ in Saxon, for she had learnt many languages in her youth.

525. The word deye seems to have had two pronunciations; in l. 644 it is dye, with a different rime. In fact, Mr. Cromie’s ‘Ryme-Index’ to Chaucer proves the point. On the one hand, deye rimes to aweye, disobeye, dreye, preye, seye, tweye, weye; and on the other, dye rimes to avoutrye, bigamye, compaignye, Emelye, genterye, lye, maladye, c. So also, high appears both as hey and hy.

527. forgat hir minde, lost her memory.

531. The final e in plese is preserved from elision by the cæsural pause. Or, we may read plesen; yet the MSS. have plese.

533. Hermengild; spelt Hermyngild in Trivet; answering to A. S. Eormengild (Lappenberg, Hist. England, i. 285). Note that St. Hermengild was martyred just at this very time, Apr. 13, 846.

543. plages, regions; we even find the word in Marlowe’s Tamburlaine, pt. i. act iv. sc. 4, and pt. ii. act i. sc. 1. The latter passage is—‘From Scythia to the oriental plage Of India.’

552. ‘Eyes of his mind.’ Jean de Meun has the expression les yex de cuer, the eyes of the heart; see his Testament, ll. 1412, 1683.

578. Alla, i.e. Ælla, king of Northumberland, ad 560–567; the same whose name Gregory (afterwards Pope) turned, by a pun, into Alleluia, according to the version of the celebrated story about Gregory and the English slaves, as given in Beda, Eccl. Hist. b. ii. c. 1.

584. quyte her whyle, repay her time; i.e. her pains, trouble; as when we say ‘it is worth while. ’ Wile is not intended.

585. ‘The plot of the knight against Constance, and also her subsequent adventure with the steward, are both to be found, with some variations, in a story in the Gesta Romanorum, ch. 101; MS. Harl. 2270. Occleve has versified the whole story’; Tyrwhitt. See vol. iii. p. 410, for further information. Compare the conduct of Iachimo, in Cymbeline.

609. See Troil. iv. 357.

620. Berth hir on hond, affirms falsely; lit. bears her in hand. Chaucer uses the phrase ‘to bere in hond’ with the sense of false affirmation, sometimes with the idea of accusing falsely, as here and in the Wyf of Bathes Prologue, D. 393; and sometimes with that of persuading falsely, D. 232, 380. In Shakespeare the sense is rather—‘to keep in expectation, to amuse with false pretences’; Nares’s Glossary. Barbour uses it in the more general sense of ‘to affirm,’ or ‘to make a statement,’ whether falsely or truly. In Dyce’s Skelton, i. 237, occurs the line—‘They bare me in hande that I was a spye’; which Dyce explains by ‘they accused me, laid to my charge that,’ c. He refers us to Palsgrave, who has some curious examples of it. E. g., at p. 450:—‘ I beare in hande, I threp upon a man that he hath done a dede or make hym beleve so, Ie fais accroyre . . . I beare hym in hande he was wode, Ie luy metz sus la raige, or ie luy metz sus quil estoyt enragé. What crime or yuell mayest thou beare me in hande of’; c. So also: ‘Many be borne an hande of a faute, and punysshed therfore, that were neuer gylty; Plerique facinoris insimulantur, ’ c.; Hormanni Vulgaria, sig. m. ii. ed. 1530. In Skelton’s Why Come Ye Nat to Courte, l. 449, bereth on hand simply means ‘persuades.’

631–58. Not in the original. A later insertion, of much beauty.

634. ‘And bound Satan; and he still lies where he (then) lay.’ In the Apocryphal Gospel of Nicodemus, Christ descends into hell, and (according to some versions) binds him with chains; see Piers Plowman, B. xviii. 401.

639. Susanne; see the story of Susannah, in the Apocrypha.

641. The Virgin’s mother is called Anna in the Apocryphal Gospel of James. Her day is July 26. See Aurea Legenda, ed. Grässe, cap. cxxxi; Cowper’s Apocryphal Gospels, p. 4.

647. ‘Where that he gat (could get) for himself no favour.’

660. ‘For pitee renneth sone in gentil herte’; Knightes Tale, A. 1761. And see note to Sq. Tale, F. 479.

664. us avyse, deliberate with ourselves, consider the matter again. Compare the law-phrase Le roi s’avisera, by which the king refuses assent to a measure proposed. ‘We will consider whom to appoint as judge.’

666. I.e. a copy of the Gospels in Welsh or British, called in the French prose version ‘liure des Ewangeiles.’ Agreements were sometimes written on the fly-leaves of copies of the Gospels, as may be seen in two copies of the A. S. version of them.

669. A very similar miracle is recorded in the old alliterative romance of Joseph of Arimatheạ, l. 362. The French version has:—‘a peine auoit fini la parole, qe vne mayn close, com poyn de homme, apparut deuant Elda et quant questoient en presence, et ferri tiel coup en le haterel le feloun, que ambedeus lez eus lui enuolerent de la teste, les dentz hors de la bouche; le feloun chai abatu a la terre; et a ceo dist vne voiz en le oyance de touz: Aduersus filiam matris ecclesie ponebas scandalum; hec fecisti, et tacui.’ I. e. ‘Scarcely had he ended the word, when a closed hand, like a man’s fist, appeared before Elda and all who were in the presence, and smote such a blow on the nape of the felon’s neck that both his eyes flew out of his head, and the teeth out of his mouth; and the felon fell smitten down to the earth; and thereupon a voice said in the hearing of all, “Against the daughter of Mother Church thou wast laying a scandal; this hast thou done, and I held my peace.” ’ The reading tacui suggests that, in l. 676, the word holde should rather be held; but the MSS. do not recognise this reading.

697. hir thoughte, it seemed to her; thoughte is here impersonal; so in l. 699. The French text adds that Domulde (Donegild) was, moreover, jealous of hearing the praises of Constance’s beauty.

701. Me list nat, it pleases me not, I do not wish to. He does not wish to give every detail. In this matter Chaucer is often very judicious; Gower and others often give the more unimportant matters as fully as the rest. Cf. l. 706; and see Squyeres Tale, F. 401.

703. What, why. Cf. Squyeres Tale, F. 283, 298.

716. Trivet says—‘Puis a vn demy aan passe, vint nouele al Roy que les gentz de Albanie, qe sountz les Escotz, furent passes lour boundes et guerrirent les terres le Roy. Dount par comun counseil, le Roi assembla son ost de rebouter ses enemis. Et auant son departir vers Escoce, baila la Reine Constaunce sa femme en la garde Elda, le Conestable du chastel, et a Lucius, leuesqe de Bangor; si lour chargea que quant ele fut deliueres denlaunt, qui lui feisoient hastiuement sauoir la nouele’; i. e. ‘Then, after half-a-year, news came to the king that the people of Albania, who are the Scots, had passed their bounds, and warred on the king’s lands. Then by common counsel the king gathered his host to rebut his foes. And before his departure towards Scotland, he committed Queen Constance his wife to the keeping of Elda, the constable of the castle, and of Lucius, bishop of Bangor, and charged them that when she was delivered, they should hastily let him know the news.’

722. knave child, male child; as in Clerkes Tale, E. 444.

723. at the fontstoon, i. e. at his baptism; French text—‘al baptisme fu nome Moris.’

729. to doon his avantage, to suit his convenience. He hoped, by going only a little out of his way, to tell Donegild the news also, and to receive a reward for doing so. Trivet says that the old Queen was then at Knaresborough, situated ‘between England and Scotland, as in an intermediate place.’ Its exact site is less than seventeen miles west of York. Donegild pretends to be very pleased at the news, and gives the man a rich present.

736. lettres; so in all seven MSS.; Tyrwhitt reads lettre. But it is right as it is. Lettres is sometimes used, like Lat. literae, in a singular sense, and the French text has ‘les lettres.’ Examples occur in Piers Plowman, B. ix. 38; Bruce, ii. 80. See l. 744, and note to l. 747.

738. If ye wol aught, if you wish (to say) anything.

740. Donegild is dissyllabic here, as in l. 695, but in l. 805 it appears to have three syllables. Chaucer constantly alters proper names so as to suit his metre.

743. sadly, steadily, with the idea of long continuance.

747. lettre; here the singular form is used, but it is a matter of indifference. Exactly the same variation occurs in Barbour’s Bruce, ii. 80:—

‘And, among othir, lettres ar gayn
To the byschop off Androwis towne,
That tauld how slayn wes that baroun.
The lettir tauld hym all the deid,’ c.

This circumstance, of exchanging the messenger’s letters for forged ones, is found in Matthew Paris’s account of the Life of Offa the first; ed. Wats, pp. 965–968.

748. direct, directed, addressed; French text ‘maundez.’

751. Pronounce horrible as in French.

752. The last word in this line should rather be nas (= was not), as has kindly been pointed out to me; though the seven MSS. and the old editions all have was. By this alteration we should secure a true rime.

754. elf; French text—‘ele fu malueise espirit en fourme de femme,’ she was an evil spirit in form of woman. Elf is the A. S. ælf, Icel. álfr, G. alp and elfe; Shakespeare writes ouphes for elves. ‘The Edda distinguishes between Ljósálfar, the elves of light, and Dökkálfar, elves of darkness; the latter are not elsewhere mentioned either in modern fairy tales or in old writers. . . . . In the Alvismál, elves and dwarfs are clearly distinguished as different. The abode of the elves in the Edda is A′lfheimar, fairy land, and their king the god Frey, the god of light. In the fairy tales the Elves haunt the hills; hence their name Huldufólk, hidden people; respecting their origin, life, and customs, see I′slenzkar þjóðsögur, i. 1. In old writers the Elves are rarely mentioned; but that the same tales were told as at present is clear’; note on the word álfr, in Cleasby and Vigfusson’s Icelandic Dictionary. See also Keightley’s Fairy Mythology, and Brand’s Popular Antiquities The word is here used in a bad sense, and is nearly equivalent to witch. In the Prompt. Parv. we find—‘Elfe, spryte, Lamia ’; and Mr. Way notes that these elves were often supposed to bewitch children, and to use them cruelly.

767. Pronounce ágreáble nearly as in French, and with an accent on the first and third syllables.

769. take, handed over, delivered. Take often means to give or hand over in Middle English: very seldom to convey or bring.

771. In the margin of MSS. E. Hn. Cp. and Pt. is written—‘Quid turpius ebrioso, cui fetor in ore, tremor in corpore, qui promit stulta, prodit occulta, cuius mens alienatur, facies transformatur? Nullum enim latet secretum ubi regnat ebrietas.’ This is obviously the original of the stanza, ll. 771–777; cf. note to B. 99 above. There is nothing answering to it in Trivet, but it is to be found in Pope Innocent’s treatise De Contemptu Mundi, lib. ii. c. 19— De ebrietate. Migne’s edition has ‘promittit multa’ for ‘promit stulta.’ The last clause is quoted from Prov. xxxi. 4 in the Vulgate version; our English versions omit it. See B. 2384.

778. ‘O Donegild, I have no language fit to tell,’ c.

782. mannish, man-like, i. e. harsh and cruel, not mild and gentle like a woman. But Chaucer is not satisfied with the epithet, and says he ought rather to call her ‘fiend-like.’ Perhaps it is worth while to say that in Gower’s Conf. Amant., lib. vi., where Pauli (iii. 52) has ‘Most liche to mannes creature,’ the older edition by Chalmers has the form mannish. Lines 778–84 are not in the original.

789. ‘He stowed away plenty (of wine) under his girdle,’ i. e. drank his fill.

794. Pronounce constábl’ much as if it were French, with an accent on a. In l. 808 the accent is on o. Lastly, in l. 858, all three syllables are fully sounded.

798. ‘Three days and a quarter of an hour’; i. e. she was to be allowed only three days, and after that to start off as soon as possible. Tide (like tíð in Icelandic) sometimes means an hour. The French text says ‘deynz quatre iours,’ within four days.

801. croude, push; see ll. 296, 299 above; and note to l. 299.

813–26. Lines 813–819 are not in the French, and ll. 820–826 are not at all close to the original. The former stanza, which is due to Boeth. bk. i. met. 5. 22–30, was doubtless added in the revision.

827–33. The French text only has—‘en esperaunce qe dure comencement amenera dieu a bon fyn, et qil me purra en la mere sauuer, qi en mere et en terre est de toute puissaunce.’

835. The beautiful stanzas in ll. 834–868 are all Chaucer’s own; and of the next stanza, ll. 869–875, the French text gives but the merest hint.

842. eggement, incitement. The same word is used in other descriptions of the Fall. Thus, in Piers Plowman, B. i. 65, it is said of Satan that ‘Adam and Eue he egged to ille’; and in Allit. Poems, ed. Morris, B. 241, it is said of Adam that ‘thurgh the eggyng of Eue he ete of an apple.’

852. refut, refuge; see G. 75, and A. B. C. 14.

859. As lat, pray, let. See note to Clerkes Prologue, E. 7.

873. purchace, provide, make provision. So in Troilus, bk. ii. 1125, the line ‘And of som goodly answere you purchace’ means—and provide yourself with some kind answer, i. e. be ready with a kind reply.

875–84. Much abridged from the French text.

885. tormented, tortured. However, the French text says the messenger acknowledged his drunkenness freely. Examination by torture was so common, that Chaucer seems to have regarded the mention of it as being the most simple way of telling the story.

893. out of drede, without doubt, certainly; cf. l. 869. The other equally common expression out of doute comes to much the same thing, because doute in Middle-English has in general the meaning of fear or dread, not of hesitation. See Group E. 634, 1155; and Prol. A. 487.

894. pleinly rede, fully read, read at length. In fact, Chaucer judiciously omits the details of the French text, where we read that King Ælla rushed into his mother’s room with a drawn sword as she lay asleep, roused her by crying ‘traitress!’ in a loud voice, and, after hearing the full confession which she made in the extremity of her terror, slew her and cut her to pieces as she lay in bed.

901. fleteth, floats. French text—‘le quinte an de cest exil, come ele fu flotaunt sur le mere,’ c. Cf. fleet in l. 463.

905. The name of the castle is certainly not given in the French text, which merely says it was ‘vn chastel dun Admiral de paens,’ i. e. a castle of an admiral of the Pagans.

912. gauren, gaze, stare. See note to Squ. Tale, F. 190.

913. shortly, briefly; because the poet considerably abridges this part of the narrative. The steward’s name was Thelous.

925. The word Auctor, here written in the margin of E., signifies that this stanza and the two following ones are additions to the story by the author. At the same time, ll. 925–931 are really taken from Chaucer’s own translation of Pope Innocent’s treatise De Contemptu Mundi; see further in the note to B. 99 above. Accordingly, we also find here, in the margin of E., the following Latin note:—‘O extrema libidinis turpitudo, que non solum mentem effeminat, set eciam corpus eneruat. Semper sequ[u]ntur dolor et penitentia post,’ c. This corresponds to the above treatise, lib. ii. c. 21, headed ‘De luxuria.’ The last clause is abbreviated; the original has:—‘Semper illam procedunt ardor et petulantia; semper comitantur fetor et immunditia; sequuntur semper dolor et poenitentia.’

932–45. These two stanzas are wholly Chaucer’s, plainly written as a parallel passage to that in ll. 470–504 above.

934. Golias, Goliath. See 1 Samuel xvii. 25.

940. See the story of Holofernes in the Monkes Tale, B. 3741; and the note. I select the spelling Olofernus here, because it is that of the majority of the MSS., and agrees with the title De Oloferno in the Monkes Tale.

947. In l. 465, Chaucer mentions the ‘Strait of Marrok,’ i. e. Morocco, though there is no mention of it in the French text; so here he alludes to it again, but by a different name, viz. ‘the mouth of Jubalter and Septe.’ Jubaltar (Gibraltar) is from the Arabic jabálu’t tárik, i. e. the mountain of Tarik; who was the leader of a band of Saracens that made a descent upon Spain in the eighth century. Septe is Ceuta, on the opposite coast of Africa.

965. shortly, briefly; because Chaucer here again abridges the original, which relates how the Romans burnt the Sultaness, and slew more than 11,000 of the Saracens, without a single death or even wound on their own side.

967. senatour. His name was Arsemius of Cappadocia; his wife’s name was Helen. Accent victorie on the o.

969. as seith the storie, as the history says. The French text relates this circumstance fully.

971. The French text says that, though Arsemius did not recognise Constance, she, on her part, recognised him at once, though she did not reveal it.

981. aunte. Helen, the wife of Arsemius, was daughter of Sallustius, brother of the Emperor Tiberius, and Constance’s uncle. Thus Helen was really Constance’s first cousin. Chaucer may have altered it purposely; but it looks as if he had glanced at the sentence—‘Cest heleyne, la nece Constaunce, taunt tendrement ama sa nece,’ c., and had read it as—‘This Helen . . . loved her niece so tenderly.’ In reality, the word nece means ‘cousin’ here, being applied to Helen as well as to Constance.

982. she, i. e. Helen; for Constance knew Helen.

991. to receyven, i. e. to submit himself to any penance which the Pope might see fit to impose upon him. Journeys to Rome were actually made by English kings; Ælfred was sent to Rome as a boy, and his father, Æthelwulf, also spent a year there, but (as the Chronicle tells us) he went ‘mid micelre weorðnesse,’ with much pomp.

994. wikked werkes; especially the murder of his mother, as Trivet says. See note to l. 894.

999. Rood him ageyn, rode towards him, rode to meet him; cf. l. 391. See Cler. Tale, E. 911, and the note.

1009. Som men wolde seyn, some relate the story by saying. The expression occurs again in l. 1086. On the strength of it, Tyrwhitt concluded that Chaucer here refers to Gower, who tells the story of Constance in Book ii. of his Confessio Amantis. He observes that Gower’s version of the story includes both the circumstances which are introduced by this expression. But this is not conclusive, since we find that Nicholas Trivet also makes mention of the same circumstances. In the present instance the French text has—‘A ceo temps de la venuz le Roi a Rome, comensca Moris son diseotisme aan. Cist estoit apris priuement de sa mere Constance, qe, quant il irreit a la feste ou son seignur le senatour, ’ c.; i.e. At this time of the king’s coming to Rome, Maurice began his eighteenth year. He was secretly instructed by his mother Constance, that, when he should go to the feast with his lord the senator, c. See also the note to l. 1086 below. Besides, Gower may have followed Chaucer.

1014. metes space, time of eating. This circumstance strikingly resembles the story of young Roland, who, whilst still a child, was instructed by his mother Bertha to appear before his uncle Charlemagne, by way of introducing himself. The story is well told in Uhland’s ballad entitled ‘Klein Roland,’ a translation of which is given at pp. 335–340 of my ‘Ballads and Songs of Uhland.’

- ‘They had but waited a little while,
- When Roland returns more bold;
- With hasty step to the king he comes,
- And seizes his cup of gold.
- “What ho, there! stop! you saucy imp!”
- Are the words that loudly ring.
- But Roland clutches the beaker still
- With eyes fast fixed on the king.
- The king at the first looked fierce and dark,
- But soon perforce he smiled—
- “Thou comest,” he said, “into golden halls
- As though they were woodlands wild,” ’ c.

The result is also similar; Bertha is reconciled to Charlemagne, much as Constance is to Ælla.

1034. aught, in any way, at all; lit. ‘a whit.’

1035. sighte, sighed. So also pighte, ‘pitched’; plighte, ‘plucked’; and shrighte, ‘shrieked.’ It occurs again in Troil. iii. 1080, iv. 714, 1217, v. 1633; and in the Romaunt of the Rose, l. 1746.

1036. that he mighte, as fast as he could.

1038. ‘I ought to suppose, in accordance with reasonable opinion.’ Chaucer tells the story quite in his own way. There is no trace of ll. 1038–1042 in the French, and scarcely any of ll. 1048–1071, which is all in his own excellent strain.

1056. shet, shut, closed. Compare the description of Griselda in the Clerkes Tale, E. 1058–1061.

1058. Both twyes and owne are dissyllabic.

1060. all his halwes, all His saints. Hence the term All-hallow-mas, i. e. All Saints’ day.

1061. wisly, certainly. as have, I pray that he may have; see note to l. 859 above. ‘I pray He may so surely have mercy on my soul, as that I am as innocent of your suffering as Maurice my son is like you in the face.’

1078. After this line, the French text tells us that King Ælla presented himself before Pope Pelagius, who absolved him for the death of his mother. Pelagius II. was pope in 578–90.

1086. Here again, Tyrwhitt supposes Chaucer to follow Gower. But, in fact, Chaucer and Gower both consulted Trivet, who says here—‘Constaunce charga son fitz Morice del messager [ or message] . . . . Et puis, quant Morice estoit deuaunt lempereur venuz, oue la compaignie honurable, et auoit son message fest de part le Roi son pere,’ c.; i. e. ‘Constance charged her son Maurice with the message . . . . and then, when Maurice was come before the emperor, with the honourable company, and had done his message on behalf of the king his father,’ c. Or, as before, Gower may have copied Chaucer.

1090. As he; used much as we should now use ‘as one.’ It refers to the Emperor, of course.

1091. Sente, elliptical for ‘as that he would send.’ Tyrwhitt reads send; but it is best to leave an expression like this as it stands in the MSS. It was probably a colloquial idiom; and, in the next line, we have wente. Observe that sente is in the subjunctive mood, and is equivalent to ‘he would send.’

1107. Chaucer so frequently varies the length and accent of a proper name that there is no objection to the supposition that we are here to read Cústancë in three syllables, with an accent on the first syllable. In exactly the same way, we find Grísildis in three syllables (E. 948), though in most other passages it is Grisíld. We have had Cústance, accented on the first syllable, several times; see ll. 438, 556, 566, 576, c.; also Custáncë, three syllables, ll. 184, 274, 319, 612, c. Tyrwhitt inserts a second your before Custance, but without authority.

1109. It am I; it is I. It is the usual idiom. So in the A. S. version of St. John vi. 20, we find ‘ic hyt com,’ i. e. I it am, and in a Dutch New Testament, ad 1700, I find ‘Ick ben ’t,’ i.e. I am it. The Mœso-Gothic version omits it, having simply ‘Ik im’; so does Wyclif’s, which has ‘I am.’ Tyndale, ad 1526, has ‘it ys I.’

1113. thonketh, pronounced thonk’th; so also eyl’th, B. 1171, Abyd’th, B. 1175. So also tak’th, l. 1142 below. of, for. So in Chaucer’s Balade of Truth, l. 19, we have ‘thank God of al, ’ i. e. for all things. See my notes to Chaucer’s Minor Poems, vol. i. p. 552.

1123. The French text tells us that he was named Maurice of Cappadocia, and was also known, in Latin, as Mauritius Christianissimus Imperator. Trivet tells us no more about him, except that he accounts for the title ‘of Cappadocia’ by saying that Arsemius (the senator who found Constance and Maurice and took care of them) was a Cappadocian. Gibbon says—‘The Emperor Maurice derived his origin from ancient Rome; but his immediate parents were settled at Arabissus in Cappadocia, and their singular felicity preserved them alive to behold and partake the fortune of their august son. . . . . Maurice ascended the throne at the mature age of 43 years; and he reigned above 20 years over the east and over himself.’—Decline and Fall of the Roman Empire, cap. xlv. He was murdered, with all his seven children, by his successor, Phocas the Usurper; Nov. 27, ad 600. His accession was in ad 582.

1127. The statement ‘I bere it not in minde,’ i.e. I do not remember it, may be taken to mean that Chaucer could find nothing about Maurice in his French text beyond the epithet Christianissimus, which he has skilfully expanded into l. 1123. He vaguely refers us to ‘olde Romayn gestes,’ that is, to lives of the Roman emperors, for he can hardly mean the Gesta Romanorum in this instance. Gibbon refers us to Evagrius, lib. v. and lib. vi.; Theophylact Simocatta; Theophanes, Zonaras, and Cedrenus.

1132. In the margin of MSS. E. Hn. Cp. Pt. is written—‘A mane usque ad vesperam mutabitur tempus. Tenent tympanum et gaudent ad sonum organi,’ c. See the next note.

1135. In the margin of MSS. E. Hn. Cp. Pt. is written—‘Quis vnquam vnicam diem totam duxit in sua dilectione [ vel delectatione] iocundam? quem in aliqua parte diei reatus consciencie, vel impetus Ire, vel motus concupiscencie non turbauerit? quem liuor Inuidie, vel Ardor Auaricie, vel tumor superbie non vexauerit? quem aliqua iactura vel offensa, vel passio non commouerit,’ c. Cp. Pt. insert inde before non turbauerit. This corresponds to nothing in the French text, but it is quoted from Pope Innocent’s treatise, De Contemptu Mundi, lib. i. c. 22; see note to B. 99 above. The extract in the note to l. 1132 occurs in the same chapter, but both clauses in it are borrowed; the former from Ecclus. xviii. 26, the latter from Job, xxi. 12.

1143. I gesse, I suppose. Chaucer somewhat alters the story. Trivet says that Ælla died at the end of nine months after this. Half-a-year after, Constance repairs to Rome. Thirteen days after her arrival, her father Tiberius dies. A year later, Constance herself dies, on St. Clement’s day (Nov. 23), ad 584, and is buried at Rome, near her father, in St. Peter’s Church. The date 584, here given by Trivet, should rather be 583; the death of Tiberius took place on Aug. 14, 582; see Gibbon.

The Shipman’s Prologue.

1165. The host here refers to the Man of Lawes Tale, which had just been told, and uses the expression ‘ thrifty tale’ with reference to the same expression above, B. 46. Most MSS. separate this end-link widely from the Tale, but MS. Hl. and MS. Arch. Seld. B. 14 have it in the right place. See vol. iii. pp. 417–9.

for the nones, for the nonce, for the occasion; see note to the Prologue, A. 379. The A. S. ānes (=once) is an adverb with a genitive case-ending; and, being an adverb, becomes indeclinable, and can accordingly be used as a dative case after the preposition for, which properly governs the dative.

1166. The Host here turns to the Parson (see Prol. A. 477), and adjures him to tell a tale, according to the agreement.

1167. yore, put for of yore, formerly, already.—M.

1169. Can moche good, know (or are acquainted with) much good; i. e. with many good things, Cf. B. 47.

1170. Benedicite, bless ye; i. e. bless ye the Lord; the first word of the Song of the Three Children, and a more suitable exclamation than most of those in common use at the time. In the Knightes Tale, A. 1785, where Theseus is pondering over the strange event he had just witnessed, the word is pronounced in full, as five syllables. But in A. 2115, it is pronounced, as here, as a mere trisyllable. The syllables to be dropped are the second and third, so that we must say ben’cite. This is verified by a passage in the Townley Mysteries, p. 85, where it is actually spelt benste, and reduced to two syllables only. Cf. notes to B. 1974, and Troil. i. 780.

1171. man; dat. case after eyleth. Swearing is alluded to as a prevalent vice amongst Englishmen in Robert of Brunne, in the Persones Tale of Chaucer, and elsewhere.—M.

1172. O Iankin, c.; ‘O Johnny, you are there, are you?’ That is, ‘so it is you whom I hear, is it, Mr. Johnny?’ A derisive interruption. It was common to call a priest Sir John, by way of mild derision; see Monkes Prol. (B. 3119) and Nonne Prestes Prol. (B. 4000). The Host carries the derision a little further by using the diminutive form. See note to B. 4000.

1173. a loller, a term of reproach, equivalent to a canting fellow. Tyrwhitt aptly cites a passage from a treatise of the period, referring to the Harleian Catalogue, no. 1666:—‘Now in Engelond it is a comun protectioun ayens persecutioun, if a man is customable to swere nedeles and fals and unavised, by the bones, nailes, and sides, and other membres of Christ. And to absteyne fro othes nedeles and unleful, and repreve sinne by way of charite, is mater and cause now, why Prelates and sum Lordes sclaundren men, and clepen hem Lollardes, Eretikes,’ c.

The reader will not clearly understand this word till he distinguishes between the Latin lollardus and the English loller, two words of different origin which were purposely confounded in the time of Wyclif. The Latin Lollardus had been in use before Wyclif. Ducange quotes from Johannes Hocsemius, who says, under the date 1309—‘Eodem anno quidam hypocritae gyrovagi, qui Lollardi, sive Deum laudantes, vocabantur, per Hannoniam et Brabantiam quasdam mulieres nobiles deceperunt.’ He adds that Trithemius says in his Chronicle, under the year 1315—‘ita appellatos a Gualtero Lolhard, Germano quodam.’ Kilian, in his Dictionary of Mid. Dutch, says—‘ Lollaerd, mussitator, mussitabundus’; i. e. a mumbler of prayers. This gives two etymologies for Lollardus. Being thus already in use as a term of reproach, it was applied to the followers of Wyclif, as we learn from Thomas Walsingham, who says, under the year 1377—‘Hi uocabantur a uulgo Lollardi, incedentes nudis pedibus’; and again—‘ Lollardi sequaces Joannis Wiclif.’ But the Old English loller (from the verb to loll ) meant simply a lounger, an idle vagabond, as is abundantly clear from a notable passage in Piers the Plowman, C-text (ed. Skeat), x. 188–218; where William tells us plainly—

‘Now kyndeliche, by crist · beþ suche callyd lolleres,
As by englisch of oure eldres · of olde menne techynge.
He that lolleþ is lame · oþer his leg out of ioynte,’ c.

Here were already two (if not three) words confused, but this was not all. By a bad pun, the Latin lolium, tares, was connected with Lollard, so that we find in Political Poems, i. 232, the following—

‘Lollardi sunt zizania,
Spinae, uepres, ac lollia,
Quae uastant hortum uineae.’

This obviously led to allusions to the Parable of the Tares, and fully accounts for the punning allusion to cockle, i. e. tares, in l. 1183. Mr. Jephson observes that lolium is used in the Vulgate Version, Matt. xii. 25; but this is a mistake, as the word there used is zizania. Gower, Prol. to Conf. Amant., ed. Pauli, i. 15, speaks of—

‘This newe secte of lollardie,
And also many an heresie.’

Also in book v., id. ii. 187,—

‘Be war that thou be nought oppressed
With anticristes lollardie, ’ c.

See Mosheim, Eccl. Hist. iii. 355–358; Wordsworth’s Eccl. Biography, i. 331, note.

1180. ‘He shall not give us any commentary on a gospel.’ To glose is to comment upon, with occasional free introduction of irrelevant matter. The gospel is the text, or portion of the Gospel commented upon.

1181. ‘We all agree in the one fundamental article of faith’; by which he insinuates—‘and let that suffice; we want no theological subtilties discussed here.’

1183. springen, scatter, sprink -le. The pt. t. is spreynde or spreynte; the pp. spreynd occurs in B. 422, 1830.—M. Gower, Conf. Amantis, bk. v., ed. Pauli, ii. 190, speaks of lollardie

‘Which now is come for to dwelle,
To sowe cockel with the corne.’

1185. body, i. e. self. Cf. lyf =a person, in P. Plowman, B. iii. 292.—M.

1186. See B. 3984, which suggests that there is a play upon words here. The Shipman will make his horse’s bells ring loudly enough to awake them all; or he will ring so merry a peal, as to rouse them like a church bell that awakes a sleeper.

1189. It is plain that the unmeaning words phislyas and phillyas, as in the MSS., must be corruptions of some difficult form. I think that form is certainly physices, with reference to the Physics of Aristotle, here conjoined with ‘philosophy’ and ‘law’ in order to include the chief forms of medieval learning. Aristotle was only known, in Chaucer’s time, in Latin translations, and Physices Liber would be a possible title for such a translation. Lewis and Short’s Lat. Dict. gives ‘ physica, gen. physicae, and physice, gen. physices, f.,=ϕυσική, natural science, natural philosophy, physics, Cicero, Academ. 1. 7. 25; id. De Finibus, 3. 21. 72; 3. 22. 73.’ Magister Artium et Physices was the name of a degree; see Longfellow’s Golden Legend, § vi.

That Chaucer should use the gen. physices alone, is just in his usual manner; cf. Iudicum, B. 3236; Eneidos, B. 4549; Metamorphoseos, B. 93. Tyrwhitt’s reading of physike gives the same sense.

The Shipmannes Tale.

This Tale agrees rather closely with one in Boccaccio’s Decamerone, Day viii. nov. 1. See further in vol. iii. p. 420.

1191. Seint Denys, Saint Denis, in the environs of Paris. Cf. ll. 1247, 1249, and note to 1341.

1202. us, i. e. us women. This is clear proof that some of the opening lines of this Tale were not originally intended for the Shipman, but for the Wife of Bath, as she is the only lady in the company to whom they would be suitable. We may remember that Chaucer originally meant to make each pilgrim tell four Tales; so there is nothing surprising in the fact that he once thought of giving this to the Wife. This passage is parallel to D. 337–339.

1209. perilous. Cf. D. 339: ‘it is peril of our chastitee.’

1228. Referring to the common proverb—‘As fain as a fowl [bird] of a fair day’; cf. l. 1241 below, A. 2437, G. 1342.

1233. Daun, Dan, for Lat. Dominus, corresponding to E. sir, as in ‘Sir John,’ a common title for a priest. Cf. B. 3119.

1244. Shoop him, lit. shaped himself, set about, got ready. Cf. P. Plowman, C. i. 2, xiv. 247, and the notes.

1245. Brugges, Bruges; which, as Wright remarks, was ‘the grand central mart of European commerce in the middle ages.’ Cf. P. Plowman, C. vii. 278, and the note.

1256. graunges, granges; cf. notes to A. 3668, and A. 166.

1260. Malvesye, Malmsey; so named from Malvasia, now Napoli di Malvasia, a town on the E. coast of Lacedaemonia in the Morea. See note in the Babees Book, ed. Furnivall, p. 206, where Malvasia is explained as the Ital. corruption of Monemvasia, from Gk. μόνη ἐμβασία, single entrance; with reference to its position.

1261. Vernage. In the Babees Book, ed. Furnivall, p. 203, vernage is said to be a red wine, bright, sweet, and somewhat rough, from Tuscany and Genoa, and other parts of Italy. The Ital. name is vernaccia, lit. the name of a thick-skinned grape. The information in this note and the preceding one is drawn from Henderson’s History of Ancient and Modern Wines, 1824: which see.

1262. volatyl, wild fowl, game; here used as a collective plural, to represent Lat. uolatilia. Littré quotes: ‘Tant ot les volatiles chieres’; Roman de la Rose, 20365. Wyclif has al volatile to translate cunctum uolatile, Gen. vii. 14; also my volatilis in Matt. xxii. 4, where the Vulgate has altilia. Cf. F. volaille.

1278. passed pryme, past 9 a.m. See notes to A. 3906, F. 73; and cf. B. 1396.

1281. his thinges, the things he had to say; cf. F. 78. It ‘means the divine office in the Breviary, i.e. the psalms and lessons from scripture which, being absent from the convent, he was bound to say privately’; Bell. curteisly, reverently. See note to l. 1321 below.

1287. under the yerde, still subject to the discipline of the rod. As girls were married at a very early age, this should mean ‘still quite a child.’ Cf. as hir list in l. 1286. And see E. 22. See Ælfric’s Colloquy (Wright’s Vocab. ed. Wülker, p. 102), where the boy says he is still sub uirga, on which the A. S. gloss is under gyrda. F. sous la verge (Littré).

1292. appalled, enfeebled, languid; see F. 365.

1293. dare, lie motionless. This is the original sense of the word, as in E. Friesic bedaren. So also Low G. bedaren, to be still and quiet; as in dat weer bedaart, the weather becomes settled; een bedaart mann, a man who has lost the fire of youth. Du. bedaren, to compose, to calm. The rather common M. E. phrase to droupe and dare means ‘to sink down and lie quiet,’ like a hunted animal in hiding; hence came the secondary sense ‘to lurk’ or ‘lie close,’ as in the Prompt. Parv. Cotgrave has F. blotir, ‘to squat, skowke, or lie close to the ground, like a daring lark or affrighted foul.’ Hence also a third sense, ‘to peer round,’ as a lurking creature that looks out for possible danger. The word is common in M. E., and in many passages the sense ‘to lie still’ suits better than ‘lurk,’ as it is usually explained.

1295. Were, ‘which might be,’ ‘which should happen to be’; the relative is understood. forstraught, distracted. Such is evidently the sense; but the word occurs nowhere else, and is incorrect. As far as I can make it out, Chaucer has coined this word incorrectly. The right word is destrat (vol. ii. p. 67, l. 1), from O. F. destrait, pp. of destraire, to tear asunder (as by horses), to torment, fatigue (Godefroy). Next, he turned it (1) into forstrait, pp. of forstraire ( fortraire in Cotgrave), to purloin; and (2) into forstraught, as if it were the pp. of an A. S. * for-streccan, to stretch exceedingly. Thus, he has made one change by altering the prefix, and another by misdividing the word and substituting English for French. A similar mistake is seen in the absurd form distraught, used for ‘distracted,’ though it is, formally, equivalent to dis-straught, as if made up of the prefix dis - and the pp. of strecchen, to stretch. An early instance occurs in Lydgate’s Minor Poems, ed. Halliwell, p. 206, where we find ‘ Distrauhte in thouhte,’ i.e. distracted in thought, mad. There is much confusion between the E. prefixes for-, fore -, and the F. fors-, for -. Chaucer has straughte (correctly), as the pt. t. of strecchen, in A. 2916.

1298. Accent labóured on the second syllable.

1303. ‘God knows all’; implying, ‘I can contradict you, if I choose to speak.’

1321. port-hors, for porte-hors, lit. ‘carry-abroad,’ the F. equivalent of Lat. portiforium, a breviary. Also spelt portous, portess, c. ‘The Portous, or Breviary, contained whatever was to be said by all beneficed clerks, and those in holy orders, either in choir, or privately by themselves, as they recited their daily canonical hours; no musical notation was put into these books.’—Rock, Church of our Fathers, v. iii. pt. 2, p. 212. Dan John had just been saying ‘his things’ out of it (l. 1281). The music was omitted to save space. See P. Plowman, B. xv. 122, and my note on the line.

1327. for to goon, i. e. even though going to hell were the penalty of my keeping secret what you tell me.

1329. ‘This I do, not for kinship, but out of true love.’

1335. a legende, a story of martyrdom, like that of a saint’s life.

1338. St. Martin of Tours, whose day is Nov. 11.

1341. St. Denis of France, St. Dionysius, bishop of Paris, martyred ad 272, whose day is Oct. 9. Near his place of martyrdom was built a chapel, which was first succeeded by a church, and then by the famous abbey of St. Denis, in which King Dagobert and his successors were interred. The French adopted St. Denis as their patron saint; see Chambers, Book of Days, ii. 427; Alban Butler, Lives of the Saints, Oct. 9.

1353. sit, is becoming, befits; see E. 460, 1277.

1384. Geniloun, Genilon or Ganelon, the traitor who betrayed Charlemagne’s army at Roncesvalles. For this deed he was torn to death by wild horses, according to the romance-writers. See La Chanson de Roland, l. 3735. Cf. note to B. 3579, and Book of the Duchesse, 1121, and my note upon it.

1396. chilindre, a kind of portable sun-dial, lit. cylinder. A thirteenth-century Latin treatise on the use of the chilindre was edited by Mr. E. Brock for the Chaucer Society, and I here copy his clear description of the instrument. ‘The Chilindre ( cylindrus ) or cylinder is one of the manifold forms of the sun-dial, very simple in its construction, but rude and inaccurate as a time-shower. According to the following treatise, it consists of a wooden cylinder, with a central bore from top to bottom, and with a hollow space in the top, into which a moveable rotary lid with a little knob at the top is fitted. This lid is also bored in the centre, and a string passed through the whole instrument. Upon this string the chilindre hangs [perpendicularly] when in use. The style or gnomon works on a pin fixed in the lid. When the instrument is in use, the style projects at a right angle to the surface of the cylindrical body, through a notch in the side of the lid, but can, at pleasure, be turned down and slipt into the central bore, which is made a little wider at the top to receive it. The body of the chilindre is marked with a table of the points of the shadow, a table of degrees for finding the sun’s altitude, and spaces corresponding to the months of the year and the signs of the zodiac. Across these spaces are drawn six oblique hour-lines.

‘To ascertain the time of day by the chilindre, consider what month it is, and turn the lid round till the style stands directly over the corresponding part of the chilindre; then hold up the instrument by the string so that the style points towards the sun, or in other words, so that the shadow of the style falls perpendicularly, and the hour will be shewn by the lowest line reached by the shadow.’

Another treatise of the same character was subsequently edited by Mr. Brock for the same Society. It is entitled ‘Practica Chilindri; or the Working of the Cylinder; by John Hoveden.’

There is a curious reference to the same instrument in the following passage from Horman’s Vulgaria, leaf 338, back:—‘There be iorneyringis [day-circles, dials] and instrume n t is lyke an ha n gynge pyler with a tu n ge lyllyng [lolling] out, to knowe what tyme of the day.’

In Wright’s Vocabularies, ed. Wülker, 572. 22, we find: ‘ Chilindrus, anglice a leuel; uel est instrumentum quo hore notantur, anglice a chylaundre.’ It thus appears that the reading kalendar, in the old editions, is due to a mistake.

The most interesting comment on this passage is afforded by the opening lines of the Prologue to Part II. of Lydgate’s Siege of Thebes, where Lydgate is clearly thinking of Chaucer’s words. Here also the black-letter edition of 1561 has Kalendar, but the reading of MS. Arundel 119 (leaf 18) is more correct, as follows:—

‘Passed the throp of Bowton on the Ble,
By my chilyndre I gan anon to se,
Thorgh the sonne, that ful cler gan shyne,
Of the clok[ke] that it drogh to nyne.’

pryme of day, 9 a.m., in the present passage; see above, and note the preparations for dinner in ll. 1399–1401; the dinner-hour being 10 a.m. See also note to A. 3906. ‘Our forefathers dined at an hour at which we think it fashionable to breakfast; ten o’clock was the time established by ancient usage for the principal meal’; Our Eng. Home, p. 33. In earlier times it was nine o’clock; see Wright, Hist. of Domestic Manners, p. 155.

1399. ‘As cheery as a magpie.’

1404. Qui la ? who’s there. All the MSS. agree in thus cutting down the expression qui est la to two words; and this abbreviation is emphasised by the English gloss ‘Who ther’ in E. and Hn.; Cm. has Who there, without any French. It is clear, too, that the line is imperfect at the caesura, thus:—

Qui la ? | quod he. | — Pe | ter it | am I ∥

This medial pause is probably intentional, to mark the difference between the speakers. Ed. 1532 (which Tyrwhitt follows) has Qui est la, in order to fill out the line. Wright has the same; and (as usual) suppresses the fact that the word est is not in the MS. which he follows ‘with literal accuracy.’

Peter ! by Saint Peter! a too common exclamation, shewing that even women used to swear. It occurs again in D. 446, 1332, and Hous of Fame, 1034, 2000.

1412. elenge, pronounced (eeléngga), in a dreary, tedious, lonely manner; drearily. From A. S. ǣlenge, lengthy, protracted; a derivative from lang, long; see P. Plowman, C. i. 204, and the note. In Pegge’s Kenticisms (E. D. S. Gloss. C. 3), we have: ‘ Ellinge [ pronounced éllinj], adj. solitary, lonely, melancholy, farre from neighbours. See Ray.’ It is also still in use in Sussex. The usual derivation from A.S. ellende, foreign, is incorrect; but it seems to have been confused with this word, whence the sense of ‘strange, foreign,’ was imported into it. See Alange in the New E. Dictionary.

1413. go we dyne, let us go and dine; as in P. Plowman, C. i. 227.

1417. Seint Yve. ‘St. Ivia, or Ivo,’ says Alban Butler, ‘was a Persian bishop, who preached in England in the seventh century.’ He died at St. Ive’s in Huntingdonshire. A church was also built in his honour at St. Ive’s in Cornwall. His day is April 25. This line is repeated in D. 1943. Cf. A. 4264.

1421. dryve forth, spend our time in; cf. P. Plowman, C. i. 225.

1423. pleye, ‘take some relaxation by going on a pilgrimage’; clearly shewing the chief object of pilgrimages. Cf. D. 557. The line also indicates that it was a practice, when men could no longer make a show in the world, to go on a pilgrimage, or ‘go out of the way’ somewhere, to avoid creditors.

1436. houshold. So in E. Hn. Cm.; Cp. Pt. Ln. Hl. T. have housbonde, housbond, but the application of this word to a housewife is not happy.

1441. messe, mass; it seems to have been said, on this occasion, about 9.30 a.m. It did not take long; cf. l. 1413.

1445. At-after, soon after. This curious form is still in use; see the Cleveland Glossary. So in the Whitby Glossary:—‘All things in order; ploughing first, sowing at-after. ’ Cf. ‘ at-after supper,’ Rich. III. iv. 3. 31; and see At, § 40, in the New E. Dict. We find also at-under and at-before. It occurs again in F. 1219.

1466. a myle-wey, even by twenty minutes (the time taken to walk a mile).

1470. Graunt mercy of, many thanks for.

1476. ‘God defend (forbid) that ye should spare.’

1484. took, handed over, delivered; see note to P. Plowman, C. iv. 47. And see l. 1594 below.

1496. let, leadeth, leads; note the various readings. Cf. ‘Thet is the peth of pouerte huerby let the holy gost tho thet,’ c.; i.e. that is the path of poverty whereby the Holy Ghost leads those that, c.—Ayenbite of Inwyt, p. 185; and so again in the same, p. 115, l. 9, and p. 51, l. 13. In P. Plowman, B. iii. 157, the Rawlinson MS. has let instead of ledeth.

1499. crowne; alluding to the priestly tonsure. See note to P. Plowman, C. i. 86.

1506. For bolt-upright, see note to A. 4194. This line is defective in the first foot; read—Hav’ | hir in | his, c. Tyrwhitt reads Haven, but admits, in the notes, that the final n came out of his own head.

1515. the faire, the fair at Bruges. On fairs, see the note to P. Plowman, C. vii. 211.

1519. chevisaunce, a contract for borrowing money on his credit; see A. 282, and note to P. Plowman, B. v. 249. For the purpose of making such a contract, a proportional sum had to be paid down in ready money; see note to l. 1524.

1524. ‘A certain (number of) franks; and some (franks) he took with him.’ The latter sum refers to the money he had to pay down in order to get the chevisance made. See note to Wyclif’s Works, ed. Matthew, p. 528. And see l. 1558.

1542. Here sheeld is used as a plural, by analogy with pund, i.e. pounds. A sheeld was a French écu, or crown; see A. 278.

1557. Lumbardes, Lombards, the great money-lenders and bankers of the middle ages. Cf. ‘Lumbardes of Lukes, that lyuen by lone as lewes,’ Lombards from Lucca, that live by lending, as Jews do; P. Plowman, C. v. 194. Owing to the accent, Lumbard’s is dissyllabic.

1558. bond is misprinted hond in Wright’s edition; MS. Hl. has bond, correctly, though the note in Bell says otherwise.

1592. Marie, by St. Mary; the familiar ‘Marry!’ as used by our dramatists.

1595. yvel thedom, ill success. Cf. ‘Now, sere, evyl thedom com to thi snoute’; Coventry Mysteries, p. 139. This is printed by Halliwell in the form—‘Now, sere evyl Thedom, com to thi snoute,’ i.e. ‘now, sir Ill Success, come to thy snout’; but how a man can come to his own nose, we are not told.

1599. bele chere, fair entertainment, hospitality. Bele =mod. F. belle.

1606. ‘Score it upon my tally,’ make a note of it. See A. 570, and note to P. Plowman, C. v. 61.

1613. to wedde, as a pledge (common). Cf. A. 1218.

1621. large, liberal; hence E. largesse, liberality.

The Prioress’s Prologue.

1625. corpus dominus; of course for corpus domini, the Lord’s body. But it is unnecessary to correct the Host’s Latin.

1626. ‘Now long mayest thou sail along the coast!’

1627. marineer, Fr. marinier; we now use the ending - er; but modern words of French origin shew their lateness by the accent on the last syllable, as engineer. —M. The Fr. pionnier is pioner in Shakespeare, but is now pioneer.

1628. ‘God give this monk a thousand cart-loads of bad years!’ He alludes to the deceitful monk described in the Shipman’s Tale. A last is a very heavy load. In a Statute of 31 Edw. I. a weight is declared to be 14 stone; 2 weights of wool are to make a sack; and 12 sacks a last. This makes a last of wool to be 336 stone, or 42 cwt. But the dictionaries shew that the weight was very variable, according to the substance weighed. The word means simply a heavy burden, from A. S. hlæst, a burden, connected with hladan, to load; so that last and load are alike in sense. Laste, in the sense of heavy weight, occurs in Richard the Redeles, ed. Skeat, iv. 74. Quad is the Old English equivalent of the Dutch kwaad, bad, a word in very common use. In O. E., þ e qued means the evil one, the devil; P. Pl. B. xiv. 189. Cf. note to A. 4357. The omission of the word of before quad may be illustrated by the expression ‘four score years,’ i.e. of years.

1630. ‘The monk put an ape in the man’s hood, and in his wife’s too.’ We should now say, he made him look like an ape. The contents of the hood would be, properly, the man’s head and face; but neighbours seemed to see peeping from it an ape rather than a man. It is a way of saying that he made a dupe of him. In the Milleres Tale (A. 3389), a girl is said to have made her lover an ape, i.e. a dupe; an expression which recurs in the Chanones Yemannes Tale, G. 1313. Spenser probably borrowed the expression from this very passage; it occurs in his Faerie Queene, iii. 9. 31:—

‘Thus was the ape,
By their faire handling, put into Malbeccoes cape. ’

1632. ‘Never entertain monks any more.’

1637. See the description of the Prioress in the Prologue, A. 118.

The Prioresses Tale.

For general remarks upon this Tale, see vol. iii. p. 421.

1643. Cf. Ps. viii. 1-2. The Vulgate version has—‘Domine Dominus noster, quam admirabile est nomen tuum in uniuersa terra! Quoniam eleuata est magnificentia tua super caelos! Ex ore infantium et lactentium perfecisti laudem,’ c.

1650. can or may, know how to, or have ability to do.

1651. The ‘white lily’ was the token of Mary’s perpetual virginity. See this explained at length in Rock, Church of our Fathers, iii. 245.

1655. ‘For she herself is honour, and, next after her Son, the root of bounty, and the help (or profit) of souls.’

1658. Cf. Chaucer’s A. B. C., or Hymn to the Virgin, (Minor Poems, vol. i. p. 266), where we find under the heading M—

‘Moises, that saugh the bush with flaumes rede
Brenninge, of which ther never a stikke brende,
Was signe of thyn unwemmed maidenhede;
Thou art the bush, on which ther gan descende
The Holy Gost, the which that Moises wende
Had been a-fyr.’

So also in st. 2 of an Alliterative Hymn in Warton, Hist. Eng. Poetry, ed. Hazlitt, ii. 284.

1659. ‘That, through thy humility, didst draw down from the Deity the Spirit that alighted in thee.’

1660. thalighte=thee alighte, the two words being run into one. Such agglutination is more common when the def. art. occurs, or with the word to; cf. Texpounden in B. 1716.

1661. lighte may mean either (1) cheered, lightened; or (2) illuminated. Tyrwhitt and Richardson both take the latter view; but the following passage, in which hertes occurs, makes the former the more probable:—

‘But nathelees, it was so fair a sighte
That it made alle hir hertes for to lighte. ’
Sq. Ta.; F. 395.

1664. Partly imitated from Dante, Paradiso, xxxiii. 16:—

‘La tua benignità non pur soccorre
A chi dimanda, ma molte fiate
Liberamente al dimandar precorre.
In te misericordia, in te pietate,
In te magnificenza, in te s’aduna
Quantunque in creatura è di bontate.

1668. goost biforn, goest before, dost anticipate. of, by. The eighth stanza of the Seconde Nonnes Tale (G. 50–56) closely resembles ll. 1664–70; being imitated from the same passage in Dante.

1677. Gydeth, guide ye. The plural number is used, as a token of respect, in addressing superiors. By a careful analysis of the words thou and ye in the Romance of William of Palerne, I deduced the following results, which are generally true in Mid. English. ‘ Thou is the language of a lord to a servant, of an equal to an equal, and expresses also companionship, love, permission, defiance, scorn, threatening: whilst ye is the language of a servant to a lord, and of compliment, and further expresses honour, submission, or entreaty. Thou is used with singular verbs, and the possessive pronoun thine; but ye requires plural verbs, and the possessive your. ’—Pref. to Will. of Palerne, ed. Skeat, p. xlii. Cf. Abbott’s Shakespearian Grammar, sect. 231.

1678. Asie, Asia; probably used, as Tyrwhitt suggests, in the sense of Asia Minor, as in the Acts of the Apostles.

1679. a Iewerye, a Jewry, i. e. a Jews’ quarter. In many towns there was formerly a Jews’ quarter, distinguished by a special name. There is still an Old Jewry in London. In John vii. 1 the word is used as equivalent to Judea, as also in other passages in the Bible and in Shakesp. Rich. II, ii. 1. 55. Chaucer (House of Fame, 1435) says of Josephus—

‘And bar upon his shuldres hye
The fame up of the Jewerye. ’

Thackeray uses the word with an odd effect in his Ballad of ‘The White Squall.’ See also note to B. 1749.

1681. vilanye. So the six MSS.; Hl. has felonye, wrongly. In the margin of the Ellesmere MS. is written ‘turpe lucrum,’ i. e. vile gain, which is evidently the sense intended by lucre of vilanye, here put for villanous lucre or filthy lucre, by poetical freedom of diction. See Chaucer’s use of vilanye in the Prologue, A. 70 and A. 726.

1684. free, unobstructed. People could ride and walk through, there being no barriers against horses, and no termination in a cul de sac. Cf. Troilus, ii. 616–8.

1687. Children an heep, a heap or great number of children. Of is omitted before children as it is before quad yere in B. 1628. For heep, see Prologue, A. 575.

1689. maner doctrine, kind of learning, i. e. reading and singing, as explained below. Here again of is omitted, as is usual in M.E. after the word maner; as—‘In another maner name,’ Rob. of Glouc. vol. i. p. 147; ‘with somme manere crafte,’ P. Plowman, B. v. 25: ‘no maner wight,’ Ch. Prol. A. 71; c. See Mätzner, Englische Grammatik, ii. 2. 313. men used, people used; equivalent to was used. Note this use of men in the same sense as the French on, or German man. This is an excellent instance, as the poet does not refer to men at all, but to children. Moreover, men (spelt me in note to B. 1702) is an attenuated form of the sing. man, and not the usual plural.

1693. clergeon, not ‘a young clerk’ merely, as Tyrwhitt says, but a happily chosen word implying that he was a chorister as well. Ducange gives—‘ Clergonus, junior clericus, vel puer choralis; jeune clerc, petit clerc ou enfant de chœur’; see Migne’s edition. And Cotgrave has—‘ Clergeon, a singing man, or Quirester in a Queer [choir].’ It means therefore ‘a chorister-boy.’ Cf. Span. clerizon, a chorister, singing-boy; see New E. Dict.

1694. That, as for whom. A London street-boy would say—‘ which he was used to go to school.’ That . . . his =whose.

1695. wher-as, where that, where. So in Shakespeare, 2 Hen. VI. i. 2. 58; Spenser, F. Q. i. 4. 38. See Abbott’s Shakesp. Grammar, sect. 135. thimage, the image; alluding to an image of the Virgin placed by the wayside, as is so commonly seen on the continent.

1698. Ave Marie; so in Spenser, F. Q. i. 1. 35. The words were—‘Aue Maria, gratia plena; Dominus tecum; benedicta tu in mulieribus, et benedictus fructus uentris tui. Amen.’ See the English version in Specimens of Early English, ed. Morris and Skeat, p. 106. It was made up from Luke i. 28 and i. 42. Sometimes the word Jesus was added after tui, and, at a later period, an additional clause—‘Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen.’ See Rock, Church of our Fathers, iii. 315; and iii. pt. 2, 134.

1702. ‘For a good child will always learn quickly.’ This was a proverbial expression, and may be found in the Proverbs of Hending, st. 9:—

‘Me may lere a sely fode [ one may teach a good child ]
That is euer toward gode
With a lutel lore;
Yef me nul [ if one will not ] him forther teche,
Thenne is [ his ] herte wol areche
Forte lerne more.
Sely chyld is sone ylered; Quoth Hendyng.’

1704. stant, stands, is. Tyrwhitt says—‘we have an account of the very early piety of this Saint in his lesson; Breviarium Romanum, vi. Decemb.—Cuius uiri sanctitas quanta futura esset, iam ab incunabulis apparuit. Nam infans, cum reliquas dies lac nutricis frequens sugeret, quarta et sexta feria (i. e. on Wednesdays and Fridays ) semel duntaxat, idque uesperi, sugebat.’ Besides, St. Nicholas was the patron of schoolboys, and the festival of the ‘boy-bishop’ was often held on his day (Dec. 6); Rock, Church of our Fathers, iii. 2. 215.

1708. Alma redemptoris mater. There is more than one hymn with this beginning, but the one meant is perhaps one of five stanzas printed in Hymni Latini Medii Ævi, ed. F. J. Mone, vol. ii. p. 200, from a St. Gallen MS. no. 452, p. 141, of the thirteenth century. The first and last stanzas were sung in the Marian Antiphon, from the Saturday evening before the 1st Sunday in Advent to Candlemas day. In l. 4 we have the salutation which Chaucer mentions (l. 1723), and in the last stanza is the prayer (l. 1724). These two stanzas are as follows:—

‘Alma redemptoris mater,
quam de caelis misit pater
propter salutem gentium;
tibi dicunt omnes “aue!”
quia mundum soluens a uae
mutasti uocem flentium. . . . .
Audi, mater pietatis,
nos gementes a peccatis
et a malis nos tuere;
ne damnemur cum impiis,
in aeternis suppliciis,
peccatorum miserere.’

There is another anthem that would suit almost equally well, but hardly comes so near to Chaucer’s description. It occurs in the Roman Breviary, ed. 1583, p. 112, and was said at compline from Advent eve to Candlemas day, like the other; cf. l. 1730. The words are:—

‘Alma redemptoris mater, quae peruia caeli
Porta manes, et stella maris, succurre cadenti,
Surgere qui curat, populo: Tu quae genuisti,
Natura mirante, tuum sanctum Genitorem,
Virgo priùs ac posteriùs, Gabrielis ab ore
Sumens illud “Aue!” peccatorum miserere.’

In the Myrour of Our Lady, ed. Blunt, p. 174, an English translation of the latter anthem is given, with the heading ‘Alma redemptoris mater.’

1709. antiphoner, anthem-book. ‘The Antiphoner, or Lyggar, was always a large codex, having in it not merely the words, but the music and the tones, for all the invitatories, the hymns, responses, versicles, collects, and little chapters, besides whatever else belonged to the solemn chanting of masses and lauds, as well as the smaller canonical hours’; Rock, Church of our Fathers, v. 3, pt. 2, p. 212.

1710. ner and ner, nearer and nearer. The phrase come neor and neor (=come nearer and nearer) occurs in King Alisaunder, in Weber’s Metrical Romances, l. 599.

1713. was to seye, was to mean, meant. To seye is the gerundial or dative infinitive; see Morris, Hist. Outlines of English Accidence, sect. 290.

1716. Texpounden, to expound. So also tallege =to allege, Kn. Ta., A. 3000 (Harl. MS.); tespye =to espy, Nonne Pr. Ta., B. 4478. See note to l. 1733.

1726. can but smal, know but little. Cf. ‘the compiler is smal learned’; Old Plays, ed. Hazlitt, i. 10.—M. Cf. coude =knew, in l. 1735.

1733. To honoure; this must be read tonóure, like texpounden in l. 1716.

1739. To scholeward; cf. From Bordeaux ward in the Prologue, A. 397.—M.

1749. The feeling against Jews seems to have been very bitter, and there are numerous illustrations of this. In Gower’s Conf. Amant. bk. vii, ed. Pauli, iii. 194, a Jew is represented as saying—

‘I am a Jewe, and by my lawe
I shal to no man be felawe
To kepe him trouth in word ne dede.’

In Piers the Plowman, B. xviii. 104, Faith reproves the Jews, and says to them—

‘ȝe cherles, and ȝowre children · chieue [ thrive ] shal ȝe neure,
Ne haue lordship in londe · ne no londe tylye [ till ,
But al bareyne be · vsurye vsen,
Which is lyf þat owre lorde · in alle lawes acurseth.’

See also P. Pl., C. v. 194. Usury was forbidden by the canon law, and those who practised it, chiefly Jews and Lombards, were held to be grievous sinners. Hence the character of Shylock, and of Marlowe’s Jew of Malta. Cf. note on the Jews in England in the Annals of England, p. 162.

1751. honest, honourable; as in the Bible, Rom. xii. 17, c.

1752. swich, such. The sense here bears out the formation of the word from so-like. —M.

1753. your, of you. Shakespeare has ‘in your despite,’ Cymb. i. 6. 135; ‘in thy despite,’ 1 Hen. VI, iv. 7. 22. Despite is used, like the Early and Middle English maugre, with a genitive; as maugre þin, in spite of thee, in Havelok, ll. 1128, 1789.—M.