Skip to main content

Full text of "Early English poetry, ballads, and popular literature of the Middle Ages ;"

See other formats 


PR 
1101 


Southern  Branch 
of  the 

University  of  California 

Los  Angeles 

Form  L-l 

\\  0  \ 

V.  £.0 


This  book  is  DUE  on  last  date  stamped  below 


$ercp  ^ocietjn 


EARLY  ENGLISH  POETRY, 
BALLADS, 

AND   POPULAR   LITERATURE 
OF   THE   MIDDLE   AGES, 

EDITED   FROM   ORIGINAL   MANUSCRIPTS 
AND    SCARCE   PUBLICATIONS. 

4  5  >i  9  i 

VOL.    XXVI. 


LONDON. 
PRINTED    FOR   THE    PERCY    SOCIETY, 

BD8,  GT,  QUJ  ET, 

I.I  .<  OI.N's-I.N.N-FIM   i 


V,^(p 


CONTENTS  OF  VOL.  XXV 1. 


THE    CANTERBURY    TALES    OF    CHAUCER, 
VOL.  III. 


EDITED    BY   T.    WRIGHT,    ESQ. 


THE  CANTERBURY  TALES 

OF    GEOFFREY    CHAUCER 
A     NEW     TEXT 

WITH   ILLUSTRATIVE 

NOTES 

I.  hi  HID    BY 

THOMAS    WRIGHT,    ESQ.,    M.A.,    F.S.A.,    etc. 

Coriesponding  Member  ■>!  the  Institute  of  France  [Academie 
dee  Iiimi  Iptions  ••!  Belles  Lettres 

VOLUME  THE  THIRD 


LONDON 
PRINTED    FOR    THE    PERCY    SOCIETY 

BY  T.  RICHARDS,  87,  GRE  VI    Ql  II  N   Bl  REE  I 
MDOCOLI. 


Efje  $ercu  £octctu. 


President. 
THE  RIGHT  HON.  LORD  BRAYBROOKE,  F.S.A. 


Council. 


THOMAS  AMYOT,  Esq.,  F.R.S..  F.S.A. 

WILLIAM  HENRY  BLACK,  Esq. 

W.  DURRANT  COOPER,  Esq.,  F.S.A. 

T.  CROFTON  CROKER,  Esq.  F.S.A.,  M.K.I. A 

J,  H.  DIXON,  Esq. 

FREDERICK  WILLIAM  FAIRHOLT,  Esq.,  F.S.A. 

W.  D.  HAGGARD,  Esq.,  F.S.A. 

JAMES  ORCHARD  HALLIWELL,  Esq.,  F.R.S.,  F.S.A., 
Honorary  Secretary. 

SIR  EDWARD  BULWER  IA'TTON,  Bart. 

JAMES  PRIOR,  Esq.,  F.S.A.,  M.R.I. A. 

WILLIAM  SANDYS,  Esq.,  F.S.A. 

C.  ROACH  SMITH,  Esq.,  F.S.A. 

RICHARD  JOHN  SMITH,  Esq. 

THE  REV.  J.  REYNELL  WREFORD,  D.D.,  F.S.A. 

THOMAS  WRIGHT,  Esq.,  M.A.,  F.S.A..  Treasurer. 


THE    CANTERBURY    TALES. 


THE  PROLOGE  OF  THE  MONKES  TALE. 

Whan  ended  was  my  tale  of  Melibe, 

And  of  Prudence  and  hire  benignite, 

Oure  hoste  sayde,  "  As  I  am  faithful  man, 

And  by  the  precious  corpus  Madryan ! 

I  hadde  lever  than  a  barel  ale 

That  gode  leef  my  wyf  had  herd  this  tale.  15380 

For  sche  is  no  thing  of  such  pacience 

As  was  this  Melibeus  wyf  dame  Prudence. 

By  Goddes  boones !  whan  I  bete  my  knaves, 

Sche  bringeth  me  forth  the  grete  clobbet  staves, 

And  crieth,  '  slee  the  dogges  everychon  ! 

And  breke  of  hem  bothe  bak  and  bon ! ' 

And  if  that  eny  neghebour  of  myne 

Wol  nought  to  my  wyf  in  chirche  enclyne, 

Or  be  so  hardy  to  hir  to  trespace, 

Whan  sche  comth  horn,  sche  rampeth  in  my  face,   1:»390 

And  crieth,  '  false  coward,  wreke  thy  wyf  ! 

By  corpes  bones  !  I  wil  have  thy  knyf, 

And  thou  schalt  have  my  distaf  and  go  spynne.' 


15378 — corpus  Madryan.     Urry  explains  this  as  referring  to  the  relics 
of  St.  Materne  of  Treves. 

vol..  111.  I! 


2  THE    CANTERBURY    TALES. 

Fro  day  to  night  right  thus  sche  wil  bygynne  ; 

*  Alias  ! '  sche  saith,  '  that  ever  I  was  i-schape, 

To  wedde  a  mylk-sop  or  a  coward  ape, 

That  wil  he  over-lad  with  every  wight ! 

Thou  darst  nought  stonde  by  thy  wyves  right.' 

This  is  my  lif,  but  if  that  I  wil  fight ; 

And  out  atte  dore  anoon  I  most  me  dight,  15400 

And  ellis  I  am  lost,  hut  if  that  I 

Be  lik  a  wilde  leoun  fool-hardy. 

I  wot  wel  sche  wol  do  me  sle  som  day 

Som  neighebor,  and  thanne  renne  away. 

For  I  am  perilous  with  knyf  in  honde, 

Al  he  it  that  I  dar  not  hir  withstonde. 

For  sche  is  big  in  armes,  by  my  faith ! 

That  schal  he  fynde  that  hire  mysdoth  or  saitb. 

But  let  us  passe  away  fro  this  matiere. 

My  lord  the  monk,"  quod  he,  "  be  inery  of  chere,    I541Q 

For  ye  schul  telle  a  tale  trewely. 

Lo,  Rowchestre  stant  heer  faste  by. 

Ryde  forth,  myn  ougime  lord,  brek  nought  oure  game  ! 

But,  by  my  trouthe,  I  can  not  youre  name  ; 

Whether  schal  I  calle  yow  my  lord  dan  Johan, 

Or  daun  Thomas,  or  elles  dan  Albon  ? 

Of  what  hous  he  ye,  by  your  fader  kyn  ? 

I  vow  to  God  thou  hast  a  fulfair  skyn  ! 

It  is  a  gentil  pasture  ther  thou  gost ; 

Thow  art  not  lik  a  penaunt  or  a  goost.  15420 

Upon  my  faith,  thou  art  an  officer, 

Som  worthy  sexteyn,  or  some  celerer  ; 

For,  by  my  fader  soule,  as  to  my  doome, 


THE    MONEES    PROLOGE.  -J 

Thou  art  a  maister  whan  thou  art  at  hoom, 
No  pover  cloysterer,  ne  non  novys, 

But  a  governour  bothe  wily  and  wys  ; 

And  therwithal  of  brawne  and  of  bones 

A  wel  faryng  persone  for  the  noones. 

I  praye  God  give  him  confusioun, 

That  first  the  broughte  to  religioun  !  \mso 

Thow  woldist  han  be  a  trede-foul  aright ; 

Haddist  thou  as  gret  a  leve  as  thou  hast  might 

To  performe  al  thi  wil  in  engendrure, 
Thow  haddist  bigeten  many  a  creature. 

Alias  !  why  werest  thou  so  wyd  a  cope  ? 

God  gif  me  sorwe  !  and  I  were  a  pope, 

Nought  only  thou,  but  every  mighty  man, 

Though  he  were  schore  brode  upon  his  pau, 

Schuld  han  a  wif ;  for  al  this  world  is  lorn, 

Religioun  hath  take  up  al  the  corn  '5440 

Of  tredyng,  and  we  burel  men  ben  schrympes  ; 

Of  feble  trees  ther  cometh  feble  ympes. 

This  makith  that  oure  heires  ben  so  sclender 

And  bible,  that  thay  may  not  wel  engender. 

This  maketh  that  oure  wyfes  wol  assaye 

Religious  folk,  for  thay  may  bettre  paye 

Of  Venus  payementes  than  may  we. 


L 5424— a  maister.  The  Harl.  MS.  reads  an  officer,  which  probably 
slipped  in  by  the  negligence  of  a  scribe,  who  bad  those  words  on  bis  ear 
from  line  15421.  The  present  reading  is  given  from  the  Lansd.  MS.  and 
Tyrwhitt. 

15426 — bolhe.  I  have  added  lliis  word  as  apparently  necessary  to  the 
metre,  though  found  neither  in  the  Harl.  MS  nor  Lansd.  Ms. 

1  ">  132 — thou  hast.  These  words  are  added  from  tbe  Lansd.  MS.,  and 
seem  necessary  to  the  sense  and  metre. 

B  2 


4  THE    CANTERBURY.    TALKS. 

God  woot,  no  lusscheburghes  paye  ye  ! 

But  beth  nought  wroth,  my  lorde,  though  I  play, 

For  oft  in  game  a  soth  I  have  herd  say."  15450 

This  worthy  monk  took  al  in  pacience, 
And  saide,  "  I  wol  doon  al  my  diligence, 
Als  fer  as  souneth  into  honeste, 
To  telle  yow  a  tale,  or  tuo  or  thre  ; 
And  if  yow  lust  to  herken  hider-ward, 
I  will  yow  say  the  lif  of  seint  Edward, 
Or  elles  first  tregedis  wil  I  yow  telle, 

15448 — lusscheburghes.      A  somewhat  similar  comparison  occurs  in 
Piers  Ploughman,  1.  10322. 

"  Ac  there  is  a  defaute  in  the  folk 

That  the  feith  kepeth  ; 

Wherfore  folk  is  the  fehler, 

And  noght  ferm  of  bileve, 

As  in  lassheburwes  is  a  hither  alay 

And  yet  loketh  he  like  a  sterlyng. 

The  merit  of  that  monee  is  good, 

Ac  the  metal  is  feehle." 
In  fact,  the  coin  alluded  to  was  a  hase  money  (a  hither,  or  bad,  alay), 
which  was  brought  into  this  country  in  considerable  quantities  in  the 
times  of  the  first  Edwards,  and,  as  we  see  from  the  specimens  existiug,  it 
must  when  new  have  easily  passed  for  the  sterling  money  of  the  English 
kings.  The  name  appears  to  have  been  derived  from  its  being  struck  at 
Luxemburg,  by  the  counts.  The  annexed  cut  represents  one  of  these 
coins;   the  legend  on  the  obverse,  ovale  de  lvsenb.,  and  on  the  reverse 

MONETA  SERENE.    It  Was  struck 

by  Gualeran,  count  of  Luxem- 
burg, in  the  latter  end  of  the 

An  sorts  ot  lalse  money  ap- 
pear to  have  been  continually 
brought  into  this  country  in  the 
Middle  Ages  ;  but  these  lussche- 
burghes seem  to  have  been  the 
greatest  cause  of  annoyance.  In  the  year  1346  the  petition  of  the  Commons 
in  the  parliament  assembled  at  Westminster,  pointed  out  several  mal-prac- 
tices  which  were  supposed  to  be  the  cause  of  the  scarcity  of  good  money  at 
that  time,  and  began  with  stating,  that  many  merchants  and  others  carried 
the  good  money  out  of  the  realm,  and  brought  in  its  room  false  money 
called  lusshebourues,  which  were  worth  only  eight  shillings  the  pound,  or 


THE    MONKES    I'HOLOGE.  D 

Of  which  I  have  an  hundred  in  my  celle. 

Tregedis  is  to  sayn  a  certeyn  storie, 

As  olde  bookes  maken  us  naemorie,  154<J0 

Of  hem  that  stood  in  greet  prosperite, 

And  is  y-fallen  out  of  heigh  degre  ' 

Into  miserie,  and  endith  wrecchedly  ; 

And  thay  ben  versifyed  comunly 

Of  six  feet,  which  men  clepe  exametrou. 

In  prose  ben  eek  endited  many  oon  ; 

In  metre  eek,  in  many  a  sondry  wise  ; 

Lo,  this  declaryng  ought  y-nough  suffise. 

Now  herkneth,  if  yow  likith  for  to  heere  ; 

But  first  I  yow  biseche  in  this  matiere,  15470 

Though  I  by  ordre  telle  not  thise  thinges, 

Be  it  of  popes,  emperours,  or  kynges, 

After  her  age,  as  men  may  write  fynde, 

But  telle  hem  som  bifore  and  som  byhynde, 

As  it  cometh  now  to  my  remembraunce, 

Haveth  me  excused  of  myn  ignoraunce. 

less ;  by  which  means  the  importers,  and  they  who  took  them  at  a  low  price 
to  utter  again,  %vere  suddenly,  wrongfully,  and  beyond  measure  en- 
riched ;  whilst  they  who  were  unable  to  distinguish  the  said  money  were 
cheated  and  impoverished,  and  the  whole  realm  was  fraudulently  filled 
with  those  base  coins.  In  1347,  the  false  lusshebourues  still  coutinued 
to  be  brought  into  the  kingdom  in  great  quantities,  and  the  Commons 
petitioned  that  the  guilty  might  sutler  the  punishment  of  drawing  and 
hanging.  In  1348,  it  was  again  necessary  to  forbid  the  circulation  of 
lussheburghs  ;  and  in  1351,  the  Statute  of  Purveyors  was  passed,  which 
(cap.  11)  declares  what  offences  shall  be  adjudged  treason,  amongst 
which  is  this  :  if  a  man  counterfeit  the  king's  seal  on  his  money,  and  if 
a  man  bring  false  money  into  the  realm,  counterfeit  of  the  money  of 
England,  as  the  money  called  lushburgh,  or  other  like  to  the  said  money 
of  England,  etc. 

lo4(i7 — I  have  ventured  to  emendate  this  line  from  the  Lansd.  MS. 
The  Bail.  MS.  lias."  And  in  metre  eek,  ami  In  sundry  wise",  in  which 
both  sense  and  metre  suffer 


THE    CANTEUBT'llV    TALES. 


TILE    MONKES    TALE. 


I  wol  by-waile,  in  inaner  of  tregedye, 
The  harm  of  hem  that  stood  in  heigh  degre, 
And  fallen  so  ther  is  no  remedye 

To  bring  hem  out  of  her  adversite  ;  15480 

For  certeynly,  whan  fortune  lust  to  flee, 
Ther  may  no  man  the  cours  of  hir  whiel  holde  ; 
Let  no  man  truste  in  blynd  prosperite, 
Beth  war  by  these  ensamples  trewe  and  olde. 
Lucifer. 

At  Lucifer,  though  he  an  aungil  were, 
And  nought  a  man,  at  him  wil  I  bygynne  ; 
For  though  fortune  may  non  aungel  dere, 
From  heigh  degr6  yit  fel  he  for  his  synne 
Doun  into  helle,  wher  he  yet  is  inue. 
0  Lucifer  !  brightest  of  aungels  alle,  1519° 

Now  art  thou  Sathanas,  that  maist  nought  twynne 
Out  of  miserie  in  which  thou  art  falle. 
Adam. 

Lo  Adam,  in  the  feld  of  Damassene 


The  Monkes  Tale.  This  tale  is  evidently  founded  upon  Boccaccio's 
celebrated  work  De  casibus  virorum  illustnum;  but  Chaucer  has  intro- 
duced the  several  stories  according  to  his  own  fancy,  and  has  often  taken 
them  from  other  sources.  They  are  not  contained  in  the  same  order  in 
all  the  manuscripts  of  Chaucer. 

15182 — the  cours  of  hir  whiel  holde.  Tynvhitt  has  adopted  a  reading 
which  is  far  less  natural  and  expressive,  in  the  language  of  Chaucer's 
age,  "  of  hire  the  course  withholde".  The  wheel  of  fortune  is  a  well 
known  emblem  not  only  in  medieval  literature,  hut  in  medieval  art. 

15493 — Lo   Adam. — Adam   comes  first  in  the  stories  of  Boccaccio. 
T.ydgate,  in  his  translation  of  Boccace,  says  of  Adam  and  Eve, — 
'•  Of  .slime  of  the  erlh  in  Damascene  the  ft  Ide 
God  made  them  above  eche  creature.'' 


THE    MONKES    TALE.  i 

With  Goddes  oughne  fynger  wrought  was  he, 
And  nought  higeteu  of  marines  sperma  unclene, 
Ami  welt  al  paradys,  savyng  oon  tre. 
Had  never  worldly  man  suche  degre 
As  Adam,  til  he  for  mysgovernance 
Was  dryven  out  of  heigh  prosperite, 
To  lahour,  and  to  helle,  and  to  meschaunce.  155(IU 

Sampson. 

Lo  Sampson,  whiche  that  was  annunciate 
13y  thangel,  long  er  his  nativite, 
And  was  to  God  Almighty  consecrate, 
And  stood  in  nobles  whil  that  he  might  se. 
Was  never  such  another  as  was  he, 
To  speke  of  strength,  and  therto  hardynesse  ; 
But  to  his  wyfes  tolde  he  his  secre, 
Thurgh  which  he  slough  himselfe  for  wrecchidnesse. 

Sampson,  this  noble  and  myhty  champioun, 
Withouten  wepen  save  his  hondes  tueye,  15510 

He  slowhe  and  al  to-rent  the  lyoun 
Toward  his  weddynge  walkinge  be  the  waie. 
The  false  wif  couthe  him  plese  and  preie 
Til  sche  his  counseile  knewe,  and  sche  untrewe 
Unto  his  foos  his  consel  gan  bewreye, 
And  him  for-soke,  and  toke  another  newe. 

Thre  hundred  foxis  tok  Sampson  for  ire, 


15501 — Lo  Sampson.  Chaucer  appears  to  have  taken  the  story  of 
Samson  directly  from  the  hook  of  Judges,  which  he  quotes  in  express 
words  a  few  lines  further  on. 

15509 — This  stanza  has  been  accidentally  omitted  in  the  Harl.  MS  , 
and  is  here  inserted  from  the  Lansd.  MS.  It  represents  the  fourteenth 
chapter  of  the  book  of  Judges. 


8  THE    CANTERBURY    TAXES. 

And  alle  her  tayles  he  togider  bond ; 

And  sette  the  foxes  tailes  alle  on  fuyre, 

For  he  in  every  tail  hath  knyt  a  brond  ;  15520 

And  thay  brent  alle  the  cornes  of  that  lond, 

And  alle  her  olyvers  and  vynes  eeke. 

A  thousand  men  he  slough  eek  with  his  bond, 

And  hadde  no  wepen  but  an  asses  cheeke. 

Whan  thay  were  slayn,  so  thursted  him  that  he 
Was  wel  ner  lorn,  for  which  he  gan  to  preye 
That  God  wolde  of  his  peyne  have  som  pite, 
And  send  him  drynk,  and  elles  most  he  deye. 
And  out  of  this  asses  cheke,  that  was  so  dreye, 
Out  of  a  woung  toth  sprong  anon  a  welle,  15-j;!0 

Of  which  he  dronk  y-nough,  schortly  to  seye ; 
Thus  halp  him  God,  as  Judicum  can  telle. 

By  verray  fors  at  Gasan,  on  a  night, 
Maugre  the  Philistiens  of  that  cite, 
The  gates  of  the  toun  he  hath  up  plight, 
And  on  his  bak  caried  hem  hath  he, 
Heigh  upon  an  hil,  wher  men  might  hem  se. 
0  noble  almighty  Sampson,  leef  and  deere, 
Haddest  thou  nought  to  wommen  told  thy  secre, 
In  al  the  world  ne  hadde  be  thy  peere.  15540 

This  Sampson  neyther  siser  dronk  ne  wyn, 
Ne  on  his  heed  com  rasour  noon  ne  schere, 
By  precept  of  the  messager  divyn, 

15533 — at  Gasan.  The  Harl.  MS.  reads,  by  an  evident  mistake  of 
the  scribe,  of  Algason. 

15541 — neyther  siser.  Siccra ;  a  general  term  for  other  intoxicating 
drinks  than  wine.  The  Lansd.  MS.  reads  sillier.  Tyrwhitt  lias  substi- 
tuted sidcr. 


THE    MONKES    TALE.  9 

For  alle  his  strengthes  in  his  heres  were. 

And  fully  twenty  wynter,  yer  by  yere, 

He  hackle  of  Israel  the  governaunce. 

But  soone  he  schal  wepe  many  a  teere, 

For  wymmen  schuln  him  bringe  to  meschaunce. 

Unto  his  lemman  Dalida  he  tolde 
That  in  his  heres  al  his  strengthe  lay ;  15550 

And  falsly  to  his  foomen  sche  him  solde, 
And  slepyng  in  hir  barm  upon  a  day 
Sche  made  to  clippe  or  schere  his  heres  away, 
And  made  his  foomen  al  his  craft  espien. 
And  whan  thay  fonde  him  in  this  array, 
They  bound  him  fast,  and  put  out  bothe  his  yen. 

But  er  his  beer  clipped  was  or  i-schave, 
Ther  was  no  bond  with  which  men  might  him  bynde ; 
But  now  is  he  in  prisoun  in  a  cave, 
Ther  as  thay  made  him  at  the  querne  grynde.         15560 
0  noble  Sampson,  strengest  of  al  mankynde  ! 

0  whilom  jugge  in  glory  and  in  richesse ! 
Now  maystow  wepe  with  thine  eyghen  blynde, 
Si'li  thou  fro  wele  art  falle  to  wrecchednesse  ? 

Thend  of  this  caytif  was,  as  I  schal  say, 

1  lis  foomen  made  a  fest  upon  a  day, 

Ami  made  him  as  here  fool  biforn  hem  play ; 
And  this  was  in  a  temple  of  gret  array. 
But  atte  last  he  made  a  foul  affray  ; 


15546 — Israel.     I  have  substituted  this  from  the  other  manuscripts, 

in  place  of  Jerusalem .  which  is  the  reading  of  tin;  Harl.  MS. 

15560 — at  the  querne  grynelc.     Pit  clausum  in  carcere  molere  fecerunt. 

.hid.  xvi,  ->]. 


10  THE    CANTERBURY    TALES. 

For  he  two  pilers  schook,  and  made  hem  falle,        J5570 
And  doun  fel  temple  and  al,  and  ther  it  lay, 
And  slough  himsilf  and  eek  his  fomen  alle  ; 

This  is  to  sayn,  the  princes  everichon  ; 
And  eek  thre  thousand  hodies  were  ther  slayn, 
With  fallyng  of  the  grete  temple  of  stoon. 
Of  Sampson  now  wil  I  no  more  sayn ; 
Be  war  by  these  ensamples,  olde  and  playn, 
That  no  man  telle  his  counseil  to  his  wyf, 
Of  such  tiling  as  he  wold  have  secre  fayn, 
If  that  it  touche  his  lymes  or  his  lif.  16580 

De  Ercule. 

Of  Ercules,  the  sovereyn  conquerour, 
Singen  his  werkes  laude  and  heigh  renoun  ; 


15581 — Of  Ercules.  The  account  of  the  labours  of  Hercules  is  almost 
literally  translated  from  Boethius,  De  Consol.  Philos.,  lib.  iv,  metr.  7, 
though  he  has  changed  the  order  of  some  of  them. 

Herculem  duri  celebrant  labores  : 

Ille  Centauros  domuit  superbos  ; 

Abstulit  srevo  spolium  leoni ; 

Fixit  et  certis  volucres  sagittis  ; 

I'oma  cernenti  rapuit  draconi 

Aureo  la?va  gravior  metallo  ; 

Cerberum  traxit  tripliei  catena  ; 

Victor  immitem  posuise  fertur 

Pabulum  saevis  dominum  quadrigis ; 

Hydra  cornbusto  periit  veneno ; 

Fronte  turpatus  Achelous  amnis 

Ora  demersit  pudibunda  ripis ; 

Stravit  Antheum  Libycis  arenis ; 

Cacus  Evandri  satiavit  iras, 

Quosque  pressurus  foret  altus  orbis 

Setiger  spumis  humeros  notavit. 

Ultimus  ccelum  labor  irreflexo 

Sustulit  collo,  pretiumque  rursus 

lTltimi  ccelum  meruit  laboris. 
I  restore  the  names  from  the  Lansdowne  MS.,  as  they  are  very  in- 
correctly written  in  the  Harl.  MS. 


THE    MONKES    TALK.  1  I 

For  in  his  tyme  of  strength  lie  bar  the  flour. 
He  slough  and  rafte  the  skyn  fro  the  leoun  ; 
He  of  Centaures  layde  the  host  adoun  ; 
He  Arpies  slough,  the  cruel  briddes  felle  ; 
The  gold  appul  he  raft  fro  the  dragoun  ; 
He  drof  out  Cerbures  the  fend  of  helle  ; 

He  slough  the  cruel  tyrant  Buserus, 
And  made  his  hors  to  frete  him  fleisch  and  boon  ;  L1590 
He  slough  the  verray  serpent  veneneus  ; 
Of  Achiloyus  tuo  homes  he  raft  oon  ; 
He  slough  Cacus  in  a  cave  of  stoon  ; 
He  slough  the  geaunt  Anteus  the  stronge  ; 
He  slough  the  grisly  bore,  and  that  anoon  ; 
And  bar  the  hevene  upon  his  necke  longe. 

Was  never  wight,  siththen  the  world  bigan, 
That  slough  so  many  monstres  as  dede  he  ; 
Thurghout  the  wide  world  his  name  ran, 
What  for  his  strengthe  and  for  his  bounte,  16600 

And  every  roialme  went  he  for  to  se ; 
He  was  so  strong,  ther  might  no  man  him  lette. 


L5588 — drof,  drew.     The  Land  MS.  reads  drouhc. 

{5595— bore.  Substituted  from  the  Laud.  MS.  for  leoun,  the  reading 
of  the  Harl.  MS. 

[5596 — hevene.  I  have  retained  Tyrwhitt's  reading,  which  lie  found 
in  other  MSS.,  because  it  represents  the  Latin  of  Boethius,  as  quoted 
above,  and  which,  in  Chaucer's  prose  version  of  that  writer,  is  translated 
thus,  "  And  the  last  of  his  labors  was,  that  he  snsteined  the  heven  upon 
his  necke  unbowed."  The  Hail,  and  Lansd.  MSS.  read  the  heed,  evidently 
supposing  it  refers  to  the  head  of  the  bore  ;  the  printed  editions,  with  the 
same  notion,  read,"  and  bare  his  bed  upon  his  spere  longe." 

longe.      It  may  be  observed  that  the  final  e  marks  the  adverbial 

form  of  the  word  it  is  not  "  upon  his  long  neck,"  but  "  long  upon  his 
neck."  One  of  the  MSS.  used  by  Tyrwhitt  contains  the  Latin  marginal 
gloss  din. 


12  THE    CANTERBURY    TALES. 

At  bothe  the  worldes  endes,  as  saith  Trophe, 
In  stede  of  boundes  he  a  piler  sette. 

A  lemman  hadde  this  noble  canrpioun, 
That  highte  Dejanire,  freissh  as  May  ; 
And  as  these  clerkes  maken  mencioun, 
Sche  hath  him  sent  a  schurte  fresch  and  gay. 
Alas  !  this  schirt,  alias  and  wailaway  ! 
Envenymed  was  subtily  withalle,  15610 

That  er  he  hadde  wered  it  half  a  day, 
It  made  his  fleisch  al  fro  his  bones  falle. 

But  natheles  som  clerkes  hir  excusen, 
By  oon  that  highte  Nessus,  that  it  makyd. 
Be  as  be  may,  I  wil  nought  hir  aecusyn  ; 
But  on  his  bak  he  wered  this  schirt  al  naked, 
Til  that  his  fleisch  was  for  the  venym  blaked. 
And  whan  he  saugh  noon  other  remedye, 
In  bote  colis  he  hath  himself  i- raked  ; 
For  no  venym  deyned  him  to  dye.  15620 

Thus  starf  this  mighty  and  worthy  Ercules. 
Lo  !  who  may  truste  fortune  eny  thro  we  ? 
For  him  that  folweth  al  this  world  of  pres, 
Er  he  be  war,  is  oft  y-layd  ful  lowe. 
Ful  wys  is  he  that  can  himselven  knowe  ! 
Be  war,  for  whan  that  fortune  lust  to  glose, 
Than  waytith  sche  hir  man  to  overthrowe, 
By  suche  way  as  he  wolde  lest  suppose. 
De  recje  Nabugodonosor. 

The  mighty  trone,  the  precious  tresor, 

bjiilt:} — Trophe.  It  is  not  clear  to  what  writer  Chancer  intended  to 
refer  under  this  name.  In  the  margin  of  one  oi'  the  Cambridge  MSS., 
collated  by  Tyrwhitr,  we  find  the  gloss  Ilk  vatet  Chalditorum  Tropheus. 


THE    1I0NKES    TALE.  13 

The  glorious  ceptre  and  real  mageste,  15630 

That  had  the  king  Nabugodonosore, 

With  tonge  unnethes  may  descryved  he. 

He  twyes  wan  Jerusalem  that  cite  ; 

The  vessel  out  of  the  temple  he  with  him  ladde ; 

At  Babiloyne  was  his  sovereyn  see, 

In  which  his  glorie  and  his  delyt  he  ladde. 

The  fairest  children  of  the  blood  roial 
Of  Israel  he  dede  gelde  anoon, 
And  made  ylk  of  hem  to  ben  his  thral : 
Amonges  othre  Daniel  was  oon,  15640 

That  was  the  wisest  child  of  everychoon, 
For  he  the  drernes  of  the  king  expouned, 
Ther  as  in  Caldeyn  was  ther  clerkes  noon 
That  wiste  to  what  fyn  his  dremes  souned. 

This  proude  king  let  make  a  statu  of  gold, 
Sixty  cubites  long  and  seven  in  brede, 
To  which  ymage  bothe  yonge  and  olde 
Comaunded  he  to  love  and  have  in  drede, 
Or  in  a  fomays  ful  of  flames  rede 
He  sciiulde  be  brent  that  wolde  not  obeye.  1565° 

But  never  wolde  assente  to  that  dede 
Danyel  ne  his  felawes  tweye. 

This  king  of  kinges  preu  was  and  elate ; 
He  wende  God  that  sit  in  mageste 
Ne  might  him  nought  bireve  of  his  estate. 
But  sodeynly  he  left  his  dignite, 


15(W3 — preu  was  and  elate.      I  have   added  the   conjunction   from 
Tyrwhitt,  who  reads,  proud  was  and  elate. 


14  THE    CANTERBURY    TALES. 

I-lik  a  best  him  semed  for  to  be, 

And  eet  bay  as  an  oxe,  and  lay  ther-oute 

In  rayn,  with  wilde  bestes  walkyd  he, 

Til  certein  tyme  was  i-come  aboute.  15660 

And  lik  an  eglis  fetheres  were  his  heres, 
His  hondes  like  a  briddes  clowes  were, 
Til  God  relessed  him  a  certeyn  yeres, 
And  gaf  him  witte,  and  thanne  with  many  a  tere 
He  thanked  God,  and  ever  he  is  afere 
To  doon  amys  or  more  to  trespace. 
And  er  that  tyme  he  layd  was  on  bere, 
He  knew  wel  God  was  ful  of  might  and  grace. 
Balthazar. 

His  sone,  which  that  highte  Balthazar, 
That  huld  the  regne  after  his  fader  day.  15670 

He  by  his  fader  couthe  nought  be  war. 
For  proud  he  was  of  hert  and  of  array  ; 
And  eek  an  ydolaster  was  he  ay. 
His  heigh  astate  assured  him  in  pryde  ; 
But  fortune  cast  him  doun,  and  ther  he  lay, 
And  sodeynly  his  regne  gan  divide. 

A  fest  he  made  unto  his  lordes  alle 
Upon  a  tyme,  he  made  hem  blithe  be  ; 
And  than  his  officeres  gan  he  calle, 


15662 — hondes.     The  Lansd.  MS.  reads  nayles,  which  is  adopted  by 
Tyrwhitt. 

15665— he  is  afere.     The  Lansd.  MS.,  winch  is  followed  by  Tyrwhitt, 
reads, — 

.     and  his  life  in  fere 
Was  lie  to  doon  amys. 
15669 — His  sone.      This  story  and  the   preceding   are   taken   froni 
Daniel,  i,  ;~> ;  the  latter  only  is  given  in  Boccaccio. 


THE    MONKES    TALE.  ]  ,"» 

"  Goth,  bringeth  forth  the  vessealx,"  quod  he,         15680 

"  The  which  my  fader  in  his  prosperity 

Out  of  the  temple  of  Jerusalem  byraft ; 

And  to  oure  hihe  goddis  thanke  we 

Of  honours  that  oure  eldres  with  us  laft !" 

His  wif,  his  lordes,  and  his  concubines 
Ay  dronken,  whiles  her  arriont  last, 
Out  of  this  noble  vesseals  sondry  wynes. 
And  on  a  wal  this  king  his  yhen  cast, 
And  saugh  an  hond  armies,  that  wroot  fast ; 
For  fere  of  which  he  quook  and  siked  sore.  156°o 

This  hond,  that  Balthazar  made  so  sore  agast, 
Wrot,  Mane,  techel,  jjhares,  and  no  more. 

In  al  the  lond  magicien  was  noon 
That  couthe  expounde  what  this  lettre  ment. 
But  Daniel  expoimdith  it  anoon, 
And  sayde,  "  King,  God  to  thy  fader  sent 
Glori  and  honour,  regne,  tresor,  and  rent ; 
And  he  was  proud,  and  nothing  God  ne  dredde, 
And  therfor  God  gret  wreche  upon  him  sent, 
And  him  biraft  the  regne  that  he  hadde.  15700 

"  He  was  out  cast  of  mannes  compaignye, 
With  asses  was  his  habitacioun, 
And  eete  hay  in  wet  and  eek  in  drye, 
Til  that  he  knew  by  grace  and  by  resoun 
That  God  of  heven  had  dominacioun 
Over  every  regne  and  every  creature  ; 


L56S6 — arriont.  This  is  the  reading  of  the  Ilarl.  MS.;  it  is  a  word 
which  occurs  nowhere  else  a>  I'.sr  as  1  am  aware,  hut  I  have  not  ventured 
to  alter  it.      The  Lansd.  MS.  reads  appetites,  which  Tyrwhitt  adopts. 


10  THE    MONKES    TALE. 

And  than  had  God  of  him  compassioun, 
And  him  restored  to  his  regne  and  his  figure. 

"  Eke  thou  that  art  his  sone  art  proud  alsOj 
And  knowest  al  this  thing  so  verrayly,  '5710 

And  art  rehel  to  God  and  art  his  fo  ; 
Thou  dronk  eek  of  his  vessel  bodily, 
Thy  wyf  eek  and  thy  wenche  sinfully 
Dronke  of  the  same  vessel  sondry  wynes  ; 
And  heriest  false  goddes  cursedly  ; 
Therfore  to  the  schapen  ful  gret  pyne  es. 

*'  This  hond  -was  send  fro  God,  that  on  the  wal 
Wrot,  Mane,  techel,  phares,  truste  me. 
Thy  regne  is  doon,  thou  weyist  nought  at  al ; 
Divided  is  thy  regne,  and  it  schal  be  15720 

To  Meedes  and  to  Perses'geven,"  quod  he. 
And  thilke  same  night,  the  king  was  slawe, 
And  Darius  occupied  his  degre, 
Though  therto  neyther  had  he  right  ne  lawe. 

Lordyngs,  ensample  her-by  may  ye  take, 
How  that  in  lordschip  is  no  sikernesse  ; 
For  whan  fortune  wil  a  man  for- sake, 
Sche  bereth  away  his  regne  and  his  richesse, 
And  eek  his  frendes  bothe  more  and  lesse. 
And  what  man  hath  of  frendes  the  fortune,  157:i0 

Mishap  wil  make  hem  enemyes,  I  gesse ; 
This  proverbe  is  ful  sothe  and  ful  comune. 
Zenobla. 

Cenobia,  of  Palmire  the  queene, 

15719 — weyist.  This  reading  is  taken  from  the  Lansd.  MS.  The 
Harl.  MS.  reads  ivenist. 

15733 — Cenobia.  The  story  of  Zenobia  is  taken  chiefly  from  Boc- 
caccio's work,  De  Claris  mulieribus. 


THE    M0NKES    TALE.  17 

As  writen  Perciens  of  hir  noblesse, 

So  worthy  was  in  armes  and  so  keene, 

That  no  wight  passed  hir  in  hardynesse, 

Ne  in  lynage,  ne  in  other  gentilnesse. 

Of  the  lunges  blood  of  Pers  sche  is  desoeudid  ; 

I  say  that  sche  had  not  most  fairnesse, 

But  of  hir  schap  sche  might  not  be  amendid.  1574° 

Fro  hir  childhod  I  fynde  that  sche  fledde 
Office  of  wommen,  and  to  woode  sche  went, 
And  many  a  wilde  hertes  blood  sche  schedde 
With  arwes  brode  that  sche  to  hem  sent ; 
Sche  was  so  swyft,  that  sche  anoon  hem  hent. 
And  whan  that  sche  was  elder,  sche  wolde  kille 
Leouns,  lebardes,  and  beres  al  to-rent, 
And  in  hir  armes  weld  hem  at  hir  wille, 

Sche  dorste  wilde  bestes  dennes  seke, 
And  renne  in  the  mounteyns  al  the  night,  1673° 

And  slepe  under  a  bussh  ;  and  sche  couthe  eeke 
Wrastil  by  verray  fors  and  verray  might 
With  eny  yong  man,  were  he  never  so  wight. 
Ther  mighte  no  thing  in  hir  armes  stonde. 
Sche  kept  hir  maydenhed  from  every  wight ; 
To  no  man  deyned  hire  to  be  bonde. 

But  atte  last  hir  frendes  han  hir  maried 
To  Odenake,  prince  of  that  citee, 
Al  were  it  so  that  sche  him  longe  taried. 
And  ye  Bchul  understonde  how  that  he  15700 

Had  suche  fantasies  as  hadde  sclie. 
But  natheles,  whan  thay  were  knyt  in  fere, 
Thay  lyved  in  joye  and  in  felicite  ; 


18  THE    CANTERBURY    TALES. 

For  ech  of  hem  had  other  leef  and  deere. 

Save  oon  thing,  sche  wolde  never  assent 
By  no  way  that  he  schulde  hy  hir  lye 
But  oones,  for  it  was  hir  playn  entent 
To  have  a  child  the  world  to  multiplie  ; 
And  also  soone  as  sche  might  aspye 
That  sche  was  not  with  childe  yit  in  dede,  15770 

Than  wold  sche  suffre  him  doon  his  fantasie 
Eftsones,  and  nought  but  oones,  out  of  drede. 

And  if  sche  were  with  child  at  thilke  cast, 
No  more  schuld  he  playe  thilke  game 
Til  fully  fourty  dayes  were  y-past, 
Than  wold  sche  suffre  him  to  do  the  same. 
Al  were  this  Odenake  wilde  or  tame, 
He  gat  no  more  of  hir,  for  thus  sche  sayde, 
Hit  nas  but  wyves  lecchery  and  sckame, 
In  other  caas  if  that  men  with  hem  playde.  J 5780 

Tuo  sones  by  this  Odenak  had  sche, 
The  which  sche  kept  in  vertu  and  lettrure. 
But  now  unto  our  purpos  tome  we ; 
I  say,  so  worschipful  a  creature, 
And  wys,  worthy,  and  large  with  mesure, 
So  penyble  in  the  werre  and  curteys  eeke, 
Ne  more  labour  might  in  werre  endure, 
Was  nowher  noon  in  al  this  world  to  seeke. 

Hir  riche  array,  if  it  might  be  told, 
As  wel  in  vessel  as  in  hir  clothing,  15790 

Sche  was  al  clothed  in  perre  and  gold ; 
And  eek  sche  lafte  nought  for  hir  huntyng 
To  have  of  sondry  tonges  ful  knowing  ; 


THE    M0NKES    TALE.  10 

Whan  sche  had  leyser  and  might  therto  entent, 
To  lerne  bookes  was  al  hir  likyng, 
How  sche  in  vertu  might  hir  lif  despent. 

And  schortly  of  this  story  for  to  trete, 
So  doughty  was  hir  housbond  and  eek  sche, 
That  thay  conquered  many  regnes  grete 
In  thorient,  with  many  a  fair  citee  15800 

Appurtienant  unto  the  mageste 
Of  Rome,  and  with  strong  hond  hulden  hem  fast ; 
Ne  never  might  her  fomen  doon  hem  fie 
Ay  while  that  Odenakes  dayes  last. 

Her  batails,  who  so  lust  hem  for  to  rede, 
Agayn  Sapor  the  king  and  other  mo, 
And  how  that  this  processe  fel  in  dede, 
Why  sche  conquered,  and  what  title  had  therto, 
And  after  of  hir  meschief  and  hir  woo, 
How  that  sche  was  beseged  and  i-take,  16810 

Let  hem  unto  my  mayster  Petrark  go, 
That  writeth  of  this  y-nough,  I  undertake. 

Whan  Odenake  was  deed,  sche  mightily 
The  regnes  huld,  and  with  hir  propre  hond 
Ageins  hir  foos  sche  faught  ful  trewely, 
That  ther  nas  Icing  ne  prince  in  al  that  loud 
That  he  nas  glad  if  he  that  grace  fond 
That  sche  ne  wold  upon  his  lond  werraye. 
With  hir  thay  made  alliaunce  by  bond, 


15810 — beseged.  This  reading  is  adopted  from  the  Lansd.  MS.,  as 
best  suited  to  the  context.     The  Harl.  MS.  lias  deceyved. 

15815 — trewely.  The  MSS.  1  have  examined  agree  in  this  word  ; 
Tyrwhitt  reads  cruelly. 

c  2 


20  THE    CANTERBURY    TALES. 

To  ben  in  peese,  and  let  hir  ryde  and  play.  15820 

The  emperour  of  Rome,  Claudius, 
Ne  him  biforn  the  Roinayn  Galiene, 
Ne  dorste  never  be  so  corrageous, 
Ne  noon  Ermine,  ne  Egipciene, 
No  Surrien,  ne  noon  Arrabiene, 
Withinne  the  feld  that  durste  with  hir  fight, 
Lest  that  sche  wold  hem  with  her  hondes  sleen, 
Or  with  hir  meyne  putten  hem  to  flight. 

In  kinges  abyt  went  hir  sones  tuo, 
As  heires  of  her  fadres  regnes  alle  ;  15830 

And  Hermanno  and  Themaleo 
Here  names  were,  and  Parciens  men  hem  calle. 
But  ay  fortune  hath  in  hir  hony  galle  ; 
This  mighty  queene  may  no  while  endure, 
Fortune  out  of  hir  regne  made  hir  falle 
To  wrecchednesse  and  to  mysadventure. 

Aurilian,  whan  that  the  governaunce 
Of  Rome  cam  into  his  hondes  tway, 
He  schop  him  of  this  queen  to  do  vengeaunce  ; 
And  with  his  legiouns  he  took  the  way  15840 

Toward  Cenoby  ;  and  schortly  to  say 
He  made  hir  flee,  and  atte  last  hir  hent, 
And  feterid  hir,  and  eek  hir  children  tweye, 
And  wan  the  lond,  and  home  to  Rome  he  went. 

Amonges  other  thinges  that  he  wan, 
Hir  chaar,  that  was  with  gold  wrought  and  perre, 
This  grete  Romayn,  this  Aurilian, 

15832 — and  I'arciens  men  hem  rallc.     The  Lansd.  MS.,  and  Tvrwhitt, 
read,  as  Peru  ans  hem  calle. 


THE    MONKES    TALE.  21 

Hath  with  him  lad,  for  that  men  schulcle  se. 

Bifore  this  triumphe  walkith  sche, 

And  gilte  cheynes  in  hir  necke  hongynge  ;  15850 

Corouned  sche  was,  as  aftir  hir  degre, 

And  ful  of  perre  chargid  hir  clothyng. 

Alias !  fortune  !  sche  that  whilom  was 
Dredful  to  kinges  and  to  emperoures, 
Now  gaulith  al  the  pepul  on  hir,  alas ! 
And  sche  that  helmyd  was  in  starke  stoures, 
And  wan  bifore  tounes  stronge  and  toures, 
Schal  on  hir  heed  now  were  a  wyntermyte ; 
And  sche  that  bar  the  cepter  ful  of  floures, 
Schal  bere  a  distaf  hirself  for  to  quyte.  1586° 

De  Petro  Hispanie  rege. 

O  noble  Petro,  the  glori  of  Spayne, 


15855 — (jaulith,  yelleth,  howleth,  shouteth.  Tyrwhitt  follows  other 
MSS.  iu  reading  gaureth,  sliouteth. 

15857 — bifore.     Other  MSS.  read,  by  fors. 

18558 — wyntermyte.  This  word,  the  exact  meaning  of  which  seems 
not  to  be  known,  is  given  differently  in  the  MSS.  vitrymiie,  fitennyte, 
wilermite,  vitrytc,  and  in  the  old  printed  editions,  autremite ;  the  latter  of 
which  is  probably  a  mere  error  of  the  printers. 

15860 — hirself.     Other  MSS.,  followed  by  Tyrwhitt,  read  hir  cost. 

15861  —  O  noble  Petro.  Tyrwhitt  has  adopted  a  different  arrangement 
from  some  of  the  manuscripts,  so  as  to  place  the  histories  more  nearly 
in  chronological  order,  by  inserting  after  Zenobia,  Nero,  Holofernes, 
Antiochus,  Alexander,  Ca?sar,  and  Cresus,  and  the  monk's  tale  is  made 
to  end  with  the  story  of  Hugolin  of  l'ise.  I  retain,  however,  (lie  arrange- 
ment of  the  Harl.  MS.,  not  only  because  I  think  it  the  best  authority, 
but  because  I  think  this  to  be  the  order  in  which  Chaucer  intended  to  place 
them.  The  conclusion  of  the  monk's  tale,  as  it  here  .stands,  seems  to  lie 
the  natural  one.  When  Chaucer  wrote  his  grand  work,  the  eventful 
history  of  Pedro  the  Cruel  of  Aragon  was  fresh  in  people's  memories, 
and  possessed  a  special  interest  in  this  country,  from  the  part  taken  in 
the  events  connected  with  him  by  the  Black  Prince  ;  we  can  easily  sup- 
pose the  monk,  who  professes  to  disregard  chronological  order,  wandering 
from  the  story  of  Zenobia,  to  some  events  of  his  own  time,  and  then 
recalling  other  examples  from   antiquity.      Tyrwhitt  adopts   from   the 


2'2  THE    CANTERBURY    TALES. 

Whom  fortune  held  so  heigh  in  mageste, 

Wei  oughte  men  thy  pitous  deth  complayne ; 

Thy  hastard  brother  made  the  to  fie, 

And  after  at  a  sege  by  subtilte 

Thow  were  bytrayed,  and  lad  to  his  tent, 

Wher  as  he  with  his  oughne  hond  slough  the, 

Succedyng  in  thy  lond  and  in  thy  rent. 

The  feld  of  snow,  with  thegle  of  blak  ther-inne, 
Caught  with  theleoun,  reed  coloured  as  is  the  gleede,  15870 
He  brewede  the  cursednesse  and  synne, 
The  wikked  nest  werker  of  this  neede. 
Nought  Oliver,  ne  Charles  that  ay  took  heede 
Of  trouthe  and  honour,  but  of  Armoryk 
Geniloun  Oliver,  corruptid  for  mede, 
Broughte  this  worthy  king  in  such  a  bryk. 
De  Petro  Cipre  rege. 

0  worthy  Petro  king  of  Cipi'es,  also, 


reading  of  other  MSS.,  O  noble  a  worthy  Petro,  glorie  of  Spaine.  It 
may  be  observed,  that  tlie  cause  of  Pedro,  though  he  was  no  better  than 
a  cruel  and  reckless  tyrant,  was  popular  in  England  from  the  very  cir- 
cumstance that  Prince  Edward  had  embarked  in  it. 

15864 — Other  MSS.  read  for  this  line,  Out  o.f  thy  lond  thy  brother  made 
the  flee. 

15868 — lond.  The  Lansd.  MS.  reads  regne,  which  is  adopted  by 
Tyrwhitt,  and  is  perhaps  the  better  reading. 

15870 — leoun,  reed  coloured.  The  Lansd.  MS.  reads,  lime  rodde 
colours,  and  Tyrwhitt  has  adopted  limerod  coloured.  The  armes  here 
described  are  probably  those  of  Dugues'clin,  who  must  be  the  person 
alluded  to  below  as  the  Oliver  of  Armoryk,  for  it  was  notoriously 
Duguesclin  who  betrayed  Pedro  into  his  brother's  tent,  where  he  was  slain. 

15873 — Nought  Oliver,  ne  Charles.  The  Lansd.  MS.  reads,  Charles 
and  Olyvcr,  and  Tyrwhitt  has  Not  Charles  Oliver,  which  he  explains, 
"  Not  the  Oliver  of  Charles  (Charlemagne),  but  an  Oliver  of  Armorica,  a 
second  Guenelon." 

15877 — Petro  king  of  Cypres.  Pierre  de  Lusignan,  king  of  Cyprus, 
who  captured  Alexandria  in  Egypt  in  1365,  an  event  before  alluded  to 


THE    MONKES    TALE.  23 

That  Alisaunder  wan  by  heigh  maistrye, 

Ful  many  an  hethen  wroughtest  thou  ful  wo, 

Of  which  thin  oughne  lieges  had  envye  ;  issso 

And  for  no  thing  but  for  thy  chivalrie, 

Thay  in  thy  bed  han  slayn  the  by  the  morwe. 

Thus  can  fortune  the  wbel  goveme  and  gye, 

And  out  of  joye  bringe  men  into  sorwe. 

De  Barnabo  comite  Mediolano. 

Of  Melayn  grete  Barnabo  Viscount, 
God  of  delyt  and  scourge  of  Lumbardye, 
Why  schuld  thyn  infortune  I  nought  accounte, 
Syn  in  astaat  thou  clombe  were  so  hye ; 
Thy  brother  sone,  that  was  thy  double  allie, 
For  he  thy  nevew  was  and  sone  in  lawe,  15890 

Withinne  his  prisoun  made  the  to  dye ; 
But  why  ne  how,  not  I,  that  thou  were  slawe. 
De  Hugilino  comite  Pise. 

Of  the  erl  Hugilin  of  Pise  the  langour 
Tber  may  no  tonge  telle  for  pite\ 
But  litil  out  of  Pise  stant  a  tour, 
In  whiche  tour  in  prisoun  put  was  he  ; 
And  with  him  been  his  litil  children  thre, 

at  the  beginning  of  the  Canterbury  Tales  (1.  51).  This  prince  was 
assassinated  in  1639. 

15885 — Of  Melayn  grete  Barnabo.  Bernabo  Visconti,  duke  of  Milan, 
was  deposed  by  his  nephew  and  thrown  into  prison,  where  he  died  in  1385. 
This  tragedy  must  have  occurred  so  recently  when  Chaucer  wrote,  that 
we  do  not  wonder  at  his  not  knowing  (lie  circumstances  of  his  death. 

15886 — scourge.  I  have  adopted  this  reading  from  the  Lansd.  MS., 
in  place  of  strength,  given  by  the  Hark  MS.,  which  seems  evidently 
incorrect. 

15893—0/  the  erl  Hugilin.  The  story  of  Hugilin  of  Tise  had  been 
told  by  Dante,  in  the  Inferno,  canto  33,  whom  Chaucer  quotes  directly 
as  his  authority. 


24  THE    CANTERBURY    TALES. 

Theldest  skarsly  fyf  yer  was  of  age  ; 

Alias  !  fortune  !  it  was  gret  cruelte 

Suche  brickies  to  put  in  such  a  cage.  1590° 

Dampnyd  he  was  to  deye  in  that  prisoun, 
For  Roger,  which  that  bisschop  was  of  Pise, 
Had  on  him  maad  a  fals  suggestioun ; 
Tburgh  which  the  peple  gan  on  him  arise, 
And  putte  him  in  prisoun  in  such  wise 
As  ye  ban  herd,  and  mete  and  drynk  he  hadde 
So  smal  that  wel  unnethe  it  may  suffise, 
And  therwitbal  it  was  ful  pore  and  badde. 

And  on  a  day  bifel  that  in  that  hour 
Whan  that  his  mete  was  wont  to  be  brought,  I5910 

The  gayler  schet  the  dores  of  that  tour. 
He  herd  it  wel,  but  he  saugh  it  nought, 
And  in  his  hert  anoon  ther  fel  a  thought 
That  thay  for  hungir  wolde  doon  him  dyen. 
"  Alas  ! "  quod  he,  "  alias  !  that  I  was  wrought !" 
Therwith  tbe  teeres  felle  fro  his  eyen. 

His  yongest  sone,  that  thre  yer  was  of  age, 
Unto  him  sayde,  "  Fader,  why  do  ye  wepe  ? 
Whan  wil  the  gayler  bringen  oure  potage  ? 
Is  ther  no  morsel  bred  that  ye  doon  kepe  ?  15920 

I  am  so  hongry  that  I  may  not  sleepe. 
Now  wolde  God  that  I  might  slepe  ever  ! 
Than  schuld  not  hunger  in  my  wombe  crepe. 
Ther  is  no  thing  save  bred  that  me  were  lever." 

Thus  day  by  clay  this  child  bigan  to  crie, 
Til  in  his  fadres  barm  adoun  he  lay, 
And  sayde,  "  Far  wel,  fader,  I  moot  dye  !" 


THE    MONKES    TALE.  25 

And  kist  his  fader,  and  dyde  the  same  day. 

And  whan  the  woful  fader  deed  it  say, 

For  wo  his  armes  tuo  he  gan  to  byte,  51930 

And  sayde,  "  Fortune,  alas  and  waylaway ! 

Thin  false  querel  al  my  woo  I  wyte." 

His  childer  wende  that  it  for  hongir  was, 
That  he  his  armes  gnew,  and  nought  for  wo, 
And  sayden,  "  Fader,  do  nought  so,  alias  ! 
But  rather  et  the  fleisch  upon  us  tuo. 
Oure  fleisch  thou  gave  us,  oure  fleissh  thou  take  us  fro, 
And  ete  y-nough;"  right  thus  thay  to  him  seyde. 
And  after  that,  withinne  a  day  or  tuo, 
Thay  layde  hem  in  his  lappe  adoun  and  deyde.        1594° 

Himself  despeired  eek  for  honger  starf. 
Thus  ended  is  this  mighty  eorl  of  Pise  ; 
For  his  estate  fortune  fro  him  carf. 
Of  this  tregede  it  ought  y-nough  suffise  ; 
Who  so  wil  it  hiere  in  lenger  wise, 
Kede  the  gret  poet  of  Itaile 
That  highte  Daunt,  for  he  can  it  devise, 
Fro  poynt  to  poynt  nought  oon  word  wil  he  fayle. 
De  Nerone. 

Although  Nero  were  als  vicious 
As  any  fend  that  lith  ful  lowe  adoun,  15950 

Yit  he,  as  tellith  us  Swethoneus, 
This  wyde  world  had  in  subjeccioun, 


15932 — querel.  The  Lanxd.  MS.  has  whek,  which  is  perhaps  the 
better  reading. 

15949 — Although  Nero.  Although  Chaucer  quotes  Suetonius,  hi* 
account  of  Nero  is  really  taken  from  the  Roman  de  la  Rose,  and  from 
Boelhius,  de  Consoled.  PhiloB.,  lib.  ii,  met.  (». 


26  THE    CANTERBURY    TALES. 

Bothe  est  and  west  and  septemtrioun. 
Of  rubies,  safers,  and  of  perles  white, 
Were  alle  his  clothes  embroudid  up  and  douu  ; 
For  he  in  geinmis  gretly  gan  delite. 

More  delycat,  more  pompous  of  array, 
More  proud  was  never  emperour  than  he. 
That  ylke  cloth  that  he  had  wered  a  day, 
After  that  tyme  he  nolde  it  never  se.  1^960 

Nettis  of  gold  thred  had  he  gret  plente, 
To  fissche  in  Tyber,  whan  him  lust  to  pleye. 
His  willes  were  as  lawe  in  his  degre, 
For  fortune  as  his  frend  wold  liim  obeye. 

He  Kome  brent  for  his  delicacie ; 
The  senatours  he  slough  upon  a  day, 
To  here  how  men  wolde  wepe  and  crye  ; 
And  slough  his  brother,  and  by  his  suster  lay. 
His  modir  made  he  in  pitous  array, 
For  hire  wombe  slyt  he,  to  by-holde  15970 

Wher  he  conceyved  was,  so  waylaway  ! 
That  he  so  litel  of  his  moodir  tolde. 


15953 — and  septemtrioun.  This  line  stands  as  here  printed  in  the 
Harl.  and  Lansd.  MSS.  Tyrwhitt  inserts  south  (south  and  septemtrion), 
and  observes  :  "  The  MSS.  read  north ;  but  there  can  be  no  doubt  of  the 
propriety  of  the  correction,  which  was  made,  I  believe,  in  Ed.  Urr.  In 
the  Rom.  dc  la  R.,  from  whence  great  part  of  this  tragedy  of  Nero  is 
translated,  the  passage  stands  thus,  6501. 

Ce  desloyal,  que  je  te  dy, 

Et  d'Orient  et  de  Midy, 

D'Occident,  de  Septentrion, 

Tintil  la jurisdicion." 
15963 — willes      The  Lansd.  MS.  has  lusles,  the  reading  adopted  by 
Tyrwhitt.     I  am  inclined  to  prefer  the  reading  of  the  Harl.  MS.,  which 
avoids  the  repetition  of  the  word  from  the  previous  line. 

15970 — hire  wombe  slyt  he.  So  the  Harl.  and  Lansd.  MSS.;  Tyr- 
whitt reads,  he  hire  wombe  let  slide. 


THE    M0NKES    TALE.  27 

No  teer  out  of  his  eyen  for  that  sight 
Ne  came  ;  but  sayde,  a  fair  womman  was  sche. 
Gret  wonder  is  that  he  couthe  or  might 
Be  domesman  on  hir  dede  beaute. 
The  wyn  to  bringen  him  comauudid  he, 
And  drank  anoon,  noon  other  wo  he  made. 
Whan  might  is  tomed  unto  cruelte, 
Alias  !  to  deepe  wil  the  venym  wade.  1598° 

In  youthe  a  maister  had  this  emperour, 
To  teche  him  letterure  and  curtesye  ; 
For  of  moralite  he  was  the  flour, 
And  in  his  tyme,  but  if  bokes  lye. 
And  whil  his  maister  had  of  him  maistrie, 
He  made  him  so  connyng  and  so  souple, 
That  long  tyme  it  was  or  tyrannye 
Or  ony  vice  dorst  on  him  uncouple. 

This  Seneca,  of  which  that  I  devyse, 
Bycause  Nero  had  of  him  such  drede,  1-5990 

For  fro  vices  he  wol  him  cbastise 
Discretly  as  by  word,  and  nought  by  dede. 
"  Sir,"  wold  he  sayn,  "  an  emperour  mot  neede 
Be  vertuous  and  hate  tyrannye." 
For  which  he  in  a  bath  made  him  to  bleede 


15976 — on  hir  dede  beaule.  The  word  dede,  omitted  in  the  Harl. 
MS.,  is  evidently  necessary  for  the  sense  and  measure.  Chaucer  is 
translating  the  words  of  Boethius,  lib.  ii,  met.  6, — 

"  Ora  non  tinxit  lacrymis,  sed  esse 
Censor  extincti  potuit  decoris"  ; 

which  he  has  given  thus  in  his  prose  version  of  Boethius,  "  Ne  no  tere 
wette  his  face,  hut  he  was  so  harde  harteil,  that  he  might  he  domesman, 
or  judge,  of  her  dedde  beaute".  In  both,  domcsvian  represents  the  Latin 
censor. 


28  THE    CANTERBURY    TALES. 

On  bothe  his  armes,  til  he  moste  dye. 

This  Nero  hackle  eek  a  custumance 
In  youthe  agein  his  rnaister  for  to  ryse, 
Which  after-ward  him  thought  a  gret  grevaunce  ; 
Therfore  he  made  him  deye  in  this  wise.  16000 

But  natheles  this  Seneca  the  wise 
Ches  in  a  bath  to  deye  in  this  manere, 
Rather  than  to  have  another  tormentise ; 
And  thus  hath  Nero  slayn  his  maister  deere. 

Now  fel  it  so  that  fortune  lust  no  lenger 
The  highe  pride  of  Nero  to  cherice  ; 
For  though  he  were  strong,  yit  was  sche  strenger, 
Sche  thoughte  thus,  "  By  God  !  I  am  to  nyce, 
To  set  a  man  that  is  ful  sad  of  vice 
In  high  degre,  and  emperour  him  calle  ;  16010 

By  God !  out  of  his  sete  I  wil  him  trice  ; 
Whan  he  lest  weneth,  sonnest  schal  byfalle. 

The  poeple  ros  on  him  upon  a  uight 
For  heigh  defaute,  and  whan  he  it  aspyed, 
Out  of  his  dores  anoon  he  hath  him  dight 
Aloone,  and  ther  he  wende  have  ben  allyed, 
He  knokked  fast ;  and  ay  the  more  he  cried, 
The  faster  schette  thay  the  dores  alle. 
Than  wist  he  wel  he  had  himself  mysgyed, 
And  went  his  way,  no  lenger  durst  he  calle.  1C020 

The  peple  cried,  and  rumbled  up  and  doun, 


16003 — tormentise.  I  have  substituted  this  reading  from  Tyrwhitt,  in 
place  of  that  of  the  Harl.  MS.,  tyrannic.  The  Lansd.  MS.  has  tor- 
menirie. 

16009 — sad.  The  Lansd.  MS.  reads  ful  filled,  which  is  the  reading 
adopted  by  Tyrwhitt. 


THE    MONKES    TALE.  29 

That  with  his  eris  herd  he  how  thay  sayde, 
"  Her  is  this  fals  traitour,  this  Neroun !  " 
For  fere  almost  out  of  his  witte  he  brayde, 
And  to  his  goddes  pitously  he  prayde 
For  socour,  but  it  mighte  nought  betyde  ; 
For  drede  of  this  him  thoughte  that  he  dyde, 
And  ran  into  a  gardyn  him  to  hyde. 

And  in  this  gardyn  fond  he  cherlis  twaye 
Sittynge  by  a  fuyr  ful  greet  and  reed.  1603o 

And  to  these  cherles  tuo  he  gan  to  praye 
To  sleen  him,  and  to  girden  of  his  heed, 
Tbat  to  his  body,  whan  that  he  were  deed, 
Were  no  despyt  y-doon  for  his  defame. 
Himself  he  slough,  he  couthe  no  better  reed  ; 
Of  which  fortune  thai  lough  and  hadde  game. 
De  OUpherno. 

Was  never  capitaigne  under  a  king, 
That  regnes  mo  put  in  subjeccioun, 
Ne  strenger  was  in  feld  of  alle  thing 
As  in  his  tyme,  ne  gretter  of  renoun,  1C040 

Ne  more  pompous  in  heih  presumpcioun, 
Than  Oliphern,  which  that  fortune  ay  kist 
So  licorously,  and  ladde  liim  up  and  doun, 
Til  tbat  his  heed  was  of,  er  he  it  wist. 

Nought  oonly  that  the  world  had  of  him  awe, 

16037 — Was  never  capitaigne.  This  story  is,  of  course,  taken  from 
tbe  book  of  Judith.  Tyrwhitt  has  committed  a  singular  oversight  in  his 
note  on  line  16037, — "  I  cannot  find  any  priest  of  this  name  (Eliachim) 
in  the  book  of  Judith.  The  high  priest  of  Jerusalem  is  called  Joachim  in 
c.  iv,  which  name  would  suit  the  verse  better  than  Eliachim".  In  the 
Vulgate  Latin  version  of  the  book  of  Judith,  which,  of  course,  was  the 
our  used  by  Chaucer,  the  high  print's  name  is  Eliachim. 


30  THE    CANTERBURY    TALES. 

For  lesyng  of  riches  and  liberty 

But  he  made  every  man  reneye  his  lawe  ; 

Nabugodonosor  was  lord,  sayde  he  ; 

Noon  other  god  schuld  honoured  be. 

Ageinst  his  heste  dar  no  wight  trespace,  16050 

Save  in  Betholia,  a  strong  cite, 

Wher  Eliachim  a  prest  was  of  that  place. 

But  tak  keep  of  that  dethe  of  Olipheme  : 
Amyd  his  ost  he  dronke  lay  on  night 
Withinne  his  tente,  large  as  is  a  berne, 
And  yit,  for  all  his  pomp  and  al  his  might, 
Judith,  a  womman,  as  he  lay  upright, 
Slepying,  his  heed  of  smot,  and  fro  his  tent 
Ful  prively  sche  stal  from  every  wight, 
And  with  his  heed  unto  hir  toun  sche  went.  16060 

De  rege  Antiochie  illustri. 

What  needith  it  of  kiug  Antiochius, 
To  telle  his  heye  real  mageste, 
His  heyhe  pride,  his  werke  venemous  ? 
For  such  another  was  ther  noon  as  he. 
Redeth  which  that  he  was  in  Machabe, 
And  redith  the  proude  wordes  that  he  sayde, 
And  why  he  fel  fro  his  prosperite, 
And  in  an  hil  how  wrecchidly  he  deyde. 

Fortune  him  hath  enhaunced  so  in  pryde, 
That  verraily  he  wend  he  might  atteyne  16070 


16061 — Icing  Antiochius.   This  story  is  taken  from  2  Maccabees,  c.  ix. 

16070 — atteyne.  16057 — weyen  ech  mounteyne.  I  have  not  hesitated 
in  correcting  the  Harl.  MS.  in  this  instance  by  others;  the  former 
reads,  by  an  evident  error  of  the  scribe,  have  teyned  and  weyen  whet  ech 
mounleyned. 


THE    MONKES    TALE.  31 

Unto  the  stems  upon  every  syde ; 
And  in  a  balaunce  weyen  ech  mounteyne  ; 
And  alle  the  floodes  of  the  see  restreyne. 
And  Goddes  peple  had  he  most  in  hate ; 
Hem  wold  he  slee  in  torment  and  in  peyne, 
Wenyng  that  God  ne  might  his  pride  abate. 

And  for  that  Nichanor  and  Thimothe 
With  Jewes  were  venquist  mightily, 
Unto  the  Jewes  such  an  hate  had  he, 
That  he  bad  graithe  his  chaar  hastily,  iooso 

And  swor,  and  sayde  ful  despitously, 
Unto  Jerusalem  he  wold  eftsoone, 
To  wreke  his  ire  on  it  full  cruelly ; 
But  of  his  purpos  he  was  let  ful  soone. 

God,  for  his  manace,  him  so  sore  smoot 
With  invisible  wounde  incurable, 
That  in  his  guttes  carf  it  so  and  bot, 
That  his  peynes  were  importable. 
And  certeynly  the  wreche  was  resonable  ; 
For  many  a  mannes  guttes  dede  he  peyne  ;  16090 

But  fro  his  purpos  cursed  and  dampnable, 
For  al  his  smert,  he  nolde  him  nought  restreyne. 

But  bad  anoon  apparailen  his  host, 
And  sodeynly,  er  he  was  of  it  ware, 
God  daunted  al  his  pride  and  al  his  bost 
For  lie  so  sore  fel  out  of  his  chare, 
That  it  his  lymes  and  his  skyn  to-tare, 
So  that  he  nomore  might  go  ne  ryde ; 
But  in  a  chare  men  aboute  him  bare 
Al  for-brosed,  bothe  bak  and  syde.  10100 


32  THE    CANTERBURY    TALES. 

The  wreche  of  God  him  smot  so  cruely, 
That  in  his  body  -wicked  wormes  crept, 
And  thenvithal  he  stonk  so  orribly, 
That  noon  of  al  his  meyne  that  him  kepte, 
Whether  that  he  wook  or  elles  slepte, 
Ne  mighte  nought  the  stynk  of  him  endure. 
In  this  meschief  he  weyled  and  eek  wepte, 
And  knew  God  lord  of  every  creature. 

To  al  his  host  and  to  himself  also 
Ful  wlatsom  was  the  stynk  of  his  carayne  ;  16110 

No  man  ne  might  him  here  to  ne  fro  ; 
And  in  his  stynk  and  his  orrible  payne 
He  starf  ful  wrecchedly  in  a  mountayne. 
Thus  hath  this  robbour  and  this  homicide, 
That  many  a  man  made  wepe  and  playne, 
Such  guerdoun  as  that  longeth  unto  pryde. 
De  Alexandro  Magno,  Philippi  regis  Macedonie  filio. 

The  story  of  Alisaunder  is  so  comune, 
That  every  wight  that  hath  discrecioun 
Hath  herd  som-what  or  al  of  this  fortune  ; 
Thys  wyde  world  as  in  conclusioun  10120 

He  wan  by  strengthe,  or  for  his  heigh  renoim, 
Thay  were  glad  for  pees  unto  him  sende. 
The  pride  of  man  and  bost  he  layd  adoun, 
Wher  so  he  cam,  unto  the  worldes  ende. 

Comparisoun  yit  mighte  never  be  maked 
Bitwen  him  and  noon  other  conquerour  ; 
For  al  this  world  for  drede  of  him  hath  quaked. 
He  was  of  knygkthod  and  of  fredam  flour  ; 
Fortune  him  made  the  heir  of  hir  honour  ; 


THE    M0NKES    TALE.  o$ 

Save  wyn  and  wymmen,  no  thing  might  aswage      16130 
His  heigh  entent  in  armes  and  labour, 
So  was  he  ful  of  leonyne  corage. 

What  pite  were  it  to  him,  though  I  yow  tolde 
Of  Darius,  and  an  hundred  thousand  mo 
Of  kynges,  princes,  dukes,  and  eorles  bolde, 
Which  he  conquered  and  brought  unto  wo  ? 
I  say,  as  fer  as  men  may  ryde  or  go, 
The  world  was  his,  what  schold  I  more  devyse  ? 
For  though  I  write  or  tolde  you  evermo, 
Of  his  knighthood  it  mighte  nought  suffise.  16140 

Twelf  yer  he  regned,  as  saith  Machabe  ; 
Philippes  son  of  Macedon  he  was, 
That  first  was  king  in  Grece  that  contre. 

O  worthy  gentil  Alisaundre,  alas  ! 
That  ever  schulde  falle  such  a  caas  ! 

Empoysoned  of  thin  oughne  folk  thou  were  ; 

Thyn  sis  fortune  is  torned  into  an  aas, 

And  right  for  the  ne  wepte  sche  never  a  teere 
Who  schal  me  give  teeres  to  compleigne 

The  deth  of  gentiles  and  of  fraunchise,  1<515° 

That  al  the  wo  ride  had  in  his  demeigne  ; 

And  yit  him  thought  it  mighte  nought  suffice, 

So  ful  was  his  corage  of  high  emprise. 

Alias  !  who  schal  helpe  me  to  endite 

Fals  infortuno,  and  poysoun  to  devyse, 

The  whiche  two  of  al  this  wo  I  wyte. 


16132 — leonyne.  I  have  adopted  this  reading  from  Tyrwhitt.  That 
of  the  Harl.  MS.,  lumync,  seems  to  make  no  sense,  and  the  reading  ol 
the  Larjsd.  MS.,  loveinge,  is  uo  hotter. 

V 


34  TTIE    CANTERBURY   TALES. 

Julius  Cesar. 

By  wisedom,  manhod,  and  by  gi'et  labour, 
Fro  humblehede  to  royal  magcste 
Up  roos  he,  Julius  the  conquerour, 
That  wan  al  thoccident  by  land  and  see,  161(i0 

By  strengthe  of  bond  Or  elles  by  trete, 
And  unto  Rome  made  hem  contributarie, 
And  siththe  of  Rome  themperour  was  he, 
Til  that  fortune  wax  his  adversarie. 

O  mighty  Cesar,  that  in  Thessalic 
Agains  Pompeus,  fader  thin  in  lawe, 
That  of  the  orient  had  al  the  cbivalrie, 
Als  fer  as  that  the  day  bigynnes  to  dawe, 
Tborugh  tin  knighthod  thou  hast  him  take  and  slawe, 
Save  fewe  folk  that  with  Pompeus  fledde ;  16170 

Thurgh  which  thou  puttist  al  thorient  in  awe  ; 
Tbanke  fortune  that  so  wel  the  spedde. 

But  now  a  litel  while  I  wil  bywaile 
This  Pompeus,  the  noble  governour 
Of  Rome,  which  that  flowe  fro  this  bataile  ; 
Alas  !  I  say,  oon  of  his  men,  a  fals  traitour, 
His  heed  of  smoot,  to  wynne  his  favour 
Of  Julius,  and  him  the  heed  he  brought. 
Alas  !  Pompeus,  of  the  orient  conquerour, 
That  fortune  to  such  a  fyn  the  brought.  16180 

To  Rome  agayn  repaireth  Julius, 
With  his  triumphe  laurial  ful  hye. 
But  on  a  tyme  Brutus  and  Cassius, 
That  ever  had  to  his  estat  envye, 
Ful  prively  hath  made  conspiracie 


THE    MONKES    TALE.  35 

Agains  this  Julius  in  subtil  wise  ; 

And  cast  the  place  in  which  he  schuhle  dye 

With  boydekyns,  as  I  schal  yow  devyse. 

This  Julius  to  the  capitoile  went 
Upon  a  day,  as  he  was  wont  to  goon ;  16190 

And  in  the  capitoil  anoon  him  hcnt 
This  false  Brutus,  and  his  other  foon, 
And  stiked  him  with  boydekyns  anoon 
With  many  a  wounde,  and  thus  thay  let  him  lye. 
But  never  gront  he  at  no  strook  but  oon, 
Or  elles  at  tuo,  but  if  the  storie  lye. 

So  manly  was  this  Julius  of  hert, 
And  so  wel  loved  estatly  honeste, 
That  though  his  deedly  woundes  sore  srnert, 
His  mantil  over  his  hipes  caste  he,  1020° 

For  no  man  schulde  seen  his  privete. 
And  as  he  lay  deyinge  in  a  traunce, 
And  wiste  wel  that  verrayly  deed  was  he, 
Of  honeste  yet  had  he  remembraunce. 

Lucan,  to  the  this  story  I  recomende, 
And  to  Swetoun  and  to  Valirius  also, 
That  al  the  story  writen  word  and  ende, 
How  to  these  gretc  conquerourcs  ti^o 
Fortune  was  first  frend  and  siththen  fo. 
No  man  trust  upon  hir  favour  lon^v,  ' •>'■?' ° 

But  have  hir  in  awayt  for  evermo, 
Witness*1  on  nlle  thise  conquerourcs  stronge. 
Cresus. 

This  riche  Cresus,  whilom  king  of  Lyde, 

10213  —  Crews.    The  Harl.  MS.  has  Gresus  all  through,  which   1 

D  2 


36  THE    CANTERBURY    TALES. 

Of  which  Cresus  Cirus  him  sore  dradde, 

Yet  was  he  caught  amyddes  al  his  pride, 

And  to  the  fuyr  to  hreune  hirn  men  him  ladde. 

But  such  a  rayn  doun  fro  the  heven  schadde, 

That  slough  the  fuyr  and  made  him  to  eschape. 

But  to  be  war  yet  grace  noon  he  hadde, 

Til  fortune  on  the  galwes  made  him  gape.  1(322° 

Whan  he  was  eschaped,  he  couth  nought  stent 
For  to  bygynne  a  newe  werre  agayn  ; 
He  wende  wel,  for  that  fortune  him  sent 
Such  hap  that  he  eschaped  thurgh  the  rayn, 
That  of  his  foos  he  mighte  not  be  slayn. 
And  eek  a  sweven  upon  a  uight  he  mette, 
Of  which  he  was  so  proud  and  eek  so  fayn, 
That  in  vengeaunce  he  al  his  herte  sette. 

Upon  a  tree  he  was  set,  as  him  thought, 
Wher  Jubiter  him  wissch  bothe  bak  and  side,  "j-230 

And  Phebus  eek  a  fair  towail  him  brought 
To  drye  him  with,  and  therfore  wax  his  pride ; 
And  to  his  doughter  that  stood  him  biside, 
Which  that  he  knew  in  heigh  science  abounde, 
And  bad  hire  telle  what  it  signifyde, 
And  sche  his  dreem  right  thus  gan  expounde. 

"  The  tree,"  quod  sche,  "  the  galwes  is  to  mene, 
And  Jubiter  betokenith  snow  and  rayn, 


have  not  thought  it  necessary  to  retain.  Tyrwhitt  ohserves  that, — "  In 
the  opening  of  this  story,  our  author  has  plainly  copied  the  following 
passage  of  his  own  version  of  Boethius,  B.  ii,  Pro.  2  :  '  Wisle  thou  not 
how  Cresus,  king  of  Lydieus,  of  whiche  kin/}  Cyrus  uasful  sore  agaste 
a  litel  before,  etc'.  But  the  greatest  part  is  taken  from  the  Rom.  de  la 
Rose.  ver.  6817—6912". 

16217 — hrrcn.     The  Lansd.  MS.  has  v:alkyn,  and  Tyrwhitt  welken. 


THE  PROLOGE  OF  THE  NONNE  PRESTES  TALE.     37 

And  Pliebus  with  his  towail  so  clene, 
Tho  ben  the  sonne  strernes,  soth  to  sayn.  I6340 

Thow  schalt  enhangid  ben,  fader,  certayn ; 
Rayn  shal  the  wasch,  and  sonne  schal  the  drye." 
Thus  warned  sche  him  ful  plat  and  ek  ful  playn, 
His  doughter,  which  that  called  was  Phanie. 
And  hanged  was  Cresus  this  proude  king, 
His  real  trone  might  him  not  availe. 
Trcgedis,  ne  noon  other  maner  thing, 
Ne  can  I  synge,  crie,  ny  biwayle, 
But  for  that  fortune  wil  alway  assayle 
With  unwar  strook  the  regnes  that  ben  proude ;      lf,'->50 
For  whan  men  trusteth  hir,  than  wil  sche  faile, 
And  cover  hir  brighte  face  with  a  clowde. 

THE  PROLOGE  OF  THE  NONNE  PRESTES  TALE. 

"  Ho,  sire  !"  quod  the  knight,  "  no  more  of  this  ; 
That  ye  ban  said  is  right  y-nough  y-wys, 
And  mochil  mor ;  for  litel  hevynesse 
Is  right  i-nough  for  moche  folk,  I  gesso. 
I  say  for  me,  it  is  a  gret  disease, 
Wbcr  as  men  ban  ben  in  gret  welthc  and  ease, 
To  hicren  of  her  sodeyn  fal,  alias  ! 


162 17—  Tregedis.     These  two  lines  are  given  differently  in  Tyrwhitt, 
ami  perhaps  better,  as  follows: — 

"  Tragedie  is  non  other  maner  thing, 
Ne  can  in  singing  erien  ne  bewaile". 
And  he  observes,  "  This  reflection  seems  to  have  been  suggested  by  one 
which  follows  soon  after  the  mention  of  Croesus  in  the  passage  just 
cited  from  IJoethius.  'What  other  thing  bewaylen  the  cryinges  of  tra- 
gedies but  onely  the  <ledes  of  fortune,  that  with  an  aukewarde  stroke 
nvi  rtourneth  the  realmcs  ofgMite  jipbleye  J'  " 


38  THE    CANTERBURY    TALES. 

And  the  contraire  is  joye  and  gret  solas  ;  16260 

As  whan  a  man  hath  hen  in  pore  estate, 

And  clymhith  up,  and  wexeth  fortunate, 

And  ther  ahydeth  in  prosperite  ; 

Such  tiling  is  gladsom,  and  it  thinkith  me, 

And  of  such  thing  were  goodly  for  to  telle." 

"Ye,"  quod  oure  host,  "by  seint  Paules  belle, 

Ye  say  right  soth ;  this  monk  hath  clappid  lowde  ; 

He  spak,  how  fortune  was  clipped  with  a  clowde 

1  not  never  what,  and  als  of  tregedie 

Right  now  ye  herd ;  and  pardy  !  no  remedye  162'° 

It  is  for  to  bywayle  or  compleyne 

That  that  is  doon ;  and  also  it  is  a  peync, 

As  ye  ban  said,  to  hiere  of  hevynesse. 

Sire  monk,  no  more  of  this,  so  God  yow  blesse ; 

Your  tale  anoycth  al  this  compaignie ; 

Such  talkyng  is  nought  worth  a  boterflye, 

For  therinne  is  noon  disport  ne  game. 

Wherfor,  sir  monk,  damp  Pieres  by  your  name, 

I  pray  yow  hertly,  tel  us  somwhat  ellis, 

For  sicurly,  ner  gingling  of  the  bellis  1628° 

That  on  your  bridil  hong  on  every  syde, 

By  heven  king,  that  for  us  alle  dyde, 

I  schold  er  this  ban  falle  doun  for  sleep, 

Although  the  slough  had  never  ben  so  deep ; 

Than  had  your  tale  have  be  told  in  vayn. 


lt>26.8 — was  clipped.  The  Lansd.  MS.  reads  covered  iras ;  which 
is  adopted  by  Tyrwhitt 

16280 — gingling.  The  Lauds.  MS.  reads  clyrikeing,  the  reading 
which  Tyrwhitt  adopts.  Compare,  however,  the  Prologue,  1. 170,  and 
the  note. 


THE  NONNE  PREST  HIS  TALE.  39 

For  certeynly,  as  these  clerkes  sayn, 

Wher  as  a  man  may  have  noon  audience, 

Nought  helpith  it  to  tellen  his  sentence. 

And  wel  I  wot  the  suhstance  is  in  me, 

If  eny  thing  scbal  wel  reported  be.  I6200 

Sir,  say  somwhat  of  huntyng,  I  yow  pray." 

"  Nay,"  quod  the  monk,  "  I  have  no  lust  to  play ; 

Now  let  another  telle,  as  I  have  told." 

Then  spak  our  ost  with  rude  speche  and  bold, 
And  said  unto  the  nonnes  prest  anoon, 
"  Com  ner,  thou  prest,  com  ner,  thou  sir  Johan, 
Tel  us  such  thing  as  may  our  hertes  glade ; 
Be  blithe,  although  thou  ryde  upon  a>jade. 
What  though  thin  hors  be  bothe  foul  and  lene  ? 
If  he  wil  serve  the,  rek  not  a  bene ;  i63^ 

Lok  that  thin  hert  be  mery  evermo." 
"  Yis,  sire,  yis,  hoste,"  quod  he,  "  so  mot  I  go, 
But  I  be  mery,  i-wis  I  wol  be  blamed." 
And  right  anoon  he  hath  his  tale  tamyd ; 
And  thus  he  sayd  unto  us  everichoon, 
This  sweete  prest,  tbis  goodly  man  sir  Johan. 

THE    NONNE    PEEST    HIS    TALE. 

A  roitE  wydow,  somdel  stope  in  age, 
Was  whilom  duellyng  in  a  pore  cotage, 

The  nonne  prest  his  talc.  This  tale  was  taken  from  the  fifth  chapter 
of  the  old  French  metrical  Roman  de  Renart,  entitled,  Si  conme  Renari 
prist  Chantecler  le  coc  (ed.  Mcon,  tom.i,  p.  IU).  The  same  story  forms  one 
of  the  fahles  of  Marie  of  France,  where  it  stands  as  fab.  -~>  1 ,  Dou  cue  ct  duu 
werpil ;  see  Roquefort's  edition  oi  (he  works  of  Marie,  torn,  ii,  p.  '210. 


40  THE    CANTERBURY    TALES. 

Bisyde  a  grove,  stondyng  in  a  dale. 

This  wydowe,  of  which  I  telle  yow  my  tale,  1631° 

Syn  thilke  day  that  sche  was  last  a  wif, 

In  paciens  ladde  a  ful  symple  lyf. 

For  litel  was  hir  catel  and  Mr  rent ; 

For  housbondry  of  such  as  God  hir  sent, 

Sche  fond  hirself,  and  eek  hir  doughtres  tuo. 

Thre  large  sowes  had  sche,  and  no  mo, 

Thre  kyn,  and  eek  a  scheep  that  highte  Malle. 

Ful  sooty  was  hir  hour,  and  eek  hir  halle, 

In  which  sche  eet  ful  many  a  sclender  meel. 

Of  poynaunt  saws  hir  needid  never  a  deel.  16320 

Noon  deynteth  morsel  passid  thorugh  hir  throte  ; 

Hir  dyete  was  accordant  to  hir  cote. 

Repleccioun  ne  made  hir  never  sik  : 

Attempre  dyete  was  al  hir  phisik, 

And  exercise,  and  hertes  suffisaunce. 

The  goute  lette  hir  nothing  for  to  daunce, 

Ne  poplexie  schente  not  hir  heed. 

No  wyn  ne  drank  sche,  nother  whit  ne  reed  : 

Hir  bord  was  servyd  most  with  whit  and  blak, 

Milk  and  broun  bred,  in  which  sche  fond  no  lak,     16330 

Saynd  bacoun,  and  som  tyme  an  ey  or  tweye ; 

For  sche  was  as  it  were  a  maner  deye. 

A  yerd  sche  had,  enclosed  al  aboute 

With  stikkes,  and  a  drye  dich  withoute, 

In  which  sche  had  a  cok,  bight  Chaunteclere, 

In  al  the  lond  of  crowyng  was  noon  his  peere. 

His  vois  was  merier  than  the  mery  orgon, 

On  masse  dayes  that  in  the  chirche  goon ; 


THE  NONNE  PREST  HIS  TALE.  41 

Wei  sikerer  was  his  crowyug  in  his  logge, 
Than  is  a  clok,  or  an  abbay  orologge.  16340 

By  nature  knew  he  ech  ascencioun 
Of  equinoxial  in  thilke  toun  ; 
For  whan  degrees  fyftene  were  ascendid, 
Thanne  crewe  he,  it  might  not  ben  amendid. 
His  comb  was  redder  than  the  fyn  coral, 
And  batayld,  as  it  were  a  castel  wal. 
His  bile  was  blak,  and  as  the  geet  it  schon ; 
Lik  asur  were  his  legges  and  his  ton  ; 
His  nayles  whitter  than  the  lily  flour, 
And  lik  the  burnischt  gold  was  his  colour.  J  0350 

This  gentil  cok  had  in  his  governauuce 
Seven  hennes,  for  to  do  al  his  plesaunce, 
Whiche  were  his  sustres  and  his  paranioures, 
And  wonder  lik  to  him,  as  of  coloures. 
Of  whiche  the  fairest  hiewed  on  hir  throte, 
Was  cleped  fayre  damysel  Pertilote. 
Curteys  sche  was,  discret,  and  debonaire, 
And  companable,  and  bar  hirself  ful  faire, 
Syn  thilke  day  that  sche  was  seven  night  old, 
That  sche  hath  trewely  the  hert  in  hold  i«360 

Of  Chaunteclere  loken  in  every  lith  : 
He  loved  hir  so,  that  wel  him  was  therwith. 
But  such  a  joye  was  it  to  here  him  synge, 
Whan  that  the  brighte  sonne  gan  to  springe, 
In  swete  accord,  "  my  liefe  is  faren  on  londu." 
Fro  thilke  tyme,  as  I  have  understonde, 

10309 — seven  night.     I  adopt  this  reading  from  the  Lansd.  MS.;  the 
reading  of  the  Hail.  Mis.  seven  yer,  is  certainly  wrung. 


42  THE    CANTERBURY    TALES. 

Bestis  and  briddes  cowde  speke  and  synge. 

And  so  byfel,  tliat  in  a  dawenynge, 

As  Chaunteclcrc  among  his  wyves  alle 

Sat  on  his  pcrchc,  that  was  in  his  halle,  1637° 

And  next  him  sat  this  faire  Pertelote, 

This  Chauntecler  gan  gronen  in  his  throte, 

As  man  that  in  his  dreem  is  drecched  sore. 

And  whan  that  Pertelot  thus  herd  him  rore, 

Sche  was  agast,  and  sayde,  "  herte  deere, 

What  eylith  yow  to  grone  in  this  manere  ? 

Ye  ben  a  verray  sleper,  fy  for  schame !" 

And  he  answerd  and  sayde  thus,  "  Madame, 

I  pray  yow,  that  ye  take  it  nought  agreef : 

By  God,  me  mette  I  was  in  such  meschief  16380 

Right  now,  that  yit  myn  hert  is  sore  afright. 

Now  God,"  quod  he,  "  my  sweven  rede  aright, 

And  keep  my  body  out  of  foul  prisoun  ! 

Me  mette,  how  that  I  romed  up  and  doun 

Withinne  oure  yerd,  wher  as  I  saugh  a  beest, 

Was  lik  an  hound,  and  wold  have  maad  arrest 

Upon  my  body,  and  wold  ban  had  me  deed. 

His  colour  was  bitwise  yolow  and  reed ; 

And  tipped  was  his  tail,  and  bothe  his  eeres 

With  blak,  unlik  the  remenaunt  of  his  heres.  16390 

His  snowt  was  smal,  with  glowyng  yen  tweye  : 

Yet  of  his  look  for  fcr  almost  I  deye  : 

This  caused  me  my  gronyng  douteles." 

"  Away  !"  quod  sche,  "  fy  on  yow,  herteles ! 

Alias!"  quod  sche,  "for,  by  that  God  above! 

Now  have  ye  lost  myn  hert  and  al  my  love; 


THE  NONNE  PREST  HIS  TALE.  43 

I  can  nought  love  a  coward,  by  my  feith. 

For  certis,  what  so  eny  womman  seith, 

We  alle  desiren,  if  it  mighte  be, 

To  have  lmusbondes,  hardy,  riche,  and  fre,  16400 

And  secre,  and  no  nygard,  ne  no  fool, 

Ne  him  that  is  agast  of  every  tool, 

Ne  noon  avaunter,  by  that  God  above  ! 

How  dorst  ye  sayn  for  schame  unto  your  love, 

That  any  thing  might  make  yow  afferd '? 

Have  ye  no  mannes  hert,  and  han  a  herd  ? 

Alias  !  and  can  ye  ben  agast  of  swevenys  ? 

Nought,  God  wot,  but  vanite,  in  sweven  is. 

Swevens  engendrid  ben  of  replecciouns, 

And  often  of  fume,  and  of  complexiouns,  16410 

Whan  humours  ben  to  abundaunt  in  a  wight. 

Certes  this  dreem,  which  ye  han  met  to-night, 

Cometh  of  the  grete  superfluite 

Of  youre  reede  colera,  parde, 

Which  causeth  folk  to  dremen  in  here  dremes 

Of  arwes,  and  of  fuyr  with  reede  beemes, 

Of  rede  bestis,  that  thai  wil  him  byte, 

Of  contck,  and  of  whelpis  greet  and  lite ; 

Right  as  the  humour  of  malencolie 

Causeth,  in  sleep,  ful  many  a  man  to  crye,  16420 

For  fere  of  beres,  or  of  boles  blake, 

Or  elles  blake  develes  wol  hem  take. 

Of  other  humours  couthe  I  telle  also, 

That  wirken  many  a  man  in  slep  ful  woo ; 

But  I  wol  passo  as  lightly  as  1  can. 

Lo  Catoun,  which  that  A\as  so  wis  a  man, 

liil2(i — Lo  Catoun.     Cato  di    Moribus,  1. ii,  (list.  82,  Somnia  m  cures. 


44  THE    CANTERDURY    TALES. 

Sayde  he  nought  thus,  ne  do  no  force  of  dremes  ? 

Now,  sire,"  quod  sche,  "  whan  we  fie  fro  thise  beemes, 

For  Goddis  love,  as  tak  som  laxatyf : 

Up  peril  of  my  soule,  and  of  my  lyf,  16430 

I  counsel  yow  the  best,  I  wol  not  lye, 

That  bothe  of  coloure,  and  of  malencolye 

Ye  purge  yow  ;  and  for  ye  schol  nought  tarye, 

Though  in  this  toun  is  noon  apotecarie, 

I  schal  myself  tuo  herbes  techyn  yow, 

That  schal  be  for  your  hele,  and  for  youre  prow ; 

And  in  oure  yerd  tho  herbes  schal  I  fynde, 

The  whiche  han  of  her  proprete  by  kynde 

To  purgen  yow  bynethe,  and  eek  above. 

Forget  not  this,  for  Goddis  oughne  love  !  ifill° 

Ye  ben  ful  colerik  of  complexioun  ; 

Ware  the  sonne  in  his  ascencioun 

Ne  fynd  yow  not  replet  in  humours  bote ; 

And  if  it  do,  I  dar  wel  lay  a  grote, 

That  ye  schul  have  a  fever  terciane, 

Or  an  agu,  that  may  be  youre  bane. 

A  day  or  tuo  ye  schul  have  digestives 

Of  wormes,  or  ye  take  your  laxatives, 

Of  lauriol,  century,  and  fumytere, 

Or  elles  of  elder  bery,  that  growith  there,  loiso 

Of  catapus,  or  of  gaytre  beriis, 


"  I  observe,  by  the  way,  that  this  distich  is  quoted  by  John  of  Salisbury, 
Pohjcrat.  1.  ii,  c.  16,  as  a  precept  viri  sapientis.  In  another  place,  1.  vii, 
c.  9,  he  introduces  his  quotation  of  the  first  verse  of  dist.  20,  1.  iii,  in 
this  manner.    Ait  vel  Cato,  vel  alius, nam  autor  incertus  est". — Tyrwhitt. 

16482-3 — These  two  lines,  omitted  in  the  Harl.  MS.  by  an  oversight 
ol  the  scribe,  are  here  inscribed  from  the  Lausd.  MS. 

16450 — elder  bcnj.  This  is  the  reading  of  the  Hail.  MS.  The 
Lansd.  MS.  has  clobore,  and  Tyrwhitt  cllebcr. 


THE    NONNE    PREST    II TS    TALE.  45 

Of  erbe  yve  that  groweth  in  our  yerd,  ther  rnevy  is  : 

Pike  hem  up  right  as  thay  growe,  and  et  hem  in. 

Be  mery,  housbond,  for  your  fader  kyn  ; 

Dredith  non  dremes ;  I  can  say  no  more." 

"Madame,"  quod  he,  "  graunt  mercy  of  your  lore. 

Rut  natheles,  as  touching  daun  Catoun, 

That  hath  of  wisdom  such  a  gret  renoun, 

Though  that  he  bad  no  dremes  for  to  drede, 

By  God,  men  may  in  olde  bookes  rede  ,046° 

Of  many  a  man,  more  of  auctorite 

Than  ever  Catoun  was,  so  mot  I  the, 

That  al  the  revers  sayn  of  his  sentence, 

And  ban  wel  founden  by  experience, 

That  dremes  ben  significaciouns 

As  wel  of  joye,  as  of  tribulaciouns, 

That  folk  enduren  in  this  lif  present. 

Ther  nedeth  make  of  this  noon  argument ; 

The  verray  preve  schewith  it  in  dede. 

Oon  of  the  grettest  auctours  that  men  rede,  \W70 

Saith  thus,  that  whilom  tway  felawes  wentc 

On  pylgrimage  in  a  ful  good  entente ; 

And  happed  so,  thay  com  into  a  toun, 

Wher  as  ther  was  such  congregacioun 

Of  poeple,  and  eek  so  streyt  of  herbergnge, 

Tliat  thay  fond  nought  as  moche  as  oon  cotage, 


16470 — Oon  of  the  grettcst  auctours.  "Cicero,  de  Divin.  1.  i,  c.  27, 
relates  this  ami  the  following  story;  hut  in  a  contrary  order;  and  with 
so  many  other  differences,  that  one  might  be  led  to  suspect  that  he  was 
here  quoted  at  second  hand,  if  it  were  not  usual  with  Chancer,  in  these 
stories  of  familiar  life,  to  throw  in  a  number  of  natural  circumstances, 
not  to  he  found  in  his  original  authors." — Tijrwhilt. 


46  THE    CANTERBURY    TALES. 

In  which  that  thay  might  bothe  i-logged  be. 

Wherfor  thay  mosten  of  necessite, 

As  for  that  night,  depart  her  compaignye  ; 

And  ech  of  hem  goth  to  his  hostelrye,  lt548° 

And  took  his  loggyng  as  it  wolde  falle. 

That  oon  of  hem  was  loggid  in  a  stalle, 

Fer  in  a  yerd,  with  oxen  of  the  plough ; 

That  other  man  was  logged  wel  y-nough, 

As  was  his  adventure,  or  his  fortune, 

That  us  govemith  alle  in  comune. 

And  so  bifel,  that,  long  er  it  were  day, 

This  oon  met  in  his  bed,  ther  as  he  lay, 

How  that  his  felaw  gan  upon  him  calle, 

And  sayd,  '  alias  !  for  in  an  oxc  stalle  ir,l!,° 

This  night  I  schal  be  murdrid  ther  I  lye. 

Now  help  me,  deere  brother,  or  I  dye ; 

In  alle  haste  cum  to  me,'  he  sayde. 

This  man  out  of  his  slep  for  fer  abrayde  ; 

But  whan  that  he  was  waked  out  of  his  sleep, 

He  torned  him,  and  took  of  this  no  keep  ; 

Him  thought  his  dreem  nas  but  a  vanite. 

Thus  twies  in  his  sleepe  dremed  he. 

And  at  the  thridde  tyme  yet  his  felawe 

Com,  as  him  thought,  and  sayd,  '  I  am  now  slawe  :  1Gr,ft,) 

Bihold  my  bloody  woundes,  deep  and  wyde. 

Arise  up  erly  in  the  morwe  tyde, 

And  at  the  west  gate  of  the  toun,'  quod  be, 

'  A  cart  of  donge  there  schalt  thou  see, 

In  which  my  body  is  hyd  prively. 

Do  thilke  cart  arresten  boldely. 


THE  NONNE  PREST  HIS  TALE.  47 

My  gold  caused  my  mourdre,  soth  to  sayn.' 

And  told  him  every  poynt  how  he  was  slayn, 

With  a  ful  pitous  face,  pale  of  hewe. 

And  truste  wel,  his  dreem  he  fond  fid  trewe.  16510 

For  on  the  morwe,  as  sone  as  it  was  day, 

To  his  felawes  in  he  took  the  way ; 

And  whan  that  he  cam  to  this  oxe  stalle, 

After  his  felaw  he  bigan  to  calle. 

The  hostiller  answered  him  anoon, 

And  sayde,  '  Sire,  your  felaw  is  agoon, 

Als  soone  as  day  he  went  out  of  the  toun.' 

This  man  gan  falle  in  a  suspeccioun, 

Remembring  on  his  dremes  that  he  mette, 

And  forth  he  goth,  no  lenger  wold  he  lctte,  16520 

Unto  the  west  gate  of  the  toun,  and  fond 

A  dong  cart  went  as  it  were  to  donge  loud, 

That  was  arrayed  in  the  same  wise 

As  ye  han  herd  the  deede  man  devise ; 

And  with  an  hardy  hert  he  gan  to  crie 

Vengeaunce  and  justice  of  this  felonye. 

'  My  felaw  mordrid  is  this  same  night, 

And  in  this  carte  he  lith  heer  upright. 

I  crye  out  on  the  ministrcs,'  quod  he, 

'  That  schulde  kepeand  reule  this  cite  ;  16530 

Harrow  !  alias  !  her  lith  my  felaw  slayn  !' 

What  schold  I  more  unto  this  tale  sayn  ? 

The  peplc  upstert,  and  caste  the  cart  to  groundc. 

And  in  the  middes  of  the  dong  thay  foundc 


10528 — heer  upright.     The  Lansd.  IMS.  reads  gaping  upright,  which 
is  the  reading  adopted  hy  Tynvhitt. 


48  THE  CANTERBURY  TALES. 

The  dede  man,  that  mordred  was  al  newe. 

O  hlisful  God,  thou  art  ful  just  and  trewe, 

Lo,  how  thow  bywreyest  mordre  alday. 

Mordre  wil  out,  certes  it  is  no  nay, 

Morder  is  so  wlatsoni  and  abhominahle 

To  God,  that  is  so  just  and  resonable,  i6540 

That  he  ne  wold  nought  suffre  it  hiled  be  ; 

Though  it  abyde  a  yeer,  or  tuo,  or  thre, 

Morder  wil  out,  this  is  my  conclusioun. 

And  right  anoon,  the  mynistres  of  that  toun 

Han  hent  the  carter,  and  so  sore  him  pyned, 

And  eek  the  hostiller  so  sore  engyned, 

That  thay  biknew  her  wikkednes  anoon, 

And  were  anhonged  by  the  nekke  boon. 

"  Here  may  men  se  that  dremys  ben  to  drede. 
And  certes  in  the  same  book  I  rede,  i65,/>o 

Right  in  the  nexte  chapitre  after  this, 
(I  gabbe  nought,  so  have  I  joye  or  blis), 
Tuo  men  that  wolde  have  passed  over  see 
For  certeyn  causes  into  fer  contre, 
If  that  the  wynd  ne  hadde  ben  contrarie, 
That  made  hem  in  a  cite  for  to  tarie, 
That  stood  ful  mery  upon  an  haven  syde. 
But  on  a  day,  agayn  the  even  tyde, 
The  wynd  gan  chaunge,  and  blew  right  as  hem  list. 
Jolyf  and  glad  they  wenten  unto  rest,  16560 

And  casten  hem  ful  eidy  for  to  sayle ; 
But  to  that  oon  man  fell  a  gret  mervayle. 
That  oon  of  hem  in  his  slepyng  as  he  lay, 
Him  met  a  wonder  drem,  agayn  the  day ; 


THE    NONNE    PEEST    HIS    TALE.  1!> 

Him  thought  a  man  stood  by  his  beddes  syde, 

And  him  comaunded,  that  he  schuld  abyde, 

And  sayd  him  thus,  '  if  thou  to  morwe  wende, 

Thow  schalt  be  dreynt ;  my  tale  is  at  an  ende.' 

He  wook,  and  told  his  felaw  what  he  mette, 

And  prayde  him  his  viage  to  lette,  !M70 

As  for  that  day,  he  prayd  him  for  to  abyde. 

His  felaw  that  lay  by  his  beddis  syde, 

Gan  for  to  lawgh,  and  scorned  him  ful  fast. 

'  No  dreem,'  quod  he,  '  may  so  myn  herte  gaste, 

That  I  wil  lette  for  to  do  my  thinges. 

I  sette  not  a  straw  by  thy  dremynges, 

For  swevens  been  but  vanitees  and  japes. 

Men  dreme  al  day  of  owles  and  of  apes, 

And  eke  of  many  a  mase  therwithal ; 

Men  dreme  of  thinges  that  never  be  schal.  16580 

But  sith  I  see  that  thou  wilt  her  abyde, 

And  thus  forslouthe  wilfully  thy  tyde, 

God  wot  it  reweth  me,  and  have  good  day.' 

And  thus  he  took  his  leve,  and  went  his  way. 

But  er  he  hadde  half  his  cours  i-sayled, 

Noot  I  nought  why,  ne  what  meschaunce  it  a  vie.  I. 

But  casuelly  the  schippes  bothom  rent, 

And  schip  and  man  under  the  watir  went 

In  sight  of  other  schippes  ther  byside, 

That  with  him  sailed  at  the  same  tyde.  16590 

"  Aud  therfore,  faire  Pertelot  so  deere, 
By  such  ensamples  olde  maistow  leere 

16580 — never  be  schal.     I  have  not  ventured  to  change  the  reading  of 
the  Hurl.  MS.     Tyrwhitt  rends,  never  was  ne  shall. 

VOL.   III.  I 


.")()  THE    CANTERBURY    TALES. 

That  no  man  scholde  be  to  recheles 

Of  dremes,  for  I  say  the  douteles, 

That  many  a  dreem  ml  sore  is  for  to  drede. 

Lo,  in  the  lif  of  seint  Kenelm,  I  rede, 

That  was  Kenulphus  sone,  the  noble  king 

Of  Mercenrike,  how  Kenilm  mette  a  thing. 

A  litil  or  he  was  mordred  upon  a  day, 

His  mordre  in  his  avysioun  he  say.  1(><50o 

His  norice  him  expouned  every  del 

His  sweven,  and  bad  him  for  to  kepe  him  wel 

For  traisoun ;  but  he  nas  but  seven  yer  old, 

And  therfore  litel  tale  hath  he  told 

Of  eny  drem,  so  holy  was  his  hert. 

By  God,  I  hadde  lever  than  my  schert, 

That  ye  had  rad  his  legend,  as  have  I. 

Dame  Pertelot,  I  say  yow  trewely, 

Macrobius,  that  writ  the  avisioun 

In  Auffrik  of  the  worthy  Cipioun,  KiCin 

Affermeth  dremes,  and  saith  that  thay  been 

Warnyng  of  thinges  that  men  after  seen. 

And  forthermore,  I  pray  yow  loketh  wel 

In  the  olde  Testament,  of  Daniel, 

If  he  huld  dremes  eny  vanyte. 

Rede  eek  of  Joseph,  and  ther  schal  ye  see 

Whethir  dremes  ben  som  tyme  (I  say  nought  alle) 


16596 — Kenelm.  Kenelm  succeeded  his  father,  Kenulph,  on  the 
throne  of  the  Mercians,  in  821,  at  the  age  of  seven  years,  and  was  mur- 
dered by  order  of  his  aunt,  Quenedreda.  He  was  subsequently  made  a 
saint,  and  his  legend  will  be  found  in  Capgrave,oi  in  the  Golden  Legend. 

16610 — Cipioun.  The  Homnium  Scipionis  of  Macrobius  was  a 
favourite  worl;  during  the  middle  ages. 


THE  NONNE  PREST  HIS  TALE.  51 

Warnyng  of  thinges  that  schul  after  falle. 

Lok  of  Egipt  the  king,  claim  Pharao, 

His  baker  and  his  botiler  also,  lecao 

Whethir  thay  felte  noon  effect  in  clremis. 

Who  so  wol  seke  actes  of  souclry  remys, 

May  rede  of  dremes  many  a  wonder  thing. 

Lo  Cresus,  which  that  was  of  Lydes  king, 

Mette  he  not  that  he  sat  upon  a  tre, 

Which  signified  he  schuld  hanged  be  ? 

Lo  hir  Andromachia,  Ectors  wif, 

That  day  that  Ector  schulde  lese  his  lif, 

Sche  dremed  on  the  same  night  byforn, 

How  that  the  lif  of  Ector  schuld  be  lorn,  Kio30 

If  thilke  day  he  wente  to  batayle  ; 

Sche  warned  him,  but  it  might  nought  availe  ; 

He  wente  forth  to  fighte  natheles, 

And  he  was  slayn  anoon  of  Achilles. 

But  thilke  tale  is  al  to  long  to  telle, 

And  eek  it  is  neigh  day,  I  may  not  duelle. 

Schortly  I  say,  as  for  conclusioun, 

That  I  schal  have  of  this  avisioun 

Adversite  ;  and  I  say  forthermore, 

That  I  ne  telle  of  laxatifs  no  store,  16640 

For  thay  ben  venemous,  I  wot  it  wel ; 

I  hem  defye,  I  love;  hem  never  a  del. 

Now  let  us  speke  of  mirthe,  and  lete  al  tliis  ; 
Madame  Pertilot,  so  have  I  blis, 

10627 — Lo  hir  Andromachia.  Andromache's  dream  is  rcialeil  in  the 
twenty-fourth  chapter  of  Dares  Phrygius:  the  authority  lor  the  history 
of  the  Trojan  war,  must  popular  in  the  middle  ages. 

i;  2 


52  THE    CANTERBURY    TALKS. 

Of  o  thing  God  hath  me  sent  large  grace ; 

For  whan  I  se  the  beaute  of  your  face, 

Ye  ben  so  scarlet  hiew  about  your  eyghen, 

It  makith  al  my  drede  for  to  deyghen, 

For,  al  so  siker  as  In  principio, 

Mulier  est  hominis  confimo.  16650 

(Madame,  the  sentence  of  this  Latyn  is, 

Womman  is  mannes  joye  and  mannes  blis.) 

For  whan  I  fiele  a-night  your  softe  syde, 

Al  be  it  that  I  may  not  on  you  ryde, 

For  that  your  perche  is  mad  so  narow,  alias ! 

I  am  so  ful  of  joye  and  solas, 

That  I  defye  bothe  sweven  and  drem." 

And  with  that  word  he  fleigh  doun  fro  the  beem, 

For  it  was  day,  and  eek  his  hennes  alle  ; 

And  with  a  ch.uk  he  gan  hem  for  to  calle,  16660 

For  he  had  found  a  corn,  lay  in  the  yerd. 

Pteal  he  was,  he  was  nomore  aferd ; 

He  fetherid  Pertelote  twenty  tyme, 

And  trad  as  ofte,  er  that  it  was  prime. 

He  lokith  as  it  were  a  grim  lioun ; 

And  on  his  toon  he  rometh  up  and  doun, 

Him  deyned  not  to  set  his  foot  to  grounde. 

He  chukkith,  whan  he  hath  a  corn  i-founde, 

And  to  him  rennen  than  his  wifes  alle. 

Thus  real,  as  a  prince  is  in  his  halle,  16870 

Leve  I  this  Chaunteclere  in  his  pasture ; 
And  after  wol  I  telle  his  aventure. 
Whan  that  the  moneth  in  which  the  world  bigan, 
That  highte  March,  whan  God  maked  first  man, 


THE    NOXNE    PREST    HIS    TALE.  T)3 

Was  complet,  and  y-passed  were  also, 

Syn  March  bygan,  tway  monthes  and  dayes  tuo, 

Byfel  that  Chaunteclere  in  al  his  pride, 

His  seven  wyves  walkyng  by  his  syde, 

Cast  up  his  eyghen  to  the  brighte  sonne, 

That  in  the  signe  of  Taurus  had  i-ronne  16(58° 

Twenty  degrees  and  oon,  and  sornwhat  more  : 

He  knew  by  kynde,  and  by  noon  other  lore, 

That  it  was  prime,  and  crew  with  blisful  Steven. 

"  The  sonne,"  he  sayde,  "is  clomben  up  on  heveu 

Twenty  degrees  and  oon,  and  more  i-wis. 

Madame  Pertelot,  my  worldes  blis, 

Herknith  these  blisful  briddes  how  thay  synge, 

And  seth  these  freissche  floures  how  thay  springe  ; 

Ful  is  myn  hert  of  revel  and  solaas." 

But  sodeinly  him  fel  a  sorwful  caas ;  16690 

For  ever  the  latter  end  of  joye  is  wo. 


16076 — Syn  March  bygan,  tway  monthes  and  dayes  tuo.  This  is  the 
reading  of  the  Harleian  MS.,  and  I  see  no  reason  to  change  it.  Tyrwhitt 
reads  Sithen  March  ended,  thritty  dayes  and  two,  and  observes,  "  I  have 
ventured  to  depart  from  the  MSS.  and  Edit,  in  this  passage.  They  all 
read  began  instead  of  ended.  At  the  same  time  MS.  c.  1,  has  this  note  in 
the  margin,  '  i.  2°  die  Maii,'  which  plainly  supposes  that  the  thirty-two 
days  are  to  he  reckoned  from  the  end  of  March  As  the  vernal  equinox 
(according  to  our  author's  hypothesis,  Discourse,  &c.,p.  163)  happened 
on  the  12th  of  March,  the  place  of  the  sun  (as  described  in  ver.  15200, 1.) 
in  22°  of  Taurus  agrees  very  nearly  with  his  true  place  on  the  second  of 
May,  the  fifty-third  day  incl.  from  the  equinox.     MS.  C.  reads  thus, — 

"  Syn  March  began  tway  monthes  and  dayes  two ; 
which  brings  us  to  the  same  day,  but,  I  think,  by  a  less  probable  cor- 
rection of  the  faulty  copies." 

16685 — Twenty  degrees  "The  reading  of  the  greatest  part  of  the 
MSS.  is  fourty  degrees.  But  this  is  evidently  wrong ;  for  Chaucer  is 
speaking  of  the  altitude  of  the  sun  at,  or  about,  prime, i.e.,  six  o'clock,  a.m. 
See  ver.  1520:$.  When  the  sun  is  in  22°  of  Taurus,  he  is  21°  high  about 
three-quarters  after  six,  a.m." — Tyrwhitt. 


54  THE    CANTEBBUBY   TALES. 

God  wot  that  worldly  joye  is  soone  ago ; 
And  if  a  re  trior  couthe  faire  endite, 
He  in  a  chronique  saufly  might  he  write, 
As  for  a  soverayn  notabilite. 

Now  every  wys  man  let  him  herkne  me  : 
This  story  is  al  so  trewe,  I  undertake, 
As  the  book  is  of  Launeelot  the  Lake, 
That  womman  huld  in  ful  gret  reverence. 
Now  wol  I  torne  agayn  to  my  sentence.  "''''" 

A  cole-fox,  ful  sleigh  of  iniquite, 
That  in  the  grove  had  woned  yeres  thre, 
By  heigh  ymaginacioun  forncast, 
The  same  nighte  thurgh  the  hegge  brast 
Into  the  yerd,  ther  Chaunteclere  the  faire 
Was  wont,  and  eek  his  wyves,  to  repaire ; 
And  in  a  bed  of  wortes  stille  he  lay, 
Til  it  was  passed  undern  of  the  day, 
Waytyng  his  tyme  on  Chaunteclere  to  falle ; 
As  gladly  doon  these  homicides  alle,  16710 

That  in  awayte  lyn  to  morther  men. 
O  false  mordrer  lurckyug  in  thy  den ! 
O  newe  Scariot,  newe  Genilon ! 
Fals  dissimulour,  o  Greke  Sinon, 
That  broughtest  Troye  al  utrely  to  sorwe  ! 
0  Chauntecler,  accursed  be  the  morwe, 
That  thou  into  the  yerd  flough  fro  the  bemys ! 
Thow  were  ful  wel  warned  be  thy  dremys, 


16712 — lurckyng.      The  Lansd.  MS.  reads  roukeing,  and  Tyrwhitl 

has  rucking. 


THE  SONNE  PREST  HIS  TALE.  55 

That  thilke  day  was  perilous  to  the. 

But  what  that  God  forwot  most  needes  be,  16720 

After  the  opynyoun  of  certeyn  clerkis. 

Witnesse  on  him,  that  eny  parfit  clerk  is, 

That  in  scole  is  gret  altercacioun 

In  this  matier,  and  gret  disputesoun, 

And  hath  ben  of  an  hundred  thousend  men. 

But  yit  I  can  not  bult  it  to  the  bren, 

As  can  the  holy  doctor  Augustyn, 

Or  Boece,  or  the  bischop  Bradwardyn, 

Whether  that  Goddis  worthy  forwetyng 

Streigneth  me  needely  for  to  do  a  thing,  16730 

(Needely  clepe  I  simple  necessite) ; 

Or  elles  if  fre  choys  be  graunted  me 

To  do  that  same  thing,  or  to  do  it  nought, 

Though  God  forwot  it,  er  that  it  was  wrought ; 

Or  of  his  wityng  streyneth  never  a  deel, 

But  by  necessite  condicionel. 

I  wol  not  have  to  do  of  such  matiere  ; 

My  tale  is  of  a  cok,  as  ye  schal  hiere, 

That  took  his  counseil  of  his  wyf  with  sorwe 

To  walken  in  the  yerd  upon  the  morwe,  167  to 

That  he  had  met  the  dreme,  that  I  tolde. 

Wymmens  counseiles  ben  ful  ofte  colde  ; 

Wommannes  counseil  brought  us  first  to  woo, 

And  made  Adam  fro  paradys  to  go, 

Ther  as  he  was  ful  mery,  and  wel  at  ease. 

But  for  I  not,  to  him  it  might  displease, 

If  I  counseil  of  womman  wolde  blame, 

Pas  over,  for  I  sayd  it  in  my  game. 


56  THE    CANTERBURY    TALES. 

Red  auctours,  wher  thay  trete  of  such  matiere, 

And  what  thay  sayn  of  wommen  ye  may  heere.        167:>° 

These  been  the  cokkes  wordes,  and  not  myne ; 

I  can  noon  harme  of  womman  divine. 

Faire  in  the  sond,  to  bathe  hir  merily, 
Lith  Pertelot,  and  alle  hir  sustres  by, 
Agayn  the  Sonne  ;  and  Chaunteclere  so  free 
Sang  merier  than  the  meremayd  in  the  see ; 
For  Phisiologus  seith  sicurly, 
How  that  thay  syngen  wel  and  merily. 
And  so  byfel  that  as  he  cast  his  ye 
Among  the  wortes  on  a  boterflye,  16760 

He  was  war  of  this  fox  that  lay  ful  lowe. 
No  thing  ne  list  him  thanne  for  to  crowe, 
But  cryde  anon,  "  cok,  cok,"  and  up  he  stert, 
As  man  that  was  affrayed  in  his  hert. 
For  naturelly  a  beest  desireth  flee 
Fro  his  contrarie,  if  he  may  it  see, 
Though  he  never  er  had  sayn  it  with  his  ye. 

This  Chaunteclere,  whan  he  gan  it  aspye, 
He  wold  ban  fled,  but  that  the  fox  anon 
Said,  "gentil  sire,  alias!  why  wol  ye  goon?  16770 

Be  ye  affrayd  of  me  that  am  youre  frend  ? 

167.57 — Phisiologus.  This  was  the  title  given  to  a  popular  metrical 
Latin  treatise  on  the  natures  of  animals,  in  the  middle  ages,  and  is  fre- 
quently quoted  by  the  early  writers  when  alluding  to  subjects  of  natural 
history.     The  chapter  dc  Sirenis  begins  thus, — 

"  Sirenee  sunt  monstra  maris  resonantia  magnis 
Vocihus  et  modulis  cantus  formantia  multis, 
Ad  quas  iucaute  veniunt  saepissime  nautae, 
Qua?  faciunt  sompiium  nimia  dulcedine  vocum." 
16770 — why  wol  ye  goon  t     Tyrwhitt  follows  the  reading  of  some  of 
the  other  MSS.,  and  prints  it,  what  wol  ye  don  ? 


THE  NONNE  PKEST  HIS  TALE.  57 

Certes,  I  were  worse  than  eny  feend, 

If  I  to  yow  wold  harm  or  vilonye. 

I  am  nought  come  your  counsail  to  espye. 

But  trewely  the  cause  of  my  coming 

Was  only  for  to  herken  how  ye  sing. 

For  trewely  ye  have  als  mery  a  steven, 

As  eny  aungel  hath,  that  is  in  heven  ; 

Thenvith  he  han  of  musik  more  felynge, 

Than  had  Boece,  or  eny  that  can  synge.  16780 

My  lord  your  fader  (God  his  soule  hlesse) 

And  youre  moder  of  her  gentilesse 

Han  in  myn  hous  been,  to  my  gret  ease  ; 

And  certes,  sire,  ful  fayn  wold  I  yow  please. 

But  for  men  speke  of  syngyng,  I  wol  say, 

So  mot  I  brouke  wel  myn  yen  tway, 

Save  ye,  I  herde  never  man  so  synge, 

As  dede  your  fadir  in  the  morwenynge. 

Certes  it  was  of  hert  al  that  he  song. 

And  for  to  make  his  vois  the  more  strong,  16790 

He  wold  so  peynen  him,  that  with  bothc  his  yen 

He  moste  wynke,  so  lowde  he  wolde  crien, 

And  stonden  on  his  typtoon  therwithal, 

And  streche  forth  his  necke  long  and  smal. 

And  eek  he  was  of  such  discressioun, 

That  ther  nas  no  man  in  no  regioun 

That  him  in  song  or  wisdom  mighte  passe. 

I  have  wel  rad  in  daun  Burnel  thasse 


1(5775.  Two  lines  omitted  here  by  accident  in  the  Harl.  MS.  are 
supplied  from  the  Lansd.  MS. 

1H798 — in  daun  Burnel.  The  reference,  of  course,  is  to  the  celebrated 
satirical  poem  of  Nigellus  Wireker,  entitled,  Burnellus.  It  was  one  of 
the  most  popular  Latin  poems  of  the  middle  ages. 


58  THE    CANTERBURY    TALES. 

Among  his  verses,  how  ther  was  a  cok, 

That,  for  a  prestes  sone  gaf  him  a  knok  16800 

Upon  his  leg,  whil  he  was  yong  and  nyce, 

He  made  him  for  to  lese  his  benefice. 

But  certeyn  ther  is  no  comparisoun 

Betwix  the  wisdom  and  discressioun 

Of  youre  fader,  and  of  his  subtilte . 

Now  syngeth,  sire,  for  seinte  Charite  ; 

Let  se,  can  ye  your  fader  countrefete  ?" 

This  Chaunteclere  his  wynges  gan  to  bete. 

As  man  that  couthe  his  tresoun  nought  espye, 

So  was  he  ravyssht  with  his  fiaterie.  16810 

Alias !  ye  lordlynges,  many  a  fals  flatour 
Is  in  your  hous,  and  many  a  losengour, 
That  pleasen  yow  wel  more,  by  my  faith, 
Than  he  that  sothfastnesse  unto  yow  saith. 
Redith  Ecclesiast  of  fiaterie  ; 
Beth  war,  ye  lordes,  of  her  treccherie. 

This  Chaunteclere  stood  heighe  upon  his  toos, 
Strecching  his  necke,  and  held  his  yhen  cloos, 
And  gan  to  crowe  lowde  for  the  noones ; 
And  daun  Russel  the  fox  stert  up  at  oones,  1682° 

And  by  the  garget  hente  Chaunteclere, 
And  on  his  bak  toward  the  woode  him  here. 
For  yit  was  there  no  man  that  him  sewed. 
O  desteny,  that  maist  not  ben  eschiewed  ! 
Alias,  that  Chaunteclere  fleigh  fro  the  bemis ! 


10812 — hous.  The  Lansdowne  MS.  reads  courtc,  which  is  adopted 
by  Tyrwhitt. 

16820—  daun  Russel.  Russel  was  a  common  name  given  to  the  fox, 
from  his  colour. 


THE    NONNB    I'REST    HIS    TALE.  59 

Alias,  his  wif  ne  rouglite  nought  of  clremis  ! 

And  on  a  Friday  fel  al  this  mischaunce. 

O  Venus,  that  art  goddes  of  pleasaunce, 

Syn  that  thy  servant  was  this  Chaunteclere, 

And  in  thy  service  did  al  his  powere,  1,is;i0 

More  for  delit,  than  the  world  to  rnultiplie, 

Why  woldest  thou  suffre  him  on  thy  day  to  dye  ? 

O  Gaufred,  dere  mayster  soverayn, 

That,  whan  the  worthy  king  Richard  was  slayn 

With  schot,  compleynedist  his  deth  so  sore, 

Why  ne  had  I  nought  thy  sentence  and  thy  lore, 

The  Friday  for  to  chiden,  as  dede  ye  ? 

(For  on  a  Fryday  sothly  slayn  was  he). 

Than  wold  I  schewe  how  that  I  couthe  pleyne, 

For  Chauntecleres  drede,  and  for  his  peyne.  1681° 

Certis  such  cry  ne  lamentacioun 
Was  never  of  ladies  rnaad,  whan  Ilioun 


16833 — O  Gaufred.  Geoffrey  de  Vinsauf,  the  author  of  a  celebrated 
medieval  treatise  on  writing  poetry,  entitled,  Nova  1'oelria.  Tyrwhitt 
has  quoted  the  bombastic  lines  on  the  death  of  Richard  I,  which  are 
given  as  a  specimen  of  the  plaintive  style,  and  are  here  ridiculed  by 
Chaucer.     They  are, — 

Neustria,  sub  clypeo  regis  defensa  Iticardi, 

Indefensa  modo,  gestu  testare  dolorem. 

Exundent  oculi  lacrymas ;  exterminet  ora 

Tailor;   connodet  digitos  tortura;  cruentet 

Interiora  dolor,  et  verbcret  ffithera  clamor. 

Tota  peris  ex  morte  sua.     Mors  non  fuit  ejus, 

Sed  tua ;  non  una,  sed  publics  mortis  origo. 

O  Veneris  lacrymosa  dies  !  o  sydus  amarum  ! 

Ilia  dies  tua  nox  fuit,  ct  Venus  ilia  venerium. 

Ilia  dedit  vulnus,  &c. 
These  lines  are  sufficient  to   shew  the  object,   and    the    propriety,  of 
Chaucer's  ridicule.     The  whole  poem  is  printed  in   Leyser's  Hist.  Po. 
Med.  JSvi,  p.  862—978. 

16H36 — sentence.  This  is  the  reading  of  the  Harl.  and  Lansd.  MSS  . 
Tyrwhitt  prints  science,  which  weakens  the  sense. 


60  THE    CANTERBURY    TALES. 

Was  wonne,  and  Pirrus  with  his  strit  swerd, 

Whan  he  had  hente  kyng  Priam  hy  the  herd. 

And  slaugh  him  (as  saith  us  Eneydos), 

As  maden  alle  the  hennes  in  the  clos, 

Whan  thay  had  sayn  of  Chauntecler  the  sight. 

But  soveraignly  dam  Pertelote  schright, 

Ful  lowder  than  did  Hasdruhaldes  wyf, 

Whan  that  hir  housebond  had  lost  his  lyf,  168-50 

And  that  the  Piomayns  had  i-brent  Cartage, 

Sche  was  so  ful  of  torment  and  of  rage, 

That  wilfully  unto  the  fuyr  sche  stert, 

And  brend  hirselven  with  a  stedfast  hert. 

O  woful  hennes,  right  so  cride  ye, 

As,  whan  that  Nero  brente  the  cite 

Of  Rome,  criden  the  senatoures  wyves, 

For  that  her  housbondes  losten  alle  here  lyves ; 

Withouten  gult  this  Nero  hath  hem  slayn. 

Now  wol  I  tome  to  my  matier  agayn.  16S60 

The  sely  wydow,  and  hir  doughtres  tuo, 
Herden  these  hennys  crie  and  maken  wo, 
And  out  at  dores  starte  thay  anoon, 
And  sayden  the  fox  toward  the  woode  is  goon, 
And  bar  upon  his  bak  the  cok  away ; 
They  criden,  "out!,  harrow  and  wayleway! 
Ha,  ha,  the  fox !"  and  after  him  thay  ran, 
And  eek  with  staves  many  another  man ; 
Ran  Colle  our  dogge,  and  Talbot,  and  Garlond, 
And  Malkyn,  with  a  distal'  in  hir  hond ;  168?0 

Ran  cow  and  calf,  and  eek  the  verray  hogges 
So  were  they  fered  for  berkyng  of  dogges, 


THE  NONNE  PREST  HIS  TALE.  61 

And  schowtyng  of  the  men  and  wymmen  eke, 

Thay  ronne  that  thay  thought  her  herte  hreke. 

Thay  yelleden  as  feendes  doon  in  helle  ; 

The  dokes  criden  as  men  wold  hem  quelle ; 

The  gees  for  fere  flowen  over  the  trees ; 

Out  of  the  hyve  came  the  swarm  of  hees  ; 

So  hidous  was  the  noyse,  a  henedicite  J 

Certes  he  Jakke  Straw,  and  his  meyn6,  icsso 

Ne  maden  schoutes  never  half  so  schrille,  fl 

Whan  that  thay  wolden  eny  Flemyng  kille, 

As  thilke  day  was  maad  upon  the  fox. 

Of  bras  thay  broughten  homes  and  of  box, 

Of  horn  and  boon,  in  which  thay  blew  and  powped, 

And  therwithal  thay  schryked  and  thay  howped ; 

It  semed,  as  that  heven  schulde  falle. 

Now,  goode  men,  I  pray  herkneth  alle  ; 
Lo,  how  fortune  torneth  sodeinly 

The  hope  and  pride  eek  of  her  enemy.  '  689° 

This  cok  that  lay  upon  this  foxes  bak, 
In  al  his  drede,  unto  the  fox  he  spak, 
And  saide,  "  sire,  if  that  I  were  as  ye, 
Yet  schuld  I  sayn  (as  wis  God  helpe  me), 
Turneth  agein,  ye  proude  cherles  alle ; 
A  verray  pestilens  upon  yow  falle. 
Now  am  I  come  unto  this  woodes  sydc, 
Maugre'  youre  hede,  the  cok  schal  heer  abyde  ; 
I  wol  him  ete  in  faith,  and  that  anoon." 


16884 — homes.     Tyrwhitt  reads  bcemes. 

16890 — enemy.      The   Harl.    MS.  reads  envy;  but  as  this   docs   not 
seem  to  make  £ood  sense,  1  have  taken  the  reading  printed  by  Tyrwliilt. 


62  THE    CANTERBURY    TALES. 

The  fox  answerd,  "  in  faith,  it  schal  be  doon."  16900 

And  whil  he  spak  that  word,  al  sodeinly 

This  cok  brak  from  his  mouth  delyverly, 

And  heigh  upon  a  tree  he  fleigh  anoon. 

And  whan  the  fox  seigh  that  he  was  i-goon, 

"  Alias  !"  quod  he,  "  o  Chaunteclere,  alias  ! 

I  have  to  yow,"  quod  he,  "y-don  trespas, 

Inasmoche  as  I  makid  yow  aferd, 

Whan  I  yow  hent,  and  brought  out  of  the  yerd ; 

But,  sire,  I  dede  it  in  no  wicked  entent : 

Com  doun,  and  I  schal  telle  yow  what  I  ment.        lfi910 

I  schal  say  soth  to  yow,  God  help  me  so." 

"  Nay  than,"  quod  he,  "  I  schrew  us  bothe  tuo. 

And  first  I  schrew  myself,  bothe  blood  and  boones, 

If  thou  bigile  me  any  ofter  than  oones. 

Thou  schalt  no  more  thurgh  thy  flaterye 

Do  me  to  synge  and  wynke  with  myn  ye. 

For  he  that  wynkith,  whan  he  scholde  see, 

Al  wilfully,  God  let  him  never  the." 

"  Nay,"  quod  the  fox,  "  but  God  give  him  meschaunce, 

That  is  so  undiscret  of  governaunce,  16920 

That  jangleth,  whan  he  scholde  holde  his  pees." 

Lo,  such  it  is  for  to  be  recheles 
And  necgligent,  and  trust  on  flaterie. 
But  ye  that  holde  this  tale  a  folye, 
As  of  a  fox,  or  of  a  cok  or  hen, 
Takith  the  moralite  therof,  goode  men. 
For  seint  Poul  saith,  that  all  that  writen  is, 
To  oure  doctrine  it  is  i-write  i-wis. 
Takith  the  fruyt,  and  let  the  chaf  be  stille. 


THE  PROLOGE  OF  THE  MAUNCIPLES  TALE.     03 

Now,  goode  God,  if  that  it  be  thy  wille,  16930 

As  saith  my  lord,  so  make  us  alle  good  men ; 
And  bring  us  alle  to  his  blisse.     Amen. 

THE  PROLOGE  OF  THE  MAUNCIPLES  TALE. 

Wot  ye  not  wher  ther  stont  a  litel  toun, 
Which  that  cleped  is  Bob-up-and-doun, 


16931 — As  saith  my  Lord.  "  Opposite  to  this  verse,  in  the  margin  of 
MS.  c.  1,  is  written  Kauntuar,  which  means,  I  suppose,  that  some  Arch- 
bishop of  Canterbury  is  quoted." — Tyrwhitt. 

16932.  In  the  MS.  in  which  the  Nun's  Priest's  Tale  is  followed  by 
that  of  the  Nun,  sixteen  lines  are  inserted  here,  which  are  given  as  follows 
by  Tyrwhitt, — 

Sire  Nonues  Preest,  our  hoste  sayde  anon, 

Yblessed  be  thy  breche  and  every  ston ; 

This  was  a  mery  tale  of  Chaunteclere. 

But  by  my  trouthe,  if  thou  were  seculere, 

Thou  woldest  ben  a  tredefoule  aright ; 

For  if  thou  had  corage  as  thou  hast  might, 

Thee  were  nede  of  hennes,  as  I  wene, 

Ye  mo  than  seven  times  seventene. 

Se,  whiche  braunes  hath  this  gentil  preest, 

So  gret  a  necke,  and  swiche  a  large  breest! 

He  loketh  as  a  sparhauk  with  his  eyen ; 

Him  nedeth  not  his  colour  for  to  dien 

With  Brasil,  ne  with  grain  of  Portiugal. 
But,  sire,  faire  falle  you  for  your  tale. 

And  after  that,  he  with  ful  mery  chere 

Sayd  to  another,  as  ye  shulen  here. 
Whatever  be  the  authority  of  these  lines,  they  are  evidently  imperfect 
at  the  end,  and  Tyrwhitt  printed  them  as  being  so;  but  two  MSS.  which 
he  examined  gave  the  last  of  them  thus, — 

"  Seide  unto  the  nunne  as  ye  shul  heer." 
And  added  the  following  lines  to  fill  up  the  apparent  vacuum, — 
'•  Madame,  and  I  dorste,  I  wolde  you  pray 

To  telle  a  tale  in  fortheringe  of  our  way. 

Than  mightc  ye  do  unto  us  grete  ese. 

Gladly,  sire,  quoth  she,  so  that  I  might  plese 

You  and  this  worthy  company, 

And  began  hire  tale  rilit  thus  ful  sobrely." 
L6934 — Bob-up-and-doun.      This   appears   to  have  been   the  popular 
name  for  the  village  of  Harbledotvn,  a  short   distance  lroni  Canterbury, 


64  THE    CANTERBURY    TALES. 

Under  the  Ble,  in  Caunterbury  way  ? 

Ther  gan  our  hoste  for  to  jape  and  play, 

And  sayde,  "sires,  what?  Dun  is  in  the  myre. 

Is  ther  no  man  for  prayer  ne  for  hyre, 

That  wol  awake  our  felawe  al  byhynde  ? 

A  theef  mighte  ful  lightly  robbe  and  bynde.  10940 

Se  how  he  nappith,  se,  for  Goddes  boones, 

That  he  wol  falle  fro  his  hors  at  ones. 

Is  that  a  cook  of  Londoune,  with  meschaunce  ? 

Do  him  come  forth,  he  knoweth  his  penaunce ; 

For  he  schal  telle  a  tale,  by  my  fay, 

which  by  its  situation  on  a  hili,  and  the  tips  and  downs  on  the  road, 
merits  well  such  an  appellation.  It  stands  on  the  edge  of  the  Ble,  or 
Mean  Forest,  which  was  formerly  celebrated  for  its  wildness.  Erasmus, 
in  one  of  his  colloquies,  the  Pilgrimage  for  religion's  sake,  describes  this 
place  exactly,  when  he  tells  us  that,  "  those  who  journey  to  London,  not 
long  after  leaving  Canterbury,  find  themselves  in  a  road  at  once  very 
hollow  and  narrow,  and  besides  the  banks  on  either  side  are  so  steep 
and  abrupt  that  you  cannot  escape."  See  Mr.  J.  G.  Nichols's  translation 
of  the  Pilgrimage  of  Erasmus,  p.  60. 

16944 — Do  him  come  forth.  Tyrwhitt  observes  on  this, — "  The  com- 
mon reading  is — do  him  comfort.  The  alteration  is  material,  not  only 
as  it  gives  a  clearer  sense,  but  as  it  intimates  to  us,  that  the  narrator  of 
a  tale  was  made  to  come  out  of  the  crowd,  and  to  take  his  place  within 
hearing  of  the  host,  during  his  narration.  Agreeably  to  this  notion 
when  the  host  calls  upon  Chaucer,  ver.  13628,  he  says, 

Approche  nere,  and  loke  up  merily. 

Now  ware  you,  sires,  and  let  this  man  have  place. 
It  was  necessary  that  the  host,  who  was  to  be  "  juge  and  reportour"  of 
the  tales  (ver.  816),  should  hear  them  all  distinctly.  The  others  might 
hear  as  much  as  they  could,  or  as  they  chose,  of  them.  It  would  have 
required  the  lungs  of  a  Stentor.  to  speak  audibly  to  a  company  of  thirty 
people,  trotting  on  together  in  a  road  of  the  fourteenth  century."  We 
must,  however,  not  take  things  too  literally  in  the  Canterbury  Tales,  for 
it  is  evident  that  the  Manciples  Tale,  and  the  long  discourse  of  the 
parson,  would  require  more  time  than  could  be  allowed  by  the  distance 
between  Harbledown  and  Canterbury,  and  we  might  suppose  they  pro- 
ceeded very  slowly,  and  such  as  listened  to  the  tale  kept  round  the 
speaker,  and  probably  baited  from  time  to  time. 

10948 — to  slepe  by  the  morive.  "  This  must  be  understood  generally 
for  the  day-time  ;  as  it  was  then  afternoon." — Tyrwhitt. 


THE  PROLOGE  OF  THE  MAUNC1PLES  TALE.      05 

Although  it  be  nought  worth  a  botel  hay. 

Awake,  thou  cook,  sit  up,  God  gif  the  sorwe  ! 

What  eyleth  the,  to  slepe  by  the  morwe  ? 

Hast  thou  had  fleen  al  night  or  artow  dronke  ? 

Or  hastow  with  som  quen  al  night  i-swonke,  169-'»" 

So  that  thou  maist  not  holden  up  thyn  heed  ?" 

This  cook,  that  was  ful  pale  and  nothing  reed, 

Sayd  to  our  host,  "  So  God  my  soule  blesse, 

As  ther  is  falle  on  me  such  hevynesse, 

Not  I  nought  why,  that  me  were  lever  slepe, 

Tban  the  beste  galoun  wyn  that  is  in  Chepe." 

"  Wei, ".quod  the  Maunciple,  "  if  that  I  may  doon  case 
To  the,  sir  Cook,  and  to  no  wight  displease 
Which  that  her  rydeth  in  this  compaignye, 
And  our  host  wolde  of  his  curteisie,  i,i!i,ii' 

I  wol  as  now  excuse  the  of  thy  tale  ; 
For  in  good  faith  tlii  visage  is  ful  pale. 
Thyn  even  daswen  eek,  al  so  me  thinkith, 
And  wel  I  woot,  thy  breth  ful  foule  stynkitb, 
That  scheweth  eek  thou  art  nought  wel  disposid ; 
Of  me  certeyn  thou  schalt  nought  ben  i-glosed. 
Se  how  he  ganith,  lo,  this  dronken  wight, 
As  though  he  wolde  swolwe  us  anoon  right. 
Hold  clos  thy  mouth,  man,  by  thy  fader  kynne  ! 
The  devel  of  belle  sette  his  foot  therinne  !  1C97° 

Thy  cursed  breth  effecte  wil  us  alle. 


Ifli((i7-  ganith,  i.e.,  yawns.  This  is  certainly  a  better  reading  than 
Tyrwhitt's  galpeth.     The  Lansd.  MS.  reads goth. 

10971 — effecte.  Tyrwhitt  has  en/ecten  which  is  perhaps  the  bettei 
reading. 

I' 


66  THE    CANTERBURY    TALES. 

Fy,  stynkyng  swyne  !  foule  mot  the  falle  ! 
A  !  takith  heed,  sires,  of  this  lusty  man. 
Now,  swete  sir,  wol  ye  joust  atte  fan  ? 
Therto,  me  thinkth,  ye  beth  right  wel  i-schape. 
I  trowe  that  ye  dronken  han  wyn  of  ape, 
And  that  is  whan  men  playen  with  a  straw." 

And  with  his  speche  the  Cook  wax  angry  and  wraw, 
And  on  the  Maunciple  bygan  he  nodde  fast 
For  lak  of  speche  ;  and  doun  the  hors  him  cast,      16980 
Wher  as  he  lay,  til  that  men  him  up  took. 
This  was  a  fair  chivache  of  a  cook  ! 
Alias  !  that  he  nad  hold  him  by  his  ladil ! 
And  er  that  he  agayn  were  in  his  sadil, 
Ther  was  gret  schowvyng  bothe  to  and  fro 


16974 — wol  ye  joust  atte  fan  1  Some  MSS.  read — van.  The  sense  of 
both  words  is  the  same.  "  The  thing  meant  is  the  quintaine,  which  is 
called  a  fan  or  vane,  from  its  turning  round  like  a  weathercock." — 
Tyrwhitt. 

16976 — wyn  of  ape.  "This  is  the  reading  of  the  best  manuscripts, 
and  I  believe  the  true  one.  The  explanation  in  the  Gloss,  of  this  and 
the  preceding  passage,  from  Mr.  Speght,  is  too  ridiculous  to  be  repeated. 
Wine  of  ape  I  understand  to  mean  the  same  as  vin  de  singe  in  the  old 
Calendrier  des  Bergiers,  sign.  1.  ii,  b.  The  author  is  treating  of  phy- 
siognomy, and  in  his  description  of  the  four  temperaments  he  mentions, 
among  other  circumstances,  the  different  effects  of  wine  upon  them. 
The  choleric,  he  says,  a  vin  de  lyon;  cest  a  dire ,  quant  a  bien  heu  veult 
tanser,  noyser,  el  battre — the  sanguine,  a  vin  de  singe  ;  quant  a  plus  beu 
tant  est  plus  joyeux — in  the  same  manner  the  phlegmatic  is  said  to  have 
vin  de  moulon,  and  the  melancholic  vin  de  porceau.  I  find  the  same 
four  animals  applied  to  illustrate  the  effects  of  wine  in  a  little  Rabbinical 
tradition,  which  1  shall  transcribe  here  from  Fabric.  Cod.  Pseudepig.  V. 
T.  vol.  i,  p.  275.  Vineas plantanii  Noacho  Satanam  se  junxissc  memorant, 
qui,  ihim  Noa  viles  plantaret,maclaverit  apud  Mas  ovem,  leonem,  siniiam, 
/'I.  suem  :  quod  prineipio  potus  vini  homo  ail  instar  ovis,  vinum  sumplum 
ejficiat  ex  homitie  leonem,  largius  haustum  mult  I  t  um  in  saltantem  simiam, 
ad  ebrictatem  infusicm  transformet  ilium  in  pollutant  et  prostratam  suem. 
See  also  Gesta  Romanorum,  c.  159,  where  a  story  of  the  same  purport  is 
quoted  from  Josephus,  in  libra  de  casu  rerum  naturaliam." — Tyrwhitt. 


THE  PBOLOGE  TO  THE  MAUNCIPLES  TALE.      67 

To  lift  him  up,  and  moche  care  and  wo, 

So  unwelde  was  this  sory  pallid  gost. 

And  to  the  Maunciple  tlianne  spak  oure  host : 

"  Bycause  drink  hath  dominacioun 

Upon  this  man,  by  my  savacioun  l6990 

I  trow  he  lewedly  tel  wol  his  tale. 

For  were  it  wyn,  or  old  moysty  ale, 

That  he  hath  dronk,  he  spekith  in  his  nose, 

And  snesith  fast,  and  eek  he  hath  the  pose. 

He  also  hath  to  do  more  than  y-nough 

To  kepe  him  and  his  capil  out  of  the  slough  ; 

And  if  he  falle  fro  his  capil  eftsone, 

Than  schal  we  alle  have  y-nough  to  doone 

In  liftyng  up  his  hevy  dronken  cors. 

Tel  on  thy  tale,  of  him  make  I  no  fors.  17000 

But  yit,  Maunciple,  in  faith  thou  art  to  nyce, 

Thus  openly  reproeve  him  of  his  vice  ; 

Another  day  he  wil  par  adventure 

Reclayme  the,  and  hringe  the  to  lure ; 

I  mene,  he  speke  wol  of  srnale  thinges, 

As  for  to  pynchyn  at  thy  rekenynges, 

That  were  not  honest,  if  it  cam  to  pref." 

Quod  the  Maunciple,  "  That  were  a  gret  meschief ; 

So  might  he  lightly  bringe  me  in  the  snare 

Yit  had  I  lever  payen  for  the  mare  ''01° 

Which  he  ryt  on,  than  ho  schuld  with  me  stryve. 

I  wil  not  wrath  him,  al  so  mot  I  thrive  ; 

That  thai  I  spak,  I  sayd  it  in  my  bourde. 

And  wite  ye  what?  I  have  liter  in  a  gourde 

A  draught  of  wyn,  i^  of  ;i  ripe  grape, 


68  THE    CANTERBURY    TALES. 

And  right  anoon  ye  schal  se  a  good  jape. 

This  cook  schal  drinke  therof,  if  I  may  ; 

Up  peyn  of  deth  he  wol  nought  say  me  nay." 

And  certeinly,  to  tellen  as  it  was, 

Of  this  vessel  the  cook  dronk  fast,  (alias  !  1702° 

What  need  id  it  ?  he  drank  y-nough  hiforn) ; 

And  whan  he  hadde  pouped  in  his  horn, 

To  the  Maunciple  he  took  the  gourd  agayn. 

And  of  that  draught  the  cook  was  wonder  fayn, 

And  thanked  him  in  such  wise  as  he  couthe. 

Than  gan  our  host  to  laughe  wonder  louthe, 

And  sayd,  "  I  se  wel  it  is  necessarie 

Wher  that  we  go  good  drynk  with  us  to  carie  ; 

For  that  wol  torne  rancour  and  desese 

To  accord  and  love,  and  many  a  wrong  apese.  1703° 

O  thou  Bacus,  i-blessid  be  thin  name, 

That  so  canst  torne  ernest  into  game  ; 

Worschip  and  thonke  be  to  thy  deite  ! 

Of  that  matier  ye  get  no  more  of  me. 

Tel  on  thi  tale,  Mauncipel,  I  the  pray." 

"  Wel,  sir,"  quod  he,  "  now  hearkyn  what  I  say." 

THE    MAUNCIPLES    TALE. 

Whan  Phebus  duelt  her  in  this  erthe  adoun, 
As  olde  bookes  maken  mencioun, 


17030 — a  wrong  apese.  I  take  Tyrwhitt's  reading  of  this  passage, 
because  no  better  reading  presents  itself.  The  MSS.  seem  in  general 
more  or  less  corrupt.  The  Harl.  MS.  reads,  many  racour  pese ;  while  in 
the  Lansd.  MS.  it  stands,  mony  ivorde  to  pese. 

The  Mauneiples  Tale. — This  tale  is,  of  course,  a  medieval  version  of 


THE    MAUNCIPLES    TALE.  69 

He  was  the  moste  lusty  bachiler 

Of  al  this  world,  and  eek  the  best  archer.  17040 

He  slough  Phi  ton  the  serpent,  as  he  lay 

Slepyng  agayn  the  sonne  upon  a  day  ; 

And  many  another  noble  worthy  dede 

He  with  his  bowe  wrought,  as  men  may  rede. 

Pleyen  he  couthe  on  every  mynstralcye, 

And  syngen,  that  it  was  a  melody e 

To  heren  of  his  cleere  vois  the  soun. 

Certes  the  kyng  of  Thebes,  Amphioun, 

That  with  his  singyng  wallid  that  citee, 

Couth  never  synge  half  so  wel  as  he.  17050 

Therto  he  was  the  semlieste  man, 

That  is  or  was,  siththen  the  world  bigan  ; 

What  nedith  it  his  fetures  to  descrive  ? 

For  in  this  worlde,  is  noon  so  faire  on  lyve. 

He  was  therwith  fulfild  of  gentilesce, 

Of  honour,  and  of  parfyte  worthinesse. 

This  Phebus,  that  was  flour  of  bachilerie, 
As  wel  in  fredom,  as  in  chivalrie, 
For  to  disport,  in  signe  of  victorie 
Of  Phiton,  so  as  telleth  us  the  storie,  noao 

Was  wont  to  bere  in  his  hond  a  bowe. 


an  old  classic  story,  the  original  of  which  will  he  found  in  the  Metamor- 
phose* of  Ovid.  The  story  is  found  in  medieval  writers  under  a  variety 
of  forms.  One  of  them  occurs  in  the  old  collection  of  tales  entitled  the 
Seven  Sages ;  another  version  is  given  in  Gower. 

17053 — fetures.  The  Harl.  MS.  reads  fortune ;  hut  the  reading  I 
have  here  adopted  from  the  Lansd.  MS.  is  evidently  the  more  correct  one. 

17051 — so  faire.  The  Harl.  MS.  lias  here,  again,  what  appears  to 
be  an  incorrect  reading,  noon  such  on  lyve,  and  1  have  again  followed 
the  Lansd.  MS. 


70  THE    CANTERBURY    TALES; 

Now  had  this  Phebus  in  his  hous  a  crowe, 
Which  in  a  cage  he  fostred  many  a  day, 
And  taught  it  speken,  as  men  doon  a  jay. 
Whit  was  this  crowe,  as  is  a  snow-whyt  swan, 
And  countrefete  the  speche  of  every  man 
He  couthe,  whan  he  schulde  telle  a  tale. 
Ther  is  withinne  this  world  no  nightingale 
Ne  couthe  by  an  hundred  thousend  del 
Singe  so  wonder  merily  and  wel.  1707° 

Now  had  this  Phebus  in  his  hous  a  wyf, 
Which  that  he  loved  more  than  his  lif, 
And  night  and  day  did  evermor  diligence 
Hir  for  to  please,  and  doon  hir  reverence  ; 
Sauf  oonly,  if  the  soth  that  I  schal  sayn, 
Jalous  he  was,  and  wold  have  kept  hir  fayn, 
For  him  were  loth  bijaped  for  to  be  ; 
And  so  is  every  wight  in  such  degre  ; 
But  al  for  nought,  for  it  availeth  nought. 
A  good  wyf,  that  is  clene  of  werk  and  thought,        17080 
Schuld  not  be  kept  in  noon  awayt  certayn ; 
And  trewely  the  labour  is  in  vayn 
To  kepe  a  schrewe,  for  it  wil  nought  be. 
This  hold  I  for  a  verray  nycete, 
To  spille  labour  for  to  kepe  wyves  ; 
Thus  olde  clerkes  writen  in  her  lyves. 
But  now  to  purpos,  as  I  first  bigan. 
This  worthi  Phebus  doth  al  that  he  can 
To  pleasen  hir,  wenyng  by  such  plesaunce, 
And  for  his  manhod  and  his  governaunce,  17090 

That  no  man  schuld  ban  put  him  fro  hir  grace. 


THE    MAUNCIPLES    TALI'..  71 

But  God  it  vroot,  ther  may  no  man  embrace 

As  to  distroy  a  thing,  the  which  nature 

Hath  naturelly  set  in  a  creature. 

Tak  any  brid,  and  put  him  in  a  cage, 

And  do  al  thin  entent,  and  thy  corrage, 

To  foster  it  tenderly  with  mete  and  diynk, 

And  with  alle  the  deyntees  thou  canst  think. 

And  keep  it  al  so  kyndly  as  thou  may  ; 

Although  his  cage  of  gold  be  never  so  gay,  1710° 

Yit  hath  this  brid,  by  twenty  thousand  fold, 

Lever  to  be  in  forest,  wyld  and  cold, 

Gon  ete  wormes,  and  such  wrecchidnes. 

For  ever  this  brid  wil  doon  his  busynes 

To  scape  out  of  his  cage  whan  he  may ; 

His  liberty  the  brid  desireth  aye. 

Let  take  a  cat,  and  foster  him  wel  with  mylk 

And  tender  fleisch,  and  mak  his  bed  of  silk, 

And  let  him  see  a  mous  go  by  the  wal, 

Anoon  he  wayveth  mylk  and  fleisch,  and  al,  1711° 

And  every  deynte-  which  is  in  that  hous, 

Such  appetit  hath  he  to  ete  the  mous. 

Lo,  beer  hath  kyud  his  dominacioun, 

And  appetit  fkmeth  discretiouu. 


17093 — distroy.  The  Lansd.  MS.  has  discryve,  and  Tyrwhitt  has 
adopted  dislr* ■inr,  which  may  perhaps  be  the  best  reading. 

L7095 — -Tak  any  brid.  This  and  the  following  examples  are  all 
taken,  as  observed  by  Tyrwhitt,  from  the  Roman  de  la  Ruse,  but  it  is 
hardly  necessary  to  give  particular  references  to  each. 

1710N — his  bed.  The  Lansd.  MS.  reads  couclie,  which  is  adopted  by 
Tyrwhitt.  It  may  be  observed  that  Tyrwhitt'a  texl  speaks  of  the  cat  in 
the  feminine  gender,  whereas  the  Hurl,  and  Lansd.  IMSS.  use  the  mascu- 
line, as  in  the  present  text 


~2  THE    CANTERBURY    TALES. 

Al  so  a  sche  wolf  hath  a  vilayns  kynde  ; 

The  lewidest  wolf  that  sche  may  fyntle, 

Or  lest  of  reputacioun,  hira  wol  sche  take 

In  tyme  whan  hir  lust  to  have  a  make. 

Alle  this  ensamples  tel  I  hy  this  men 

That  ben  untrewe,  and  nothing  by  wommen.  17120 

For  men  han  ever  a  licorous  appetit 

On  lower  thing  to  parforme  her  delit 

Than  on  her  wyves,  ben  thay  never  so  faire, 

Ne  never  so  trewe,  ne  so  debonaire. 

Fleissch  is  so  newfangil,  with  meschaunce, 

That  we  can  in  no  thinge  have  plesaunce 

That  souneth  into  vertue  eny  while. 

This  Phebus,  winch  that  thought  upon  no  gile, 

Deceyved  was  for  al  his  jolite  ; 

For  under  him  another  hadde  sche,  1"130 

A  man  of  litil  reputacioun, 

Nought  worth  to  Phebus  in  comparisoun  ; 

Mor  harm  it  is  ;  it  happeth  ofte  so  ; 

Of  which  ther  cometh  bothe  harm  and  woo. 

And  so  bifel,  whan  Phebus  was  abseut, 
His  wif  anoon  hath  for  hir  lemman  sent. 
Hir  lemman  ?  certes,  this  is  a  knavisch  speche. 
Forgiveth  it  me,  and  that  I  yow  biseche. 
The  wise  Plato  saith,  as  ye  may  rede, 
The  word  mot  neede  accorde  with  the  dede,  17110 

If  men  schal  telle  propurly  a  thing, 
The  word  mot  corde  with  the  thing  werkyng. 

17142 — mot  corde  with  the  thing  werkyng.  This  is  the  reading  of  the 
Harl.  MS.,  which  makes  perfectly  good  sense.  Tvrwhitt,  like  the 
L.insd.  MS.,  reads  must  rosin  be  to  the  werking. 


THE    MAUNC1PLES    TALE.  73 

I  am  a  boystous  man,  right  thus  say  I  ; 

Ther  is  no  difference  trewely 

Bytwix  a  wyf  that  is  of  heigh  degre, 

(If  of  hir  body  dishonest  sche  be) 

And  a  pore  wenche,  other  then  this, 

(If  so  be  thay  werke  bothe  amys) 

But  that  the  gentil  in  estat  above 

Sche  schal  be  cleped  his  lady  as  in  love  ;  17150 

And,  for  that  other  is  a  pore  womman, 

Sche  schal  be  cleped  his  wenche  and  his  lemman  ; 

And  God  it  wot,  my  goode  lieve  brother, 

Men  layn  that  oon  as  lowe  as  lith  that  other. 

Right  so  bitwixe  a  titleles  tirant 

And  an  outlawe,  or  a  thef  erraunt, 

The  same  I  say,  there  is  no  difference, 

(To  Alisaunder  told  was  this  sentence) 

But,  for  the  tiraunt  is  of  greter  might 

By  force  of  meyne  for  to  sle  doun  right,  17160 

And  brenne  hous  and  home,  and  make  al  playn, 

Lo,  therfor  is  he  cleped  a  capitayn  ; 

And,  for  an  outlawe  hath  so  smal  meyne\ 

And  may  not  doon  so  gret  an  harm  as  he, 

Ne  bringe  a  contre  to  so  gret  meschief, 

Men  clepcn  him  an  outlawe  or  a  theef. 

But,  for  I  am  a  man  not  textcd  wel, 

I  wil  not  telle  of  textes  never  a  del  ; 

I  wol  go  to  my  tale,  as  I  bigan. 

Whan  Phebus  wyf  had  sent  for  hir  lemman,        17170 

17155 — a  litlcks.     This  is  Tyrwhitt's  reading;  the  Harl.  MS.  has 

alticlrs,  which  is  evidently  corrupt,  ami  (lie  Lansd,  <i  titles. 


74  THE    CANTERBURY    TALES. 

Anon  thay  wroughten  al  her  wil  volage. 

This  white  crow,  that  heng  alway  in  cage, 

Bihild  her  werk,  and  sayde  never  a  word. 

And  whan  that  horn  was  come  Phebus  the  lord, 

This  crowe  song,  "  cuckow,  cuckow,  cuckow  ! " 

"What?  brid,"  quod  Phebus,  "what  song  syngistow  now? 

Ne  were  thou  wont  so  merily  to  synge, 

That  to  royn  hert  it  was  a  rejoysynge 

To  here  thi  vois  ?  alias  !  what  song  is  this  ?" 

"  By  God,"  quod  he,  "  I  synge  not  amys.  17180 

Phebus,"  quod  he,  "  for  al  thy  worthynes, 

For  al  thy  beaute,  and  thy  gentiles, 

For  alle  thy  songes,  and  thy  nienstralcie, 

For  al  thy  waytyng,  blered  is  thin  ye, 

With  oon  of  litel  reputacioun, 

Nought  worth  to  the  as  in  comparisoun 

The  mountauns  of  a  gnat,  so  mot  I  thiive  ; 

For  on  thy  bed  thy  wif  I  saugh  him  swyve." 

What  wol  ye  more  ?  the  crowe  anoon  him  tolde, 

By  sadde  toknes,  and  by  wordes  bolde,  1719° 

How  that  his  wyf  had  doon  hir  leccherie 

Him  to  gret  schame,  and  to  gret  vilonye  ; 

And  told  him  oft  he  saugh  it  with  his  yen. 

This  Phebus  gan  away- ward  for  to  wryen  ; 

Him  thought  his  sorwful  herte  brast  on  tuo. 

His  bowe  he  bent,  and  sett  therin  a  flo ; 

And  in  his  ire  he  hath  his  wif  i-slayn ; 

This  is  theffect,  ther  is  no  more  to  sayn. 

For  sorw  of  which  he  brak  his  menstralcye, 

Bothe  liar]'  and  lute,  gitem,  and  sauterie ;  172on 


THE    MAUNC1PJJES    TALE.  75 

And  eek  he  brak  his  arwes,  and  his  bowe ; 

And  after  that  thus  spak  he  to  the  crowe ; 

"  Traytour,"  quod  he,  "with  tunge  of  scorpioun, 

Thow  hast  me  brought  to  my  confusioun  ; 

Alias  that  I  was  born !  why  nere  I  deed  ? 

0  dere  wyf,  0  gemme  of  lustyhed, 

That  were  to  me  so  sad,  and  eek  so  trewe, 

Now  list  thou  deed,  with  face  pale  of  hewe, 

Ful  gulteles,  that  dorst  I  swere  y-wis. 

0  racle  hond,  to  do  so  foule  amys.  17210 

0  trouble  wit,  O  ire  recheles, 

That  unavysed  smytest  gulteles. 

0  wantrust,  ful  of  fals  suspeccioun, 

Wher  was  thy  wit  and  thy  discrecioun  ? 

O,  every  man  be  ware  of  raclenesse, 

Ne  trowe  no  thing  withoute  gret  witnesse. 

Smyt  nought  to  soone,  er  that  thou  wite  why, 

And  be  avysed  wel  and  sobrely, 

Er  ye  doon  eny  execucioun 

Upon  your  ire  for  suspeccioun.  17220 

Alias  !  a  thousand  folk  hath  racle  ire 

Fordoon,  or  Dun  hath  brought  hem  in  the  myre. 

Alias !  for  sorw  I  wil  myselven  sle." 

And  to  the  crowe,  "  0  false  theef,"  sayd  lie, 

"  T  wil  the  quyt  anoon  thy  false  tale. 

Thow  songe  whilom,  as  any  nightyngale, 

Now  schaltow,  false  thef,  thy  song  forgoon, 

17222 — Dun.  See  before,  1.  16937.  It  is  said  that  this  proverbial  ex- 
pression arose  from  a  popular  game,  which  was  in  use  at  the  beginning 
of  the  seventeenth  century,  and  is  alluded  t"  in  the  early  dramatists, 
Dun,  of  course,  is  thr  nai  i 


TO  THE  CANTERBURY  TALES. 

And  eek  thy  white  fetheres,  everichoon, 

Ne  never  in  al  thy  lyf  ne  schaltow  speke  ; 

Thus  schal  men  on  a  fals  theef  ben  awreke.  IT23Q 

Thou  and  thin  ofspring  ever  schuln  be  blake, 

Ne  never  sweete  noyse  schul  ye  make, 

But  ever  crye  agayn  tempest  and  rayn, 

In  tokenyng,  that  thurgh  the  my  wyf  was  slayn." 

And  to  the  crowe  he  stert,  and  that  anoon, 
And  puld  his  white  fetheres  everychoon, 
And  made  him  blak,  and  raft  him  al  his  song, 
And  eek  his  speche,  and  out  at  dore  him  slong 
Unto  the  devel,  which  I  him  bytake ; 
And  for  this  cause  ben  alle  crowes  blake.  I724° 

Lordyngs,  by  this  ensample,  I  yow  pray, 
Beth  war,  and  taketh  kepe  what  ye  say ; 
Ne  tellith  never  man  in  al  youre  lif, 
How  that  another  man  hath  dight  his  wyf; 
He  wol  yow  hatin  mortelly  certeyn. 
Daun  Salamon,  as  wise  clerkes  seyn, 
Techeth  a  man  to  kepe  his  tonge  wel ; 
But,  as  I  sayd,  I  am  nought  tixted  wel. 
But  natheles  thus  taughte  me  my  dame : 
"  My  sone,  thenk  on  the  crowe,  in  Goddes  name.    17250 
My  son,  keep  wel  thy  tonge,  and  kep  thy  frend ; 
A  wicked  tonge  is  worse  than  a  feend ; 
My  sone,  fro  a  feend  men  may  hem  blesse. 
My  sone,  God  of  his  endeles  goodnesse 
Wallid  a  tonge  with  teeth,  and  lippes  eek, 
For  man  schal  him  avyse  what  he  speek. 
My  sone,  ful  ofte  for  to  mochil  speche 


THE    MAUNC1PLES    TALE.  77 

Hath  many  a  man  be  spilt,  as  clerkes  teche  ; 

But  for  a  litil  speche  avisily 

Is  no  man  schent,  to  speke  generally.  17260 

My  sone,  thy  tonge  scholdest  thou  restreigne 

At  alle  tyme,  but  whan  thou  dost  thy  peyne 

To  speke  of  God  in  honour  and  prayere. 

The  firste  vertue,  sone,  if  thou  wilt  lere, 

Is  to  restreigne  and  kepe  wel  thy  tonge ; 

Thus  lerne  clerkes,  whan  that  thay  ben  yonge. 

My  sone,  of  mochil  speking  evel  avised, 

Ther  lasse  speking  had  y-nough  suffised, 

Cometh  mocbil  harm  ;  thus  was  me  told  and  taught ; 

In  mochel  speche  synne  wantith  nought.  17270 

Wost  thou  wherof  a  racle  tonge  serveth  ? 

Right  as  a  swerd  for-kutteth  and  for-kerveth 

An  arm  atuo,  my  dere  sone,  right  so 

A  tonge  cutteth  frendschip  al  atuo. 

A  jangler  is  to  God  abhominable. 

Ked  Salomon,  so  wys  and  honurable, 

Red  David  in  his  Psaluies,  reed  Senek. 

My  sone,  spek  not,  but  with  thy  heed  thou  bek, 

Dissimul  as  thou  were  deed,  if  that  thou  heere 

A  jangler  speke  of  perilous  mateere.  17280 

The  Flemyng  saith,  and  lere  it  if  the  lest, 

That  litil  jangling  causeth  mochil  rest. 

My  sone,  if  thou  no  wikked  word  hast  sayd, 


17261 — Thefirstr  vertue.     This  is  taken  iiotu  Cato  de  Moribus,  lib.  i, 
dist.  3,— 

Virtutcni  primam  esse  pula  eonipcsecre  linguam. 
Cato  was  one  of  the  first  books  put  into  the  hands  of  young  scholars, 
which  explains  the  remarks  here  made  in  1.  17266. 


78  THE    CANTERBURY    TALKS 

The  thar  not  drede  for  to  be  bywrayd  ; 

But  he  that  hath  myssayd,  I  dar  wel  sayn, 

He  may  by  no  way  clepe  his  word  agayn. 

Thing  that  is  sayd  is  sayd,  and  forth  it  gotli, 

Though  him  repent,  or  be  him  never  so  loth, 

He  is  his  thral,  to  whom  that  he  hath  sayd 

A  tale,  of  which  he  is  now  yvel  apayd.  17290 

My  sone,  be  war,  and  be  noon  auctour  newe 

Of  tydyngs,  whether  thay  ben  fals  or  trewe ; 

Wher  so  thou  comest,  amonges  heih  or  lowe, 

Kep  wel  thy  tonge,  and  thenk  upon  the  crowe." 

THE  PROLOGE  OF  THE  PERSONES  TALE. 

By  that  the  Maunciple  had  his  tale  endid, 

17291 — be  noon  auctour  newe.  This  is  taken  also  from  Cato,  lib.  i, 
dist.  2 — 

Rumores  fuge,  ne  incipias  novus  auctor  haberi, 
Which  Chaucer  seems  to  have  read, — 

Rumoris  fuge  ne  incipias  novus  auctor  haberi. 

17290 — Ten.  I  have  not  ventured  to  change  the  reading  of  the 
Harl.  MS.,  which  is  partly  supported  by  that  of  the  Lansd.  MS.  Than. 
Tyrwhitt,  who  reads  foure,  makes  the  following  observation  on  this 
passage.  "  In  this  Prologue,  which  introduces  the  last  tale  upon  the 
journey  to  Canterbury,  Chaucer  has  again  pointed  out  to  us  the  time  of 
the  day ;  but  the  hour  by  the  clock  is  very  differently  represented  in 
the  MSS.  In  some  it  is  ten,  in  others  two:  in  most  of  the  best  MSS. 
foure"  (Tyrwhitt's  judgment  of  the  MSS.  is  not  to  be  depended  upon), 
"  and  in  one  Jive.  According  to  the  phainomena  here  mentioned,  the  sun 
being  29°  high,  and  the  length  of  the  shadow  to  the  projecting  body  as 
eleven  to  six,  it  was  be  liceen  foure  and  five.  As  by  this  reckoning  there 
ware  at  least  three  hours  left  to  sunset,  one  does  not  well  see  with  what 
propriety  the  host  admonishes  the  person  to  haste  him,  because  '  the 
sonne  wol  adoun,'  and  to  be  ' fruciuous  in  litel  space;  and  indeed  the 
person,  knowing  probably  how  much  time  he  had  good,  seems  to  have 
paid  not  the  least  regard  to  his  admonition  ;  for  his  tale,  if  it  may  be  so 
called, is  twice  as  long  as  any  of  the  others.  It  is  entitled  in  some  MSS. 
'Tractatus  de  Panitentia,  pro  fabula,  ut  dicitur,  Seetoris ;  and  I  much 
suspect  that  it  is  a  translation  of  some  such  treatise." 


THE    MAtJNCIPLES    TALE.  79 

The  sonne  fro  the  south  line  is  descended 

So  lowe,  that  it  nas  nought  to  iny  sight 

Degrees  nyne  and  twenty  as  in  hight. 

Ten  on  the  clokke  it  was,  as  I  gesse, 

For  enleven  foote,  or  litil  more  or  lesse,  l7300 

My  scliadow  was  at  thilk  tyme  of  the  yere, 

Of  which  feet  as  my  lengthe  parted  were 

In  sixe  feet  equal  of  proporcioun. 

Therwith  the  mones  exaltacioun, 

In  mena  Libra,  alway  gan  ascende, 

As  we  were  entryng  at  a  townes  ende. 

For  which  our  host,  as  he  was  wont  to  gye, 

As  in  this  caas,  our  joly  compaignye, 

Sayd  in  this  wise :  "  Lordings,  everichoon, 

Now  lakketh  us  no  moo  tales  than  oou,  1731° 


17305 — In  mena  Libra.  "  This  is  a  very  obscure  passage.  Some  of 
the  MSS.  read  /  mene  Libra.  According  to  the  reading  which  I  have 
followed,  exaltation  is  not  to  be  considered  as  a  technical  term,  but  as 
signifying  simply  rising ;  and  the  sense  will  be,  that  the  moon's  rising 
in  the  middle  of  Libra,  was  continually  ascending,  etc.  If  exaltation  be 
taken  in  its  technical  meaning,  as  explained  in  a  former  note,  it  will 
be  impossible  to  make  any  sense  of  either  of  the  readings :  for  the  exalt- 
ation of  the  moon  was  not  in  Libra,  but  in  Taurus.  Kalendrier  des 
Bergiers,  sign,  i,  alt.  Mr.  Speght,  I  suppose,  being  aware  of  this, 
altered  Libra  into  Taurus;  but  he  did  not  consider,  that  the  sun,  which 
has  just  been  said  to  be  descending,  was  at  that  time  in  Taurus,  and  that 
cousequently  Taurus  must  also  have  been  descending.  Libra  therefore, 
should  by  no  means  be  parted  with.  Being  in  that  part  of  the  zodiac 
which  is  nearly  opposite  to  Taurus,  the  place  of  the  sun,  it  is  very  pro- 
perly represented  as  ascending  above  the  horizon  toward  the  time  of  the 
sun's  setting.  If  any  alteration  were  to  be  admitted,  I  should  be  for 
reading — 

Therwith  Saturnes  exaltation, 

I  mene  Libra,  alway  gan  ascende — 
The    exaltation    of  Saturn   was    in    Libra.      Kalendrier  des   Bergers 
sign.  K.  i." — Tyrwhitt, 

17:!()(i — a  (unties.     The  Lansd.  MS.  reads,  at  the  thropes  i  ndi 


80  THE    CANTERBURY    TALES 

Fulfilled  is  my  sentens  and  my  decre  ; 

I  trowe  that  we  han  herd  of  ech  degre. 

Almost  fulfilled  is  myn  ordynaunce  ; 

I  pray  to  God  so  geve  him  right  good  chaunce, 

That  tellith  to  us  his  tale  lustily. 

Sir  prest,"  quod  he,  "  artow  a  vicory  ? 

Or  artow  a  persoun  ?  say  soth,  hy  thy  fay. 

Be  what  thou  be,  ne  breke  nought  oure  play ; 

For  every  man,  save  thou,  hath  told  his  tale. 

Unbocle,  and  schew  us  what  is  in  thy  male.  17820 

For  trewely  me  thinketh  by  thy  chier, 

Thou  scholdist  wel  knyt  up  a  gret  matier. 

Tel  us  a  tale  anoon,  for  cokkes  boones ! " 

This  Persoun  him  answerde  al  at  oones  : 
"  Thow  getist  fable  noon  i-told  for  me. 
For  Poul,  that  writes  unto  Thimothe, 
Repreveth  hem  that  weyveth  sothfastnesse, 
And  tellen  fables,  and  such  wrecchednesse. 
Why  schuld  I  sowen  draf  out  of  my  fest, 
Whan  I  may  sowe  whete,  if  that  me  lest  ?  17330 

For  which  I  say,  if  that  yow  lust  to  hiere 
Moralite  and  vertuous  matiere, 
And  thanne  that  ye  wil  give  me  audience, 
I  wol  ful  fayn  at  Cristis  reverence 
Do  yow  plesaunce  leful,  as  I  can. 
But  trusteth  wel,  I  am  a  suthern  man, 
I  can  not  geste,  rum,  raf,  ruf,  by  letter, 

17:12:( — lab\  The  Lansd.  MS.  reads  fable,  which  is  the  reading 
adopted  by  Tyrwhitt,  and  it  seems  to  be  authorized  by  the  parson's  reply. 

17337 — rum,  raf,  ruf.  This  seems  generally  to  be  understood  as  an 
ironical  allusion  to  the  popular  alliterative  verse  of  Chaucer's  age,  in 
contradistinction  to  rhyme,  which  is  spoken  of  in  the  line  following. 


THE  PROLOGS  OF  THE  PERSOXES  TALE.       Dl 

Ne,  God  wot,  rym  bold  1  but  litel  better. 

And  tkerfor,  if  yow  lust,  I  wol  not  glose, 

I  wol  yow  telle  a  mery  tale  in  prose,  17340 

To  knyt  up  al  tins  fest,  and  make  an  ende  ; 

And  Jhesu  for  bis  grace  wit  me  sende 

To  scbewe  yow  tbe  way,  in  tins  viage, 

Of  tbilke  perfyt  glorious  pilgrimage 

Tbat  batte  Jerusalem  celestial. 

And  if  ye  voucbesauf,  anoon  I  scbal 

Bygynne  my  tale,  for  whicb  I  yow  pray 

Telle  your  avis,  I  can  no  better  say. 

But  natbeles  tins  meditacioun 

I  put  it  ay  under  correccioun  17350 

Of  clerkes,  for  I  am  not  textuel ; 

I  take  but  tbe  sentens,  trustith  wel. 

Therfor  I  make  protestacioun, 

Tbat  I  wol  stonde  to  correccioun." 

Upon  tbis  word  we  han  assented  soone. 
For,  as  it  semed,  it  was  for  to  done, 
To  enden  in  som  vertuous  sentence, 
And  for  to  geve  him  space  and  audience ; 
And  bad  oure  host  he  schulde  to  him  say, 
That  alle  we  to  telle  bis  tale  him  pray.  17360 

Our  bost  badde  the  wordes  for  us  alle : 
"  Sir  prest,"  quod  be,  "  now  faire  yow  bifalle  ; 
Say  what  yow  lust,  and  we  wil  gladly  hiere." 
And  with  tbat  word  he  said  in  this  manere ; 
■"  Telleth,"  quod  he,  "your  meditacioun  ; 
But  haste th  yow,  the  sonne  wol  adoun. 
Beth  fructuous,  and  that  in  litel  space, 
And  to  do  wel  God  sende  yow  his  grace."  g 


82  THE  CANTERBURY  TALES. 

THE  PERSONES  TALE. 

Jer.  6°.  State  super  vias,  et  videte  et  interrogate  de 
semitis  antiquis  qua  sit  via  bona,  et  ambulate  in  ea,  et 
invenietis  refrigerium  animabus  vestris,  etc. 

Owre  swete  Lord  God  of  heven,  that  no  man  wil 
perische,  but  wol  that  we  comen  alle  to  the  knowleche 
of  him,  and  to  the  blisful  lif  that  is  perdurable,  am- 
monestith  us  by  the  prophet  Jeremye,  that  saith  in  tins 
wise :  Stondeth  upon  the  weyes,  and  seeth  and  axeth  of 
olde  pathes,  that  is  to  sayn,  of  old  sentence,  which 
is  the  good  way,  and  walketh  in  that  way,  and  ye 
schul  fynde  refresshyng  for  youre  soules,  etc.  Many 
ben  the  wayes  espirituels  that  leden  folk  to  oure  Lord 
Jhesu  Christ,  and  to  the  regne  of  glorie ;  of  whiche 
weyes,  ther  is  a  ful  noble  way,  and  ful  covenable, 
which  may  not  faile  to  man  ne  to  womman,  that 
thorugh  synne  hath  mysgon  fro  the  right  way  of  Jeru- 
salem celestial ;  and  this  wey  is  cleped  penitence.  Of 
which  men  schulden  gladly  herken  and  enquere  with  al 
here  herte,  to  wyte  what  is  penitence,  and  whens  it  is 
cleped  penitence,  and  in  what  maner,  and  in  how  many 
maneres  been  the  acciones  or  workynges  of  penance, 
and  how  many  spieces  ben  of  penitences,  and  whiche 
thinges  apperteynen  and  byhoven  to  penitence,  and 
whiche  thinges  destourben  penitence. 

The  Persones  Tale.  In  all  probability  tbis  is  a  free  translation  of 
sonic  treatise  upon  penitence,  but  it  is  hardly  worth  our  while  to  looli  far 
after  the  original.  Tyrwhitt's  opinion  has  been  given  in  the  note  on 
1.  1 7209.  The  references  to  Scripture,  and  to  the  theological  writers  of 
the  Romish  Church,  are  so  numerous  that  I  shall  not  attempt  to  verify 
them. 


THE    PERSONES    TALE.  83 

Seint  Ambrose  saith,  that  penitence  is  the  pleynyng 
of  man  for  the  gult  that  he  hath  doon,  and  no  more  to 
do  ony  thing  for  which  him  oughte  to  pleigne.  And 
som  doctour  saith,  penitence  is  the  waynientynge  of 
man  that  sorweth  for  his  synne,  and  peyneth  himself 
for  he  hath  mysdoon.  Penitence,  with  certeyn  circum- 
staunces,  is  verray  repentaunce  of  man,  that  holt  him- 
self in  sorwe  and  in  woo  for  his  giltes  ;  and  for  he  schal 
be  verray  penitent,  he  schal  first  bywaile  the  synnes 
that  he  hath  do,  and  stedfastly  purposen  in  his  hert  to 
haven  schrifte  of  mouth,  and  to  doon  satisfaccioun,  and 
never  to  do  thing  for  which  him  oughte  more  to  bywayle 
or  to  complayne,  and  to  continue  in  goode  werkes,  or 
elles  his  repentaunce  may  nought  avayle.  For,  as 
saith  seint  Isidor,  he  is  a  japere  and  a  gabbere,  and 
no  verray  repentaunt,  that  eftsoone  doth  thing  for 
which  him  oughte  to  repente.  Wepynge,  and  nought 
for  to  stynte  to  doon  synne,  may  nought  avayle.  But 
natheles,  men  schal  hope  that  at  every  tyme  that  men 
fallith,  be  it  never  so  ofte,  that  he  may  arise  thorugh 
penitence,  if  he  have  grace ;  but  certeyn  it  is  gret  doute. 
For  as  saith  seint  Gregory,  unnethe  arist  he  out  of  his 
synne  that  is  charged  with  the  charge  of  yvel  usage. 
And  therfore  repentaunt  folk  that  stinte  for  to  synne 
and  forlete  synne  er  that  synne  forlete  hem,  holy 
chirche  holt  hem  siker  of  her  savacioun.  And  he  that 
syuneth,  and  verraily  repentith  him  in  his  last  ende, 
holy  chirche  yit  hopeth  his  savacioun,  by  the  grete 
mercy  of  oure  Lord  Jhesu  Crist,  for  his  repentaunce; 
but  take  ye  the  siker  way. 

o  2 


8  1  THE    CANTERBURY    TALES. 

And  now  sith  that  I  have  declared  vow,  what  thing 
is  penitence,  now  schul  ye  understonde,  that  ther  hen 
thre  acciouns  of  penitence.  The  first  is,  that  if  a  man 
he  baptized  after  that  he  hath  synned.  Seint  Augustyn 
saith,  but  if  he  be  penitent  for  his  olde  synful  lif,  he 
may  not  bygynne  the  newe  clene  lif.  For  certes,  if  he 
be  baptized  withoute  penitence  of  his  olde  gilt,  he  re- 
ceyveth  the  mark  of  baptisme,  but  nought  the  grace, 
ne  the  remissioun  of  his  synnes,  til  he  have  repentaunce 
verray.  Another  defaute  is  this,  that  men  doon  deedly 
synne  after  that  thay  have  receyved  baptisme.  The 
thridde  defaute  is,  that  men  fallen  into  venial  synne 
after  here  baptisme  fro  day  to  day.  Therof  saith  seint 
Austyn,  that  penitence  of  goode  men,  and  of  humble 
folk,  is  the  penitens  of  every  day. 

The  spices  of  penitence  ben  thre.  That  oon  of  hem 
is  solempne,  another  is  comune,  and  the  thridde  is 
pryve.  Thilke  penaunce  that  is  solempne,  is  in  tuo 
maners ;  as  is  to  be  put  out  of  holy  chirche  in  lente, 
for  slaughtre  of  childre,  and  such  maner  thing.  Ano- 
ther is,  whan  a  man  hath  synned  openly,  of  which 
synne  the  fame  is  openly  spoken  in  the  contre ;  and 
thanne  holy  chirche  by  juggement  streyneth  him  to 
doon  open  penaunce.  Comune  penaunce  is,  that  prestes 
enjoynen  men  comunly  in  certeyn  caas,  as  for  to  goon 
peradventure  naked  in  pilgrimage,  or  barfot.  Prive 
penaunce  is  thilk  that  men  doon  alday  for  prive  synnes, 
of  whiche  we  schryve  us  prively,  and  receyven  prive 
penaunce. 

Now  schalt  thou  understonde  what  bihoveth  and  is 


THE    TERSONES    TALE.  85 

necessarie  to  verray  perfyt  penitence ;  and  this  stondith 
in  thre  tliinges,  contiicioun  of  hert,  confessioun  of 
mouth,  and  satisfaccioun.  For  whiche  saith  seint  Johan 
Crisostom,  penitence  distreyneth  a  man  to  accepte  be- 
nignely  every  peyne  that  him  is  enjoyned  with  con- 
triciouu  of  herte,  and  schrift  of  mouth,  with  satisfaccioun. 
and  working  of  alle  maner  humblete.  And  this  is  fruyt- 
ful  penitence  agayn  tho  thre  thinges,  in  whiche  we 
wraththe  oure  Lord  Jhesu  Crist ;  this  is  to  sayn,  by 
delit  in  thinking,  by  rechelesnes  in  speking,  and  by 
wicked  synful  werkyng.  Again  these  thre  wickid  gultes 
is  penitence,  that  may  be  likned  unto  a  tre. 

The  roote  of  this  tre  is  contricioun,  that  hydith  him 
in  the  hert  of  him  that  is  verray  repentaunt,  right  as 
the  roote  of  a  tree  hidith  him  in  the  eorthe.  Of  the 
roote  of  contricioun  spriugeth  a  stalk,  that  bereth 
braunches  and  leeves  of  confessioun  and  fruyt  of  satis- 
faccioun. For  whiche  Crist  saith  in  his  Gospel,  doth 
digne  fruyt  of  penitence,  for  by  this  fruyt  may  men 
knowe  this  tree,  and  nought  by  the  roote  that  is  hyd  in 
the  hert  of  a  man,  ne  by  the  braunches  ne  the  levys  of 
confessioun.  And  therfore  oure  Lord  Jhesu  Christ 
saith  thus,  by  the  fruyt  of  hem  schul  ye  knowe  hem. 
( >!'  this  roote  eek  springeth  a  seed  of  grace,  the  which 
seed  is  inooder  of  sikurnes,  and  this  seed  is  egre  and 
hoote.  The  grace  of  this  seed  springeth  of  God, 
thorugh  remembraunce  of  tho  day  of  doom,  and  of  the 
peynes  of  belle.  Of  this  matior  saith  Salomon,  that  in 
the  drede  of  God  man  forleteth  his  synne.  The  hete 
<if  tins  seed  is  the  love  of  God,  and  the  desiring  of  the 


86  THE    CANTERBURY    TALES. 

joye  perdurable.  This  bete  draweth  the  hert  of  man 
to  God,  and  doth  him  hate  his  synne.  For  sothe,  ther 
is  nothing  that  serveth  so  wel1  to  a  child,  as  the  milk 
of  his  norice,  ne  nothing  is  to  him  more  abhominable 
than  the  milk  whan  it  is  melled  with  other  mete.2 
Right  so  the  synful  man  that  loveth  his  synne,  him 
semeth,  it  is  to  him  most  swete  of  eny  thing;  but  fro 
that  tyme  that  he  loveth  sadly  oure  Lord  Jhesu  Crist, 
and  desireth  the  lif  perdurable,  ther  nys  to  him  nothing 
more  abhominable.  For  sothly  the  lawe  of  God  is  the 
love  of  God.  For  which  Davyd  saith,  I  have  loved 
thy  lawe,  and  bated  wikkednesse  and  hate ;  he  that 
loveth  God,  keepeth  his  lawe  and  his  word.  This  tree 
saugh  the  prophete  Daniel  in  spirit,  upon  the  avysioun 
of  Nabugodonosor,  whan  he  counselled  him  to  do  pe- 
naunce.  Penaunce  is  tre  of  lif  to  hem  that  it  receyven  ; 
and  he  that  holdeth  him  in  verray  penitence,  is  blessed, 
after  the  sentence  of  Salomon. 

In  this  penitence  or  contricioun  men  schal  under- 
stonde  foure  thinges,  that  is  to  sayn,  what  is  contri- 
cioun, and  whiche  ben  the  causes  that  moeven  men  to 
contricioun,  and  how  he  schulde  be  contrit,  and  what 
contricioun  availeth  to  the  soule.  Thanne  it  is  thus, 
that  contricioun  is  the  verray  sorwe  that  a  man  receyveth 
in  his  herte  for  his  synnes,  with  sad  purpos  to  schryve 
him,  and  to  doo  penaunce,  and  never  more  to  don 
synne.      And  this  sorwe   schal   be   in  this  maner,  as 

1  serveth  so  wel.     Tyrwhitt  adopts  the  reading  savoureth  so  sole. 

2  melled  with  other  mete.  The  words  with  other,  which  seem  neces- 
sary for  the  sense,  although  omitted  in  the  Harl.  MS.,  are  adopted  from 
the  Lansd.  MS. 


THE    PERSONES    TALE.  87 

saith  seint  Bernard ;  it  schal  ben  hevy  and  grevous, 
and  ful  scharp  and  poynaunt  in  herte ;  first,  for  man 
hath  agilted  his  Lord  and  his  creatour ;  and  more 
scbarp  and  poynaunt,  for  he  hath  agiltid  his  fader 
celestial ;  and  yit  more  scharp  and  poynaunt,  for  he 
hath  wratthed  and  agilt  him  that  bought  him  with  his 
precious  blood,  and  hath  delyvered  us  fro  the  bondes  of 
synne,  and  fro  the  cruelte  of  the  devel,  and  fro  the 
peynes  of  belle. 

The  causes  that  oughten  to  moeve  a  man  to  contri- 
cioun  ben  vj.  First,  a  man  schal  remembre  him  of 
his  synnes.  But  loke  that  thilke  remembraunce  be 
to  no  delyt  of  him  by  no  way,  but  grct  scbame  and 
sorwe  for  his  gilt.  For  Job  saith  that  synful  men 
doon  werkes  worthy  of  confessioun.  And  therfor  saith 
Ezechiel,  I  wol  remembre  alle  the  yeres  of  my  lif, 
in  bitternesse  of  myn  herte.  And  God  saith  in  tbapo- 
calips,  remembre  yow  from  whens  that  ye  ben  falle,  for 
biforn  that  tyme  that  ye  synned,  ye  were  the  children 
of  God,  and  lymme  of  the  regne  of  God  ;3  but  for  youre 
synne  ye  be  woxe  thral,  and  foul,  and  membres  of  the 
feend,  hate  of  aungels,  sclaunder  of  holy  chirche,  and 
foode  of  the  fals  serpent,  perpetuel  matier  of  the  fuyr 
of  belle,  and  yet  more  foule  and  abhominable,  for  ye 
trespassen  so  ofte  tyme,  as  doth  the  bound  that  torneth 
to  ete  his  spewyng ;  and  yet  ye  ben  fouler  for  youre 
longe  continuyng  in  synne,  and  youre  synful  usage,  for 
whiche  ye  ben  roten  in  youre  synne,  as  a  boost  in  his 

:  and  lymme  .  .  .  Gt«l.  These  words,  omitted  in  the  Harl.  MS.,  arn 
supplied  from  the  Laosd.  MS. 


88  THE    CANTERBURY    TALES. 

donge.  Suche  maner  of  thoughtes  make  a  man  have 
schame  of  his  synne,  and  no  delit ;  and  God  saith,  by 
the  prophete  Ezechiel,  ye  schul  rememhre  yow  of  youre 
weyes,  and  thay  schal  clisplese  yow.  Sothly,  synnes 
ben  the  way  that  leden  folk  to  helle. 

The  secounde  cause  that  oughte  make  a  man  to 
have  disdeyn  of  his  synne  is  this,  that,  as  seith  seint 
Petre,  who  so  doth  synne,  is  thral  of  synne,  and  synne 
put  a  man  in  gret  thraldom.  And  therfore  saith  the 
prophete  Ezechiel,  I  wente  sorwful,  in  disdeyn  of  my- 
self. Certes,  wel  oughte  a  man  have  disdeyn  of  synne, 
and  withdrawe  him  fro  that  thraldom  and  vilonye.  And 
lo  what  saith  Seneca  in  this  matiere.  He  saith  thus, 
though  I  wiste,  that  nere  God  ne  man  schulde  never 
knowe  it,  yit  wold  I  have  disdeyn  for  to  do  synne. 
And  the  same  Seneca  also  saith,  I  am  born  to  gretter 
thinges,  than  to  be  thral  to  my  body,  or  than  for  to 
make  of  my  body  a  thral.  Ne  a  fouler  thral  may  no 
man,  ne  womman,  make  of  his  body,  than  give  his  body 
to  synne.  And  were  it  the  foulest  cherl,  or  the  foulest 
wommau,  that  lyveth,  and  lest  of  value,  yet  is  thanne 
synne4  more  foul,  and  more  in  servitute.  Ever  fro  the 
heigher  degre  that  man  fallith,  the  more  is  he  thral, 
and  more  to  God  and  to  the  world5  vile  and  abhominable. 
0  goode  God !  wel  oughte  a  man  have  gret  disdayn  of 
such  a  thing  that  thorugh  synne,  ther  he  was  free,  now 
is  he  maked  bonde.     And  therfore  saith  seint  Austyn, 


4  thanne  synne.    Tynvhiit  reads,  yet  is  he  than  more  foule. 

5  and  to  the  world.     These  words,  taken  from  the  Lansd.  MS.,  are  nut 
in  the  Hail   MS. 


THE    PKRSONES    TALE.  89 

if  thou  bast  disdayn  of  thy  servaunt,  if  he  agilte  or 
synne,  have  thou  than  disdeigue,6  that  thou  thiself 
schuldist  do  synne.  Tak  reward  of  thy  value,  that 
thou  he  nought  to  foul  in  thiself.  Alias  !  wel  oughte 
men  have  disdeyn  to  be  servauntes  and  thralles  to 
synne,  and  sore  ben  aschanied  of  hemself,  that  God  of 
his  endeles  goodnes  hath  set  hem  in  heigh  estate,  or 
geven  hem  witte,  strength  of  body,  hele,  beaute,  or 
prosperite,  and  bought  hem  fro  the  deth  with  his  herte 
blood,  that  thay  so  unkindely  ageinst  his  gentilesce 
quyten  him  so  vileynsly,  to  slaughter  of  her  oughne 
soules.  O  goode  God  !  ye  wommen  that  ben  of  so  gret 
beaute,  remembreth  yow  of  the  proverbe  of  Salomon, 
that  saith  he  likeneth  a  fair  womman,  that  is  a  fool  of 
hir  body,  to  a  ryng  of  gold  that  were  in  the  groyn  of  a 
sowe ;  for  right  as  a  sowe  wroteth  in  everich  ordure,  so 
wrootith  sche  hir  beaute  in  stynkyng  ordure  of  synne. 

The  thridde  cause,  that  oughte  to  moeve  a  man  to 
contricioun,  is  drede  of  the  day  of  doome,  and  of  the 
orrible  peynes  of  belle.  For  as  seint  Jerom  saith,  at 
every  tyme  that  I  remembre  of  the  day  of  doom,  I 
quake ;  for  whan  I  ete  or  drinke,  or  what  so  that  I  doo, 
ever  semeth  me  that  the  trompe  sowneth  in  myn  eere, 
riseth  ye  up  that  ben  deede,  and  cometh  to  the  judge- 
ment. 0  goocle  God  !  mocliil  ought  a  man  to  drede 
such  a  juggement,  ther  as  we  schul  be  alle,  as  seith 
seint  Poul,  biforn  the  sete  of  our  Lord  Jhesu  Crist ; 
wher  as  he  schal  make  a  general  congregacioun,  wher  as 

6  of  thy  servaunt  .  .  .  disdeigue.  These  words,  omitted  by  ;m  evident 
error  of  the  scribe  in  the  Hurl.  MS.,  are  supplied  from  the  Lansd.  MS. 


90  THE    CANTERBURY    TALES. 

no  man  may  ben  absent ;  for  certes  ther  avayleth  non 
essoyne  ne  excusacioun ;  and  nought  oonly,  that  oure 
defaute  schal  be  juged,  but  eek  that  alle  oure  werkes 
schul7  be  openly  knowen.  And,  as  seint  Bernard  saith, 
ther  schal  no  pleynyng  avayle,  ne  no  sleight;  we 
schuln  give  rekenyng  of  every  ydel  word.  Ther  schulle 
we  have  a  juge  that  may  nought  be  disceyved  ne  cor- 
rupt ;  and  why  ?  for  certes,  alle  oure  thoughtes  ben 
descovered  as  to  him,  ne  for  prayer  ne  for  meede  he 
nyl  not  be  corupt.  And  therfore  saith  Salomon,  the 
wrath  the  of  God  ne  wol  nought  spare  no  wight,  for 
praier  ne  for  gift.  And  therfore  at  the  day  of  doom 
ther  is  noon  hope  to  eschape.  Wherfore,  as  seint 
Anselm  seith,  ful  greet  anguisch  schuln  the  synful  folk 
have  at  that  tyme ;  there  schal  be  the  sterne  and  the 
wroth  juge  sitte  above,  and  under  him  the  horrible  put 
of  belle  open,  to  destroye  him  that  wolde  not  byknowe 
his  synnes,  which  synnes  openly  ben  schewed  biforn 
God  and  biforn  every  creature ;  and  on  the  lift  syde, 
mo  divelis  than  herte  may  thynke,  for  to  hary  and  to 
drawe  the  synful  soules  to  the  pyne  of  belle ;  and 
withinne  the  hertes  of  folk  schal  be  the  bytyng  con- 
science, and  withoute  forth  schal  be  the  world  al  bren- 
nyng.  Winder  schal  thanne  the  wrecche  synful  man 
flee  to  hyden  him?  Certes  he  may  not  hyde  him,  he 
moot  come  forth  and  schewe  him.  For  certes,  as  seith 
seynt  Jerom,  the  erthe  schal  caste  him  out  of  him,  and 
the  see  also,  and  the  aer  also,  that  schal  be  ful  of 

7  be  juged  .  .  .  schul.     These  words  have  been  accidentally  omitted  in 
tin-  I lurl.  MS.     Thej'  are  supplied  from  the  Lansd.  MS. 


THE    PERS0NES    TALE.  91 

thunder  clappes  and  lightnynges.  Now  sothly,  who  so 
wel  reniemhrith  him  of  these  tydynges,  I  gesse  his 
synne  schal  not  tome  him  to  delit,  hut  to  gret  sorw, 
for  drede  of  the  peyne  of  helle.  And  therfore  saith 
Job  to  God,  suffre,  Lord,  that  I  may  a  while  biwayle 
and  wepe,  or  I  go  withoute  retournynge  to  the  derk 
lond,  covered  with  derknes  of  deth,  to  the  lond  of 
mysese  and  of  derknesse,  wher  as  is  the  schadow  of  deth, 
wher  as  is  noon  order  ne  ordinaunce,  but  grislich  drede 
that  ever  schal  last.  Loo,  her  may  ye  see,  that  Job 
prayde  respit  a  while,  to  wepe  and  biwayle  his  trespas ; 
for  forsothe  oon  day  of  respit  is  bettre  than  al  the 
tresor  in  this  world.  And  for  as  moche  as  a  man  may 
aquyte  himself  byforn  God  by  penaunce  in  this  world, 
and  not  by  tresor,  therfore  schuld  he  praye  to  God 
give  him  respit  a  while,  to  wepe  and  to  waile  his 
trespas.  For  certes,  al  the  sorwe  that  a  man  myght 
make  fro  the  begynnynge  of  the8  world,  nys  but  a  litel 
thing,  at  regard  of  the  sorwe  of  helle.  The  cause  why 
that  Job  calleth  helle  the  lond  of  derknes,  understondith, 
that  he  clepith  it  lond  or  eorthe,  for  it  is  stable  and 
never  schal  fayle,  and  derk,  for  he  that  is  in  helle  hath 
defaut  of  light  material ;  for  certes  the  derke  light  that 
schal  come  out  of  the  fuyr  that  ever  schal  brenne,  schal 
torne  him  to  peyne  that  is  in  helle,  for  it  schewith  him 
to  thorrible  develes  that  him  tormentcn.  Covered  with 
the  derknes  of  deth  ;  that  is  to  sayn,  that  he  that  is  in 
helle,  schal  have  defautc  of  the  sight  of  God ;  for  certes 

sorwe  .  .  .  the.     Omitted  in  the  Harl.  MS.     They  arc  supplied  from 
the  Lansd.  MS. 


92  THE    CANTERBURY    TALES. 

the  sight  of  God  is  the  lif  perdurable.  The  derknes  of 
deth,  ben  the  synnes  that  the  wrecchid  man  hath  doon, 
whiche  that  stourben  him  to  see  the  face  of  God,  right 
as  a  derk  cloucle  doth  bitwixe  us  and  the  sonne.  Lond 
of  myseyse ;  bycause  that  there  ben  thre  maner  of 
defautes  agains  thre  thinges  that  folk  of  this  world  ban 
in  this  present  lif,  that  is  to  sayn,  honures,  delices,  and 
richesses.  Agayns  honours  ban  they  in  helle  schame 
and  confusioun ;  for  wel  ye  witen,  that  men  clepyn 
bonure  the  reverence  that  men  doon  to  the  man ;  but 
in  helle  is  noon  honour  ne  reverence ;  for  certes  no 
more  reverence  schal  ben  doon  ther  to  a  kyng,  than  to 
a  knave.  For  which  God  saith  by  the  prophete 
Jeremie,  thilke  folk  that  me  displesen,  schul  be  despit. 
Honour  is  eke  cleped  gret  lordschipe.  There  schal  no 
wight  serven  othir,  but  of  harm  and  torment.  Honour 
eek  is  cleped  gret  dignite  and  heighnes ;  but  in  helle 
schulle  thay  be  al  fortrode  of  develes.  And  God  saith, 
thorrible  develes  schuln  goon  and  comen  upon  the 
heedes  of  dampned  folk ;  and  this  is,  for  als  moche  as 
the  heyher  that  thay  were  in  this  present  lif,  the  more 
schuln  thay  ben  abatid  and  defouled  in  helle.  Agayns 
riches  of  this  world  schuln  thay  ban  niysese  of  povert, 
and  this  povert  schal  be  in  iiij.  thinges:  in  defaut  of 
tresor;  of  which,  as  David  saith,  the  riche  folk  that 
embraseden  and  onedin  in  al  here  herte  the  tresor  of 
this  world,  schuln  slepen  in  the  slepyng  of  deth,  and 
nothing  schuln  thay  fynde  in  her  hondes  of  al  her 
tresor.  And  moreover,  the  mysease  of  helle  schal  be 
in  the  defaut  of  mete  and  drink.     For  God  saith  thus 


THE    PEKS0NES    TALE.  93 

by  Moyses,  thay  schul  be  wasted  by  hunger,  and  the 
briddes  of  belle  schuln  devoure  bem  with  bittir  teeth, 
and  the  galle  of  the  dragoun  schal  be  her  drink,  and 
the  venym  of  the  dragoun  here  morsels.  And  forther- 
moreover  her  misease  schal  be  in  defaut  of  clothing,  for 
thay  schul  be  naked  in  body,  as  of  clothing,  save  of 
fuyr  in  which  thay  brenne,  and  other  filthis ;  and  naked 
schuln  thay  be  of  soule,  of  alle  maner  vertues,  which 
that  is  the  clothing  of  the  soule.  Wher  ben  thanne 
the  gaye  robes,  and  the  softe  scheetis,  and  the  §roale 
schirtes?  Lo,  what  saith  of  hem  the  prophete  Isaye, 
under  hem  schuln  be  strawed  motthis,  and  here 
covertours  schuln  ben  of  wormes  of  belle.  And  forther- 
mnrover  here  disease  schal  be  in  defaute  of  frendes, 
for  he  is  not  povere  that  hath  goocle  frendes  ;  but  here 
is  no  frend,  for  neither  God  ne  no  creature  schal  be 
frend  unto  hem,  and  everich  of  hem  schal  hate  other 
with  dedly  hate.  The  sones  and  the  doughtres  schuln 
rebcllen  agayns  the  fader  and  the  mooder,  and  kynrede 
agayns  kynrede,  and  chiden  and  despisen  everich  of 
hem  other,  bothe  day  and  night,  as  God  saith  by  the 
prophete  Michias,  and  the  lovyng  children  that  whilom 
lovedeu  so  fleisschlich  everych  other  wolden  everych  of 
hem  eten  other  if  thay  mighten.  For  how  schulden 
thay  loven  hem  togider  in  the  peyne  of  belle,  whan 
thay  hated  everich  of  hem  other  in  the  prosperity  of 
this  lif  ?  For  trustith  wel,  her  tleisshly  love  was  dedly 
hate ;  as  saith  the  prophete  David,  who  so  that  loveth 
wickidnes,  he  hateth  his  soule,  and  who  so  hatith  his 
oughne  soule,  certis  he  may  love  noon  other  wight  in 


94  THE    CANTERBURY    TALES. 

no  manere.  And  therfore  in  helle  is  no  solace  ne 
frendschipe,  but  ever  the  more  flesshly  kynredes  that 
hen  in  helle,  the  more  cursynge,  the  more  chydynges, 
and  the  more  deedly  hate  ther  is  among  hem.  And 
fortherover  thay  schul  have  defaute  of  alle  manere 
delices,  for  certis  delices  ben  the  appetites  of  thy  fyve 
wittes ;  as  sight,  hieryng,  smellyng,  savoring,  and 
touching.  But  in  helle  here  sight  sehal  be  ful  of 
derknes  and  of  smoke,  and  her  eyen9  ful  of  teeris  ;  and 
her  hieryng  ful  of  waymentynge,  and  of  gruntynge  of 
teeth,  as  saith  Jhesu  Crist,  her  nosethurles  schuln 
ben  ful  of  stynkyng  stynk ;  and,  as  saith  Ysaye  the 
prophete,  here  savoringe  schal  be  ful  of  bitter  galle ; 
and  touchyng  of  al  here  body  schal  be  y-covered  with 
fuyr  that  never  schal  quenche,  and  with  wormes  that 
never  schuln  deyen,  as  God  saith  by  the  mouth  of 
Ysaie.  And  for  al  so  moche  as  thay  schuln  nought 
wene  that  thay  may  deyen  for  peyne,  and  by  here  deth 
fle  fro  peyne,  that  may  thay  understonde  in  the  word 
of  Job,  that  saith,  ther  as  is  the  schadowof  deth.  Certes 
a  schadow  hath  the  liknesse  of  the  thing  of  which 
it  is  a  schadow,  but  the  schadowe  is  nought  the  same 
thing  of  whiche  it  is  schadowe  ;10  right  so  fareth  the 
peyne  of  helle  ;  it  is  lik  deth,  for  the  horrible  anguisshe  ; 
and  why  ?  for  it  peyneth  hem  ever  as  though  men 
scholden  deye  anon ;  but  certes  thay  schul  not  deye. 


9  her  eyen.  These  words,  which  seem  to  give  better  sense,  are  adopted 
from  Tyrwhitt;  the  Harl.  MS.  reads,  and  Cher/ore  ful  of  teeris. 

w  but  schadowe  . .  .schadowe.  Omitted  in  the  Harl.  MS.,  and  restored 
from  (he  Lansd.  MS. 


THE    TERSONES    TAI.E.  i'-r) 

For  as  saith  seint  Gregory,  to  wrecchid  caytifs  schal  be 
give  deth  withoute  deth,  and  ende  withouten  ende,  and 
defaute  withouten  faylinge ;  for  here  deth  schal  alway 
lyven,  and  here  ende  schal  evermore  hygynne,  and  here 
defaute  schal  not  fayle.  And  therfor  saith  seint  Johan 
the  Evaungelist,  thay  schul  folwe  deth,  and  thay 
schuln  nought  fynde  hiin,  and  thay  schul  desire  to 
deyen,  and  deth  schal  flee  fro  hem.  And  eek  Job 
saith,  that  in  helle  is  noon  ordre  of  rule.  And  al  be  it 
that  God  hath  creat  al  thing  in  right  ordre,  and  no 
thing  withoute  ordre,  but  alle  thinges  ben  ordeyned 
and  noumbred,  yit  natheles  thay  that  ben  dampned 
been  nought  in  ordre,  ne  holden  non  ordre.  For  the 
eorthe  schal  bere  hem  no  fruyt ;  (for,  as  the  prophete 
David  saith,  God  schal  destroye  the  fruyt  of  the  eorthe, 
as  for  hem)  ne  watir  schal  give  hem  no  moysture,  ne 
the  aier  non  refreisching,  ne  fuyr  no  light.  For  as  seith 
seint  Basile,  The  brennyng  of  the  fuyr  of  this  world 
schal  God  give  in  helle  to  hem  that  ben  dampnyd,  but 
the  light  and  the  clernesse  schal  be  geve  in  hevene  to 
his  children  ;  right  as  the  goode  man  geve  flesch  to  his 
children,  and  bones  to  his  houndes.  And  for  thay  schul 
have  noon  hope  to  eschape,  saith  seint  Job  atte  laste, 
that  ther  schal  horrour  and  grisly  drede  duelle  withouten 
ende.  Horrour  is  alway  divde  of  barm  that  is  tu  come, 
and  this  drede  schal  ever  duelle  in  the  hertes  of  hem 
that  ben  dampnyd.  And  therfore  ban  thay  lorn  al 
here  hope  fur  \ij.  causes.  First,  for  God  that  is  here 
jugge  schal  be  withoute  mercy  to  hem,  ne  thay  may  not 
please  him,  ne  noon  of  hisharwes  ;  ne  they  may  give  no 


96  TIIU    CANTERBURY    TALES. 

tiling  for  here  raunsoun  ;  ne  thay  have  no  voice  to  speke 
to  him  ;  ne  thay  may  not  fle  fro  peyne  ;  ne  thay  have 
no  goodnes  in  hem  that  thay  may  schewe  to  delivere  hem 
fro  peyne.  And  therfore  saith  Salomon,  The  wikked 
man  deyeth,  and  whan  he  is  deed,  he  schal  have  noon 
hope  to  eschape  fro  peyne.  Who  so  wolde  thanne  wel 
understonde  these  peynes,  bythynke  him  wel  that  he 
hath  deserved  thilke  peynes  for  his  synnes,  certes  he 
schulde  have  more  talent  to  sikyn  and  to  wepe,  than  for 
to  synge  or  pleye.  For  as  that  Salamon  saith,  Who 
so  that  had  the  science  to  knowe  the  peynes  that  ben 
establid  and  ordeynt  for  synne  he  wolde  make  sorwe. 
Thilke  science,  as  saith  seint  Austyn,  maketh  a  man  to 
wayment  in  his  herte. 

The  fourthe  poynt,  that  oughte  make  a  man  have 
contricioun,  is  the  sorwful  remembraunce  of  the  good 
that  he  hath  left  to  doon  heer  in  eorthe,  and  eek  the 
good  that  he  hath  lorn.  Sothly  the  goode  werkes  that 
he  hath  left,  eyther  thay  been  the  goode  werkes  that  he 
wrought  er  he  fel  into  deedly  synne,  or  elles  thai  ben 
the  goode  werkes  that  he  wroughte  whil  he  lay  in  synne. 
Sothly  the  goode  werkes  that  he  dede  er  he  fel  into 
synne  ben  amortised,  and  astoneyed,  and  dullid  by  ofte 
synnynge  ;  that  othere  goocle  werkes  that  he  wroughte 
whil  he  lay  in  dedly  synne,  been  outrely  deede,  as  to 
the  lif  perdurable  in  heven. 

Thanne  thilke  goode  werkes  that  ben  mortified  by  ofte 
synnyng,  whiche  goode  werkes  he  dede  whiles  he  was 
in  charity,  ne  mow  never  quyken  agayn  withouten  verray 
penitence.      And  thereof  saith  God  by  the  mouth  of 


THE    PERSONES    TALE.  97 

that  if  the  rightful  man  retourne  agayn  fro  his  right- 
wisnesse  and  werke  wikkednesse,  schal  he  live  ?  nay ; 
for  alle  the  goode  werkes  that  he  hath  wrought,  ne  schuln 
never  be  in  remembraunce,  for  he  schal  dye  in  his  synne. 
And  upon  thilke  chapitre  saith  seint  Gregory  thus, 
that  we  schuln  understonde  this  principally,  that  whan 
we  doon  dedly  synne,  it  is  for  nought  thanne  to  reherse 
or  to  drawe  into  memorie  the  goode  werkes  that  we  han 
wrought  biforn ;  for  certis  in  the  werkyng  of  the  dedly 
synne,  ther  is  no  trust  to  no  good  werkes  that  we  han 
don  biforne  this  tyme ;  that  is  to  say,  as  for  to  have 
therby  the  lif  perdurable  in  heven.  But  natheles,  the 
goode  werkes  quiken  agayn  and  comen  again,  and  helpen 
and  availen  to  have  the  lif  perdurable  in  heven  whan 
we  han  contricioun ;  but  sothly  the  goode  werkes  that 
men  doon  whil  that  thai  ben  in  deedly  synne,  for  as 
moche  as  thay  were  doon  in  dedly  synne,  thay  may  never 
quyken.  For  certes,  thing  that  never  hadde  lif,  may 
never  quyken  ;u  and  al  be  it  so  that  thay  availen  not  to 
have  the  lif  perdurable,  yit  avaylen  thay  to  abrigging 
of  the  peyne  of  helle,  or  elles  to  gete  temporal  riches, 
or  elles  that  God  wol  the  rather  enlumyne  and  light- 
ene  the  hert  of  the  synful  man  to  have  repentaunce ; 
and  eek  they  availen  for  to  usen  a  man  to  do  goode 
werkes,  that  the  feend  have  the  lasse  power  of  his  soule. 
And  thus  the  curteys  Lord  Jhesu  Crist  ne  wolde 
nought  no  good  werk  be  lost,  for  in  somwhat  it  schal 

u  For  certes  ....  quyken.  These  words,  not  in  the  Harl.  MS.,  are 
added  from  the  Lansd.  MS.  These  omissions  arc  so  frequent  that  I 
shall  not  again  point  them  out.  English  prose  manuscripts  are  always 
much  more  incorrect  than  the  verse,  from  causes  which  it  would  not  he 
difficult  to  explain.  II 


98  THE    CANTERBURY    TALES. 

availe.  Cut  for  als  moche  as  the  goode  werkes  that 
men  don  whil  tkay  ben  in  good  lif  ben  amortised  by 
synne  folwyng,  and  eek  sitk  that  alle  the  goode  werkes  that 
men  doon  whil  thay  ben  in  dedly  synne,  been  outrely 
deede  as  for  to  have  the  lif  perdurable,  wel  may  that 
man,  that  no  goode  werkes  werkith,  synge  thilke  newe 
freisch  song,  J' ay  tout  perdu  mown  temps  et  mown 
labour.  Forcertis  synne  byre veth  a  man  bothe  goodnes 
of  nature,  and  eek  the  goodnes  of  grace.  For  sothly  the 
grace  of  the  holy  gost  fareth  lik  fyre  that  may  not  ben  ydel ; 
for  fuyr  as  it  forletith  his  werkyng,  and  faileth  anoon, 
and  right  so  when  the  grace  faileth  anoon  as  it  forleteth 
his  werkyng,  than  lesith  the  synful  man  the  goodnes 
of  glorie,  that  oonly  is  byhight  to  goode  men  that 
labouren  and  werken.  Wel  may  he  be  sory  thanne,  that 
oweth  al  his  lif  to  Gi-od,  as  longe  as  he  hath  lyved,  and 
eek  as  longe  as  he  schal  lyve,  that  no  goodnes  ne  hath 
to  paye  with  his  dette  to  God,  to  whom  he  oweth  al  his 
lyf;  for  trusteth  wel  he  schal  give  accompt,  as  saith 
seint  Bernard,  of  alle  the  goodes  that  han  be  geven  him 
in  his  present  lif,  and  how  he  hath  hem  dispendid,  nat 
so  moche  that  ther  schal  not  perische  an  heer  of  his 
heed,  ne  a  moment  of  an  hour  ne  schal  not  perische  of 
his  tyme,  that  he  ne  schal  give  of  it  a  rekenyng. 

The  fifte  maner  of  contricioun,  that  moeveth  a  man 
therto,  is  the  remembraunce  of  the  passioun  that  oure 
Lord  Jhesu  Crist  suffred  for  us  and  for  oure  synnes. 
For  as  seith  seint  Bernard,  whil  that  I  lyve,  I  schal 
have  remembraunce  of  the  passioun  that  oure  Lord  Jhesu 
Crist  suffred  for  us  in  preching,  his  werynesse  in  tra- 
vayling,   his   temptacioun  whan   he   fastid,   his   longe 


THE    PERSONES    TALE.  99 

wakinges  whan  he  prayde,  his  tecres  whan  he  wepte 
for  pite  of  good  peple ;  the  wo  and  the  scliame  and 
the  filthe  that  men  saide  to  him ;  of  the  foul  spittyng 
that  men  spitten  on  his  face ;  of  the  huffettis  that  men 
gaf  him ;  of  the  foule  mowes  and  of  the  reproves  that 
men  to  him  saiden ;  of  the  nayles  with  whiche  he  was 
nayled  to  the  cros ;  and  of  al  the  remenaunt  of  liis 
passioun,  that  he  suffred  for  my  synnes  and  no  thing  for 
his  gilt.  And  ye  schal  understonde  that  in  mannes  synne 
is  every  maner  ordre  of  ordinaunce  turned  up-so-doun. 
For  it  is  soth,  that  God,  and  resoun,  and  sensualite, 
and  the  body  of  man,  be  so  ordeyned,  that  everich  of 
thise  foure  schulde  have  lordschipe  over  that  other, 
as  thus ;  God  schulde  have  lordschipe  over  resoun,  and 
resoun  over  sensualite,  and  sensualite  over  the  body  of 
man.  But  sothly  whan  man  synneth,  al  this  ordre,  or 
ordinaunce,  is  torned  up-so-doun ;  and  thanne,  for  as 
moche  as  the  resoun  of  a  man  ne  wol  not  be  subject  ne 
obeissant  to  God,  that  is  his  lord  by  right,  therfore 
lesith  it  the  lordschipe  that  it  schulde  have  over  sensu- 
alite, and  eek  over  the  body  of  man ;  and  why  ?  for 
sensualite  rebellith  thans  agayns  resoun;  and  by  that 
way  lesith  resoun  the  lordschipe  over  sensualite,  and 
over  the  body.  For  right  as  resoun  is  rebel  to  God, 
right  so  is  bothe  sensualite  rebel  to  resoun  and  the 
body  also.  And  certis  this  disordynaunce,  and  this 
rebellioun,  oure  Lord  Jhesu  Crist  bought  upon  his  pre- 
cious body  ful  deere ;  and  herkeneth  in  which  wise. 
For  as  moche  as  resoun  is  rebel  to  God,  therfore  is 
man  worthy  to  have  sorwe,  and  to  be   deed.      This 

!!    2 


100  THE  CANTERBURY  TALES. 

suffred  oure  Lord  Jhesu  Crist  for  man,  after  that  he 
was  bytraysed  of  his  disciple,  and  distreyned  and  bounde, 
so  that  the  blood  brast  out  at  every  nayl  of  his  hondes, 
as  saith  seint  Austyn.  And  fortherover,  for  as 
mocliil  as  resoun  of  man  wol  nought  daunte  sensualite 
whan  it  may,  therfore  is  man  worthy  to  have  schame ; 
and  this  suffered  oure  Lord  Jhesu  Crist  for  man,  whan 
thay  spitten  in  his  face.  And  forthei'over  thanne,  for 
as  moche  as  the  caytif  body  of  man  is  rebelle  bothe  to 
resoun  and  to  sensualite,  therfore  it  is  worthy  the  deth ; 
and  this  suffred  oure  Lord  Jhesu  Crist  for  us  upon  the 
croys,  wher  as  ther  was  no  part  of  his  body  fre,  withoute 
gret  peyne  and  bitter  passioun.  And  al  this  suffred 
oure  Lord  Jhesu  Crist  that  never  forfeted ;  and  thus 
sayd  he,  to  mochil  am  I  streyned,  for  the  thinges  that  I 
never  deservyd ;  and  to  moche  defouled  for  schendschip 
that  man  is  worthy  to  have.  And  therfore  may  the 
synful  man  wel  seye,  as  saith  seint  Bernard,  acursed  be 
the  bitternesse  of  my  synne,  for  which  ther  moste  be 
suffered  so  moche  bitternesse.  For  certis,  after  the 
dyvers  discordaunces  of  oure  wickednes  was  the  passioun 
of  oure  Lord  Jhesu  Crist  ordeyned  in  divers  thinges ;  as 
thus.  Certis  sinful  mannes  soule  is  bytraysid  of  the 
devel,  by  coveitise  of  temporal  prosperite ;  and  scorned 
by  disceyt,  whan  he  cheseth  fleischly  delytes ;  and  yit 
is  it  tormentid  by  impacience  of  adversity,  and  byspit 
by  servage  and  subjeccioun  of  synne ;  and  attc  last  it  is 
slayn  finally.  For  this  discordaunce  of  synful  man, 
was  Jhesu  Crist  first  bytraised;  and  after  was  he 
bounde,  that  com  for  to  unbynden  us  fro  synne  and  of 


THE    PEBSONES    TALE,  101 

peyne.  Than  was  he  scorned,  that  oonly  schulde  be 
honoured  in  alle  thing  of  alle  thinges.  Than  was  his 
visage,  that  oughte  be  desired  to  be  say  of  al  man- 
kynde  (in  which  visage  aungels  desiren  to  loke)  vileynsly 
byspit.  Thanne  was  he  scorned12  that  nothing  had 
agilt ;  and  fynally,  thanne  was  he  crucified  and  slayn. 
Thanne  was  accomplised  the  word  of  Ysaye,  He  was 
woundid  for  oure  mysdede,  and  defouled  by  oure 
felonyes.  Now  sith  Jhesu  Crist  tok  upon  him  thilke 
peyne  of  alle  oure  wikkednes,  mochil  oughte  synful 
men  wepe  and  bywayle,  that  for  his  synnes  schulde 
Goddes  sone  of  hevene  al  this  endure. 

The  sixte  thing  that  oughte  to  moeve  a  man  to  con- 
tricioun,  is  the  hope  of  thre  thinges,  that  is  to  sayn, 
forgevenes  of  synne,  and  the  gifte  of  grace  wel  for  to 
do,  and  the  glorie  of  heven,  with  which  God  schal 
guerdoun  man  for  his  goode  deedis.  And  for  als  moche 
as  Jhesu  Crist  geveth  us  these  giftes  of  his  largesse 
and  of  his  soverayn  bounty,  therfore  is  he  cleped,  Jhesus 
Nazarenus  rex  Judaorum.  Jhesus  is  for  to  say, 
saveour  or  savacioun,  of  whom  me  schal  hope  to  have 
forgevenes  of  synnes,  which  that  is  proprely  savacioun 
of  synnes.  And  therfore  seyde  the  aungel  to 
Joseph,  thow  schalt  clepe  his  name  Jhesus,  that  schal 
save  his  poeple  of  here  synnes.  And  herof  saith 
seint  Petir,  ther  is  noon  other  name  under  heven,  that 
is  geve  to  any  man,  by  which  a  man  may  be  savyd, 
but  oonly  Jhesus.  Nazarenus  is  as  moche  to  say,  as 
florisching,  in  which  a  man  schal  hope,  that  he  that 
geveth  him  remissioun  of  synnes,  schal  give  him  grace 

12  scorned.     Tyrwhitt  reads  scourged  with  the  Lansd.  MS. 


102  THE    CANTERBURY    TALES. 

wel  to  doo.  For  in  the  flour  is  hope  of  fruyt  in  tyme 
comynge,  and  in  forgivenes  hope  of  grace  wel  to  do. 
I  was  at  the  dore  of  thin  herte,  saith  Jhesus,  and 
cleped  for  to  entre ;  he  that  openith  to  me,  schal  have 
forgevenes  of  synne ;  I  wol  entre  into  him  hy  my 
grace,  and  soupe  with  him  by  the  goode  workes  that  he 
schal  doon,  whiche  werkes  ben  the  foode  of  God,  and 
he  schal  soupe  with  me  by  the  grete  joye  that  I  schal 
give  him.  Thus  schal  man  hope,  that  for  his  werkis  of 
penaunce  God  schal  give  him  his  regne,  as  he  bihetith 
him  in  the  Gospel. 

Now  schal  man  understonde,  in  what  maner  schal 
be  his  contricioun.  I  say,  it  schal  be  universal  and 
total,  this  is  to  say,  a  man  schal  be  verray  repentaunt 
for  alle  his  synnes,  that  he  hath  doon  in  delyt  of  his 
thought,  for  delit  is  ful  perilous.  For  ther  ben  tuo 
maners  of  consentyng,  that  oon  of  hem  is  cleped  con- 
sentyng  of  affeccioun,  whan  a  man  is  moeved  to  synne, 
and  delitith  him  longe  for  to  thinke  on  that  synne,  and 
his  resoun  aparceyveth  wel  that  it  is  synne  agayns  the 
lawe  of  God,  and  yit  his  resoun  refreyneth  not  his  foule 
delit  or  talent,  though  he  seth  wel  apertly,  that  it  is 
agenst  the  reverence  of  God ;  although  his  resoun 
consente  not  to  do  the  synne  in  dede,  yit  sayn  some 
doctours,  delyt  that  duellith  longe  it  is  ful  perilous,  al 
be  it  never  so  lite.  And  also  a  man  schulde  sorwe, 
namely  for  al  that  he  hath  desired  agayn  the  lawe  of 
God,  with  parfyt  consentynge  of  his  hert  and  of  his 
resoun,  for  thcrof  is  no  doute,  that  it  is  dedly  synne  in 
consentyng ;  for  certis  ther  is  no  dedly  synue,  but  that 


THE    PERSONES    TALE.  103 

it  nas  first  in  marines  thought,  and  after  that  in  his 
delit,  and  so  forth  into  consentyng,  and  into  dede. 
Wherfore  say  I,  that  many  men  repente  hem  never  of 
suche  thoughtes  and  delites,  ne  never  schrive  hem  of 
it,  but  oonly  of  the  dede  of  grete  synnes  outward. 
Wherfore  I  say,  that  suche  wickid  delitis  and  wickid 
thoughtes  ben  subtile  bigilours  of  hem  that  schuln  be 
dampned.  Moreover  man  oughte  to  sorwe  for  his 
wicked  wordes,  as  wel  as  his  wikked  dedes ;  for  certis  the 
repentaunce  of  a  singuler  synne,  and  nought  repente  of 
alle  his  other  synnes,  or  elles  repente  him  of  alle  his 
othere  synnes,  and  not  of  a  singuler  synne,  may  nought 
availe.  For  certis  God  Almighty  is  al  good,  and  ther- 
fore  he  forgeveth  al,  or  elles  right  nought.  And 
hereof  saith  seint  Augustin,  I  wot  certeynly,  that  God 
is  enemy  to  every  synnere  :  and  how  thanne  ?  he  that 
observith  oon  synne,  schal  he  have  remissioun  of  the 
remenant  of  his  other  synnes?  Nay.  And  forther- 
over,  contricioun  schulde  be  wounder  sorwful  and 
anguisschous,  and  therfore  givith  him  God  pleinly  his 
mercy.  And  therfore  whan  my  soule  was  anguissheous 
withinne  me,  I  hadde  remembraunce  of  God,  that  my 
prayer  mighte  come  to  him.  And  fortherover,  con- 
tricioun moste  be  continually,  and  that  a  man  have 
stedefast  purpos  to  schryve  him,  and  for  to  amende 
him  of  his  lyf.  For  sothly,  whil  contricioun  lastith, 
man  may  ever  hope  of  forgevenes.  And  of  this  cometh 
hate  of  synne,  that  destroyeth  Bynne  bothe  in  himself, 
and  eek  in  other  folk  at  his  power.  And  therfore 
saith  David,  ye  that  loven  God,  hatith  wikMdnesse ; 


104  THE    CANTERBURY    TALES. 

for  trustith  wel  for  to  love  God,  is  for  to  love  that  he 
loveth,  and  hate  that  he  hateth. 

The  laste  thing  that  a  man  schuld  understonde  in 
contricioun  is  this,  wherof  availith  contricioun  ?  I  say, 
that  som  tyme  contricioun  delivereth  man  fro  synne ; 
of  which  that  David  saith,  I  say,  quod  David,  I  pur- 
posid  fermely  to  schryve  me,  and  thou,  Lord,  relesedist 
my  synne.  And  right  so  as  contricioun  availith  nat 
withoute  sad  purpos  of  schrift  if  man  have  oportunite, 
right  so  litil  worth  is  schrifte  or  satisfaccioun  withoute 
contricioun.  And,  moreover,  contricioun  destruyeth 
the  prisoun  of  hclle,  and  makith  wayk  and  fehle  the 
strengthes  of  the  develes,  and  restorith  the  gift  of  the 
holy  gost,  and  of  alle  vertues,  and  it  clensith  the  soule 
of  synnes,  and  delivereth  the  soule  fro  the  peynes  of 
helle,  and  fro  the  companye  of  the  devel,  and  fro  the 
servage  of  synne,  and  restorith  it  to  alle  goodes 
espiritueles,  into  the  companye  and  communioun  of 
holy  chirche.  And  fortherover,  it  makith  him  that 
somtyme  was  sone  of  ire,  to  he  the  sone  of  grace ;  and 
alle  these  thinges  he  provith  by  holy  writte.  And  ther- 
fore  he  that  wil  sette  his  herte  to  these  thinges,  he  were 
ful  wys.  For  sothly  he  scholde  not  thanne  in  al  his  lyf 
have  corrage  to  synne,  hut  given  his  body  and  al  his 
herte  to  the  service  of  Jhesu  Crist,  and  therof  do  him 
homage.  For  certis  oure  swete  Lord  Jhesu  Crist  hath 
sparid  us  so  debonerly  in  oure  folyes,  that  if  he  ne  hadde 
pite  of  mannes  soule,  sory  songe  mighte  we  alle  synge. 
Explicit  prima  pars  penitentia  ;  et  incipit  secundapars 
ejusdem. 


THE    PERSONES   TALE.  105 

The  secounde  partye  of  penitence  is  confessiouu,  that 
is,  signe  of  contricioun.  Now  schul  ye  understoncle  what 
is  confessioun ;  and  whethir  it  oughte  needes  be  doon  or 
noon ;  and  whiche  thinges  ben  convenable  to  verray 
confessioun.  First  schalt  thou  understonde,  that  con- 
fessioun is  verrey  schewyng  of  synnes  to  the  prest ;  this 
is  to  sayn  verray,  for  he  moot  schewe  him  of  alle  the 
condiciouns  that  ben  longynge  to  his  synne,  as  ferforth 
as  he  can  ;  al  mot  be  sayd,  and  nought  excused,  ne  hyd, 
ne  forwrappid  ;  and  nought  avaunte  him  of  his  goode 
werkis.  And  forthermore  it  is  necessary  to  understonde 
whens  that  synnes  springe,  and  how  thay  encresen,  and 
whiche  they  ben. 

Of  the  springing  of  synnes  as  seint  Poul  saith,  in 
this  wise  ;  that  right  as  by  a  man  synne  entred  first  into 
this  world,  and  thorugh  that  synne  deth,  right  so  thilke 
deth  entred  into  alle  men  that  synneden  ;  and  this  man 
was  Adam,  by  whom  that  synne  entred  into  this  world, 
whan  he  brak  the  comaundement  of  God.  And  therfore 
he  that  first  was  so  mighty,  that  he  schulde  not  have 
deyed,  bicam  siththe  suche  on  that  he  moste  needis 
deye,  whethir  he  wolde  or  noon,  and  al  his  progenie 
that  is  in  this  world,  that  in  thilke  manner  synneden. 
Loke  that  in  the  estate  of  innocence,  whan  Adam  and 
Eve  nakid  were  in  paradys,  and  no  thing  schame  ne 
hadden  of  her  nakidnesse,  how  that  the  serpent,  that 
was  most  wily  of  alle  other  bestis  that  God  hadde  makid, 
sayde  to  the  womman,  why  comaundid  God  to  yow  ye 
schulde  nought  ete  of  every  tree  in   Paradys?     The 

\\ man  answerde,  of  the  fruyt,  quod  she,  of  the  trees  in 

Paradys  we  feedc  us,  but  sothly  of  the  fruyt  of  the  tre  that 


100  THE    CANTERBURY    TALES. 

is  in  the  myddil  of  Paradis  God  forbad  us  for  to  cton, 
ne  not  touche  it,  lest  peraveuture  we  schulde  deye. 
The  serpent  sayde  to  the  womman,  nay,  nay,  ye  schal 
not  drede  of  deth,  for  sothe  God  wot,  that  what  day  ye 
ete  therof  youre  eyen  schal  open  and  ye  schul  hen  as 
goddis,  knowing  good  and  harm.  The  womman  saugh 
the  tree  was  good  to  feedyng,  and  fair  to  the  eyen,  and 
delitable  to  sight;  she  tok  of  the  fruyt  of  the  tree 
and  eet  it,  and  gaf  to  hir  housbond,  and  he  eet  it ;  and 
anoon  the  eyen  of  hem  bothe  openeden ;  and  whan  that 
thay  knewe  that  thay  were  naked,  thay  sowede  of  fige 
leves  in  maner  of  breches,  to  hiden  here  membirs. 
Here  may  ye  see,  that  dedly  synne  hath  first  suggestioun 
of  the  feend,  as  scheweth  here  by  the  neddir ;  and  aftir- 
ward  the  delit  of  the  fleisch,  as  scheweth  here  by  Eva ; 
and  after  that  the  consentyng  of  resoun,  as  schewith  by 
Adam.  For  trustith  wel,  though  so  were  that  the  feende 
temptid  oon,  Eve,  that  is  to  sayn  the  fleissch,  and  the 
fleissch  hadde  delit  in  the  beaute  of  the  fruyt  defendid,  yit 
certes  til  that  resoun,  that  is  to  say,  Adam,  consentid  to 
the  etyng  of  the  fruyt,  yit  stood  he  in  thastaat  of  innocence. 
Of  thilk  Adam  took  we  thilke  synne  original ;  for  of  him 
flesschly  descendit  be  we  alle  and  engendrit  of  vile  and 
corrupt  matiere ;  and  whan  the  soule  is  put  in  oure 
body,  right  anoon  is  contract  original  synne ;  and  that, 
that  was  erst  but  oonly  peyne  of  concupiscence,  is  after- 
ward bothe  peyne  and  synne  ;  and  therefore  be  we  alle 
i-born  sones  of  wraththe,  and  of  dampnacioun  perdurable, 
if  it  nere  baptisme  that  we  receyven,  which  bynymeth 
us  the  culpe.  But  forsothe  the  peyne  duellith  with  us 
as  to  temptaciottn,  which  peyne  highte  concupiscence. 


THE    PERS0NES    TALE.  107 

And  this  concupiscence,  whan  it  is  wrongfully  disposed 
or  ordeyned  in  man,  it  makith  him  to  covey te,  by  covetise 
of  fleissch,  fleisschly  synne,  by  sight  of  his  eyghen,  as 
to  erthely  thinges,  and  eek  coveityse  of  heighnesse,  as 
by  pride  of  herte. 

Now  as  to  speke  of  the  firste  coveitise,  that  is  concu- 
piscence after  the  lawe  of  oure  membris,  that  weren 
lawfully  maked,  and  by  rightful  juggement  of  God,  I 
say,  for  as  moche  as  a  man  is  nought  obeissant  to  God, 
that  is  his  Lord,  therfore  is  fleissch  to  him  disobeisant 
thurgh  concupiscence,  which  that  yit  is  cleped  norissh- 
ing  of  synne,  and  occasion  of  synne.  Therfore,  al  the 
while  that  a  man  hath  in  him  the  peyne  of  concupiscence, 
it  is  impossible  but  he  be  tempted  somtyme  and  moeved 
in  liis  fleisch  to  synne.  And  this  may  not  faile,  as  longe 
as  he  liveth.  It  may  wel  wexe  feble  and  faille  by  vertu 
of  baptisme,  and  by  the  grace  of  God  thorugh  penitence ; 
but  fully  schal  it  never  quenche,  that  he  schal  somtyme 
be  moeved  in  himself,  but  if  he  were  alrefreydit  by  siknes, 
or  by  malefice  of  sorserye,  or  colde  drinkes.  For  what 
saith  seint  Poul '?  the  fleissh  coveitith  agayn  the  spirit, 
and  the  spirit  agayn  the  fleisch  ;  thay  ben  so  contrarie 
and  so  stryven,  that  a  man  may  nought  alwey  do  as  he 
wolde.  The  same  seint  Poul,  after  his  penaunce,  in 
watir  and  in  lond ;  in  watir  by  night  and  by  day,  in  grct 
peril,  and  in  gret  peyne  ;  in  lond  and  in  famyne  and  in 
thurst,  and  colde  and  clothles  ;  oones  almost  stoned  al 
to  the  deth ;  yit  saide  he,  alias  !  T  caytif  man,  who  schal 
delyvere  me  fro  the  prisoun  of  my  caytif  body?  And 
seinl  Jerom,  whan  he  long  tyme  had  woncd  in  desert, 


108  THE    CANTERBURY    TALES. 

here  wher  as  he  hackle  no  corapaignye  but  of  wilde 
bestes ;  wber  as  he  haclde  no  mete  but  herbes,  and  water 
to  his  drink,  ne  non  bed  but  the  nakid  erthe,  for  which 
his  fieisch  was  as  blak  as  an  Ethiopen,  for  hete,  and 
neigh  destroyed  for  cold ;  yit  sayde  he,  that  the 
brennyng  of  lecchery  boylid  in  al  his  body.  Wherfore 
I  wot  wel  sicurly  that  thay  be  desceyved  that  say,  thay 
ben  not  temptid  in  here  body.  Witnesse  on  seint  Jame 
thapostil,  that  saith,  that  every  wight  is  tempted  in  his 
oughne  concupiscence ;  that  is  to  sayn,  that  everych  of 
us  bath  matere  and  occasioun  to  be  tempted  of  the 
norischyng  of  synne  that  is  in  his  body.  And  therfore 
seint  Johan  the  Evaungelist  saith,  if  that  we  sayn  we 
be  withoute  synne,  we  deceyve  ouresilf,  and  trouthe  is 
nought  in  us. 

Now  schal  ye  understonde  in  what  maner  that  synne 
waxith  and  encresceth  in  a  man.  The  firste  thing  is 
thilke  norisching  of  synne,  of  which  I  spak  byforn, 
thilke  concupiscence ;  and  after  that  cometh  the  sug- 
gestioun13  of  the  devel,  that  is  to  sayn,  the  develes 
bely,  with  which  he  bloweth  in  man  the  fuyr  of 
fleisschly  concupiscence  ;  and  after  that  a  man  bythink 
him  whethir  he  wol  don  it  or  non,  thilke  thing  to  which 
he  is  tempted,  And  thanne  if  that  a  man  withstonde 
and  wayve  the  firste  entisynges  of  his  fleisshe,  and  of 
the  feend,  it  is  no  synne ;  and  if  so  be  he  do  not  so, 
thanne  fecleth  he  anoon  a  flame  of  delit,  and  thanne  it 
is  good  to  be  war  and  kepe  him  wel,  or  ellis  he  wil 
falle  anoon  into  consentyng  of  synne,  and  thanne  wol 

13  suggestioun.     The  Harl.  MS.  reads  subjeccioun. 


THE  PERS0NES  TALE.  109 

he  do  it,  if  he  may  have  tyrae,  and  space,  and  place. 
And  of  this  matere  saith  Moyses  by  the  devel,  in  this 
maner;  the  feend  saith,  I  wol  chace  and  pursewe  the 
man  by  wickid  suggestiouns,  and  I  wil  hent  him  by 
moevyng  and  steryng  of  synne,  and  I  wil  parte  my 
prise,  or  my  pray,  by  deliberacioun,  and  my  lust  schal 
be  accomplisit  in  delit ;  I  wil  drawe  my  sword  in  con- 
sentynge ;  (for  certes,  right  as  a  swerd  departith  a 
tiling  in  tuo  parties,  right  so  cousentynge  departeth 
God  fro  man ;  and  thanne  wol  I  sle  him  with  my  bond 
in  dede  of  synne.  Thus  saith  the  feend;  for  certis, 
thanne  is  a  man  al  deed  in  soule ;  and  thus  is  synne 
accomplisid,  by  tenrptacioun,  by  delit,  and  by  consent- 
yng ;  and  thanne  is  the  synne  cleped  actuel. 

For  sothe  synne  is  in  two  maneres,  outlier  it  is 
venial,  or  dedly  synne.  Sothly,  whan  man  lovith  any 
creature  more  than  Jhesu  Crist  oure  creatour,  thanne 
it  is  dedly  synne ;  and  venial  synne  is,  if  a  man  love 
Jhesu  Crist  lesse  than  him  oughte.  For  sothe  the 
dede  of  this  venial  synne  is  ful  perilous,  for  it  ameni- 
sith  the  love  that  men  schulde  have  to  God,  more  and 
more.  And  therfore  if  a  man  charge  more  himself 
with  many  suche  venial  synnes,  certes,  but  if  so  be  that 
he  som  tyme  discharge  him  of  hem  by  schrifte,  thay 
may  ful  lightly  amenise  in  him  al  the  love  that  he 
hath  to  Jhesu  Crist ;  and  in  this  wise  skippith  venial 
into  dedly  synne.  For  certes,  the  more  that  a  man 
chargith  his  soule  with  venial  synnes,  the  more  is  be 
enclyned  to  faUe  in  deedly  synne.  And  therfore  let 
us  nought  be  negligent  to  descharge  us  of  venial  synnes. 


110  THE    CANTERBURY   TALES. 

For  the  proverbe  saith,  that  many  smale  makith  a  gret. 
And  herken  this  ensample ;  a  greet  wawe  of  the  see 
cometh  som  tyme  with  so  gret  a  violence,  that  it 
drenchith  the  schip ;  and  the  same  harm  doon  som 
tyme  smale  droppis  of  -watir,  that  entrith  thurgh  a  litil 
creves  into  the  thurrok,  and  into  the  bothum  of  a  schip, 
if  men  be  so  negligent,  that  thay  descharge  hit  nought 
by  tyme.  And  therfore,  although  ther  be  difference 
betueen  these  tuo  causes  of  drenching,  algates  the  schip 
is  dreynt.  Right  so  farith  it  som  tyme  of  deedly 
synne,  and  of  anoyous  venial  synnes,  whan  thay  multi- 
plien  in  a  man  so  gretly,  that  thilke  worldly  thynges 
that  he  loveth,  thurgh  which  he  sinneth  venially,  is  as 
gret  in  his  herte  as  the  love  of  God,  or  more.  And 
therfore  the  love  of  every  thing  that  is  not  byset  in 
God,  ne  doon  principally  for  Goddes  sake,  although  a 
man  love  it  lasse  than  God,  yit  is  it  venial  synne ;  and 
deedly  synne,  whan  the  love  of  eny  thing  weyeth  in 
the  hert  of  a  man,  as  moche  as  the  love  of  God,  or 
more.  Dedly  synne  is,  as  saith  seint  Austyn,  whan 
man  toi'neth  his  hert  from  God,  which  that  is  verray 
soverayn  bounte,  that  may  not  chaunge  and  flitte,  and 
give  his  herte  to  a  thing  that  may  cbaunge  and  flitte ; 
and  certes,  that  is  every  thing  save  God  of  heven. 
For  sothe,  if  that  a  man  gieve  his  love,  the  which  that 
he  owith  to  God  with  al  his  herte,  unto  a  creature, 
certes,  as  moche  of  love  as  he  giveth  to  thilke  creature, 
so  moche  he  reveth  fro  God,  and  therfore  doth  he  synne, 
for  he  that  is  dettour  to  God,  ne  yeldeth  not  to  God  al 
his  dette,  that  is  to  sayn,  al  the  love  of  his  hert. 


THE    f ERS0NES    TALE.  1 1  I 

Now  siththc  man  understondith  generally  which  is 
venial  synne,  thanne  is  it  covenahle  to  telle  specially 
of  synnes,  whiche  that  many  a  man  peraventure  ne 
demith  hem  no  synnes,  and  schryveth  him  not  of  the 
same  thinges,  and  yit  natheles  thay  hen  synnes ;  and, 
sothly,  as  clerkes  writen ;  this  is  to  say,  at  every  tyme 
that  man  etith  or  drinkith  more  than  suffiseth  to  the 
sustienaunce  of  his  body,  in  certeyn  he  doth  synne ; 
and  eek  whan  he  spekith  more  than  it  needith,  he  doth 
synne ;  and  eek  whan  he  herkeneth  nought  benignely 
the  pleynt  of  the  pore ;  eek  whan  he  is  in  hele  of 
body,  and  wil  not  faste  whan  other  folk  fasten,  with- 
outen  cause  resonahle ;  eek  whan  he  slepith  more  than 
needith,  or  whan  he  cometh  by  thilk  enchesoun  to  late 
to  holy  chirche,  or  to  other  werkes  of  charite ;  eke 
whan  he  useth  his  wyf  withoute  soverayn  desir  of  en- 
gendrure,  to  thonour  of  God,  and  for  thentent  to  yelde 
his  wyf  the  dette  of  his  body;  eek  whan  he  wil  not 
visite  the  sike,  and  the  prisoner,  if  he  may ;  eek  if  he 
love  wyf,  or  child,  or  other  worldly  thing,  more  than 
resoun  requireth ;  eek  if  he  flatere  or  blaundisshc  more 
than  him  oughte  for  eny  necessite;  eek  if  a  man 
menuse  or  withdrawe  the  almesse  of  the  povere ;  eek  if 
he  apparaylith  his  mete  more  deliciously  than  it  nedith, 
or  ete  it  to  hastily  by  licouresnes ;  eek  if  he  talke  of 
vanitees  at  chirche,  or  at  Goddis  service,  or  that  he  be 
a  talkere  of  ydil  wordes  of  vanite  or  of  vilonye,  for  he 
schal  yelde  of  hem  acount  at  the  day  of  doome;  eek 
whan  he  heetith  or  assurcth  to  do  thinges  that  he  may 
nought  performe;   eek  whan  that  by  lightnes  or  foly 


112  THE    CANTERBURY   TALES. 

he  myssaith  or  scorneth  his  neighehor ;  eok  whan  he 
hath  eny  wicked  suspeccioun  of  thing,  that  he  wot  of  it 
no  sothfastnesse  :  these  thinges  and  mo  withoute  nom- 
bre  ben  synnes,  as  saith  seint  Austyn.  Now  schal 
men  understonde,  that  al  be  it  so  that  noon  erthely 
man  may  eschiewe  alle  venial  synnes,  yit  may  he 
refreyne  hem  by  the  brennyng  love  that  he  hath  to 
oure  Lord  Jhesu  Crist,  and  by  prayeres,  and  by  confes- 
sioun,  and  other  goode  werkes,  so  that  it  schal  but  litil 
greve.  For,  as  saith  seint  Austyn,  gif  a  man  love  God 
in  such  a  maner,  that  al  that  ever  he  dotb  is  in  the 
love  of  God,  or  for  the  love  of  God  verraily,  for  he 
brenneth  in  the  love  of  God,  loke  how  moche  that  a  drope 
of  watir,  that  fallith  in  a  furneys  ful  of  fuyr,  annoyeth 
or  greveth  the  brenning  of  the  fire,  so  moche  in  like 
maner  annoyeth  or  greveth  a  venial  synne  unto  a  man 
that  is  perfyt  in  the  love  of  Jhesu  Crist.  Men  may 
also  refreyne  venial  synne,  by  receyvyng  of  the  precious 
body  of  Jhesu  Crist ;  by  receyvyng  eek  of  holy  water ; 
by  almes  decle ;  by  general  confessioun  of  Confiteor  at 
masse,  and  at  prime,  and  at  complyn ;  and  by  blessing 
of  bisschops  and  of  prestes,  and  by  other  goode  werkis. 
Now  it  is  bihovely  thing  to  telle  whiche  ben  dedly 
synnes,  that  is  to  sayn,  chiveteyns  of  synnes ;  for  as 
moche  as  alle  thay  renne  in  oon  loos,  but  in  divers 
maners.  Now  ben  thay  cleped  chiveteyns,  for  als 
moche  as  thay  ben  chief  and  springers  of  all  othere 
synnes.  The  roote  of  these  seven  synnes  thanne  is 
pride,  the  general  synne  and  roote  of  alle  harmes. 
For  of  this  roote  springen  general  braunches ;  as  ire, 


THE    PERS0XES    TALE.  1  I  3 

envye,  accidie  or  sleuthe,  avarice  or  coveitise  (to  com- 
mune understondynge),  glotonye,  and  leccherie :  and 
everich  of  these  synnes  hath  his  braunches  and  his 
twigges,  as  schal  be  declarid  in  here  chapitres  folwinge. 
De  siqjerbia. 
And  though  so  be,  that  no  man  can  telle  utterly  the 
nombre  of  the  twigges,  and  of  the  harm  that  cometh  of 
pride,  yit  wol  I  schewe  a  party  of  hem,  as  ye  schul  un- 
derstonde.  Ther  is  inobedience,  avauntyng,  ypocrisye, 
despit,  arragaunce,  impudence,  swellyng  of  hert,  inso- 
lence, elacioun,  impacience,  strif,  contumacie,  presump- 
cion,  irreverence,  pertinacie,  veinglorie,  and  many 
another  twigge  that  I  can  not  telle  ne  declare.  Ino- 
bedient  is  he  that  disobeieth  for  despyt  to  the  comaunde- 
mentz  of  God,  and  to  his  sovereigns,  and  to  his  gostly 
fader.  Avauntour,  is  he  that  bosteth  of  the  harm  or  of 
the  bouute  that  he  hath  don.  Ypocrisy,  is  that  hydeth 
to  schewe  him  such  as  he  is,  and  scheweth  him 
such  as  he  not  is.  Despitous,  is  he  that  hath  desdayn 
of  his  neighebour,  that  is  to  say,  of  his  even  Cristen, 
or  hath  despit  to  doon  that  him  ought  to  doon.  Arra- 
gaunt,  is  he  that  thinketh  that  he  hath  thilke  bountees 
in  him,  that  he  hath  not,  or  weneth  that  he  schulde 
have  hem  by  desert,  or  elles  he  demeth  that  he  is  that 
he  is  not.  Impudent,  is  he  that  for  his  pride  hath  no 
schame  of  his  synne.  Swellyng  of  hert,  is  whan  a  man 
rejoysith  him  of  harm  that  he  hath  don.  Insolent,  is 
he  that  dispisith  in  his  juggement  alle  other  folk,  as  to 
regard  of  his  valieu,  and  of  his  connyng,  and  of  his 
spekyng,  and  of  his  bcryng.      Elacioun,   is   whan  he 

i 


114  THE    CANTERBURY    TALES. 

may  never  suffre  to  have  maister  ne  felawe.  Impacient, 
is  he  that  wil  not  hen  i-taught  ne  undernome  of  his 
vices,  and  by  stryf  werreth  trouthe  witynge,  and  de- 
fendeth  Ins  folie.  Contimax,  is  he  that  thorngh  his 
indignacioun  is  agains  everych  auctorite  or  power  of  hem 
that  been  his  soverayns.  Presumpcioun,  is  whan  a 
man  undertakitk  and  emprisith  that  him  oughte  not  to 
do,  or  elles  that  he  may  not  doo,  and  that  is  cleped 
surquidrye.  Irreverence,  is  whan  men  doon  not  honour 
ther  as  hem  ought  to  doon,  and  wayteth  to  be  rever- 
enced. Pertinacie,  is  whan  man  defendith  his  folye, 
and  trusteth  to  moche  to  his  owne  witte.  Vainglorie, 
is  for  to  have  pomp,  and  delit  in  temporal  heighnes, 
and  glorifie  him  in  wordly  estaat.  Jangelyng,  is  whan 
a  man  spekith  to  moche  biforn  folk,  and  clappith  as  a 
mille,  and  taketh  no  keep  what  he  saith. 

And  yit  is  ther  a  prive  spice  of  pride,  that  wayteth 
first  to  be  saluet  er  he  saliewe,  al  be  he  lasse  worth 
than  that  other  is,  paradventure ;  and  eek  wrayteth  or 
desireth  to  sitte  above  him,  or  to  go  above  him  in  the 
way,  or  kisse  the  pax,  or  ben  incensed,  or  gon  to  the 
offringe  biforn  his  neighebore,  and  suche  semblable 
thinges,  agains  his  duete  peraveuture,  but  that  he  hath 
his  herte  and  his  entente,  in  such  a  proud  desir  to  be 
magnified  and  honoured  toforn  the  poeple. 

Now  ben  there  tuo  maners  of  pride  ;  that  oon  is  heigh- 
nes withinne  the  hert  of  a  man,  and  that  other  is 
withoute.  Of  which  sothly  these  forsayde  thinges,  and 
mo  than  I  have  said,  aperteynen  to  pride  that  is  in 
the  hert  of  a  man ;  and  that  other  spices  of  pride  ben 
withoute ;    but  natheles,   that   oon   of  thise  spices  of 


THE    PERSONES    TALE.  115 

pride  is  signe  of  that  other,  right  as  the  gay  levesselle 
at  the  taverne  is  signe  of  wyn  that  is  in  the  celer. 
And  this  is  in  many  thinges ;  as  in  speche  and  con- 
tienaunce,  and  in  outrageous  array  of  clothing.  For 
certis,  if  ther  hadde  be  no  synne  in  clothing,  Crist 
■wolde  not  so  soone  have  notid  and  spoke  of  the  clothing 
of  thilke  riche  man  in  the  gospel.  And  seint  Gregorie 
saith,  that  precious  clothing  is  coupable  for  derthe  of 
it,  and  for  his  schortnes,14  and  for  his  straungenes  and 
disgisines,  and  for  the  superfluite,  or  for  the  inordinat 
skantnes  of  it ;  alias !  many  man  may  sen  as  in  oure 
dayes,  the  synful  costlewe  array  of  clothing,  and  namely 
in  to  moche  superfluite,  or  elles  in  to  disordinat  skantnes. 
As  to  the  firste  synne  in  superfluite  of  clothing, 
■which  that  makid  is  so  dere,  to  harm  of  the  poeple,  not 
oonly  the  cost  of  embrowdyng,  the  guyse,  endentyng  or 
barryng,  swandyng,  palyng,  or  bendyng,15  and  semblable 
wast  of  cloth  in  vanite ;  and  ther  is  also  costlewe  furr- 
ing in  here  gownes,  so  mochil  pounsyng  of  chiseles  to 
make  holes,  so  moche  daggyng  of  scheris,  for  with  the 
superfluite  in  lengthe  of  the  forsaide  gownes,  traylinge 
in  the  donge  and  in  the  myre,  on  hors  and  eek  on  foote, 
as  wel  of  man  as  of  womman,  that  al  thilke  traylyng 
is  verraily  (as  in  effect)  wasted,  consumed,  thredbare, 
and  rotyn  with  donge,  rather  than  it  is  geven  to  the 
pore,  to  gret  damage  of  the  forsaide  pore  folk,  and  that 


11  schortnes.     So  the  Harl.  MS. ;  Tyrwhitt  reads  soflnesse. 

11  tin'  guyse  endentyng  .  .  .  or  bending.  In  Tyrwhitt  tins  passage 
stands  thus,  the  disguising,  endenting,  or  barring,  ounding,  paling,  wind- 
ing, nr  bending. 

i  a 


116  THE    CANTERBURY    TALES. 

in  sondry  wise ;  this  is  to  sain,  the  more  that  cloth  is 
wastid,  the  more  most  it  coste  to  the  poeple  for  the 
scarsenes ;  and  forthermore,  if  it  so  be  that  thay  wolde 
give  suche  pounsed  and  daggid  clothing  to  the  pore  folk, 
it  is  not  convenient  to  were  to  the  pore  folk,  ne  suffi- 
saunt  to  beete  here  necessite,  to  kepe  hem  fro  the  des- 
perance  of  the  firmament.     Upon  that  other  syde,  to 
speke  of  the  horrible  disordinat  scantnes  of  clothing,  as 
ben  these  cuttid  sloppis  or  anslets,16  that  thurgh  her 
schortnes  ne  cove  re  th  not  the  schamful  membre  of  man, 
to  wickid  entent ;  alas !  som  men  of  hem  schewen  the 
schap  and  the  boce  of  the  horrible  swollen  membres, 
that  semeth  like  to  the  maledies  of  hirnia,  in  the  wrap- 
ping of  here  hose,  and  eek  the  buttokes  of  hem,  that 
faren  as  it  were  the  hinder  part  of  a  sche  ape  in  the 
fulle   of  the   moone.      And    moreover    the   wrecchid 
swollen  membres  that  thay  schewe  thurgh  desgysyng, 
in  departyng  of  here  hoses  in  whyt  and  reed,  seemith 
that  half  the  schameful  prive  membres  were  flayn.   And 
if  it  so  be   that   thay   departe   here   hosen   in   other 
colours,  as  is  whit  and  bliew,  or  whit  and  blak>  or  blak 
and  reed,  and  so  forth ;  thanne  semith  it,  as  by  vari- 
aunce  of  colour,  that  half  the  party  of  his  privy  mem- 
bris  ben  corrupt  by  the  fuyr  of  seint  Antony,  or  by 
cancre,  or  other  such  meschaunce.      And  yit  of  the 
hynder  partye  of  here  buttokes  it  is  ful  horrible  for  to 
see,  for  certis  in  that  partie  of  here  body  ther  as  thay 
purgen  her  stynkyng  ordure,  that  foule  party  schewe 
thay  to  the  poeple  proudly  in  despyt  of  honeste,  which 

1B  anslets.     Tyrwhitt  reads  with  ilie  Lausd.  MS.  hanselinett 


THE    PERSONES    TALE.  117 

honeste  that  Jhesu  Crist  and  his  frendes  observeden 
to  schewen  in  his  lif.     Now  as  of  the  outrageous  array 
of  wommen,  God  wot,  that  though  the  visage  of  some 
of  hem  seme  ful  chaste  and  debonaire,  jit  notifye  thay, 
in  here  array  of  attyre,  licorousnesse  and  pride.     I  say 
not  that  honeste  in  clothing  of  man  or  womman  is  un- 
covenable,   but   certis    the    superfluite    or    disordinat 
skantnes  of  clothing  is  reprevable.     Also  the  synne  of 
here  ornament,   or  of  apparaile,    as   in    thinges   that 
aperteynen  to  rydyng,  as  in  to  many  delicat  horses, 
that  ben  holden  for  delyt,  that  thay  ben  so  faire,  fat, 
and  costlewe ;  and  also  in  many  a  vicious  knave,  mayu- 
tened  bycause  of  hem  ;  and  in  to  curious  harnoys,  as  in 
sadelis,  and  bridlis,   cropours,  and  peytrelle,  covered 
with  precious  clothing,  and  riche  barres  and  plates  of 
gold  and  of  silver.     For  whiche  God  saith  by  Zacharie 
the  prophete,   I  wol   confounde   the   ryders  of  suche 
horsis.     These  folk  take  litil  reward  of  the  ryding  of 
Goddes  sone  of  heven,  and  of  his  harneys,  whan  he 
rode  upon  an  asse,  and  hadde  noon  other  harneys  but 
the  clothing  of  his  disciples  newe.     Ne  rede  I  not  that 
ever  he  rode  on  other  beest.      I  speke  this  for  the 
synne  of  superfluite,  and  nought  for  resonable  honeste, 
whan  resoun   it    requirith.      And   fortherover,   certes 
pride  is  gretly  notified  in  holdyng  of  gret  meyne,  whan 
thay  ben  of  litil  profyt  or  of  right  no  profyt,  and  namely 
whan  that  meyne  is  felenous  and  daungerous  to  the 
poeple    by   hardynesse    of    lordschipe,    or   by    way    of 
offices ;  for  certes,  suche  lordes  selle  thanne  here  lord- 
schipe to  the  devel  of  belle,  whan  thay  susteyme  the 


118  THE    CANTERBURY    TALES. 

wickidnes  of  here  meyne\  Or  elles,  whan  these  folk  of 
lowe  degre,  as  is  thilke  that  hohlen  hostilries,  and  sus- 
teyne  the  thefte  of  here  hostilers,  and  that  is  in  many 
maneres  of  disceytes  ;  thilke  maner  of  folk  hen  the  flyes 
that  folwen  the  hony,  or  elles  the  houndes  that  folwen 
the  carayn.  Suche  forsayde  folk  strangelen  spirituelly 
here  lordschipes ;  for  whiche  thus  saith  David  the  pro- 
phete,  wikked  deth  moot  come  upon  suche  lordschipes, 
and  God  geve  that  thay  moot  descende  into  helle 
adoun ;  for  in  here  houses  hen  iniquites  and  schrewed- 
nesses,  and  not  God  of  heven.  And  certes,  hut  thay 
do  amendement,  right  so  as  Jacoh  gaf  his  henisoun  to 
Lahan  hy  the  service  of  God,  and  to  Pharao  hy  the 
service  of  Joseph,  right  so  God  wil  geve  his  malisoun 
to  suche  lordschipes  as  susteynen  the  wikkednes  of  her 
servauntes,  hut  thay  come  to  amendement. 

Pride  of  the  tahle  apperith  ful  ofte  ;  for  certes  riche 
men  hen  cleped  to  feste,  and  pore  folk  ben  put  away 
and  rebuked ;  also  in  excesse  of  divers  metis  and 
drinkis,  and  namely  of  suche  maner  of  bake  metis  and 
dische  metis  brennyng  of  wilde  fuyr,  and  peynted  and 
castelid  with  papire,  and  semblable  wast,  so  that  it  is 
itbusioun  for  to  thinke.  And  eek  in  greet  preciousnes 
of  vessel,  and  in  curiousnesse  of  vessel,  and  of  myn- 
stralcye,  by  the  whiche  a  man  is  stired  the  more  to 
delitis  of  luxurie,  if  so  be  that  thay  sette  her  herte  the 
lasse  upon  oure  Lord  Jhesu  Crist,  certeyn  it  is  a  synne ; 
and  certeinly  the  delites  mighte  be  so  grete  in  this 
cans,  that  men  mighte  lightly  falle  by  hem  into  dedlv 
synne.      The   espices   that  sourdren   of  pride,  sothely 


THE    PERSONES    TALE.  119 

whan  thay  sourdren  of  malice  y-magined  and  avised, 
aforn  cast,  or  elles  of  usage,  ben  dedly  synnes,  it  is  no 
doute.  And  -whan  thay  sourden  by  frelte  unavysed 
sodeinly,  and  sodeinly  withdrawe  agayn,  al  be  thay 
grevous  synnes,  I  gesse  thay  ben  not  dedly.  Now 
mighte  men  axe,  wherof  pride  sourdeth  and  springeth. 
I  say  som  tyme  it  springith  of  the  goodes  of  nature, 
and  som  tyme  of  the  goodes  of  fortune,  and  som  tyme 
of  the  goodes  of  grace.  Certes  the  goodes  of  nature 
stonden  outlier  in  goodes  of  body,  or  goodes  of  soule. 
Certis,  the  goodes  of  the  body  ben  hele  of  body, 
strengthe,  deliverance,17  beaute,  gentrie,  fraunchise ; 
the  goodes  of  nature  of  the  soule  ben  good  wit,  scharp 
understondyng,  subtil  engyn,  vertu  naturel,  good  me- 
morie ;  goodes  of  fortune  been  richesses,  highe  degrees 
of  lordschipes,  and  preisyng  of  the  poeple :  goodes  of 
grace  been  science,  power  to  suffre  spirituel  travaile, 
benignite,  vertuous  contemplacioun,  withstondyng  of 
temptacioun,  and  semblable  thinges  :  of  whiche  forsayde 
goodes,  certes  it  is  a  ful  gret  foly,  a  man  to  pryden 
him  in  any  of  hem  alle.  Now  as  for  to  speke  of  goodes 
of  nature,  God  wot  that  som  tyme  we  have  hem  in 
nature  as  moche  to  oure  damage  as  to  oure  profit.  As 
for  to  speke  of  hele  of  body,  certes  it  passith  ful  lightly, 
and  eek  it  is  ful  ofte  enchesoun  of  the  siknesse  of  the 
soule.  For  God  wot,  the  fieissch  is  a  gret  enemy  to  the 
soule ;  and  therfure  the  more  that  oure  body  is  hool, 
tlic  more  be  we  in  peril  to  falle.  Eke  for  to  pride  him 
in  his  strengthe  of  body,  it  is  a  foly ;   for  certes  the 

17  deliverance.     Tyrwhitt  reads  deliverneste. 


120  THE    CANTERBURY    TALES. 

fleisch  covey ti th  again  the  spirit ;  and  ay  the  more 
strong  that  the  fleisch  is,  the  sorier  may  the  soule  be ; 
and  over  al,  this  strengthe  of  body  and  worldly  hardy- 
nes  causeth  ful  ofte  many  man  peril  and  meschaunce. 
Eek  for  to  pride  him  of  his  gentrie  is  ful  gret  folye : 
for  often  tyme  the  gentrie  of  the  body  bynymeth  the 
gentery  of  the  soule ;  and  we  ben  alle  of  oon  fader  and 
of  oon  moder ;  and  alle  we  ben  of  oon  nature  roten  and 
corrupt,  bothe  riche  and  pore.  For  sothe  oon  maner 
gentry  is  for  to  prayse,  that  apparailleth  mannes  corrage 
with  vertues  and  moralitees,  and  maldth  him  Cristes 
child  ;  for  trustith  wel,  over  what  man  that  syime  hath 
maistry,  he  is  a  verray  cherl  to  synne. 

Now  ben  ther  general  signes  of  gentilesse ;  as 
schewyng  of  vice  and  rybaudrie,  and  servage  of 
synne,  in  word,  in  werk  and  contenaunce,  and  usinge 
vertu,  curtesie,  and  clennes,  and  to  be  liberal ;  that 
is  to  sayn,  large  by  mesure ;  for  thilke  that  passith 
mesure,  is  foly  and  synne.  And  another  is  to  remembre 
him  of  bounte  that  he  of  other  folk  hath  resceyved. 
Another  is  to  be  benigne  to  his  goode  subjectis ;  wher- 
fore,  as  saith  Senek,  ther  is  nothing  more  covenable  to 
a  man  of  heigh  estate,  than  debonairte  and  pite ;  and 
therfore  thise  flies  that  men  clepen  bees,  whan  thay 
make  here  king,  thay  chesen  oon  than  hath  no  pricke 
wherwith  he  may  stynge.  Another  is,  a  man  to  have  a 
noble  herte  and  a  diligent,  to  atteigne  to  hihe  vertuous 
thinges.  Certis,  also  who  that  prideth  him  in  the 
goodcs  of  grace,  is  eek  an  outrageous  fool ;  for  thilke 
giftes    of    grace    that    schulde    have    i-torned    him    to 


THE    PERSONES    TALE.  121 

goodnes  aud  medicyne,  torneth  him  to  venym  and  to 
cotifusioun,  as  saith  seint  Gregory.  Certis  also,  who  that 
pridith  him  in  the  goodes  of  fortune,  he  is  a  ful  gret 
fool ;  for  som  tyme  is  a  man  a  gret  lord  hy  the  monve, 
that  is  a  caytif  and  a  wrecche  er  it  be  night :  and  som 
tyme  the  riches  of  a  man  is  cause  of  his  deth :  and 
som  tyme  the  delice  of  a  man  is  cause  of  his  grevous 
maledye,  thurgh  which  he  deieth.  Certis,  the  com- 
mendacioun  of  the  poeple  is  som  tyme  ful  fals  and  ful 
brutil  for  to  truste ;  this  day  thay  prayse,  to  morwe  thay 
blame.  God  woot,  desir  to  have  commendaciouu  of  the 
poeple  hath  causid  deth  of  many  a  busy  man. 

Remedium  contra  superbiam. 

Now  sith  so  is,  that  ye  ban  herd  and  understonde 
what  is  pride,  and  whiche  ben  the  spices  of  it,  and 
whens  pride  sourdeth  and  springeth  ;  now  schul  ye  un- 
derstonde which  is  the  remedy  agayns  pride ;  and  that 
is  humilite  or  meekenes,  that  is  a  vertue  thurgh  which 
a  man  hath  verray  knowleche  of  himself,  and  holdith  of 
himself  no  pride,  ne  pris,  ne  deynte\  as  in  regard  of 
his  desertes,  considering  evermore  his  frelte.  Now  ben 
ther  thre  maners  of  humilite  ;  as  humilite  in  hert, 
another  is  humilite  in  his  mouth,  the  thridde  in  workes. 
The  humilite  in  his  herte  is  in  foure  manors ;  that  oon 
is,  whan  a  man  holdith  himself  not  worth  bifom  God  of 
heven ;  another  is,  whan  he  despiseth  no  man ;  the 
thrid  is,  whan  he  ne  rekkith  nought  though  a  man 
holde  him  nought  worth  ;  the  fertile  is,  whan  he  lioldeth 
him  nought  sory  of  his  humiliacioun.    Also  the  humilite 


L'2i2  THE    CANTERBURY    TALES. 

of  mouth  is  in  foure  tliinges ;  in  attempre  speche ; 
in  humbles  of  speche ;  and  whan  he  byknowith  with 
his  owne  mouth,  that  he  is  such  as  him  thenkith  that 
he  is  in  herte ;  another  is,  whan  he  praisith  the  bounte 
of  another  man  and  nothing  therof  amenusith.  Humi- 
lity eek  in  werk  is  in  foure  maneres.  The  first  is, 
whan  he  puttith  other  men  tofore  him ;  the  secounde 
is,  to  chese  the  lowest  place  over  al ;  the  thrid  is,  gladly 
to  assente  to  good  counseil ;  the  ferthe  is,  gladly  to 
stonde  to  thaward  of  his  sovereyns,  or  of  him  that  is  in 
heigher  degre  ;  certeyn  this  is  a  gret  werk  of  humilite. 

De  invidia. 

After  pride  now  wol  I  speke  of  the  foule  synne  of 
envye,  which  that  is,  as  by  the  word  of  the  philosophre, 
sorwe  of  other  mennes  prosperite ;  and  after  the  word 
of  seint  Austyn,  is  it  sorwe  of  other  mennes  wele,  and 
joye  of  other  mennes  harm.  This  foule  synne  is  platly 
agayns  the  Holy  Gost.  Al  be  it  so,  that  every  synne  is 
agayn  the  Holy  Gost,  yit  natheles,  for  as  moche  as 
bounte  aperteyneth  proprely  to  the  Holy  Gost,  and 
envye  proprely  is  malice,  therfore  is  it  proprely  agayns 
the  bounte  of  the  Holy  Gost.  Now  hath  malice  tuo 
spices,  that  is  to  sayn,  hardnes  of  hert  in  wickednes, 
or  ellis  the  fleisch  of  man  is  so  blynd,  that  he  consi- 
dereth  not  that  he  is  in  synne,  or  rekketh  not  that  be 
is  in  synne  ;  which  is  the  hardnes  of  the  devyl.  That 
other  spice  of  envye  is,  whan  a  man  warieth  trouthe, 
and  wot  that  it  is  trouthe,  and  eek  whan  he  warieth 
the  grace  that  God  hath  geve  to  his  neighebor;  and  al 


THE    PERSONES    TALE.  J '23 

this  is  by  envye.  Certes  than  is  envye  the  worste 
synno  that  is ;  for  sothely  alle  other  synnes  ben  som- 
tyrne  oonly  agains  oon  special  vertu ;  but  certes  envye 
is  agayns  alle  vertues  and  agayns  al  gooclnes ;  for  it  is 
sory  of  alle  the  bountees  of  his  neighebor ;  and  in  this 
maner  it  is  divers  from  all  the  synnes ;  for  wel  unnethe 
is  ther  any  synne  that  it  ne  hath  som  delit  in  itself, 
sauf  oonly  envye,  that  ever  hath  in  itself  anguisch  and 
sorwe.  The  spices  of  envye  ben  these.  Ther  is  first 
sorwe  of  other  mennes  goodnes  and  of  her  prosperite  ; 
and  prosperite  is  kyndely  matier  of  joye ;  thanne  is 
envye  a  synne  agayns  kynde.  The  secounde  spice  of 
envye  is  joye  of  other  mennes  harm ;  and  that  is  pro- 
prely  lik  to  the  devyl,  that  ever  rejoyeth  him  of  mennes 
harm.  Of  these  tuo  spices  cometh  bacbityng ;  and  this 
synne  of  bakbytyng  or  detraccioun  hath  certein  spices, 
as  thus :  som  man  praiseth  his  neighebor  by  a  wickid 
entent,  for  he  makith  alway  a  wickid  knotte  atte  last 
ende ;  alway  he  makith  a  but  at  the  last  ende,  that  is 
thing  of  more  blame,  than  worth  is  al  the  praysing. 
The  secounde  spice  is,  that  if  a  man  be  good,  and  doth 
or  saith  a  thing  to  good  entent,  the  bacbiter  wol  tome 
al  thilkc  goodnes  up-so-doun  to  his  schrewed  entent. 
The  thridde  is  to  amenuse  the  bounte  of  his  neighebor. 
The  ferthe  spiece  of  bakbytyng  is  this,  that  if  men 
spoke  goodnes  of  a  man,  than  wil  the  bakbiter  seyn, 
"  Parfay,  yit  such  a  man  is  bet  than  he  ;"  in  dispraysyngc 
of  him  that  men  praise.  The  fifte  spice  is  this,  for  to 
consente  gladly  and  herken  gladly  to  the  harm  that 
men  spoke  of  other  folk.     This  synne  is  fid  grot,  and 


124  THE    CANTERBURY    TALES. 

ay  encresith  after  thentent  of  the  bakbiter.  After  bak- 
bytyng  cometh  grucching  or  murmuracioun,  and  som 
tyme  it  springitb  of  impacience18  agayns  God,  and  soni- 
tyme  agains  man.  Agayns  God  is  it  whan  a  man 
grucchith  agayn  the  pyne  of  helle,  or  agayns  poverte, 
or  of  losse  of  catel,  or  agayns  reyn  or  tempest,  or  elles 
grucchith  that  schrewes  ban  prosperity,  or  ellis  that 
goode  men  ban  adversite  ;  and  alle  these  thinges  schulde 
men  suffre  paciently,  for  thay  come  by  rightful  jugge- 
ment  and  ordinaunce  of  God.  Som  tyme  cometh 
grucching  of  avarice,  as  Judas  grucched  agens  the 
Maudeleyn,  whan  sche  anoynted  the  hed  of  oure  Lord 
Jhesu  Crist  with  hir  precious  oynement  This  maner 
murmur  is  swich  as  whan  man  grucchith  of  goodnes 
that  himself  doth,  or  that  other  folk  doon  of  here  owne 
catel.  Som  tyme  cometh  murmur  of  pride,  as  whan 
Symon  the  Pharise  grucchid  agayn  the  Maudeleyn, 
whan  sche  approchid  to  Jhesu  Crist  and  wepte  at  his 
feet  for  hir  synnes ;  and  somtyme  it  sourdith  of  envye, 
whan  men  discoveren  a  mannes  harm  that  was  prive, 
or  bereth  him  on  bond  thing  that  is  fals.  Murmuryng 
eek  is  ofte  among  servauntz,  that  grucchen  whan  here 
soverayns  bidden  hem  to  doon  leeful  thinges ;  and  for 
as  moche  as  thay  dar  nought  openly  withstonde  the 
comaundementz  of  here  soverayns,  yit  wol  thay  sayn 
harm  and  grucche  and  murmure  prively  for  verray 
despit;  whiche  wordes  men  clepe  the  develes  Pater 
noster,  though  so  be  that  the  devel  hadde  never  Pater 
noster,  but  that  lewed  men  calle  it  so.     Som  tyme  it 

18  impatience.     The  Harl.  MS.  reads  insapiens: 


THE    TERSONES    TALE.  135 

cometh  of  ire  of  prive  hate,  that  norischeth  rancour  in 
herte,  as  after-ward  I  schal  declare.  Thanne  cometh 
eek  bitternes  of  herte,  thorugh  which  bittemesse  every 
good  deede  of  his  neighebore  semeth  to  him  bitter  and 
unsavery.  But  thanne  cometh  discord  that  unbyndeth 
alle  maner  of  frendschipe.  Thanne  cometh  scornynge 
of  his  neighebor,  al  do  he  never  so  wel.  Thanne 
cometh  accusyng,  as  whan  man  seketh  occasioun  to 
annoyen  his  neighebore,  which  that  is  lik  the  craft  of 
the  clevel,  that  waytith  both  night  and  day  to  accuse  us 
alle.  Thanne  cometh  malignite,  thurgh  which  a  man 
aunoyeth  his  neighebor  prively  if  he  may,  and  if  he 
may  not,  algate  his  wikked  wille  schal  nought  wante,  as 
for  to  brenne  his  hous  prively,  or  empoysone  him,  or 
sleen  his  bestis  prively,  and  semblable  thinges. 

Eemedium  contra  invidiam. 

Now  wol  I  speke  of  the  remedies  agayns  thise  foule 
things  and  this  foule  synne  of  envye.  First  is  the  love 
of  God  principal,  and  lovynge  of  his  neighebor  as  him- 
self ;  sothely  that  oon  ne  may  nought  ben  withoute  that 
other.  And  truste  wel,  that  in  the  name  of  thy  neighe- 
bour  thou  schalt  understonde  the  name  of  thy  brother ; 
for  certes  alle  we  have  oon  fader  fleisschly,  and  oon 
mooder,  that  is  to  sain,  Adam  and  Eva;  and  eek  oon 
fader  spiritual,  and  that  is  God  of  heven.  Thy  neighebor 
artow  hoi  den  for  to  love,  and  wilne  him  al  godenesse,  and 
therfore  saith  God,  love  thy  neighebor  as  thyself;  that 
is  to  sayn,  bothe  to  savacioun  of  lif  and  of  soule.  And 
moreover  thou  schalt  love  him  in  word,  and  in  benigue 


120  THE    CANTERBURY    TALES. 

amonestyng  and  chastising,  and  eomforte  him  in  his 
annoyes,  and  praye  for  him  with  al  thin  herte.     And 
in  dede  thou  schalt  love  him  in  such  wise  that  thou 
schalt  do  to  him  in  charite,  as  thou  woldist  it  were  doon 
to  thin  oughne  persone  ;  and  therfore  thou  schalt  doon 
him  noon  harme  in  wikked  word,  ne  damage  him  in 
his  body,  ne  in  his  catel,  ne  in  his  soule,  by  wicked 
entising  of  ensample.     Thou  schalt  nought  desiren  his 
wif,  ne  noone  of  his  thinges.     Understonde  eek  that  in 
the  name  of  neighebor  is  comprehendid  his   enemy ; 
certes  man  schal  love  his  enemy  by  the  comaundement 
of  God,  and  sothly  tliy  frend  schalt  thou  love  in  God. 
I  sayde  thin  enemy  schaltow  love  for  Goddes  sake,  by 
his  comaundement;    for  if  it  were  resoun  that  man 
schulde  hate  his  enemy,  for  sothe  God  nolde  nought 
receyve  us  to  his  love  that  ben  his  enemyes.     Agains 
thre  maner  of  wronges,  that  his  enemy  doth  to  him,  he 
schal  do  thre  things,  as  thus  :  agayns  hate  and  rancour 
of  herte,  he  schal  love  him  in  herte ;  agayns  chydyng 
and  wicked  wordes,  he  schal   pray  for  his    enemye ; 
agains  wikked  dede  of  his  enemy,  he  schal  doon  him 
bounte.     For  Crist  saith,  loveth  youre  enemyes,  and 
prayeth  for  hem  that  speke  you  harme,  and  for  hem 
that  yow  chacen  and  pursewen ;  and  doth  bounte  to  hem 
that  yow  haten.      Lo,  thus  comaundeth  us  dure  Lord 
Jhesu  Crist  to  do  to  oure  enemyes ;  for  sotbely  nature 
driveth  us  to  love  oure  frendes,  and  parfay  oure  ene- 
myes ban  more  neede  to  love  than  oure  frendes.     For 
sotbely  to  hem  that  more  neede  have,  certis  to  hem 
scbul  men  do  goodnes.     And  certis  in  thilke  dede  have 


THE    TERSONES    TALE.  127 

•we  reinenibraunce  of  the  love  of  Jhesu  Crist  that  dyed 
for  his  enernys.  And  in  als  moche  as  thilke  love  is 
more  grevous  to  parforme,  so  moche  is  the  more  gret 
remedye  and  meryt,  and  the rf ore  the  lovyng  of  oure 
enemy  hath  confoundid  the  venym  of  the  devel  ;  for 
right  as  the  devel  is  confoundid  by  humility,  right  so  is 
he  woundid  to  the  deth  by  love  of  oure  enemy.  Certes 
thaune  is  love  the  medicine  that  castith  out  the  venym 
of  envye  fro  mannes  hert.  The  spices  of  this  part 
schuln  be  more  largely  declared  in  here  chapitres 
folwynge. 

De  ira. 

After  envye  wol  I  descryven  the  synne  of  ire ;  for 
sothely  who  so  hath  envye  upon  his  neighebor,  anoon  he 
•wol  comunly  fynde  him  a  matiere  of  wraththe  in  word 
or  in  dede  agayns  him  to  whom  he  hath  envie.  And  as 
wel  cometh  ire  of  pride  as  of  envye,  for  sothly  he  that 
is  proud  or  envyous  is  lightly  wroth.  This  synne  of 
ire,  after  the  descryvyng  of  seint  Austyn,  is  wikked 
wille  to  ben  avengid  by  word  or  by  dede.  Ire,  after 
the  philosofer,  is  the  fervent  blood  of  man  i-quiked  in 
his  hert,  thurgh  which  he  wolde  harm  to  him  that  him 
hatith  ;  for  certes  the  hert  of  man  by  eschawfyng  and 
moevyng  of  his  blood  waxith  so  trouble,  that  he  is  out 
of  alio  juggements  of  resoun.  But  ye  schal  under- 
stonde  that  ire  is  in  tuo  manercs,  that  oon  of  hem  is 
good,  that  other  is  wikked.  The  goode  ire  is  by  jalousy 
of  goodnesse,  thurgh  which  a  man  is  wroth  with  wik- 
kidnes  and  agayn  wikkednesse.      And  therfore  saith  a 


L28  THE    CANTERBURY    TALES. 

wise  man,  that  ire  is  bet  than  play.  This  ire  is  with 
deboneirte,  and  it  is  wroth  without  bitternes  ;  not  wroth 
with  the  man,  but  wroth  with  the  mysdedes  of  the 
man ;  as  saith  the  prophet  David,  Irascimini,  et  nolite 
feccare,  etc.  Now  understonde  that  wikked  ire  is  in 
tuo  maners,  that  is  to  sayn,  sodeyn  ire  or  hastif  ire 
withoute  avysement  and  consenting  of  resoun  ;  the  me- 
nynge  and  the  sentence  of  this  is,  that  the  resoun  of  a 
man  ne  consentith  not  to  thilke  sodein  ire,  and  thanne 
is  it  venial.  Another  ire  is  ful  wicked,  that  cometh  of 
felony  of  herte,  avysed  and  cast  biforn,  with  wickid 
wille  to  do  vengeaunce,  and  therto  his  resoun  con- 
sentith ;  and  sothely  this  is  deedly  synne.  This  ire  is 
so  displesaunt  to  God,  that  it  troublith  his  hous,  and 
chaceth  the  holy  Gost  out  of  mannes  soule,  and  wastith 
and  destroyeth  that  liknes  of  God,  that  is  to  say,  the 
vertu  that  is  in  mannes  soule,  and  put  in  him  the 
likenes  of  the  devel,  and  bynymeth  the  man  fro  God 
that  is  his  rightful  lord.  This  ire  is  a  ful  greet  ple- 
saunce  to  the  devel,  for  it  is  the  develes  fornays  that  is 
eschaufid  with  the  fuyr  of  belle.  For  certes  right  so  as 
fuyr  is  more  mighty  to  destroye  erthely  thinges,  than 
eny  other  element,  right  so  ire  is  mighty  to  destroye 
alle  spirituel  thinges.  Loke  how  that  fuyr  of  smale 
gledis,  that  ben  almost  dede  under  asshen,  wolden 
quiken  agayn  whan  thay  ben  touched,  with  brimstone, 
right  so  ire  wol  evermore  quyken  agayn,  whan  it  is 
touched  by  pride  that  is  covered  in  mannes  herte.  For 
certes  fuyr  may  nought  come  out  of  no  thing,  but  if  it 
were  first  in  the  same  thinge,  naturelly ;  as  fuyr  is  drawe 


THE    PERSOXES    TALE.  129 

out  of  flintes  with  steel.  Right  so  as  pride  is  often 
tyme  mater  of  ire,  right  so  is  rancour  norice  and  keper 
of  ire.  Ther  is  a  maner  tree,  as  saith  seint  Isidor, 
that  whan  men  maken  fuyr  of  thilke  tree,  and  cover  the 
colis  with  asshen,  sothly  the  fuyr  of  it  wol  lasten  al  a 
yer  or  more ;  and  right  so  fareth  it  of  rancour,  whan  it 
oones  is  conceyved  in  the  hertis  of  som  men,  certein  it 
wol  lasten  fro  oon  Estren  day  until  another  Ester  day, 
and  more.  But  certis  thilke  man  is  ful  fer  from  the 
mercy  of  God  al  thilke  while. 

In  this  forsaide  develes  fornays  ther  forgen  thre 
schrewes ;  pride,  that  ay  blowith  and  encresith  the  fuyr 
by  chidyng  and  wickid  wordis ;  thanne  stont  envye, 
and  holdeth  the  hoote  iren  upon  the  hert  of  man,  with 
a  paire  of  longe  tonges  of  rancour ;  and  thanne  stont  the 
sinne  of  contumelie  or  strif  and  cheste,  and  baterith 
and  forgeth  by  vileyns  reprevynges.  Certes  this  cursed 
synne  annoyeth  bothe  to  the  man  himsilf,  and  eek  to  his 
neighebor.  For  sothely  almost  al  the  harm  that  eny 
man  doth  to  his  neighebour  cometh  thurgh  wrath  the. 
For  certis,  outrageous  wraththe  doth  al  that  ever  the 
devyl  him  comaundeth ;  for  he  rie  spareth  neyther  for 
our  Lord  Jhesu  Crist,  ne  his  moodir ;  and  in  his  out- 
rageous anger  and  ire,  alias !  ful  many  oon  at  that 
tyme  felith  in  his  herte  ful  wikkedly,  bothe  of  Crist, 
and  eek  of  alle  his  halwes.  Is  nat  this  a  cursed  vice  ? 
Yis,  certis.  It  bynymeth  fro  man  his  witte  and  his 
resoun,  and  al  his  deboneire  lyf  spirituel,  that  scholdc 
kepen  his  soule.  Certes  it  bynymeth  eek  Goddis  dewe 
lordschipe  (and  that  is  mannes  soule)  and  the  love  of  his 

K 


]:10  THE    CANTERBURY    TALES. 

neighebor ;  it  stryveth  eek  alday  agayns  trouthe ;  it 
reveth  him  eek  the  quiete  of  his  hert,  and  subvertith  his 
herte  and  his  soule. 

Of  ire  cometh  these  stynkynge  engendrares ;  first, 
hate,  that  is  old  wraththe  ;  discord,  thurgh  which  a  man 
forsakith  his  olde  frend  that  he  hath  loved  ful  louge ; 
and  thanne  cometh  werre,  and  every  maner  of  wrouge 
that  man  doth  to  his  neighebor  in  body  or  in  catel.  Of 
this  cursed  synne  of  ire  cometh  eek  manslaughter. 
And  understonde  wel  that  homicidie  (that  is,  man- 
slaughter) is  in  divers  wise.  Som  maner  of  homicidie 
is  spirituel,  and  som  is  bodily.  Spirituel  manslaughter 
is  in  sixe  thinges.  First,  by  hate,  as  saith  seint  Johan, 
he  that  hateth  his  brother,  is  an  homicide.  Homicide 
is  eek  by  bakbytyng,  of  whiche  bakbiters  saith  Salomon, 
that  thay  have  twaye  swerdes  'with  whiche  thay  slen 
here  neighebors ;  for  sothely  as  wikke  is  to  bynyme  his 
good  name  as  his  lif.  Homicidy  is  eek  in  gevyng  of 
wikkid  counseil  by  fraude,  as  for  to  geve  counseil  to 
areyse  wicked  and  wrongful  custumes  and  tallages ;  of 
whiche  saith  Salomon,  a  leoun  roryng  and  bere  hungry 
ben  like  to  the  cruel  lordschipes,  in  withholding  or 
abrigging  of  the  schipe  or  the  byre  or  the  wages  of  ser- 
vauntes,  or  ellis  in  usure,  or  in  withdrawyng  of  almes 
of  pore  folk.  For  whiche  the  wise  man  saith,  feedith 
him  that  almost  dyeth  for  hunger,  for  sothely  but  if  thou 
feede  him  thou  slest  him.  And  eek  these  ben  dedly 
synnes.  Bodily  manslaughter  is,  whan  thou  sleest  him 
with  thy  tonge  in  other  manere,  as  whan  thou  co- 
maundist  to  slen  a  man,  or  elles  givest  counseil  to  slee 


THE    PERS0NES    TALE.  J  31 

a  man.  Manslaughter  in  dede  is  in  foure  maneres. 
That  oon  is  hy  lawe,  right  as  a  justice  dampnith  him 
that  is  coupable  to  the  deth  ;  but  let  the  justice  be  war 
that  he  do  it  rightfully,  aud  that  he  do  it  nought  for 
delit  to  spille  blood,  but  for  keping  of  rightwisnes. 
Another  homicidy  is  doon  for  necessite,  as  whan  a  man 
sleth  another  him  defendaunt,  and  that  he  ne  may  noon 
other  wise  eschape  fro  his  owen  deth ;  but  certeynly,  if 
he  may  escape  withoute  slaughter  of  his  adversarie,  and 
sleth  him,  he  doth  synne,  and  he  schal  here  penaunce 
as  for  dedly  synne.  Eek  if  a  man  by  caas  or  adventure 
schete  an  arwe  or  cast  a  stoon,  with  which  he  sleth  a 
man,  he  is  an  homicide.  Eke  if  a  womman  by  negligence 
ovei'lye  hir  child  in  hir  slepiug,  it  is  homicide  and  deedly 
synne.  Eke  whan  man  distourbith  concepcioun  of 
a  child,  and  makith  a  womman  outlier  bareyn  by  drinke 
of  venenous  herbis,  thurgh  whiche  sche  may  nought 
conceyve,  or  sleth  hir  child  by  drynkes,  or  elles  putteth 
certeyn  material  thinges  in  hir  secre  place  to  slee  the 
child,  or  elles  doth  unkyndely  synne,  by  which  man,  or 
womman,  schedith  here  nature  in  maune  or  in  place  ther 
as  the  child  may  nought  be  conceyved ;  or  ellis  if  a  wom- 
man have  conceyved,  and  hurt  hirself,  and  sleth  the 
child,  yit  is  it  homycidie.  What  say  we  eek  of  wommen 
that  mordren  here  children  for  drede  of  worldly  schame  ? 
Certes,  it  is  an  horrible  homicidy.  Eek  if  a  man  ap- 
proche  to  a  womman  by  desir  of  lecchery,  thurgh  the 
which  the  child  is  pcrischt ;  or  elles  smitith  a  womman 
wytyngly,  thurgh  which  sche  sleeth  hir  child  ;  alle  these 
ben  homicides,  and  horrible  dedly  synnes.     Yit  cometh 


132  THE    CANTERBURY    TALES. 

ther  of  ire  many  mo  synnes,  as  wel  in  word,  as  in  werk 
and  thought;  as  he  that  arettith  upon  God,  and 
blamith  God  of  thing  of  which  he  is  birnself  gulty,  or 
despisith  God  and  alle  his  halwes,  as  doon  these  cursed 
hasardours  in  divers  cuntrees.  This  cursed  synne  don 
thay,  whan  thay  felen  in  here  herte  ful  wickidly  of  God 
and  his  halwes.  Also  whan  thay  treten  unreverently 
the  sacrament  of  the  auter,  thilke  synne  is  so  gret,  that 
urmethe  may  it  be  relessed,  hut  that  the  mercy  of  God 
passith  alle  his  werkes,  and  is  so  gret  and  so  benigne. 
Thanne  cometh  of  ire  attry  anger,  whan  a  man  is 
scharply  amonested  in  his  schrifte  to  forlete  synne, 
thanne  wol  he  be  angry,  and  answere  hokerly  and  an- 
grily, to  defenden  or  excusen  his  synne  by  unstedefast- 
nesse  of  his  fleisch ;  or  elles  he  clede  it  to  holde  com- 
panye  with  his  felawes  ;  or  ellis  he  saith  the  fend  entised 
him ;  or  elles  he  dide  it  for  his  youthe ;  or  ellis  his 
complexioun  is  so  corrageous  that  he  may  not  forbere ; 
or  ellis  it  is  desteny,  as  he  saith,  unto  a  certeyn  age ;  or 
elles  he  saith  it  cometh  him  of  gentilesce  of  his  aunce- 
trie,  and  semblable  thinges.  Alle  these  maner  of  folk 
so  wrappen  hem  in  here  synnes,  that  thay  wol  nought 
deliver  hemself.  For  sothely,  no  wight  that  excuseth 
him  wilfully  of  his  synne,  may  nought  be  delivered  of 
his  synne,  til  that  he  mekely  biknoweth  his  synne. 
After  this  thanne  cometh  sweryng,  that  is  expres  agayns 
the  comaundementz  of  God ;  and  this  bifallith  often  of 
angir  and  of  ire.  God  saith,  thou  schalt  not  take  the 
name  of  thy  Lord  God  in  vayu  or  in  ydil.  Also,  oure 
Lord  Jhesu  Crist  saith  by  tbe  word  of  seint  Mathew,  ne 


THE    PERSONES    TALE.  133 

scbal  ye  not  swere  in  alle  tnanere,  neither  by  heven,  for 
it  is  Goddes  trone,  ne  by  the  eorthe,  for  it  is  the  benche 
of  his  feet,  ne  by  Jerusalem,  for  it  is  the  cite  of  a  gret 
king,  ne  by  thin  heed,  for  thou  may  nought  make  an 
her  whit  ne  blak ;  but  sayeth,  by  youre  word,  ye,  ye, 
and  nay,  nay ;  and  what  it  is  more,  it  is  of  evel.  Thus 
saith  Jhesu  Crist.  For  Cristes  sake,  swere th  not  so 
synfully,  in  dismembring  of  Crist,  by  soule,  herte, 
boones,  and  body  ;  for  certes  it  semetb,  that  ye  thenke 
that  cursed  Jewes  ne  dismembrit  nought  y-nough  the 
precious  persone  of  Crist,  but  ye  dismembre  him  more. 
And  if  so  be  that  the  lawe  compelle  yow  to  swere, 
thanne  reule  yow  after  the  lawe  of  God  in  youre  swer- 
ing,  as  saith  Jeremie,  c°.  iiij°.  Thou  schalt  kepe  thre 
condiciouns,  thou  schalt  swere  in  trouthe,  in  doom,  and 
in  rightwisnes.  This  is  to  sayn,  thou  schalt  swere  soth  ; 
for  every  lesyng  is  agayns  Crist;  for  Crist  is  verray 
trouthe.  And  think  wel  this,  that  every  gret  swerer, 
not  compellid  lawfully  to  swere,  the  wounde19  schal  not 
departe  fro  his  hous,  whil  he  useth  such  unleful  swer- 
inge.  Thou  schalt  eek  swere  in  doom,  whan  thou  art 
constreigned  by  thy  domesman  to  witnesse  the  trouthe. 
Eek  thou  schalt  not  swere  for  envye,  ne  for  favour,  ne 
for  meede,  but  oonly  for  rightwisnesse,  and  for  declaring 
of  it  to  the  worschip  of  God,  and  helping  of  thin  even 
cristen.  And  therfore  every  man  that  takith  Goddes 
name  in  ydil,  or  falsly  swerith  with  his  mouth,  or  elles 
takith  on  him  the  name  of  Crist,  and  callith  himself  a 
cristen  man,  and  lyveth  agayn  Cristes  lyvyng  and  his 

10  wounde.    Tyrwhitt  reads  plage :  the  Hurl.  MS.  reads  wonder. 


131  THE    CANTERBURY    TALES. 

teching,  alle  thay  take  Gocldes  name  in  ydel.  Loke 
eek  what  saith  seint  Peter,  Act.  c".  iiij".  Non  est  aliud 
nomen  sub  ccelo,  etc. ;  There  is  noon  other  name,  saith 
seint  Peter,  under  heven  ne  geven  to  noon  men,  in 
which  thay  mowe  be  saved,  that  is  to  sayn,  but  in  the 
name  of  Jhesu  Crist.  Tak  heede  eek  how  precious  is 
the  name  of  Crist,  as  saith  seint  Poule,  ad  PhUippenses 
ij".  In  nomine  Jhesu,  etc.  that  in  the  name  of  Jhesu 
every  kne  of  hevenly  creatures,  or  erthely,  or  of  belle, 
schulde  bowe  ;  for  it  is  so  heigh  and  so  worschipful,  that 
the  cursed  feend  in  belle  schulde  tremble  to  heeren  it 
nempned.  Thanne  semeth  it,  that  men  that  sweren  so 
horribly  by  his  blessed  name,  that  thay  despise  it  more 
boldely20  than  dede  the  cursed  Jewes,  or  elles  the  devel, 
that  tremblith  whan  he  heerith  his  name. 

Now  certis,  sith  that  swering  (but  if  it  be  lawfully 
doon)  is  so  heihly  defendid,  moche  wors  is  forswering 
falsely,  and  yit  needeles. 

What  say  we  eek  of  hem  that  deliten  hem  in  swering, 
and  holden  it  a  gentery  or  manly  dede  to  swere  grete 
othis  ?  And  what  of  hem  that  of  verray  usage  ne  cessen 
nought  to  swere  grete  othis,  al  be  the  cause  not  worth  a 
strawe  ?  Certes  this  is  horrible  synne.  Sweryng  sodeynly 
without  avysement  is  eek  a  gret  synne.  But  let  us  now  go 
to  thilke  horrible  sweryng  of  adjuracioun  and  conjura- 
ciouns,  as  doon  these  false  enchauntours  or  nigromanciens 
in  bacines  ful  of  water,  or  in  a  bright  swerd,  in  a  cercle,21 
or  in  a  fuyr,  or  in  the  scbulder  bon  of  a  scheep ;  I  can 

20  boldely.     The  Harl.  MS  reads  bodyly. 

21  cercle.     The  Harl.  MS.  reads  in  a  churche. 


THE    PERSONES    TALE.  135 

not  sayn,  but  that  thay  doon  cursedly  and  darnpuably 
agains  Crist,  and  the  faith  of  holy  chirche. 

What  say  we  of  hem  that  bilieven  on  divinailes,  as 
by  flight  or  by  nois  of  briddes  or  of  bestes,  or  by  sort, 
by  geomancie,  by  dremes,  by  chirkyng  of  dores  or 
crakking  of  bowses,  by  gnawyng  of  rattis,  and  such 
ruaner  wrecchidnes  ?  Certis,  al  this  thing  is  defended 
by  God  and  holy  chirche,  for  whiche  thay  ben  accursed, 
til  thay  come  to  amend  ement,  that  on  such  filthe 
bisetten  here  bileeve.  Charmes  for  woundes  or  malady 
of  men  or  of  bestes,  if  thay  take  eny  effect,  it  may  be 
peradventure  that  God  suffreth  it,  for  folk  schulde  geve 
the  more  faith  and  reverence  to  his  name. 

Now  wol  I  speke  of  lesynge,  whiche  generally  is  fals 
signifiaunce  of  word,  in  entent  to  desceyven  his  even 
cristen.  Som  lesyng  is,  of  whiche  ther  cometh  noon 
avauntage  to  noon  wight;  and  som  lesyng  torneth  to 
the  ease  or  profit  of  som  man,  and  to  damage  of  another 
man.  Another  lesyng  is,  for  to  save  his  lif  or  his  catel. 
Another  lesyng  cometh  of  delit  for  to  lye,  in  which 
delit  thay  wol  forge  a  long  tale,  and  paynte  it  with  alle 
(■iiriimstaunces,  wher  as  the  ground  of  the  tale  is  fals. 
Som  lesyng  cometh,  for  he  wolde  susteyne  his  word. 
Som  lesyng  cometh  of  rechelesnes  withoute  avisement, 
and  semblable  thinges. 

Lat  us  now  touche  the  vice  of  flaterie,  which  cometh 
not  gladly,  but  for  drede,  or  for  coveitise.  Flaterie  is 
generally  wrongful  preysing.  Flaterers  ben  the  develes 
norices,  that  norisshen  his  children  with  mylk  of 
losingerie.      For  sothe  Salomon  saith,  that  flaterie  is 


136  THE    CANTERBURY    TALES. 

worse  than  detraccioun ;  for  som  tyrne  cletraccioiui 
makith  an  hawteyn  man  be  the  more  humble,  for  he 
dredith  detraccioun,  but  certes  flaterie  makith  a  man 
to  enhaunsen  his  hert  and  his  countenaunce.  Flaterers 
ben  the  develes  enchauntours,  for  thay  make  man  to 
wene  of  himself  that  lie  is  like  to  that  he  is  nought 
like.  Thay  ben  like  Judas,  that  bitraied  God;  and 
thise  flaterers  bitrayen  a  man  to  selle  him  to  his  enemy, 
that  is  the  devel.  Flaterers  ben  the  develes  chapel eyns, 
that  singen  ay  Placebo.  I  rekene  flaterie  in  the  vices 
of  ire  ;  for  ofte  tyme  if  oon  man  be  wroth  with  another, 
thanue  wol  he  flatere  som  man,  to  mayntene  him  in 
his  querel. 

Speke  we  now  of  such  cursyng  as  cometh  of  irous 
hert.  Malisoun  generally  may  be  said  every  maner 
power  of  harm ;  such  cursyng  bireveth  man  fro  the 
regne  of  God,  as  saith  seint  Poule.  And  ofte  tyme 
such  cursyng  wrongfully  retourneth  agayn  to  hym  that 
curseth,  as  a  bird  retourneth  agayn  to  his  owne  nest. 
And  over  alle  thiuges  men  oughten  eschewe  to  cursen 
here  oughne  children,  and  give  to  the  devel  here  en- 
gendrure,  as  ferforth  as  in  hem  is  ;  certis  it  is  gret 
peril  and  gret  synne. 

Let  us  thanne  speke  of  chydynge  and  reproche, 
whiche  that  ben  ful  grete  woundes  in  mannes  hert,  for 
they  unsewe  the  semes  of  frendschipe  in  mannes  herte ; 
for  certis,  unnethe  may  a  man  plainly  ben  accordid 
with  him  that  him  openly  revyled,  reproved,  and  dis- 
claundrid ;  this  is  a  ful  grisly  syime,  as  Crist  saith  in 
the  Gospel.      And  takith  keep  now,  that  he  that  re- 


THE    PEBSONES    TALE.  1  87 

proveth  his  neighebor,  outlier  he  reproveth  him  by  som 
harm  of  pejne,  that  he  hath  upon  his  body,  as  mesel, 
croked  harlot ;  or  by  soiri  synne  that  he  doth.  Now  if 
he  repreve  him  by  harm  of  peyne,  thanue  tornith  the 
reproef  to  Jhesu  Crist;  for  peyne  is  sent  by  the  right- 
wis  sonde  of  God,  and  by  his  suffraunce,  be  it  meselrie, 
or  many  other  maladies  j22  and  if  he  repreve  him  un- 
charitably of  synne,  as,  thou  holour,  thou  dronkelewe 
harlot,  and  so  forth,  thanne  aperteyneth  that  to  the 
rejoysing  of  the  devel,  that  ever  hath  joye  that  men 
doon  synne.  And  certis,  chidyng  may  nought  come 
but  out  of  a  vileins  herte,  for  after  the  abundaunce  of 
the  herte  speketh  the  mouth  ful  ofte.  And  ye  schal 
understonde,  that  loke  by  any  way,  whan  any  man  schal 
chastise  another,  that  he  be  war  fro  chidyng  or  re- 
prevyng  ;  for  trewely,  but  he  be  war,  he  may  ful  lightly 
quikeu  the  fuyr  of  anger  and  of  wraththe,  which  that 
he  schulde  quenchen ;  and  peraventure  sleth,  that  he 
mighte  chaste  with  benignite.  For,  as  sayth  Salomon, 
the  amiable  tonge  is  the  tree  of  lif ;  that  is  to  sayn,  of 
life  espirituel.  And  sothely,  a  dislave  tonge  sleth  the 
spirit  of  him  that  repreveth,  and  also  of  him  which  is 
repreved.  Lo,  what  saith  seint  Augustyn,  ther  is  no 
thing  so  lik  the  fendes  child,  as  he  that  ofte  chideth. 
Seint  Poule  seith  eek,  a  servaunt  of  God  bihoveth 
nought  to  chide.  And  though  that  chidyng  be  a  vileins 
thing  bitwixe  alio  maner  folk,  yit  is  it  certes  more  un- 
covenable  bitwix  a  man  and  his  wif,  for  ther  is  never 
rest.     And  thcrfore  saith  Salomon,  an  hous  that  is  un- 


23  iniunj  other  maladii  s.     Tyrwhitl  reads  maime,  or  vialadic. 


.138  THE    CANTfir.nUUY    TALES. 

covered  in  rayn  and  droppyng,  and  a  chidyng  wyf,  ben 
like.  A  man,  that  is  in  a  dropping  hous  in  many 
partes,  though  he  eschewe  the  dropping  in  oon  place, 
it  droppeth  on  him  in  another  place  ;  so  farith  it  by  a 
chydinge  wyf,  but  sche  chide  him  in  oon  place,  sche 
wol  chide  him  in  another.  And  therfore  better  is  a 
morsel  of  bred  with  joye,  than  an  hous  ful  of  delices 
with  chyding,  seith  Salomon.  Seint  Poul  saith,  o  ye 
wommen,  be  ye  sugettis  to  youre  housboudes  as  bi- 
hovith  in  God ;  and  ye  men,  loveth  yom-e  wyves. 

After-ward  speke  we  of  scornyng,  which  is  a  wikked 
thing,  and  sinful,  aiid  namely,  whan  he  scornith  a  man 
for  his  goode  workes ;  for  certes,  suche  scorners  faren 
lik  the  foule  toode,  that  may  nought  endure  the  soote 
smel  of  the  vine  roote,  whan  it  florischith.  These 
scorners  ben  partyng  felawes  with  the  devel,  for  thay 
ban  joye  whan  the  devel  wynneth,  and  sorwe  whan  he 
leseth.  Thay  ben  adversaries  of  Jhesu  Crist,  for  thay 
haten  that  he  loveth,  that  is  to  say,  savacioun  of  soule. 

Speke  we  now  of  wikked  counseil ;  for  he  that  wickid 
counseil  giveth  he  is  a  traytour,  for  he  deceyveth  him 
that  trusteth  in  him,  ut  Achitofel  ad  Absolonem.  But 
natheles,  yet  is  his  wikkid  counseil  first  agens  him- 
self. For,  as  saith  the  wise  man,  every  fals  lyvyng 
hath  this  proprete'  in  himself,  that  he  that  wil  annoye 
another  man,  he  annoyeth  first  himself.  And  men 
schul  understonde,  that  man  schulde  nought  take  his 
counseil  of  fals  folk,  ne  of  angry  folk,  or  grevous  folk, 
ne  of  folk  that  loven  specially  to  moche  her  oughne 
profyt,  ne  in  to  mocbe  worldly  folk,  namely,  in  coun- 
selyng  of  mannes  soule. 


THE    PEBSONES    TALK.  139 

Now  cometh  the  synne  of  heui  that  sowen  and  raaken 
discord  amonges  folk,  which  is  a  synne  that  Crist 
hateth  outrely ;  and  no  wondir  is,  for  God  died  for  to 
make  concord.  And  more  schaine  do  thay  to  Crist, 
than  dede  thay  that  him  crucifiede.  For  God  loveth 
bettre,  that  frendschipe  be  amonges  folk,  thanne  he 
dide  his  owne  body,  which  that  he  gaf  for  unite.  Ther- 
fore  ben  thay  likned  to  the  devel,  that  ever  ben  aboute 
to  make  discord. 

Now  comith  the  sinne  of  double  tonge,  suche  as 
speken  faire  biforn  folk,  and  wikkedly  bihynde ;  or 
elles  thay  make  semblaunt  as  though  thay  speke  of 
good  entencioun,  or  ellis  in  game  aud  play,  and  yit 
thay  speke  in  wikked  entent. 

Now  cometh  the  wreying  of  counseil,  thurgh  which  a 
man  is  defamed ;  certes  unnethe  may  he  restore  that 
damage.  Now  cometh  manace,  that  is  an  open  foly ; 
for  he  that  ofte  manaceth,  he  threttith  more  than  he  may 
parfourme  ful  ofte  tyme.  Now  cometh  idel  wordes,  that 
is  withoute  profyt  of  him  that  spekith  the  wordes,  and 
eek  of  him  that  herkeneth  tho  wordes ;  or  elles  ydel  wordes 
ben  tho  that  ben  needeles,  or  withouten  entent  of  naturel 
profyt.  And  al  be  it  that  ydil  wordes  ben  som  tyme 
venial  synne,  yit  schulde  men  doute  hem  for  we  schuln 
give  rekenynge  of  hem  bifore  God.  Now  comith 
jangeling,  that  may  nought  be  withoute  synne  ;  and,  as 
saith  Salomon,  it  is  a  signe  of  apert  folie.  And  ther- 
fore  a  philosophre  said,  whan  men  askid  him  how  men 
schulde  plese  the  poeple,  and  he  answerde,  do  many  goode 
werkes,  and  spek  fewe  jangeles.     After  this  cometh  the 


140  THE    CANTERBURY    TALES. 

synne  of  japers,  that  ben  the  develes  apes,  for  thay 
maken  folk  to  laughen  at  here  japes  or  japerie,  as  folk 
doon  at  the  gaudes  of  an  ape ;  suche  japes  defendith 
seint  Poule.  Loke  how  that  vertuous  and  holy  wordes 
conforten  hem  that  travailen  in  the  service  of  Crist, 
right  so  conforten  the  vileins23  wordes  and  knakkis  and 
japeries  hem  that  travayle  in  the  service  of  the  devyl. 
These  ben  the  synues  that  cometh  of  ire,  and  of  other 
synnes  many  mo. 

Remedium  contra  iram. 

Remedye  agayns  ire,  is  a  vertue  that  men  clepe 
mansuetude,  that  is  deboneirte  ;  and  eek  another  vertue 
that  men  clepe  pacience  or  sufferaunce.  Debonairete 
withdrawith  and  restreigneth  the  stiringes  and  the 
moevynges  of  mannys  corrage  in  his  herte,  in  such 
manere,  that  thai  ne  skip  not  out  by  anger  ne  by  ire. 
Suffraunce  suffrith  swetely  al  the  anuoyaunce  and  the 
wronges  that  men  doon  to  man  out-ward.  Seint  Jerom 
saith  thus  of  debonairte,  that  it  doth  noon  harm  to  no 
wight,  ne  saith  ;  ne  for  noon  harm  that  men  doon  ne 
sayn,  he  ne  eschaufith  nought  agayns  resoun.  This 
vertu  comith  som  tyme  of  nature  ;  for,  as  saith  the 
philosopher,  man  is  a  quik  thing,  by  nature  debonaire, 
and  tretable  to  goodnesse  ;  but  whan  debonairete  is 
enformed  of  grace,  than  is  it  the  more  worth. 

Pacience  that  is  another  remedie  agains  ire,  is  a  vertu 
that  suffreth  swetely  every  mannes  goodnes,  and  is  not 

23  vileins.     The  Hail.  MS.  reads  violent. 


THE    PERSONES    TALE.  14-1 

wroth  for  noon  harm  that  is  doon  to  him.  The  philo- 
sopher saith,  that  pacience  is  thilke  vertue  that  suffrith 
deboueirly  alle  the  outrages  of  adversite  and  every 
wickid  word.  This  vertue  rnakith  a  man  lik  to  God, 
and  makith  him  Goddes  oughne  dere  child,  as  saith 
Crist.  This  vertu  destroyetk  thin  enemy.  And  ther- 
fore  saith  the  wise  man,  if  thou  wolt  venquisch  thin 
enemy  lerne  to  suffre.  And  thou  schalt  understonde, 
that  man  suffrith  foure  maners  of  grevaunces  in  out- ward 
thinges,  agains  whiche  he  moot  have  foure  maners  of 
pacience.  The  firste  grevaunce  is  of  wicked  wordes. 
Thilke  suffred  Jhesu  Crist,  withoute  grucching,  ful 
paciently,  whan  the  Jewes  despised  him  and  reproved 
him  ful  ofte.  Suffre  thou  therfore  paciently,  for  the 
wise  man  saith,  if  thou  strive  with  a  fool,  though  the 
fool  be  wroth,  or  though  he  laughhe,  algate  thou  schalt 
have  no  rest.  That  other  grevaunce  out-ward  is  to  have 
damage  of  thi  catel.  Theragayn  suffred  Crist  ful  pa- 
ciently, whan  he  was  despoylid  of  al  that  he  had  in  his 
lif,  and  that  nas  but  his  clothis.  The  thridde  grevaunce 
is  a  man  to  have  harm  in  his  body.  That  suffred 
Crist  ful  paciently  in  al  his  passioun.  The  ferthe 
grevaunce  is  in  outrageous  labour  in  werkis  ;  wherfore 
I  say,  that  folk  that  maken  here  servauntz  to  travaile 
to  grevously,  or  out  of  tyme,  as  on  haly  dayes,  sothely 
thay  doon  greet  synne.  Hereagainst  suffred  Crist  ful 
paciently,  and  taughte  us  pacience,  whan  he  bar  upon 
his  blisful  schulder  the  croys  upon  which  he  schulde 
suffre  despitous  deth.  Here  may  men  lerne  to  be  pa- 
cient ;  for  certes,  nought  oonly  cristen  men  ben  pacient 


1  12  THE    CANTERBURY    TALES. 

for  the  love  of  Jhesu  Crist,  and  for  guerdoun  of  the 
blisful  life  that  is  pardurable,  but  the  olde  paynymes, 
that  never  were  cristen,  comaundedin  and  useden  the 
vertu  of  pacienee.  A  philosopher  upon  a  tyme,  that 
wolde  have  bete  his  disciple  for  his  grete  trespas,  for 
which  he  was  gretly  amoeved,  and  brought  a  yerde  to 
scoure  the  child,  and  whan  the  child  saugh  the  yerde, 
he  sayde  to  his  maister,  "  what  thenke  ye  to  do?"  "  I 
wolde  bete  the,"  quod  the  maister,  "  for  thi  correccioun." 
"  Forsothe,"  quod  the  child,  "  ye  oughte  first  correcte 
youresilf,  that  ban  lost  al  youre  pacienee  for  the  gilt  of 
a  child."  "  Forsothe,"  quod  the  maister  al  wepyng, 
"  thou  saist  soth  ;  have  thou  the  yerde,  my  deere  sone, 
and  correcte  me  for  myn  impacience."  Of  pacienee 
cometh  obedience,  thurgh  which  a  man  is  obedient  to 
Crist,  and  to  alle  hem  to  which  him  oughte  to  be  obe- 
dient in  Crist.  And  understonde  wel,  that  obedience 
is  parfyt,  whan  a  man  doth  gladly  and  hastily  with 
good  herte  outrely  al  that  he  scholde  do.  Obedience 
is  generally  to  parforme  the  doctrine  of  God,  and  of  his 
soveraignes,  to  whiche  him  oughte  to  ben  obeissant  in 
alle  rightwisnes. 

De  accidia. 

After  the  synne  of  envye  and  ire,  now  wol  I  speke  of 
accidie  ;  for  envye  blendith  the  hert  of  a  man,  and  ire 
troublith  a  man,  and  accidie  makith  him  hevy,  thougbt- 
ful,  and  wrawe.  Envye  and  ire  maken  bitternes  in 
herte,  which  bitternesse  is  mooder  of  accidie,  and  by- 
nimith  the  love  of  alle  goodnes  ;  thanne  is  accidie  the 


THE    PEHSONES    TALK.  143 

anguische  of  a  trouble  hert.  And  seint  Augustyn  saith, 
it  is  annoye  of  gooduesse  and  annoye  of  harme.  Certes 
this  is  a  danipnable  synne,  for  it  doth  wrong  to  Jhesu 
Crist,  in  as  moche  as  it  bynyrneth  the  service  that  we 
ought  to  do  to  Crist  with  alle  diligence,  as  saith  Salo- 
mon ;  hut  accidie  doth  noon  such  diligence.  He  doth 
alle  thing  with  anoy,  and  with  wraweness,24  slaknes,  and 
excusacioun,  and  with  ydelnes  and  unlust ;  for  which 
the  book  saith,  accursed  be  he  that  doth  the  service 
of  God  negligently .  Thanne  is  accidie  enemy  to  every 
astaat  of  man.  For  certes  thestat  of  man  is  in  thre 
maners ;  either  it  is  thestat  of  innocence,  as  was 
thastate  of  Adam,  biforn  that  he  fel  into  synne,  in  which 
estate  he  is  hoi  den  to  worche,  as  in  herying  and  honour- 
yng  of  God.  Another  astat  is  thestate  of  sinful  man  ; 
in  which  estate  men  ben  holden  to  labore  in  praying  to 
God  for  amendement  of  her  synnes,  and  that  he  wolde 
graunte  hem  to  rise  out  of  here  synnes.  Another 
estaat  is  thestate  of  grace,  in  which  he  is  holde  to 
werkis  of  penitence ;  and  certes,  to  alle  these  thinges  is 
accidie  enemye  and  contrarie,  for  it  loveth  no  busynes  at 
al.  Now  certis,  this  foule  synne  accidie  is  eek  a  ful 
gret  enemy  to  the  liflode  of  the  body ;  for  it  hath  no 
purveaunce  agens  temporel  necessite,  for  it  forslowthith, 
and  forsluggith,  and  destroyeth  alle  goodes  temporels 
by  rechelesnes. 

The  ferthe  thing  is  that  accidie  is  like  hem  that  ben 
in  the  peyne  of  belle,  bycause  of  her  slouthe  and  of  her 

24  tvrawcnes.     The  Hail.  MS.  rends  drawenegf. 


144  THE    CANTERBURY    TALES. 

hevynes  ;  for  thay  that  ben  dampned,  ben  so  bounde, 
that  thay  may  nought  wel  do  ne  wel  thenke.  Of  accidie 
cometh  first,  that  a  man  is  annoyed  and  encombrid  for 
to  do  eny  goodnes  and  makith  that  God  hath  abhomina- 
cioun  of  such  accidie,  as  saith  seint  Johau. 

Now  cometh  slouthe,  that  wol  suffre  noon  hardnes  ne 
no  penaunce  ;  for  sothely,  slouthe  is  so  tendre  and  so 
delicat,  as  saith  Salomon,  that  he  wol  suffre  noon  hard- 
nes ne  penaunce,  and  therfore  he  schendeth  al  that  he 
doth.  Agayns  this  roten  hertid  synne  of  accidie  and  of 
slouthe  schulden  men  exercise  hemself  to  do  goode 
werkes,  and  manly  and  vertuously  cacchin  corrage  wel  to 
doo,  thinking  that  oure  Lord  Jhesu  Crist  quiteth  every 
good  dede,  be  it  never  so  lyte.  Usage  of  labour  is  a  ful 
greet  thing ;  for  it  makith,  as  saith  seint  Bernard,  the 
laborer  to  have  stronge  amies  and  harde  synewes  ;  and 
slouthe  maketh  hem  feble  and  tendre.  Thanne  cometh 
drede  to  bygynne  to  werke  eny  goode  deedes  ;  for  certes, 
who  that  is  enclined  to  don  synne,25  him  thinkith  it  is 
so  gret  emprise  for  to  undertake  to  doon  werkes  of 
goodnes,  and  casteth  in  his  herte  that  the  circumstaunces 
of  goodnes  ben  so  grevous  and  so  chargeaunt  for  to  suffre, 
that  he  dare  not  undertake  to  doon  werkes  of  goodnes,26 
as  saith  seint  Gregory. 

Now  cometh  wanhope,  that  is,  despair  of  the  mercy 
of  God,  that  cometh  som  tyme  of  to  moche  outrageous 


23  Who  that  is  enclined  to  don  synne.  Tyrwhitt  reads,  he  that  en- 
clineth  to  sinne. 

2,5  and  casteth  ....  werkes  of  goodnes.  These  words  are  neither  in 
the  Harl.  or  Lansd.  MSS. 


THE    PERSONES    TALE.  145 

sorwe,  and  som  tyme  of  to  moche  drede,  ymagynynge 
that  he  hath  do  so  moche  synne  that  it  will  not  availe 
him,  though  he  wolde  repent  him,  and  forsake  synne  ; 
thurgh  which  despeir  or  drede,  he  abandounith  al  his 
herte  to  alle  maner  synne,  as  seith  seint  Augustin. 
Whiche  dampnable  synne,  if  ther  it  continue  unto  his  « 
lyves  ende,  it  is  cleped  the  synnyng  of  the  holy  gost. 
This  horrible  synne  is  so  perilous,  that  he  that  is  des- 
paired, ther  is  no  felonye,  ne  no  synne,  that  he  doutith 
for  to  do,  as  schewed  wel  by  Judas.  Certes,  above  alle 
synnes  than  is  this  synne  most  displesant  to  Crist,  and 
most  adversarie.  Sothely,  he  that  despeirith  him,  is 
like  the  coward  campioun  recreaunt,  that  flieth23  with- 
oute  neede.  Alias  !  alias  !  needeles  is  he  recreaunt,  and 
needeles  despaired.  Certes,  the  mercy  of  God  is  ever 
redy  to  the  penitent,  and  is  above  alle  his  werkes. 
Alias !  can  not  a  man  bythenk  him  on  the  Gospel  of 
seint  Luk,  wheras  Crist  saith,  that  as  wel  schal  ther  be 
joye  in  heven  upon  a  synful  man  that  doth  penitence,  as 
upon  nynety  and  nyne  that  ben  rightful  men  that  needen 
no  penitence  ?  Loke  forther  in  the  same  Gospel,  the 
joye  and  the  fest  of  the  goode  man  that  had  lost  his 
sone,  whan  the  sone  with  repentaunce  was  torned  to  his 
fader.  Can  not  thay  remembre  eek  that  as  saith  seint 
Luk,  xxiij0,  how  that  the  thef  that  was  hangid  biside 
Jhesu  Crist,  sayde,  Lord,  remembre  of  me,  whan 
thou  comest  into  thy  regne  ?  For  sothe  saith  Crist,  to 
day  thou  schalt  be  with  me  in  paradis.      Certis,  ther 

28  flieth.    SoTyrwhitt;  the  Hurl,  reads  that  seith  recreaunt  withoute 
neede.     The  reading  of  the  Lansd.  MS.  is  withe  creant. 

I, 


140  THE    CANTERBURY   TAL.ES. 

is  noon  so  horrible  spine  of  man,  that  it  ne  may  in  his 
lif  be  destroyed  with  penitence,  thorugh  vertue  of  the 
passioun  of  the  deth  of  Crist.  Alias  !  what  needith  it 
man  thanne  to  be  despaired,  sith  that  his  mercy  is  so 
redy  and  large?  Aske  and  have.  Thanne  cometh 
sompnolence,  that  is,  sluggy  slumbring,  which  makith 
a  man  ben  hevy  and  dul  in  body  and  in  soule,  and  this 
synne  cometh  of  slouthe  ;  and  certes,  the  tyme  that  by 
way  of  resoun  man  schulde  nought  slepe,  that  is  by  the 
morwe,  but  if  ther  were  cause  resonable.  For  sothely 
the  morwe  tyde  is  most  covenable  to  a  man  to  say  his 
prayers,  and  for  to  thenk  upon  his  God,  and  to  honoure 
God,  and  to  geve  almes  to  the  pore  that  first  cometh  in 
the  name  of  Crist.  Lo  what  saith  Salomon  ;  who  so 
wol  by  the  morwe  arise  and  seeke  me,  schal  fynde  me. 
Than  cometh  negligence  that  rekkith  of  nothing.  And 
how  that  ignoraunce  be  moder  of  alle  harm,  certis, 
necgligence  is  the  norice.  Necligence  doth  no  force, 
whan  he  schal  doon  a  thing,  whethir  he  doo  it  wel  or 
baddely. 

Of  the  remedy  of  these  tuo  synnes,  as  saith  the  wise 
man,  that  he  that  dredith  God,  he  sparith  nought  to  do 
that  him  ought  to  don  ;  and  he  that  lovith  God,  wol  do 
diligence  to  plese  God  by  his  werkis  and  abounde  him- 
self, with  alle  his  might,  wel  for  to  doon.  Thanne 
comith  ydelnes,  that  is  the  gate  of  alle  harmes.  An 
ydil  man  is  like  an  hous  that  hath  noone  walles ;  the 
develes  may  entre  on  every  syde  or  schete  at  him  at 
discovert  by  temptaciouns  on  every  syde.  This  ydelnes 
is  the  thurrok  of  alle  wickid  vileyns  thoughtes,  and  of 


THE    PERSONES    TALE.  147 

alle  jangles,  tryfies,  and  of  alle  ordure.  Certes  the 
heven  is  geven  to  hem  that  wol  laboure  and  nought  to 
ydil  folk.  Eke  David  saith,  that  thay  ne  ben  not  in  the 
labour  of  men,  ne  thay  scbul  not  be  wiped  with  men, 
that  is  to  sain,  in  purgatorie.  Certis  thanne  semeth  it 
that  thay  schal  be  tormentid  with  the  devel  in  belle, 
but  if  thay  don  penitence. 

Thanne  comith  the  synne  that  men  clepe  tardltas, 
as  whan  a  man  is  so  latrede  or  tarying  er  he  wil  torne 
to  God  ;  and  certis,  that  is  a  gret  foly.  He  is  like  him 
that  fallith  into  the  cliche,  and  wol  not  arise.  And  this 
vice  cometh  of  a  fals  hope,  that  he  thinkith  he  schal 
lyve  longe ;  but  that  hope  fayleth  full  ofte. 

Thanne  comith  laches,  that  is,  he  that  when  he 
bigynneth  any  good  werk,  anoon  he  wol  forlete  it  and 
stynte,  as  doon  thay  that  han  eny  wight  to  governe,  and 
ne  take  of  hem  no  more  keep  anoon  as  thay  fynde  eny 
contrarie  or  eny  anoy.  These  ben  the  newe  schepherdes, 
that  leten  her  schep  wityngely  go  renne  to  the  wolf, 
that  is  in  the  breres,  or  don  no  force  of  her  ouglnre 
governaunce.  Of  this  cometh  povert  and  destruccioun, 
bothe  of  spirituel  and  of  temporel  thinges.  Thanne 
cometh  a  maner  coldenesse,  that  freseth  al  the  hert  of 
man.  Thanne  cometh  undevocioun  thurgh  which  a  man 
is  so  blunt,  and  as  saith  seint  Bernard,  he  hath  such 
a  langour  in  soule,  that  he  may  neyther  rede  ne  synge 
in  holychirche,  ne  heere  ne  thinke  on  devocioun  in  holy 
chirche,  ne  travayle  with  his  bondes  in  no  good  werk, 
that  nys  to  him  unsavory  and  al  apalled.  Thanne 
waxith  he  slowe   and  slombry,  and  soone  wol  he  be 


148  THE    CANTERBURY    TALES. 

wroth,  and  soone  is  enclined  to  hate  and  to  envye. 
Thanne  cometh  the  synne  of  worldly  sorwe  such  as  is 
clepid  tristitia,  that  sleth  man,  as  saith  seint  Poule. 
For  certis  such  sorwe  werkith  to  the  deth  of  the  soule 
and  of  the  body  also,  for  therof  cometh,  that  a  man  is 
anoyed  of  his  oughne  lif,  which  sorwe  schorteth  ful  ofte 
the  lif  of  a  man,  or  that  his  tyme  is  come  by  way  of 
kynde. 

Remedium  contra  accidiam. 

Agains  this  horrible  synne  of  accidie,  and  the 
braunches  of  the  same,  ther  is  a  vertu  that  is  cleped 
fortitude  or  strengthe,  that  is,  an  affeccioun  thurgh 
which  a  man  despisetk  alle  noyous  thinges.  This  vertu 
is  so  mighty  and  so  vigurous,  that  it  dar  withstonde 
mightily  the  devel,  and  wisely  kepe  himself  from  perils 
that  ben  wicked,  and  wrastil  agains  the  assautes  of  the 
devel  ;  for  it  enhaunsith  and  enforceth  the  soule,  right  as 
accidie  abateth  it  and  makith  it  feble  ;  for  this  fortitudo 
may  endure  with  long  sufferaunce  the  travailes  that  ben 
covenables.  This  vertu  hath  many  spices ;  the  first  is 
cleped  magnanimite,  that  is  to  sayn  gret  corrage.  For 
certis  therbihoveth  gret  corrage  agains  accidie,  lest  that  it 
ne  swolwe  not  the  soule  by  the  synne  of  sorwe,  or  destroye 
it  by  wanhope.  This  vertu  makith  folk  undertake  harde 
and  grevous  thinges  by  her  owne  wille,  wilfully  and 
resonably.  And  for  als  moche  as  the  devel  fighteth 
agaynst  a  man  more  by  queyntise  and  by  sleight  than 
by  strengthe,  therfore  many  a  man  schal  ageinstonde 
him    by    witte,   and   by    resoun,   and  by   discrecioun. 


THE    PEnSONES    TALE.  149 

Tlianne  is  ther  the  vertu  of  faith,  and  hope  in  God  and 
in  his  seintes,  to  acheven29  and  to  accomplice  the  goode 
werkes,  in  the  whiche  he  purposith  fermely  to  continue. 
Tlianne  cometh  seurte  or  sikernes,  and  that  is  whan  a 
man  doutith  no  travaile  in  tyme  comyng  of  good 
werk  that  a  man  hath  bygonne.  Tlianne  cometh  mag- 
nificence, that  is  to  say,  whan  a  man  doth  and  per- 
formith  grete  werkes  of  goodnesse  that  he  hath  bygonne, 
and  that  is  thend  why  that  men  schulden  do  goode 
werkes.  For  in  the  accomplising  of  grete  goode  werkes 
litli  the  grete  guerdoun.  Tlianne  is  ther  constaunce, 
that  is  stablenes  of  corrage,  and  this  schulde  ben  in 
herte  by  stedefast  faith,  and  in  mouthe,  and  in  berying, 
and  in  cheer,  and  in  deede.  Eek  ther  ben  mo  special 
remedies  agayns  accidie,  in  dyvers  werkis,  and  in  con- 
sideracioun  of  the  peyne  of  belle  and  of  the  joye  of 
heven,  and  in  the  trust  of  the  hyhe  grace  of  the  holy 
gost,  that  wil  geve  him  might  to  parforme  his  good 
entent. 

De  avaritia. 

After  accidie  I  wil  speke  of  avarice,  and  of  coveytise  ; 
of  whiche  synne  saith  seint  Poule,  that  the  roote  of  alle 
cveles  and  harmes  is  coveytise.  For  sothely  whan  the 
hert  of  man  is  confoundid  in  itself  and  troublid  and 
that  the  soule  hath  lost  the  comfort  of  God,  thaunc 
scekith  he  an  ydel  solas  of  worldly  thinges.  Avarice, 
after  the  descripcioun  of  seint  Austyn,  is  a  likerousnes 


29  acheven.     The  Harl.  MS.  reads  t<>  eschew,   which  appears  to  lie 
'•ontrarv  to  thu  sense. 


150  THE    CANTERBURY   TALES. 

in  hert  to  have  erthely  thinges,  Some  other  folk  sayn, 
that  avarice  is  for  to  purchase  many  erthely  thinges,  and 
no  thing  geve  to  hem  that  han  neede.  And  under- 
stonde,  that  avarice  ne  stont  not  oonly  in  lond  ne  in 
catel,  hut  som  tyme  in  science  and  in  glorie,  and  eny 
maner30  outrageous  thinges  is  avarice.  And  the  differ- 
ence bytwixe  avarice  and  coveytise  is  this :  coveitise  is 
for  to  coveyte  suche  thinges  as  thou  hast  not ;  and 
avarice  is  to  withholde  and  kepe  suche  thinges  as  thou 
hast,  withoute  rightful  neede.  Sothely,  this  avarice  is  a 
synne  that  is  ful  dampnable,  for  al  holy  writ  curseth  it, 
and  spekith  agayn  that  vice,  for  it  doth  wrong  to  Jhesu 
Crist;  for  it  bireveth  him  the  love  that  men  to  him 
owen,  aud  turnith  it  bakward  agayns  al  resoun,  and 
makith  that  the  avarous  man  hath  more  hope  in  his 
catel  than  in  Jhesu  Crist,  and  doth  more  observaunce  in 
keping  of  his  tresour,  than  he  doth  in  the  service  of 
Jhesu  Crist.  And  therfore  saith  seint  Poule,  ad  Ephes. 
that  an  averous  man  is  in  the  thraldom  of  ydolatrie. 

What  difference  is  ther  bitwen  an  ydolaster  and  an 
avarous  man,  but  that  an  ydolaster  peradventure  hadde 
but  a  mawment  or  tuo,  and  the  avarous  man  hath  manye  ? 
for  certes,  every  floreine  in  his  coffre  is  his  mawmet.  And 
certes,  the  synne  of  mawmetrie  is  the  firste  thing  that 
God  defendith  in  the  ten  comaundementz,  as  berith 
witnes  in  Exod.  cap.  xx,  Thou  schalt  have  noone 
false  goddes  biforn  me,  ne  thou  schalt  make  to  the  no 
grave  thing.     Thus  is  he  an  averous  man,  that  loveth 

:i"  cmj  maner.     Tviuhitt  reads  in  every  maner. 


THE    PERS0NES    TALE.  151 

his  tresor  toforn  God,  and  an  idolaster.  Thurgh  his 
cursed  synne  of  avarice  and  coveytise  coinen  these  harde 
lordschipes,  thurgh  whiche  men  ben  destreyned  by 
talliages,  custumes,  and  cariages,  more  than  here  duete 
of  resoun  is ;  and  elles  take  thay  of  here  bondemen 
amercimentes,  whiche  mighte  more  resonably  ben  callid 
extorciouns  than  mercymentis.  Of  whiche  mersyments 
and  raunsonyng  of  bondemen,  some  lordes  stywardes 
seyn,  that  it  is  rightful,  for  as  moche  as  a  cherl  hath  no 
temporel  thing  that  it  nys  his  lordes,  as  thay  sayn. 
But  certes,  thise  lordeshipes  cloon  wrong,  that  bireven 
here  bondemen  thinges  that  thay  never  gave  hem. 
Augustinus  de  Civitate  Dei,  libro  ix.  Soth  is  the  con- 
dicioun  of  thraldom,  and  the  firste  cause  of  thraldom  is 
sinne.     Genes,  v. 

Thus  may  ye  seen,  that  the  gilt  deserved  thraldom, 
but  not  nature.  Wherfore  these  lordes  schulden  nought 
to  moche  glorifie  in  here  lordschipes,  sith  that  by 
naturel  condicioun  thay  ben  nought  lordes  of  here 
thralles,  but  for  thraldom  com  first  by  the  desert  of 
syune.  And  fortherover,  ther  as  the  lawe  sayth,  that 
temporel  goodes  of  bondefolk  been  the  goodes  of  her 
lordes ;  ye,  that  is  to  understonde,  the  goodes  of  the 
emperour,  to  defende  hem  in  here  right,  but  not  to  robbe 
hem  ne  to  reve  hem.  And  the rf ore  seith  Seneca,  thi 
prudence  schulde  live  benignely  with  thi  thrallis. 
Thilke  that  thay  clepe  thralles,  ben  Goddes  poeple; 
for  humble  folk  ben  Cristes  frendes ;  thay  ben  contu- 
bernially  with  the  Lord.  Thenk  eek  as  of  such  seed  as 
cherles  springen  of  such  seed  springe  lordes;    as  wel 


152  THE    CANTERBURY    TALES. 

may  the  cherl  be  saved  as  the  lord.  The  same  deth 
that  takith  the  cherl,  such  deth  takith  the  lord.  Wher- 
fore  I  rede,  do  right  so  with  thi  cherl  as  thou  woldist 
thi  lord  dide  with  the,  if  thou  were  in  his  plyt.  Every 
sinful  man  is  a  cherl  as  to  synne.  I  rede  the  certes, 
thou  lord,  that  thou  werke  in  such  a  wise  with  thy 
cherles  that  thay  rather  love  the  than  drede  the.  I 
wot  wel,  ther  is  degre  above  degre\  as  resoun  is  and  skil, 
that  men  don  her  devoir  ther  as  it  is  dewe ;  but  certes, 
extorciouns,  and  despit  of  oure  undirlinges,  is  dampnable. 
And  forthermore  understonde  wel,  that  conquerours 
or  tyrauntes  maken  ful  ofte  thralles  of  hem  that  born 
ben  of  als  royal  blood  as  ben  thay  that  hem  conqueren. 
This  name  of  thraldom31  was  never  erst  couth  til  Noe 
sayde  that  his  sone  Chanaan  schulde  be  thral  of  his 
bretheren  for  his  synne.  What  say  we  thanne  of  hem 
that  pylen  and  doon  extorciouns  to  holy  chirche? 
Certis,  the  swerdes  that  men  geven  first  to  a  knight 
whan  he  is  newe  dubbyd,  signifieth  faith,  and  that  he 
schulde  defende  holy  chirche,  and  not  robbe  it  no  pyle 
it  ;  and  who  so  doth  is  traitour  to  Crist.  And  as  seith 
scint  Austin,  thay  ben  the  develes  wolves,  that  stranglen 
the  scheep  of  Jhcsu  Crist,  and  doon  wors  than  wolves ; 
for  sothely,  whan  the;  wulf  hath  ful  his  wombe,  he 
stintith  to  strangle  scheep ;  but  sothly,  the  pilours  and 
the  destroyers  of  the  goodes  of  holy  chirche  ne  doon 
nought  so,  for  thai  stinte  never  to  pile.  Now  as  I 
have  sayd,  sith  so  is,  that  synne  was  first  cause  of  thral- 

:il  thraldom      Thi   1I;t1.  MS.  icails  cherldom. 


THE    PERSONES    TALK.  153 

dorn,  thanne  is  it  thus,  that  ilke  tymethat  al  this  world 
was  in  synne,  thanne  was  al  this  world  in  thraldom,  and 
in  subjeccioun ;  hut  certis,  sith  the  tyme  of  grace  com, 
God  ordeyned  that  somme  folk  schulde  he  more  heigh 
in  estaate  and  in  degre,  and  somme  folkes  more  lowe, 
and  that  everich  schulde  he  served  in  here  estate  and 
in  degree.  And  therfore  in  somme  contrees  there  thay 
ben  thralles,  whan  thay  ban  turned  hem  to  the  faith, 
thay  make  here  thralles  free  out  of  thraldom.  And 
therfor  certis  the  lord  oweth  to  his  man,  that  the  man 
owith  to  the  lord.  The  pope  callith  himself  servaunt 
of  servaunts  of  God.  But  for  as  moche  as  thestaat 
of  holy  chirche  ne  might  not  have  ben,  ne  the  commune 
profit  might  nought  have  ben  kepte,  ne  pees  ne  reste  in 
erthe,  but  if  God  had  ordeyned  som  man  of  heiher  degre, 
and  some  men  of  lower,  therfore  was  soveraignte 
ordeyned  to  kepe,  and  to  mayntene,  and  defende  her 
underlynges  or  her  subjcctis  in  resoun,  as  ferforth  as  it 
lith  in  her  power,  and  not  to  destroye  ne  confounde  hem. 
Whcrfore  I  say,  that  thilke  lordes  that  be  like  wolves, 
that  devouren  the  possessioun  or  the  catel  of  pore  folk 
wrongfully  withoute  mercy  or  mesure,  thay  schul  receyv< 
by  the  same  mesure  thai  thay  ban  mesured  to  pover  lull-, 
the  mercy  of  Jhesu  Crist,  but  if  it  be  amendid.  Now 
cometh  deceipt  bitwixe  marchaunt  and  marchaunt.  And 
thou  schalt  understonde  thai  marchaundise  is  in  tuo32 
maneres,  that  oon  is  bodily,  and  that  other  is  gostly; 
that  oon  is  honest  and  leful,  and  that  other  is  dishonest 

3a  tuo.     The  Harl.  MS.  reads  in  many  maneret,  which  seems  by  tlic 
contexfr-to  bo  wrong 


154  THE    CANTERBURY    TALES. 

and  unleful.  Of  thilke  bodily  inarchaundise  that  is 
honest  and  leful  is  this,  that  ther  as  God  hath  ordeyned, 
that  a  regne  or  a  cuntre  is  suffisaunt  to  himself,  thanne 
is  it  honest  and  leful,  that  of  the  ahundaunce  of  this 
contre  men  helpe  another  cuntre  that  is  more  needy; 
and  the rf ore  ther  moote  be  marchauntz  to  bringe  fro 
that  oon  cuntre  to  that  other  her  merchaundise.  That 
other  marchaundise,  that  men  hauutyn  with  fraude,  and 
treccherie,  and  deceipt,  with  lesynges  and  fals  othis,  is 
cursed  and  dainpnable.  Espirituel  marchaundize  is 
proprely  symonie,  that  is,  ententyf  desire  to  beye  thing 
espirituel,  that  is,  thing  that  apperteyneth  to  the  sein- 
tuarie  of  God,  and  to  the  cure  of  the  soule.  This  desire, 
if  so  be  that  a  man  do  his  diligence  to  parforme  it,  al  be 
it  that  his  desir  take  noon  effect,  yit  is  it  to  him  a  dedly 
synne ;  and  if  he  be  ordrid,  he  is  irreguler.  Certis 
symonye  is  cleped  of  Symon  Magus,  that  wolde  ban 
bought  for  temporel  catel  the  gifte  that  God  had  given 
by  the  holy  gost  to  seint  Petir,  and  to  thapostlis ;  and 
therfor  understonde,  that  bothe  he  that  sellith  and  he 
that  bieth  thinges  espiritueles  ben  cleped  symonials,  be 
it  by  catel,  be  it  by  procurement,  or  by  fleisshly  prayere 
of  his  frendes,  either  fleisshly  frendes  or  spirituel  frendes, 
fleisshly  in  tuo  maneres,  as  by  kynrede  or  other  frendes. 
Sothely,  if  thay  pray  for  him  that  is  not  worthy  and  able, 
if  he  take  the  benefice  it  is  symonie ;  and  if  he  be  worthy 
and  able,  it  is  non.  That  other  maner  is,  whan  man, 
or  woman,  prayen  for  folk  to  avaunce  hem  oonlyfor  wik- 
kid  fleisshly  affeccioun  that  thay  have  unto  the  persone, 
and  that  is  ful  symonye.  But  certis,  in  service,  for  whiche 


THE    FERSONES    TALE.  155 

men  given  thinges  espirituels  unto  her  servauntes,  it 
moste  ben  understonde,  that  the  service  moste  be  honest, 
and  ellis  not,  and  eek  that  it  be  withoute  bargaynynge, 
and  that  the  persone  be  able.  For,  as  saith  semt 
Dainase,  alle  the  synnes  of  this  world,  at  the  reward  of 
this  synne,  is  a  thing  of  nought,  for  it  is  the  gretteste 
synne  that  may  be  after  the  synne  of  Lucifer  and  of 
Antecrist ;  for  by  this  synne  God  forlesith  the  chirche 
and  the  soule,  that  he  bought  with  his  precious  blood, 
by  hem  that  geven  chirches  to  hem  that  ben  not  digne, 
for  thay  putten  in  theves,  that  stelen  the  soules  of  Jhesu 
Crist,  and  destroyen  his  patrimoygne.  By  suche  un- 
digne  prestis  and  curates  han  lewed  men  lasse  reverence 
of  the  sacrament  of  holy  chirche  ;  and  suche  geveres  of 
chirches  putten  out  the  children  of  Crist,  and  putten 
into  the  chirche  the  develes  oughne  sone ;  thay  sellen 
soules  that  lambes  schulde  kepe  to  the  wolf  that  strang- 
lith  hem ;  and  therfore  schal  thay  never  have  part  of 
the  pasture  of  lambes,  that  is,  the  blisse  of  heven. 

Now  cometh  hasardrie  with  his  appertenaunce,  as 
tables  and  rafles,  of  whiche  cometh  deceipt,  fals  othis, 
chidynges,  and  alle  raveynes,blasphemyng,  and  reneying 
of  God  and  hate  of  liis  neighebors,  wast  of  goodes,  mis- 
pendingof  tyme,  and  som  tyme  manslaughter.  Certes, 
iiusiirdours  ne  mowc  not  be  withoute  gret  synne,  whil 
thay  haunte  that  craft.  Of  avarice  cometh  eek  lesynges, 
thcfte,  and  fals  witnesse  and  fals  othes.  And  ye  schul 
undirstonde,  that  these  ben  grete  synnes,  and  expresce 
agains  the  comaundementz  of  God,  as  I  have  sayd.  Fals 
witnesse  is  in  word  and  eek  in  dede  ;  as  for  to  bireve  thin 


156  THE    CANTERBURY    TALES. 

neighebor  his  good  name  by  thy  fals  witnessinge,  or 
bireve  him  his  catel  or  his  heritage  by  thy  fals  wit- 
nesse,  whan  thou  for  ire,  or  for  meecle,  or  for  envie, 
berest  fals  witnes,  or  accusist  him,  or  exensist  him  by 
thy  fals  witnes,  or  ellis  excusist  thiself  falsly.  Ware 
yow  questemongers  and  notaries.  Certis,  for  fals 
witnessynge  was  Susanna  in  ful  gret  sorwe  and  peyne, 
and  many  another  mo.  The  synne  of  thefte  is  eek  ex- 
presse  agayns  Goddes  hestis,  and  that  in  tuo  maners, 
corporel  and  spiritual ;  corporel,  as  for  to  take  thy 
neighebours  catel  agayns  his  wille,  be  it  by  force  or  by 
sleight ;  he  it  by  mette  or  by  mesure  ;  by  stelynge  eek 
of  fals  enditements  upon  him  ;  and  in  borwyng  of  thin 
neghebores  catelle  in  entent  never  to  paye,  and  in  sem- 
blable  thinges  Espirituel  thefte  is  sacrilege,  that  is  to 
sayn,  hurtynge  of  holy  thinges,  or  of  thing  sacred  to 
Crist.  Sacrilege  is  in  tuo  maneres ;  that  oon  is  by 
reasoun  of  holy  place,  as  chirches  or  chirchehawes  ;  for 
whiche  every  vileins  synne  that  men  doon  in  suche 
places  may  be  clepid  sacrilege,  or  every  violence  in 
semblable  place  ;  that  other  maner  is  as  tho  that  with- 
drawen  falsly  the  rentes  and  rightes  that  longen  to 
holy  chirche  ;  and  generally,  sacrilege  is  to  reve  holy 
thing  fro  holy  place,  or  unholy  thing  out  of  holy  place, 
or  holy  thing  out  of  unholy  place. 

Remedium  contra  avariciam. 

Now    schul   ye   understonde  that  the  relevynge  of 

avarice  is  misericorde  and  pite  largely  taken.     And  men 

might,  axen,  why  that  misericord  and  pite  is  relievyng 

of  avarice;  certes,  the  avaricious  man  schewith  no  pite 


THE    PERS0NES    TALE.  157 

ne  misericorde  to  the  neecleful  man.  For  he  delitith 
him  in  the  kepyng  of  his  tresor,  and  nought  in  the 
rescowing  ne  relievyng  of  his  even  cristen.  And 
therfore  speke  I  first  of  misericord.  Thanne  is  mi- 
sericord, as  saith  the  philosopher,  a  vertu,  hy  which 
the  corrage  of  a  man  is  stired  by  the  myseise  of  him 
that  is  niyseysed.  Upon  which  misericorde  folwith 
pite,  in  parformyng  of  chariteable  werkis  of  mercie, 
helping  and  comforting  him  that  is  misesed.  And 
certes,  these  moeven  men  to  the  misericord  of  Jhesu 
Crist,  that  gaf  himself  for  oure  gult,  and  suffred  deth 
for  misericord,  and  forgaf  us  oure  original  synne,  and 
therby  relessid  us  fro  peyne  of  helle,  and  amenusid  the 
peynes  of  purgatorie  by  penitence,  and  geveth  grace 
wel  to  do,  and  at  the  laste  the  joye  of  heven.  The 
spices  of  misericorde  ben  for  to  love,  and  for  to  give, 
and  eek  for  to  forgive  and  for  to  relesse,  and  for  to  have 
pite  in  herte,  and  compassioun  of  the  meschief  of  his 
even  cristen,  and  eek  chastize  ther  as  neede  is. 
Another  maner  of  remedye  agayns  avarice,  is  resonable 
largesse ;  but  sothely  here  bihovith  the  consideracioun 
of  the  grace  of  Jhesu  Crist,  and  of  the  temporel  goodes, 
and  eek  of  the  goodes  perdurable  that  Crist  gaf  us,  and 
eek  to  have  remembraunce  of  the  deth  that  he  schal 
resceyve,  he  noot  not  whannc  ;  and  eke  he  schal  forgon 
al  that  he  hath,  save  oonly  that  he  hath  dispendid  in 
goode  werkes. 

But  for  als  moche  as  some  folk  ben  unresonable,  men 
oughte  to  eschiewe  foly-largesse,  the  whiche  jnen  clepen 
wast.     Certes,  he  that  is  fool-large,  he  giveth  nought 


158  THE    CANTERBURY    TALES. 

his  catel,  but  he  leseth  his  catel.  Sothely,  what  thing 
that  he  giveth  for  vaynglorie,  as  to  mynstrals,  and  to 
folk  for  to  here  his  renoun  in  the  world,  he  hath  synne 
therof,  and  noon  almes ;  certes,  he  lesith  foule  his 
goodes,  that  sekith  with  the  gift  of  his  good  no  thing 
but  synne.  He  is  like  to  an  hors  that  sekith  rather 
to  drynke  drovy  watir,  and  trouble,  than  for  to  drinke 
watir  of  the  welle  that  is  cleer.  And  for  as  moche  as 
thay  give  ther  as  thay  schuld  not  give,  to  hem  appen- 
dith  thilke  malisouu  that  Crist  schal  give  at  the  day 
of  doom  to  hem  that  schal  be  dampned. 

De  gula. 

After  avarice  cometh  glotenye,  which  is  expresse  eke 
agayns  the  comaundement  of  God.  Glotenye  is  un- 
resonable  and  desordeyned  coveytise  to  ete  and  to 
drynke.  This  synne  corruptid  al  this  world,  as  is  wel 
schewed  in  the  synne  of  Aclam  and  of  Eva.  Loke  eek 
what  saith  seint  Poul  of  glotouns ;  many,  saith  he, 
gon,  of  whiche  I  have  ofte  said  to  yow,  and  now  I  say 
it  wepyng,  that  thay  ben  thenemyes  of  the  cros  of  Crist, 
of  whiche  thende  is  deth,  and  of  whiche  here  wombe  is 
here  God  and  here  glorie  ;  in  confusioun  of  hem  that  so 
saveren  erthely  thinges.  He  that  is  usaunt  to  this 
synne  of  glotonie,  he  ne  may  no  synne  withstonde,  he 
moste  be  in  servage  of  alle  vices,  for  it  is  the  develes 
horde,  ther  he  hideth  him  inne  and  resteth.  This  synne 
hath  many  spices.  The  firste  is  dronkenes,  that  is 
thorrible  sepulture  of  mannes  resoun  ;  and  therfore 
whan  man  is   dronken,  he  hath  lost  his  resoun  ;  and 


THE    PERSONES    TALE.  159 

this  is  dedly  synne.  But  schortly,  whan  that  a  man  is 
not  wont  to  strong  drinke,  and  peraventure  ne  knowith 
not  the  strengthe  of  the  drynk,  or  hath  fehlesse  in  his 
heed,  or  hath  travayled,  thurgh  whiche  he  drynkith  the 
more,  and  be  sodeynly  caught  with  drynke,  it  is  no 
dedly  synne,  but  venial.  The  secounde  spice  of 
glotenie  is,  whan  the  spirit  of  a  man  wexith  al  trouble 
for  drunkenesse,  and  bireveth  him  his  witte  and  his 
discressioun.  The  thridde  spice  of  glotouns  is,  when  a 
man  devoureth  his  mete,  and  hath  no  rightful  maner 
of  etyng.  The  ferthe  is,  whan  thurgh  the  grete  abun- 
daunce  of  his  mete,  the  humours  in  his  body  been 
distemprid.  The  fifte  is,  forgetfulnes  by  to  moche 
drinking,  for  which  a  man  somtyme  forgetith  by  the 
morwe,  what  he  dide  at  eve,  or  on  the  night  bifore. 

In  other  maner  ben  distinct  the  spices  of  glotonye, 
after  seint  Gregory.  The  firste  is,  for  to  ete  or  drynke 
byfore  tyme  to  ete.  The  secound  is,  whan  man 
giveth  him  to  delicate  mete  or  drinke.  The  thridde  is, 
whanne  man  takith  to  moche  therof  over  mesure.  The 
ferthe  is,  curiosite,  with  gret  entent  to  make  and 
apparayle  his  mete.  The  fifte  is,  for  to  ete  to  gredely. 
These  ben  the  fyve  fyngres  of  the  develes  hand,  by 
whiche  he  drawith  folk  to  synne. 

Remedium  contra  gulam. 

Agayns  glotonye  the  remedie  is  abstinence,  as  saitfa 
Galien  ;  but  that  hold  I  nought  merit orie,  if  he  do  it 
oonly  for  the  hele  of  his  body.  Seint  Austyn  wol  that 
abstinence  be  don  for  vertu,  and  with  pacience.     Ab- 


160  THE    CANTERBURY    TALES. 

stinence,  he  saith,  is  litil  worth,  hut  if  a  man  have  good 
wille  therto,  and  but  it  he  enforced  by  pacience  and  by 
charite,  and  that  men  doon  it  for  Goddes  sake,  and  in 
hope  to  have  the  hlisse  of  heven.  The  felawes  of 
abstinence  ben  attemperaunce,  that  holdith  the  mene 
in  alle  thinges  ;  eek  schame,  that  eschiewith  al  dis- 
honeste ;  suffisaunce,  that  seeketh  noone  riche  metes  ne 
drynkes,  ne  doth  no  force  of  to  outrageous  apparaillyng 
of  mete  ;  mesure  also,  that  restreyneth  by  reson  the 
dislave  appetit  of  etyng  ;  sobernes  also,  that  restreyneth 
the  outrage  of  drinke  ;  sparing  also,  that  restreyneth 
the  delicat  ese  to  sitte  longe  at  mete,  wherfore  som  folk 
stonden  of  here  owne  wille  to  ete,  because  they  wol  ete 
at  lasse  leysir. 

De  luxuria. 
After  glotonye  thanne  cometh  leccherie,  for  these  two 
synnes  ben  so  neih  cosyns,  that  ofte  tyme  thay  wol  not 
departs.  Unde  Paulus  ad  Ephes.,  nolite  inebriari  vino 
in  quo  est  luxuria,  etc.  God  wot  this  synne  is  full  dis- 
plesaunt  thing  to  God,  for  he  sayde  himself,  Do  no 
leccherie.  And  therfore  he  putte  gret  peyne  agayn  this 
synne.  For  in  the  olde  law,  if  a  womman  thral  were 
take  in  this  synne,  sche  scholde  be  beten  with  staves  to 
the  deth ;  and  if  sche  were  a  gentilwomman,  sche 
schulde  be  slayn  with  stoons ;  and  if  sche  were  a 
bisschoppis  doughter,  sche  schulde  be  brent  by  Goddis 
comaunclement.  Fortherover,  for  the  synne  of  leccherie 
God  dreinte  al  the  world  at  the  diluvie,  and  after  that 
he  brent  fyve  citees  with  thonder  layt,  and  sonk  hem 
into  belle. 


THE    PERS0NES    TALE,  161 

Now  let  us  thanne  speke  of  thilke  stynkyng  synne  of 
leccherie,  that  men  clepen  advoutry,  that  is  of  weddiil 
folk,  that  is  to  sayn,  if  that  oon  of  hem  be  weddid,  or 
elles  bothe.  Seiut  Johan  saith,  that  advouterers 
schuln  be  in  helle  in  watir  brennyng  of  fuyr  and  of 
brimston  ;  in  fuyr  for  the  leccherie,  in  brimston  for  the 
stynk  of  her  ordure.  Certis  the  brekyng  of  this  sacra- 
ment is  an  horrible  thing  ;  it  was  makid  of  God  himself 
in  Paradis,  and  confermed  of  Jhesu  Crist,  as  witnesseth 
seint  Mathew ;  a  man  schall  lete  fader  and  mooder,  and 
take  him  to  his  wif,  and  thay  schul  ben  two  in  oon 
fleisch.  This  sacrament  bitokeneth  the  knyttyng 
togider  of  Crist  and  of  holy  chirche.  And  nat  oonly 
that  God  forbad  advotrie  in  dede,  but  eek  he  co- 
maunded,  that  thou  scholdest  not  coveyte  thy  neyhebors 
wif.  In  this  heste,  seith  seint  Austyn,  is  forboden  al 
maner  coveytise  to  do  leccherie.  Lo  what  seith  seint 
Mathew  in  the  Gospel,  that  who  so  seth  a  womman,  to 
coveytise  of  his  lust,  he  hath  doon  lecchery  with  hir  in 
his  herte.  Here  may  ye  se,  that  nought  oonly  the 
dede  of  this  synne  is  forboden,  but  eek  the  desir  to  do 
that  synne.  This  cursed  synne  annoyeth  grevously  hem 
that  it  haunten  ;  and  first  to  here  soule,  for  he  obligith 
it  to  synne  and  to  pyne  of  the  deth  that  is  perdurable ; 
unto  the  body  annoyeth  it  grevously  also,  for  it  dreyeth 
him  and  wastith  him,  and  schcnt  him,  and  of  his  blood 
he  makith  sacrifice  to  the  devel  of  helle  ;  it  wastith  eek 
his  catel  and  his  substaunce.  And  certes,  if  that  it  be 
a  foul  thing  a  man  to  waste  his  catel  on  wommen,  yit  is 
it  a  fouler  thing,  whan  that  for  such  ordure  wommen 

M 


]f)2  THE    CANTERBURY    TALES. 

dispende  upon  men  here  catel  and  here  substaunce. 
This  synne,  as  saith  the  propbete,  byreveth  man  and 
womman  her  good  fame  and  al  here  honour,  and  it  is 
ful  pleasaunt  to  the  devel ;  for  therby  wynneth  he  the 
moste  pray  of  this  world.  And  right  as  a  marchaunt 
deliteth  him  most  in  chaffare  that  he  hath  most  avaunt- 
age  of,  right  so  delitith  the  feend  in  this  ordure. 

This  is  the  other  bond  of  the  devel,  with  fyve  fyngres, 
to  cacche  the  poeple  to  his  vilonye.  The  firste  fynger 
is  the  foule  lokyng  of  the  foule  womman  and  of  the  foule 
man,  that  sleth  right  as  a  basiliskoc  sleth  folk  by  the 
venym  of  his  sight ;  for  the  coveytise  of  eyen  folwith 
the  coveytise  of  the  herte.  The  secounde  fynger  is  the 
vileynes  touchinge  in  wikkid  manere.  And  therfore 
saith  Salomon,  that  who  so  touchith  and  handelith  a 
womman,  he  farith  lik  him  that  handelith  the  scorpioun, 
that  styngith  and  sodeinly  sleeth  thurgh  his  envene- 
mynge  ;  or  as  who  so  touchith  warm  picche,  it  schent 
his  fyngres.  The  thridde  is  foule  wordes,  that  farith 
lik  fuyr,  that  right  anoon  brenneth  the  herte.  The 
ferthe  is  the  kissyng ;  and  trewely  he  were  a  greet 
fool  that  wolde  kisse  the  mouth  of  a  brennyng  oven 
or  of  a  forneys ;  and  more  fooles  ben  thay  that  kyssen 
in  vilonye,  for  that  mouth  is  the  mouth  of  belle ;  and 
namely  thise  olde  dotard  fooles  holours,  yit  wol  thay 
kisse,  and  tlikkere,  and  besien  hemself,  though  thay  may 
nought  do.32  Certis  thay  ben  like  to  houndes  ;  for  an 
hound  whan  he  cometh  to  a  roser,  or  by  other  bussches, 

32  kisse  . . .  nought  do.  The  Harl.  MS.,  supported  by  the  Lansd.  MS., 
reads,  kisse,  though  thay  may  nought  do  and  smaier  hem.  The  reading 
in  the  text,  which  is  that  of  Tyrwhitt,  seems  to  me  better. 


THE    PERSONES    TALE.  163 

though  he  may  nought  pisse,  yet  wil  he  heve  up  his  leg 
and  make  a  counteuaunee  to  pisse.  And  for  that  many 
man  weneth  he  may  not  synne  for  no  licorousnes  that 
he  doth  with  his  wif,  certis  that  oppiuioun  is  fals  ;  God 
wot  a  man  may  sle  himself  with  his  owne  knyf,  and 
make  himself  dronke  of  his  oughne  tonne.  Certis,  be 
it  wif,  or  child,  or  eny  worldly  thing,  that  he  lovyth 
bifom  God,  it  is  his  maumet,  and  he  is  an  ydolastre. 
Man  schulde  love  his  wyf  by  discrescioun,  paciently  and 
attemperelly,  and  thanne  is  sche  as  it  were  his  suster. 
The  fyfte  fynger  of  the  develes  hond,  is  the  stynkynge 
dede  of  leccherie.  Certes  the  fyve  fyngres  of  glotonye 
the  devel  put  in  the  wombe  of  a  man  ;  and  his  fyve 
fyngres  of  lecchery  bygripeth  him  by  the  reynes,  for 
to  throwe  him  into  the  fourneys  of  helle,  there  as  they 
schuln  have  the  fuyr  and  the  wormes  that  ever  schal 
lasten,  and  wepyng  and  wayling,  and  scharp  hunger  and 
thurst,  and  grisliues  of  develes,  that  schul  al  to-tere 
hem  withoute  respit  and  withouten  ende.  Of  leccherie, 
as  I  sayde,  sourdren  divers  spices  ;  as  fornicacioun,  that 
is  bitwen  man  and  womman  that  ben  nought  maried, 
and  this  is  dedly  synne,  and  against  nature.  Al  that  is 
enemy  and  destruccioun  to  nature,  is  agayns  nature. 
Par  fay  the  resoun  of  a  man  tellith  him  wel  that  it  is 
dedly  synne ;  for  als  moche  as  God  forbad  leccherie. 
And  seint  Poule  gevith  hem  that  regne  that  is  due  to  no 
wight  but  hem  that  doon  synne  dedly.  Another  synne 
of  lecchery  is,  for  to  bireve  a  mayden  of  hir  maydenhede ; 
for  he  that  so  cloth,  certes  he  casteth  a  mayden  out  of 
the  heighest  degre  that  is  in  the  present  lif,  and  birevitli 

m  2 


164  THE    CANTERBURY    TALES. 

bir  thilke  precious  fruyt  that  the  book  clepith  the 
hundrid  fruyt — I  can  geve  it  noon  other  name  in 
Englisch,  but  in  Latyn  it  is  i-clepid  centeshnus  fructus 
(secundum  Hieronymum  contra  Jovinianum).  Certes 
he  that  so  doth,  is  cause  of  many  harmes  and  vilenyes, 
mo  than  eny  man  can  rekene  ;  right  as  he  som  tyme  is 
cause  of  alle  the  damages  that  bestis  doon  in  the  feeld, 
that  brekith  the  hegge  of  the  closure,  thurgh  which  he 
destroyeth  that  may  not  be  restored  ;  for  certes  no  more 
may  maydenhode  be  restored,  than  an  arm,  that  is 
smyten  fro  the  body,  retourne  agayn  to  waxe  ;  sche  may 
have  mercy,  this  wot  I  wel,  if  sche  have  wille  to  do 
penitence,  but  never  schal  it  be  but  that  sche  nas 
corrupt.  And  al  be  it  so  that  I  have  spoke  somwhat 
of  advoutre,  yit  is  it  good  to  speke  of  mo  perils  that 
longen  to  advoutre,  for  to  eschiewe  that  foule  synne. 
Advoutrie,  in  Latyn,  is  for  to  sayn,  approaching  of 
other  mannes  bed,  thorugh  the  which  tho  that  whilom 
were  oon  fleisch,  abandone  here  bodyes  to  other  per- 
sones.  Of  this  synne,  as  saith  the  wise  man,  many 
harmes  cometh  therof;  first,  brekyng  of  faith;  and 
certes  faith  is  the  keye  of  cristendom,  and  whan  that 
faith  is  broke  and  lorn,  sothely  cristendom  is  lorn,  and 
stont  veyn  and  withouten  fruyt.  This  synne  is  eek  a  theef, 
for  thefte  is  generally  to  speke  to  reve  a  wight  his  thing 
agayns  his  wille.  Certis,  this  is  the  foulest  thefte  that 
may  be,  whan  a  womman  stelith  hir  body  from  hire 
housbonde,  and  giveth  it  to  hire  holour  to  defoule  hire, 
and  stelith  hir  soule  fro  Crist,  and  gevith  it  to  the 
devel.     This  is  a  fouler  thefte   than  for  to   breke  a 


THE    PERS0NES    TALE.  105 

chirche  and  stele  chalises,  for  these  advouterers  breke 
tke  temple  of  God  spiritually,  and  stelen  tke  vessel  of 
grace,  tkat  is  tke  body  and  tke  soule  ;  for  wkick  Jkesu 
Crist  sckal  destroy  en  kern,  as  saitk  seint  Poule.  Sotkely 
of  this  tkefte  doubtyd  gretly  Josepb,  whan  tkat  kis 
lorcles  wyf  prayde  kim  of  vilonye,  whan  lie  saide, 
"  Lo,  my  lady,  kow  my  lord  hath  take  to  me  under  my 
warde  al  that  he  hath  in  this  world,  ne  no  thing  of  his 
power  is  oute  of  my  power,  but  oonly  ye  that  ben  his 
wyf;  and  how  schuld  I  do  thanne  this  wikkidnes,  and 
synne  so  horribly  agayns  God,  and  my  Lord?  God  it 
forbede  !"  Alas  !  al  to  litel  is  such  trouthe  now  i-founde. 
The  thridde  harm  is  the  filthe,  thurgh  which  thay 
breken  the  comaundement  of  God,  and  defoule  the 
auctour  of  here  matrimonye,  that  is  Crist.  For  certis, 
in  so  moche  as  the  sacrament  of  mariage  is  so  noble  and 
so  digne,  so  moche  is  it  the  gretter  synne  for  to  breke 
it ;  for  God  makid  mariage  in  Paradis  in  thestat  of 
innocence,  to  multiplie  mankynde  to  the  service  of  God, 
and  therfore  is  the  brekyng  tkerof  tke  more  grevous, 
of  wkick  breking  cometk  fals  keires  ofte  tymes,  tkat 
wrongfully  occupien  mennes  heritage ;  and  tkerfore 
wolde  Crist  putte  kem  out  of  tke  regne  of  keven,  tkat  is 
keritage  to  goode  folk.  Of  this  breking  cometh  eek 
ofte  tyme,  that  folk  unwar  weddcn  or  synnen  with  her 
kynrede ;  and  namely  these  harlottis,  that  haunten 
bordels  of  these  foule  wommen,  that  inowe  be  likened  to 
a  comune  gonge,  whereas  men  purgen  here  entrayles  of 
her  ordure.  What  say  we  eke  of  putours,  that  lyven 
by  the  orrible  synne  of  putric,  and  constreyne  wymmen, 


106  THE    CANTERBURY    TALES. 

ye,  som  tyme  his  oughne  wyf  or  his  child,  as  don  these 
baudes,  to  yelde  hem  a  certeyn  rente  of  here  bodily 
putrie  ?  certes,  these  ben  cursede  synnes.  Understonde 
eek  that  avoutrie  is  set  gladly  in  the  ten  comaundements 
bitwise  manslaughter  and  thefte,  for  it  is  the  grettest 
thefte  that  may  be,  for  it  is  thefte  of  body  and  soule,  and 
it  is  lik  to  homicidie,  for  it  kerveth  a-tuo  hem  that  first 
were  makid  oon  fleisch.  And  therfore  by  the  olde  lawe 
of  God  thay  scbolde  be  slayn,  but  natheles,  by  the  lawe 
of  Jhesu  Crist,  that  is  the  lawe  of  pite,  whan  he  sayde 
to  the  womman  that  was  founde  in  advoutri,  and  schulde 
have  ben  slayn  with  stoones  aftir  the  wille  of  the  Jewes, 
as  was  her  law,  "  Go,"  quod  Jhesu  Crist,  "  and  wilne 
no  more  to  do  synne;"  sothely,  the  vengeance  of  avou- 
terye  is  awardid  to  the  peyne  of  helle,  but  if  be  de- 
stourbed  by  penitence.  Yit  ben  ther  mo  spices  of  this 
cursed  synne,  as  whan  that  oon  of  hem  is  religious,  or 
ellis  bothe,  or  for  folk  that  ben  entred  into  ordre,  as 
sub-dekin,  or  dekin,  or  prest,  or  hospitalers  ;  and  ever 
the  higher  that  he  be  in  ordre,  the  gretter  is  the  synne. 
The  thinges  that  gretly  aggreggith  her  synne,  is  the 
brekyng  of  here  avow  of  chastite,  whan  thay  resceyved 
the  ordre  ;  and  fortherover  is  soth,  that  holy  ordre  is 
chefe  of  alle  the  tresor  of  God,  and  is  a  special  signe 
and  mark  of  chastity,  to  schewe  that  thay  ben  joyned  to 
chastity,  which  that  is  the  moste  precious  lif  that  is. 
And  eek  these  ordred  folk  ben  specially  tytled  to  God, 
and  of  the  special  meyne  of  God  ;  of  wliiche  whan  thay 
don  dedly  synne,  thay  ben  the  special  traytours  of  God 
and  of  his  poeple,  for  thay  lyvcn  of  the  poeple  to  praye 


THE    PERSONES    TALE.  167 

for  the  poeple,  and  whil  thay  ben  suche  traytours  here 
prayer  avayleth  not  to  the  poeple.  Prestis  ben  aungels, 
as  by  the  dignite  of  here  misterie  ;  but  for  sothe  seint 
Poul  saith,  that  Sathanas  transformeth  him  in  an  aungel 
of  light.  Sothely,  the  prest  that  hauntith  dedly  synne, 
he  may  be  likened  to  the  aungel  of  derknes,  trans- 
formed into  the  aungel  of  light ;  and  he  semeth  aungel 
of  light,  but  for  sothe  he  is  aungil  of  derknes.  Suche 
prestes  ben  the  sones  of  Helie,  as  schewith  in  the  book 
of  Kinges,  that  thay  were  the  sones  of  Belial,  that  is, 
the  devel.  Belial  is  to  say,  withoute  juge,  and  so  faren 
thay ;  thay  thynke  hem  fre,  and  han  no  juge,  no  more 
than  hath  a  fre  bole,  that  takith  which  cow  that  him 
liketh  in  the  toun.  So  faren  thay  by  wommen ;  for 
right  as  a  fre  bole  is  y-nough  for  al  a  toun,  right  so  is  a 
wikked  prest  corrupcioun  y-nough  for  al  a  parisch,  or 
for  al  a  contray.  These  prestes,  as  saith  the  book,  ne 
conne  not  ministere  the  mistery  of  presthode  to  the 
poeple,  ne  God  ne  knowe  thay  not ;  thay  holde  hem 
nought  apayed,  as  saith  the  book,  of  soden  fleissh  that 
was  to  hem  offred,  but  thay  tooke  by  force  the  fleissch 
that  is  raw.  Certes,  so  these  schrewes  holde  hem  not 
appayed  with  rosted  fleissh  and  sode  fleissh,  with  whiche 
the  poeple  feeden  hem  in  gret  reverence,  but  thay  wil 
have  raw  fleisch  of  folkes  wyves  and  here  doughtres. 
And  certes,  these  wommen  that  consenten  to  here  har- 
lotrie,  don  gret  wrong  to  Crist  and  to  holy  chirche, 
and  to  alle  halwes,  and  to  alle  soules,  for  thay  bireven 
alle  these  hem  that  schulde  worschipe  Crist  and  holy 
chirche  and  praye  for  cristen  soules.  And  therfore 
han  suche  prestis,  and  here  lemmans  eeke  thai  consenten 


168  THE    CANTEEBUKY    TALES. 

to  here  leccherie,  the  malisoun  of  al  the  court  cristian, 
til  thay  come  to  amendement.  The  thridde  spice  of 
advoutry  is  som  tyme  bitwix  a  man  and  his  wif,  and  that 
is,  whan  thay  take  noon  reward  in  her  assembling  but 
only  to  the  fleischly  delit,  as  seith  seint  Jerom,  and  ne 
rekke  of  no  thing  but  that  thay  be  assemblid  bycause 
that  thay  ben  maried  ;  al  is  good  y-nough  as  thinkith 
hem.  But  in  suche  folk  hath  the  devel  power,  as  saith 
the  aungel  Raphael  to  Thoby,  for  in  here  assemblyng, 
thay  putten  Jhesu  Crist  out  of  her  herte,  and  given 
hemself  to  alle  ordure.  The  ferthe  spice  is  the  assemble" 
of  hem  that  ben  of  here  kynrede,  or  of  hem  that  ben  of 
oon  affmite,  or  elles  with  hem  with  whiche  here  fadres 
or  here  kynrede  ban  deled  in  the  synne  of  leccherie  ; 
this  synne  makith  hem  like  houndes,  that  taken  noon 
heede  of  kynrede.  And  certes,  parenteal  is  in  tuo 
maneres,  eyther  gostly  or  fleisshly.  Gostly,  as  for  to 
dele  with  her  gossib  ;  for  right  so  as  he  that  engen- 
drith  a  child,  is  his  fleisshly  fader,  light  so  is  his  god- 
fader  his  fader  espirituel ;  for  which  a  womman  may  in 
no  laasse  synne  assemble  with  hir  gossib,  than  with  hire 
oughne  fleischly  fader  or  brother.  The  fifte  spice  is 
thilke  abhominable  synne,  of  which  that  no  man 
unnethe  oughte  to  speke  ne  write,  natheles  it  is  openly 
rehersed  in  holy  wryt.  But  though  that  holy  writ 
speke  of  horrible  synne,  certes  holy  writ  may  not  be 
defouled,  no  more  than  the  sonne  that  schyneth  on 
a   dongehul.33     Another  synne  apperteneth  to  lecche- 


33  a  dongehul.     The  Lansd.  MS.  reads,  on  a  me.ren,  and  Tyrwhitt,  on 
thr  myxene. 


THE    PERS0NES    TALE.  lb\) 

ry,  that  cometh  in  sleping,  and  this  synne  cometh 
ofte  to  hem  that  hen  maydenes,  and  eek  to  hem  that 
ben  corrupte ;  and  this  synne  men  clepen  pollueioun, 
that  cometh  in  foure  maners  ;  som  tyme  it  cometh 
of  languisschynge  of  the  body,  for  the  humours  ben  to 
ranke  and  to  abundaunt  in  the  body  of  man ;  som  tyme 
of  infirmite,  for  feblenesse  of  the  vertu  retentyf,  as 
phisik  maketh  mencioun  ;  and  som  tyme  for  surfete  of 
mete  and  drynke ;  som  tyme  of  vileins  thoughtes  that  ben 
enclosed  in  mannes  mynde  whan  he  gothe  to  slepe,  which 
may  not  be  withouten  synne  ;  for  which  man  must  kepe 
him  wisely,  or  elles  may  men  synne  grevously, 

Remedium  contra  luxuriam. 

Now  cometh  the  remedye  agens  lecchery,  and  that  is 
generally  chastite  of  wikkedhede  and  continence  that 
restreyneth  alle  the  disordeigne  moevynges  that  comen 
of  fleischly  talentes ;  and  ever  the  gretter  meryt  schal 
he  ban  that  most  restreyneth  eschaufynges  of  ordure  of 
this  synne  ;  and  this  is  in  tuo  maneres  ;  that  is  to  sayn, 
chastite  of  manage,  and  chastite  of  widewhede.  Now 
schalt  thou  understonde,  that  matrimoigne  is  leful  as- 
seniblynge  of  man  and  womman,  that  resceyven  by 
vertu  of  this  sacrement  the  bond  thurgh  which  thay  may 
not  be  departid  in  al  here  lif,  that  is  to  say,  while  thay 
lyven  bothe.  This,  as  saith  the  boke,  is  a  ful  gret  sacre- 
ment ;  God  makid  it  (as  I  have  said)  in  Paradis,  and 
wolde  himself  be  born  in  mariage  ;  and  for  to  halwen 
mariage  he  was  at  the  weddyng  wheras  he  turnede  watir 
into  wyn,  which  was  the  firste  miracle  thai  he  wrought 


170  THE    CANTERBURY    TALES. 

in  erthe  biforn  his  disciples.  The  trewe  effect  of 
manage  clensith  fornicacioun,  and  replenischith  holy 
chirche  of  good  lynage,  for  that  is  the  ende  of  mariage, 
and  it  chaungith  dedly  synne  into  venyal  synne  bituixe 
hem  that  ben  weddid,  and  maketh  the  hertes  al  one, 
as  well  as  the  bodyes.  This  is  verray  mariage  that  was 
first  blessed  by  God,  er  that  the  synne  bigan,  whan 
naturel  lawe  was  in  his  right  poynt  in  Paradis ;  and 
it  was  ordeyned,  that  oon  man  schulde  have  but  oon 
womman,  and  oon  womman  but  oon  man,  as  saith 
seint  Augustyn,  by  many  resouns.  First,  for  mari- 
age is  figured  bitwixe  Crist  and  holy  chirche ;  an- 
other is,  for  a  man  is  heed  of  a  womman  ;  (algate 
by  ordinaunce  it  schulde  be  so  ;)  for  if  a  womman 
had  mo  men  than  oon,  than  schulde  sche  have  mo  hedes 
than  oon,  and  that  were  an  horrible  thing  biforn  God ; 
and  eek  a  womman  myghte  nought  please  many  folk  al 
at  oones  ;  and  also  ther  ne  schulde  never  be  pees  and 
rest  among  hem,  for  everich  wolde  aske  his  oughne 
thing.  And  fortherover,  no  man  schulde  knowe  his 
oughne  engendrure,  ne  who  schulde  have  his  heritage, 
and  the  womman  scholde  be  the  lasse  loved  fro  the  tjone 
that  sche  werejoyned  to  many  men. 

Now  cometh  how  that  a  man  schulde  bere  him  with 
his  wif,  and  namely  in  tuo  thinges,  that  is  to  sayn,  in 
sufferaunce  and  in  reverence,  and  that^  schewed  Crist 
whan  he  made  first  womman.  For  he  ne  made  hire 
not  of  the  heed  of  Adam,  for  sche  schulde  not  to  gret 
lordschipe  have;  for  ther  as  the  womman  hath  the 
maistry,  sche  makith  to   moche  disaray  ;  ther  nedith 


THE    PERSONES    TALE.  171 

noon  ensample  of  this,  the  experience  that  we  have  day 
by  day  oughte  suffice.  Also  certes,  God  ne  made 
nought  womman  of  the  foot  of  Adam,  for  sche  ne 
scholde  nought  be  holden  to  lowe,  for  sche  can  not 
paciently  suffre.  But  God  made  womman  of  the  ribbe 
of  Adam,  for  womman  schulde  be  felawe  unto  man. 
Man  scbulde  bere  him  to  his  wif  in  faith,  in  trouthe,  and 
in  love  ;  as  saith  seint  Poule,  that  a  man  schulde  love 
his  wif,  as  Crist  loved  holy  chirche,  that  loved  it  so  wel 
that  he  deyed  for  it ;  so  schulde  a  man  for  his  wyf,  if 
it  were  neede. 

Now  how  that  a  womman  schulde  be  subject  to  hir 
housbonde,  that  tellith  seint  Peter,  iij°,  c°;  first  in 
obedience.  And  eek,  as  saith  the  decre,  a  womman  that 
is  a  wif,  as  longe  as  sche  is  a  wif,  sche  hath  noon 
auctorite  to  swere  ne  to  bere  witnesse,  without  leve  of 
hir  housbonde,  that  is  hir  lord  ;  algate  he  schulde  be  so 
by  resoun.  Sche  schulde  eek  serve  him  in  al  honeste, 
and  ben  attempre  of  hir  array.  I  wot  wel  that  thay 
schulde  sette  here  entent  to  please  her  housebondes,  but 
nought  by  here  queyntise  of  array.  Seint  Jerom  saith, 
that  wyves  that  ben  arrayed  in  silk  and  in  purpre,  ne 
mowe  nought  clothe  hem  in  Jhesu  Crist.  Loke  what 
saith  saint  Johan  eek  in  the  same  matier.  Seint 
Gregori  saith  eek,  that  no  wight  sekith  precious 
clothing  ne  array,  but  oonly  for  veynglorie  to  ben  ho- 
noured the  more  biforn  the  poeple.  It  is  a  gret  folly,  a 
womman  to  have  fair  array  out-ward,  and  hirsilf  to  ben 
foul  in-ward.  A  wyf  schulde  eek  be  mesurable  in 
lokyng,  and  in  beryng,  and  in  laugheing,  and  discrete  in 


172  THE    CANTERBURY   TALES. 

alle  hir  wordes  and  hir  dedes,  and  above  alle  worldly 
thinges  sche  schulde  love  hir  housebonde  with  al  hire 
herte,  and  to  him  to  be  trewe  of  hir  body  ;  so  scholde  an 
housebonde  eeke  ben  trewe  to  his  wif ;  for  sith  that  al 
the  body  is  the  housebondes,  so  schulde  here  herte 
ben,  or  elles  ther  is  bitwise  hem  tuo,  as  in  that,  no 
parfyt  mariage.  Thanne  schal  men  understonde,  that 
for  thre  thinges  a  man  and  his  wyf  mowe  fleischly 
assemble.  The  firste  is,  in  entent  of  engendrure  of 
children,  to  the  service  of  God,  for  certis  that  is  the 
cause  fynal  of  matrimoyne.  The  secounde  cause  is,  to 
yelden  everych  of  hem  his  dette  unto  other  of  his  body  ; 
for  neyther  of  hem  hath  power  of  his  oughne  body.  The 
thridde  is,  for  to  eschiewe  leccherie  and  vilenye.  The 
ferthe  for  sothe  is  dedly  synne.  As  to  the  firste,  it  is 
meritory  ;  the  secounde  also,  for,  as  saith  the  decre,  that 
sche  hath  merit  of  chastite,  that  yeldith  to  hir  house- 
bonde the  dette  of  hir  body,  ye  though  it  be  agayn  hir 
likyng  and  the  lust  of  hir  hert.  The  thridde  maner  is 
venial  synne  ;  and  trewly,  scarsly  may  eny  of  these  be 
withoute  venial  synne,  for  the  corrupcioun  and  for  the 
delit.  The  ferthe  maner  is  for  to  understonde,  as  if 
thay  assemble  oonly  for  amorous  love,  and  for  noon  of 
the  forsayde  causes,  but  for  to  accomplise  tliilke  bren- 
nynge  delyt,  thay  rekke  never  how  ofte,  sothely  it  is 
dedly  synne  ;  and  yit,  with  sorwe,  some  folk  wole  more 
peyne  hem  for  to  doon,  than  to  her  appetit  suffiseth. 

The  secounde  maner  of  chastite"  is  to  ben  a  clene 
wide  we,  and  to  eschiewe  the  embrasynges  of  men,  and 
desiren  the  embrasynges  of  Jhesu  Crist,    These  ben  tho 


THE    PERSONES    TALE.  J  73 

that  han  ben  wyves,  and  ban  forgon  here  housebondes, 
and  eek  wommen  that  han  doon  leccherie,  and  be  re- 
lieved by  penitence.  And  certis,  if  that  a  wyf  couthe 
kepe  hir  al  chast,  by  licence  of  hir  housebonde,  so  that 
sche  geve  non  occasioun  that  he  agilt,  it  were  to  hir 
a  gret  merit.  Tbise  maner  wymmen,  that  observen 
chastite,  moste  be  clene  in  herte  as  wel  as  in  body,  and 
in  thought,  and  mesurable  in  clothing  and  in  counte- 
naunce,  abstinent  in  etyng  and  drynkyng,  in  speche 
and  in  dede,  and  thanne  is  sche  the  vessel  or  the  boyst 
of  the  blessed  Magdaleyne,  that  fulfillith  holy  chirche 
ful  of  good  odour.  The  thridde  maner  of  chastite  is  vir- 
ginite,  and  it  bihoveth  that  sche  be  holy  in  herte,  and 
clene  of  body,  and  thanne  is  sche  spouse  of  Jhesu  Crist, 
and  sche  is  the  lif  of  aungels  ;  sche  is  the  preysyng  of 
this  world,  and  sche  is  as  these  martires  in  egalite  ; 
sche  hath  in  hir  that  tongue  may  nought  telle.  Virgi- 
nite  bar  oure  Lord  Jhesu  Crist,  and  virgine  was  hirn- 
selve. 

Another  remedy  agayns  leccherie  is  specially  to  with- 
drawe  suche  thinges,  as  given  occasioun  to  thilke  vi- 
lonye  ;  as  is  ease,  and  etyng,  and  drynkyng ;  for  certes, 
whan  the  pot  boylith  strongely,  the  beste  remedye  is  to 
withdrawe  the  fuyr.  Sleping  eck  longe  in  greet  quiete 
is  also  a  greet  norice  unto  leccherie. 

Another  remedye  agayns  leccherie  is,  that  a  man  or 
a  womman  eschiewe  the  companye  of  hem  by  whiche 
he  doutith  to  be  tempted ;  for  al  be  it  so  that  the  dede 
be  withstonde,  yit  is  ther  gret  temptacioun,  Sothely  a 
whit  wal,  although  it  brenne  not  fully  by  stikyng  of  a 


174  THE    CANTERBURY    TALES. 

candel,  yet  is  the  wal  blak  of  the  leyte.  Ful  ofte  tyme 
I  rede,  that  no  man  truste  in  his  oughne  perfeccioun, 
but  he  be  strenger  than  Sampson,  or  holiere  thanDavyd, 
or  wiser  than  Salomon. 

Now  after  that  I  have  declared  yow  the  seven  dedly 
synnes  as  I  can,  and  some  of  here  braunches,  and  here 
remedyes,  sothely,  if  I  couthe,  I  wolde  telle  yow  the  ten 
comaundementes,  but  so  heigh  a  doctrine  I  leve  to 
divines.  But  natheles,  I  hope  to  God  thay  ben  touchid 
in  this  litil  tretys  everich  of  hem  alle. 

Now  for  as  moche  as  the  secounde  part  of  penitence 
stant  in  confessioun  of  mouth,  as  I  bigan  in  the  first 
chapitre,  I  say,  seint  Anstyn  saith,  synne  is  every  word 
and  every  dede,  and  al  that  men  coveyten  agayn  the 
lawe  of  Jhesu  Crist ;  and  this  is  for  to  synne,  in  herte, 
in  mouthe,  and  in  dede,  by  thy  fyve  wittis,  that  ben 
sight,  heeryng,  smellyug,  tastyng,  or  savoryng,  orfelyng. 
Now  it  is  good  to  understonden  the  circumstaunces, 
that  aggreggen  moche  to  every  synne.  Thou  schalt 
considre  what  thou  art  that  dost  the  synne,  whethir  that 
thou  be  mal  or  femal,  old  other  yong,  gen  til  or  thral, 
fre  or  servaunt,  hool  or  seek,  weddid  or  sengle,  ordrid 
or  unordred,  wys  or  fool,  clerk  or  seculer ;  if  sche  be 
of  thy  kyn,  bodily  or  gostly,  or  noon ;  if  eny  of  thy 
kynrede  have  synned  with  hire  or  noon,  and  many  mo. 
thinges. 

That  other  circumstaunce  is,  whether  it  be  don 
in  fomicacioun  or  in  advoutry,  or  incest,  or  noon,  or 
mayden  or  noon,  in  maner  of  homicide  or  non,  homble 
grete  synne  or  smale,  and  how  long  thou  hast  continued 


THE    PEKS0NES    TALE.        '  175 

in  synne.  The  thriclde  circumstaunce  is  the  place 
wher  thou  hast  don  synne,  whether  in  other  mennes 
houses,  or  in  thin  owne,  in  feld,  or  in  chirche,  or 
in  chirchehawe,  in  chirche  dedicate,  or  noon.  For 
if  the  chirche  were  halowed,  and  man  or  womman  spillid 
his  kynde  within  that  place,  by  way  -of  synne  or  by 
wykked  teniptacioun,  it  is  enterdited  til  it  be  recon- 
siled  by  the  bischop ;  and  the  prest  scholde  be  en- 
terdyted  that  dede  such  a  vilonye  to  terme  of  al  his 
lyf,  and  scholde  no  more  synge  no  masse ;  and  if  he 
dede,  he  schulde  do  dedly  synne,  at  every  tyme  that  he 
song  masse.  The  ferthe  circumstaunce  is,  by  which 
mediatours,  as  by  messagers,  or  for  entysement,  or  for 
consentement,  to  bere  companye  with  felawship ;  for  many 
a  wrecche,  for  to  bere  companye,  wol  go  to  the  devel  of 
helle.  For  thay  that  eggyn  or  consentyn  to  the  synne, 
ben  parteneres  of  the  synne,  and  of  the  dampnacioun  of 
the  synnere.  The  fyfte  circumstaunce  is,  how  many 
tymes  that  he  hath  synned,  if  it  be  in  his  mynde,  and 
how  ofte  he  hath  falle.  For  he  that  ofte  fallith  in 
synne,  despiseth  the  mercy  of  God,  and  encresceth 
his  synne,  and  is  unkynde  to  Crist,  and  he  waxith  the 
more  feble  to  withstonde  synne,  and  synneth  the  more 
lightly,  and  the  latter  arrisith,  and  is  the  more 
eschiewe34  to  schrive  him,  and  namely  to  him  that  hath 
ben  his  confessour.  For  whiche  that  folk,  whan  thay 
falle  agayn  to  here  olde  folies,  eyther  thay  forletin  her 
confessours   al   utterly,    or   ellis   thay   departen    here 

34  eschiewe.     Tyrwlritt  vends,  the  more  sloiu. 


] 70  THE    CANTERBURY    TALES. 

schrifte  in  divers  places ;  but  sothely  such  departed 
sclirifte  hath  no  mercy  of  God  of  his  synnes.  The 
sixte  circumstaunce  is,  why  that  a  man  synneth,  as  by 
which  temptacioun ;  and  if  himself  procure  thilke 
temptacioun,  or  by  excityng  of  other  folk ;  or  if  he 
synne  with  a  womman  by  force  or  by  hir  owne  assent ; 
or  if  the  womman  maugre  hir  heed  hath  ben  enforced 
or  noon,  this  schal  sche  telle,  and  whether  it  were  for 
coveytise  or  for  poverte,  and  if  it  was  hire  procuryng  or 
noon,  and  alle  such  maner  barneys.  The  seventhe 
circumstaunce  is,  in  what  maner  he  hath  don  his  synne, 
or  how  that  sche  hath  suffred  that  folk  han  doon  to  hire. 
The  same  schal  the  man  telle  pleynly,  with  alle  the 
circumstaunces,  and  whether  he  have  synned  with 
commune  bordeal  womman  or  noon,  or  doon  his  synne 
in  holy  tyme  or  noon,  in  fastyng  tyme  or  noon,  or 
biforn  his  schrifte,  or  after  his  latter  schrifte,  and  hath 
peradventure  broken  therby  his  penaunce  enjoyned 
therfor,  by  whos  help  or  by  whos  counseil,  by  sorcery 
or  by  other  crafte,  al  moste  be  told.  Alle  these  thinges, 
after  thay  be  grete  or  smale,  engreggen  the  consciens 
of  a  man.  And  eek  the  prest  that  is  the  jugge,  may 
the  better  ben  avysed  of  his  jugement  in  givyng  of  thy 
penaunce,  and  that  is  after  thy  contricioun.  For  under- 
stonde  wel,  that  after  the  tyme  that  a  man  hath  de- 
fouled  his  baptisme  by  synne,  if  he  wol  come  to  savacioun, 
ther  is  noon  other  wey  but  penitence,  and  schrifte  of 
mouthe,  and  by  satisfaccioun ;  and  namely  by  tho  tuo, 
if  ther  be  a  confessour  to  which  he  may  schryve  him, 
and  the  thriddeif  he  have  lif  to  parforme  it. 


THE  PERSONES  TALE.  177 

Thanne  schal  men  loke  it  and  considre,  that  if  he 
wol  make  a  trewe  and  a  profitable  confessioun,  ther 
moste  be  foure  condiciouns.  First,  it  moste  ben  in 
sorweful  bitternesse  of  herte,  as  sayde  the  king  Ezechiel 
to  God,  I  wol  remembre  me  alle  the  yeres  of  my  lif  in 
bitternes  of  myn  hert.  This  condicioun  of  bitternes 
hatli  fyve  signes  ;  the  first  is,  that  confessioun  moste  be 
schamefast,  not  for  to  covere  ne  hyde  his  synne,  but  for 
he  hath  agultid  his  God  and  defoulid  his  soule.  And 
herof  saith  seint  Augustyn,  the  herte  tremblith  for 
sehame  of  his  synne,  and  for  he  hath  gret  schamefastnes 
he  is  digne  to  have  gret  mercy  of  God.  Such  was  the 
confessioun  of  the  publican,  that  wolde  nought  heve  up 
his  eyghen  to  heven,  for  he  had  offendid  God  of  heven  ; 
for  -which  schamefastnes  he  had  anon  the  mercy  of  God. 
And  therfore  seith  seint  Augustyn,  that  such  schamefast 
folk  ben  next  forgevenes  of  remissioun.  The  secounde 
signe,  is  humilite  of  confessioun  ;  of  which  saith  seint 
Petre,  humblith  yow  under  the  might  of  God  ;  the  hond 
of  God  is  myghty  in  confessioun,  for  therby  God  for- 
giveth  the  thy  synnes,  for  he  alone  hath  the  power. 
And  this  humilite  schal  ben  in  herte,  and  in  signe  out- 
ward ;  for  right  as  he  hath  humilite  to  God  in  bis  herte, 
right  so  schulde  he  humble  his  body  out-ward  to  the 
prest,  that  sittith  in  Goddes  place.  For  which  in  no 
manere,  sith  that  Crist  is  sovernvn.  and  the  prest  is 
his  mene  and  mediatour  bctwix  Crist  and  the  synuere, 
and  the  synner  is  the  lasso  as  by  way  of  resouu,  thanne 
schulde  nought  the  confessour  sitte  as  lowe  as  the 
synnere,  but  the  synnere  schulde  knele  biforn  him  orat 

N 


178  THE    CANTERBURY    TALES. 

his  feet,  but  if  maladye  distourbid  it ;  for  he  schal  take  no 
keep  who  sittith  there,  but  in  whos  place  that  he  sitteth. 
A  man  that  hath  trespassed  to  a  lord,  and  cometh  for  to 
axe  him  of  mercy  and  to  maken  his  accord,  and  settith 
him  doun  anoon  by  the  lord,  men  wolde  holde  him 
outrageous,  and  not  worthy  so  soone  for  to  have  mercy 
ne  remissioun.  The  thridde  signe  is,  that  thy  schrifte 
schulde  be  ful  of  teeris,  if  men  may  wepe ;  and  if  he  may 
not  wepe  with  his  bodily  even,  let  him  wepe  with  his 
herte.  Such  was  the  confessioun  of  seint  Peter ;  for 
after  that  he  hadde  forsake  Jhesu  Crist,  he  wente  out 
and  wepte  ful  bitterly.  The  ferthe  signe  is,  that  he  lette 
nought  for  schame  to  schryve  him  and  to  schewen  his 
confessioun.  Such  was  the  confessioun  of  Magdaleyn, 
that  spared  for  no  schame  of  hem  that  were  at  the  feste 
to  go  to  oure  Lord  Jhesu  Crist  and  byknowe  to  him  hire 
synne.  The  fifte  signe  is,  that  a  man  or  a  womman  be 
obeisaunt  to  resceyve  the  penaunce  that  him  is  enjoyned. 
For  certis  Jhesu  Crist  for  the  gultes  of  oon  man  was 
obedient  to  his  deth. 

The  other  condicioun  of  verray  confessioun  is,  that  it 
hastily  be  doon ;  for  certes,  if  a  man  had  a  dedly 
wounde,  ever  the  lenger  that  he  taried  to  warisch  him- 
self, the  more  wolde  it  corrupte  and  haste  him  to  his 
deth,  and  eek  the  wounde  wolde  be  the  worse  to  hele. 
And  right  so  fareth  synne,  that  long  tyme  is  in  a  man 
unschewed.  Certes  a  man  oughte  soone  schewe  his 
synne  for  many  causes  ;  as  for  drede  of  deth,  that 
cometh  sodeinly,  and  not  certeyn  what  tyme  it  schal 
come,  or  ben  in  what  place  ;  and  eek  the  drecchyng  of 


THE    PERSONES    TALE.  179 

oon  synne  draweth  another ;  and  eek  the  lenger  he 
tarieth,  the  ferther  is  he  from  Crist.  And  if  he  abyde 
unto  his  laste  day,  skarsly  may  he  schrive  him  or  re- 
membre  him  of  his  synnes,  or  repente  for  the  grevous 
malady  of  his  deth.  And  for  as  moche  as  he  hath  not 
in  his  lif  herkened  Jhesu  Crist,  whan  he  hath  spoken, 
he  schal  crien  to  Jhesu  Crist  at  his  laste  day,  and  scarsly 
wol  he  herken  him.  And  understonde  that  this  condi- 
cioun  moste  have  foure  thinges.  First  that  thy  schrifte 
moste  ben. purveyed  byforn,  and  avysed,  for  wikked 
haste  doth  no  profyt ;  and  that  a  man  can  schry ve  him 
of  his  synnes,  be  it  of  pride  or  of  envye,  and  60  forth 
alle  the  spices  and  the  circumstaunces ;  and  that  he 
have  comprehendid  in  his  mynde  the  nombre  and  the 
gretnes  of  his  synne,  and  how  longe  he  hath  lyen  in 
synne  ;  and  eek  that  he  be  contrit  of  his  sinnes,  and 
in  stedefast  purpos  (by  the  grace  of  God)  never  eft  to 
falle  in  synne  ;  and  eek  that  he  drede  and  countrewayte 
himself,  and  that  he  flee  the  occasiouns  of  synne,  to 
whiche  he  is  enclyned.  Also  that  thou  schalt  schrive 
the  of  alle  thin  synnes  to  oon  man,  and  nat  a  parcel  to 
oon  man,  and  a  parcel  to  another  man  ;  that  is,  under- 
stonde, in  entent  to  parte  thy  confessioun  as  for  schame 
or  drede,  for  it  nys  but  strangelyng  of  thy  soule.  For 
certes,  Jhesu  Crist  is  enterely  al  good,  in  him  is  noon 
imperfeccioun,  and  therfore  outher  he  forgivcth  al 
parfitely,  or  elles  never  a  del.  I  say  nought,  if  thou 
be  assigned  to  thy  penitencere  for  certein  synne,  that 
thou  art  bounde  to  schewe  him  al  the  Kemenaunt  of 
thy  synnes,  of  whiche  thou  hast  ben  schryven  of  thy 


ISO  THE    CANTERBURY    TALES. 

curate,  but  if  it  like  the  of  thin  humilite  ;  this  is  no 
departing  of  schrifte.  Ne  I  ne  say  not,  there  as  I  speke 
of  divisioun  of  confessioun,  that  if  thou  have  licence  to 
schryve  the  to  a  discret  and  to  an  honest  prest,  wher 
the  likith,  and  eek  by  the  licence  of  thy  curate,  that  thou 
ne  maist  wel  schrive  the  to  him  of  alle  thyn  synnes  ; 
but  let  no  synne  be  byhinde  untold  as  fer  as  thou  hast 
remembraunce.  And  whan  thou  schalt  be  schrive  of 
thi  curate,  telle  him  eeke  al  thy  synne  that  thou  hast 
doon  sith  thou  were  last  i-schryvne.  This  is  no  wikkid 
entent  of  divisioun  of  schrifte. 

Also  thy  verrey  schrifte  askith  certeyn  condiciouns. 
First,  that  thou  schrive  the  by  thy  fre  wille,  nought 
constreyned,  ne  for  schame  of  folk,  ne  for  maladye,  or 
such  thing  ;  for  it  is  resoun,  that  he  that  trespassith  with 
his  fre  wille,  that  by  his  fre  wille  he  confesse  his  tres- 
pas ;  and  that  noon  other  man  schal  telle  his  synne  but 
himself;  ne  he  schal  not  nayte  or  denye  his  synne,  ne 
wraththe  him  with  the  prest  for  his  amonestynge  to 
lete  synne.  The  secounde  condicioun  is,  that  thy 
schrifte  be  laweful,  that  is  to  sayn,  that  thou  that 
schrivest  the,  and  eek  the  prest  that  herith  thy  confes- 
sioun, ben  verrayly  in  the  feith  of  holy  chirche,  and 
that  a  man  be  nought  despaired  of  the  mercy  of  Jhesu 
Crist,  as  Caym  or  Judas.  And  eek  a  man  moot  accuse 
himself  of  his  owne  trespas  and  not  another  ;  but  he 
schal  blame  and  wite  himself  of  his  oughne  malice 
of  his  synne,  and  noon  other.  But  natheless,  if  that 
another  man  be  occasioun  or  ellis  enticer  of  his  synne, 
or  that  the  estate  of  a  persone  be  such  thurgh  which  his 


THE    PJEBSONES     lAI.L.  I  3  I 

synne  aggreggith,  or  elles  that  he  may  not  playnly 
schryve  hym  but  lie  telle  the  person  with  which  he  hath 
synned,  thanne  may  he  telle  it,  so  that  his  entent  be 
nought  to  bakbyte  the  persone,  but  oonly  to  declare  his 
coufessioun. 

Thow  schalt  nought  eke  make  no  lesyng  in  thy  cou- 
fessioun for  humilite,  peradventure  to  sayn  that  thou 
hast  don  synnes  of  whiche  thou  were  never  gulty  ;  as 
seint  Augustyn  saith,  if  thou  bycause  of  humilite 
makest  lesynges  on  thiself,  though  thou  were  not  in 
synne  biforn,  yit  art  thou  thanne  in  synne  thurgh  thy 
lesynges.  Thou  most  also  schewe  thy  synne  by  thyn 
ouglme  proper  mouth,  but  thou  woxe  dombe,  and  not 
by  no  lettre ;  for  thou  that  hast  don  the  synne,  thou 
schalt  have  the  schame  of  the  confessioun.  Thou 
schalt  nought  peynte  thy  confessioun,  by  faire  subtil 
wordes,  to  cover  the  more  thy  synne  ;  for  thanne  bi- 
gilist  thou  thiself,  and  not  the  prest ;  thou  most  telle 
it  platly,  be  it  never  so  foul  ne  so  horrible.  Thou  schalt 
eek  schrive  tin.'  to  a  prest  that  is  discrete  to  counsaile 
the  ;  and  thou  schalt  nought  schryve  the  for  veineglorie, 
ne  for  ypocrisie,  ne  for  no  cause  but  oonly  fur  the 
doute  of  Jhesu  Crist  and  the  hele  of  thy  soul.  Thou 
schalt  not  eek  renne  to  the  prest  sodeinly,  to  telle  him 
lightly  thy  synne,  as  who  tellith  a  tale  or  a  jape,  but 
avysily  and  with  gret  devocioun  ;  and  gnu  rally  schrive 
the  ofte  ;  if  thou  ofte  falle,  ofte  thou  arise  by  confessioun. 
And  though  thou  schryve  the  ofter  than  oones  of 
synne  of  which  thou  hasl  bi  a  schriven,  it  is  the  more 
merite  ;  and,  as  saith  seint  Augustyn,  thou  schalt  have 


182  THE    CANTERBURY    TALES. 

the  more  lightly  relessyng  and  grace  of  God,  bothe  of 
synne  and  of  payne.  And  certes  oones  a  yer  atte  lest 
way  it  is  laweful  to  be  houselyd,  for  sothely  oones  a  yer 
alle  thinges  in  the  erthe  renovelen. 

De  tertia  parte  pen  il .entice. 

Now  have  I  told  of  verray  confessioun,  that  is  the 
secounde  partye  of  penitence.  The  thridde  partye  of 
penitence  is  satisfaccioun,  and  that  stondith  generally 
in  almesdede  and  bodily  peyne.  Now  ben  ther  thre 
maner  of  almesdede  ;  contricioun  of  herte,  where  a  man 
offereth  himself  to  God  ;  the  secounde  is,  to  have  pite- 
of  the  defaute  of  his  neighebor  ;  the  thridde  is,  in  geving 
of  good  counseil  and  comfort,  gostly  and  bodily,  where 
men  ban  neede,  and  namely  in  sustenaunce  of  mennes 
foode.  And  take  keep  that  a  man  hath  neede  of  these 
thinges  generally,  he  hath  neede  of  foode,  of  clothing, 
and  of  herberwe,  he  hath  neede  of  charitable  counseil 
and  visityng  in  prison  and  malady,  and  sepulture  of  his 
dede  body.  And  if  thou  may  not  visite  the  needeful  with 
thy  persone,  visite  by  thy  message  and  by  thy  giftes. 
These  ben  general  almesses  or  werkes  of  charite,  of  hem 
that  ban  temporal  riches  or  discrecioun  in  counselynge. 
Of  these  werkes  schalt  thou  hieren  at  the  day  of  doom. 

This  almes  schalt  thou  doon  of  thin  oughne  propur 
thinges,  and  hastily,  and  prively  if  thou  maist;  but 
natheles,if  thoumaist  not  do  itprively,thouschaltnought 
forbere  to  do  almes,  though  men  se  it,  so  that  it  be 
nought  don  for  thank  of  the  world,  but  oonly  for  thonk 
of  Jhesu  Crist.     For,  as  witnessith  seint  Mathewe,  c° 


THE    PEESONES    TALE.  183 

vt0,  a  cite  may  not  ben  hid  that  is  set  on  a  mountayn, 
ne  men  light  not  a  lanterne  and  put  it  under  a  buisschel, 
but  men  sette  it  on  a  candel-stikke,  to  lighte  the  men  in 
the  hous  ;  right  so  schal  youre  light  lighten  biforn  men, 
that  they  may  se  youre  goode  werkes,  and  glorifien 
youre  Fader  that  is  in  heven. 

Now  as  to  speke  of  bodily  peyne,  it  is  in  pray  ere, 
in  wakinges,  in  fastynges,  in  vertuous  techinges.  Of 
orisouns  ye  schul  understonde,  that  onsouns  or  pi'ayeres, 
is  for  to  seyn,  a  pitous  wil  of  herte,  that  redressith  it  in 
God,  and  expressith  it  by  word  out-ward,  to  remeve 
harmes,  and  to  have  thinges  espirituel  and  durable,  and 
som  tyme  temporel  thinges.  Of  whiche  orisouns,  certes 
in  the  orisoun  of  the  Pater-noster  hath  oure  Lord  Jhesu 
Crist  enclosed  most  thinges.  Certis  it  is  privileged  of 
thre  thinges  in  his  dignite,  for  whiche  it  is  more  digue 
than  any  other  prayer  ;  for  Jhesu  Crist  himself  maked 
it ;  and  it  is  schort,  for  it  schulde  be  coud  the  more 
lightly,  and  for  to  withholde  it  the  more  esily  in  herte, 
and  helpe  himselfe  the  oftere  with  this  orisoun,  and  for 
a  man  schulde  be  the  lasse  wery  to  say  it,  and  for  a  man 
may  not  excuse  him  to  lerne  it,  it  is  so  schort  and  so 
easy  ;  and  for  it  comprehendith  in  itself  alle  goode 
prayeres.  The  exposicioun  of  this  holy  praier,  that  is  so 
excellent  and  so  digne,  I  bitake  to  these  maystres  of 
theology,  save  thus  moche  wol  I  sayn,  whan  thou  prayest 
that  God  schulde  forgive  the  thy  gultes  as  thou  forgivest 
hem  that  they  gulten  to  the,  be  ful  wel  wan;  that  thou 
be  not  out  of  charite.  This  holy  orisoun  amenisith  eet 
venial  synne,  and  therfore  it  appendith  specially  to 
penitence. 


1*4  THE    CANTERBURY    TALES. 

This  praier  caoste  be  trewely  sayd,  and  in  verray 
faith,  and  that  men  pray  to  God  ordinatly,  discretly, 
and  devoutly  ;  and  alway  a  man  schulde  putte  his  wille 
to  be  subject  to  the  wille  of  God.  This  ovisoun  moste 
eek  be  sayd  with  greet  humblesse  and  ful  pure,  and 
honestly,  and  nought  to  the  annoyaunce  of  eny  mau  or 
womman.  It  most  eek  be  continued  with  the  werkis 
of  charite.  It  avaylith  agayns  the  vices  of  the  soule ; 
for,  as  seith  seint  Jerom,  by  fastyng  ben  saved  the 
vices  of  fleissch,  and  by  prayere  the  vices  of  the  soule. 

After  this  thou  schalt  understonde,  that  bodily  peyne 
stant  in  wakyng.  For  Jhesu  Crist  saith,  wakitk  and 
prayeth,  that  ye  ne  entre  not  into  temptacioun.  Ye  schul 
understonde  also,  that  fastynge  stont  in  thre  tliinges,  in 
forbering  of  bodily  mete  and  drink,  and  in  forberyng  of 
worldly  jolite,  and  in  forbering  of  worldly  synne ;  this 
is  to  sayn,  that  a  man  schal  kepe  him  fro  dedly  synne 
in  al  that  he  may. 

And  thou  schalt  understonde  eek,  that  God  ordeyned 
fastyng,  and  to  fastyng  appurteynen  foure  thinges : 
largesce  to  pover  folk ;  gladnes  of  hert  espirituel ;  not 
to  ben  angry  ne  annoyed  ne  grucche  for  he  fastith  ;  and 
also  resonable  hour  for  to  ete  by  mesure,  that  is  to  sayn, 
a  man  schulde  not  ete  in  untyme,  ne  sitte  the  lenger  at 
his  mele,  for  he  fastith. 

Thanne  schal  thou  understonde,  that  bodily  peyne 
stant  in  discipline,  or  teching,  by  word,  or  by  writyng,  or 
by  ensample.  Also  in  weryng  of  heires  or  of  stamyn 
or  of  habejeons  on  her  naked  fleisch  for  Cristes  sake,  and 
suche  maner  penaunce ;    but  ware  the  we]    that  such 


THE    PERSONES    TALE.  185 

nianer  penaunce  of  thyn  fieissch  make  nought  thin  herte 
hitter  or  angry,  or  anoyed  of  thiself  ;  for  hetter  is  to  cast 
away  thin  hayre  than  for  to  caste  away  the  swetnes  of 
oure  Lord  Jhesu  Crist.  And  therfore  seith  seint  Poule, 
clothe  yow,  as  thay  that  hen  chosen  of  God  in  herte,  of 
rnisericorde,  debonairete,  sufferaunce,  and  such  manor 
of  clothing,  of  the  which  Jhesu  Crist  is  more  appayed 
than  of  haires  or  of  hauherkis.35 

Than  is  discipline  eek  in  knokking  on  the  hrest,  in 
scourgyng  with  yerdes,  in  knelynges,  in  tribulaciouns, 
in  suffring  paciently  wronges  that  ben  doon  to  him  and 
eek  in  pacient  sufferaunce  of  maledies,  or  lesyng  of 
worldly  catel,  or  of  wif,  or  of' child,  or  of  othir  frendes. 

Thanne  schalt  thou  understonde  whiche  thinges  des- 
tourben  penaunce,  and  this  is  in  foure  thinges  ;  that  is 
drede,  schame,  hope,  and  wanhope,  that  is,  desperacioun. 
And  for  to  speke  first  of  drede,  for  which  he  weneth  that 
he  may  suffre  no  penaunce,  ther  agayns  is  remedye  for 
to  thinke,  that  bodily  penaunce,  is  but  schort  and  litel 
at  the  regard  of  the  peyne  of  belle,  that  is  so  cruel  and 
so  long,  that  it  lastith  withouten  ende. 

Now  agains  the  schame  that  a  man  hath  to  schryvc 
him,  and  namely  these  ypocrites,  that  woldo  ho  holde 
so  parfyt,  that  thay  have  no  neede  to  schryve  hem,  agayns 
that  schame  schulde  a  man  thinke,  that  by  way  of  resoun 
he  that  hath  not  ben  aschamed  to  do  foule  thinges, 
certis  him  oughte  not  he  aschamed  to  doon  faire  thinges 
and  goode  thinges,  and    that   is  confes  ioun.     A  man 

ubt  rhis.     Ti  rw  hitl  r< 


186  THE    CANTERBUKY    TALES. 

scholde  eek  tbinke,  that  God  seeth  and  knoweth  alle 
thy  thoughtes  and  thy  werkes ;  to  him  may  no  thing  be 
hyd  ne  covered.  Men  schulde  eek  remembre  hem  of 
the  schame  that  is  to  come  at  the  day  of  doom,  to  hem 
that  ben  nought  penitent  and  schriven  in  this  present 
lif ;  for  alle  the  creatures  in  heven,  and  in  erthe,  and  in 
belle,  schuln  seen  apertly  al  that  he  hydith  in  this  world. 

Now  for  to  speke  of  hem,  that  ben  so  negligent 
and  slowe  to  schryve  hem  ;  that  stant  in  tuo  maneres. 
That  oon  is,  that  he  hopith  for  to  lyve  longe, 
and  for  to  purchace  moche  riches  for  his  delyt,  and 
thanne  he  wol  schrive  him  ;  and,  as  he  saith,  he  may, 
as  him  semith,  tymely  y-nough  come  to  schrifte  ;  another 
is,  the  surquidrie  that  he  hath  in  Cristes  mercy. 
Agains  the  firste  vice,  he  schal  tbinke  that  oure  lif  is 
in  no  sikernesse,  and  eek  that  al  the  riches  in  this 
world  ben  in  adventure,  and  passen  as  a  schadowe  on 
the  wal ;  and,  as  saith  seint  Gregory,  that  it  apper- 
teyneth  to  the  grete  rightwisnes  of  God,  that  never 
schal  the  peyne  stynte  of  hem,  that  never  wolde  with- 
drawe  hem  fro  synne  her  thankes,  but  ay  continue  in 
synne  ;  for  tbilke  perpetuel  wille  to  doon  synne  schul 
thay  have  perpetuel  peyne. 

Wanhope  is  in  tuo  maueres.  The  firste  wanhope  is, 
in  the  mercy  of  Crist ;  that  other  is,  that  thay  thinke 
thay  mighte  nought  longe  persever  in  goodnesse. 
The  firste  wanhope  cometh  of  that,  he  demyth  that  he 
synned  so  highly  and  so  ofte,  and  so  longe  layn  in 
synne,  that  he  schal  not  be  saved.  Certis  agens  that 
cursed  wanhope  schulde  he  thenke,  that  the  passioun  of 


THE  PER80NES  TALE.  *     187 

Jhesu  Crist  is  more  strong  for  to  unbynde,  than  synne 
is  strong  for  to  bynde.  Agains  the  secounde  wanhope 
he  schal  thinke,  that  als  ofte  as  he  fallith,  he  may  arise 
agayn  by  penitence  ;  and  though  he  never  so  longe  have 
leyn  in  synne,  the  mercy  of  Crist  is  alway  redy  to 
resceyve  him  to  mercy.  Agains  the  wanhope  that  he 
thinkith  he  schulde  not  longe  persevere  in  goodnesse, 
he  schal  thinke  that  the  febles  of  the  devel  may  no 
thin"  doon,  but  men  wol  suffre  him  ;  and  eek  he  schal 
have  strengtbe  of  the  help  of  God,  and  of  al  holy  chirche, 
and  of  the  proteccioun  of  aungels,  if  him  list. 

Thanne  schal-  men  understonde,  wbat  is  the  fruyt  of 
penaunce  ;  and  after  the  word  of  Jhesu  Crist,  it  is  the 
endeles  blisse  of  heven,  ther  joye  hath  no  contrariete  of 
wo  ne  of  penaunce  ne  grevance  ;  ther  alle  harmes  ben 
passed  of  this  present  lif ;  ther  as  is  tbe  sikernesse  fro 
the  peyne  of  helle ;  there  as  is  the  blisful  compagnye, 
that  rejoycen  hem  evermo  everich  of  otheres  joye  ; 
ther  as  the  body  of  man,  that  whilom  was  foule  and 
derke,  is  more  clere  than  the  sonne ;  ther  as  the  body 
of  man  that  whilom  was  seek  and  frel,  feble  and  mortal, 
is  immortal,  and  so  strong  and  so  hool,  that  ther  may 
no  thing  empeire  it ;  ther  nys  neyther  honger,  ne  tburst, 
ne  colde,  but  every  soule  replenisched  with  the  sight  of 
the  parfyt  knowyng  of  God.  This  blisful  regne  may 
men  purchace  by  poverte  espirituel,  and  the  glorie  by 
lowenes,  the  plente  of  joye  by  hunger  and  thurst,  and 
reste  by  travaile,  and  the  lif  by  deth  and  mortificacioun 
of  synne  ;  to  which  life  he  us  bringe,  that  bought  us 
with  his  precious  blood.     Amen. 


188  THE    CANTERBURY    TALES. 

Pieces  de  Chauceres.36 

Now  pray  I  to  vow  alle  that  heren  this  litel  tretis 
or  reden  it,  that  if  ther  be  any  thing  in  it  that  likes 
hem,  that  therof  thay  thanke  oure  Lord  Jhesu  Crist,  of 
whom  procedith  alle  witte  and  al  goodnes  ;  and  if  ther 
be  eny  thing  that  displesith  hem,  I  pray  hem  that  thay 
arette  it  to  the  defaute  of  myn  unconnyng,  and  not 
to  my  wille,  that  wolde  fayn  have  sayd  better  if  I 
hadde  connyng ;  for  the  book  saith,  al  that  is  writen 
for  oure  doctrine  is  writen.  Wherfore  I  biseke  yow 
mekely  for  the  mercy  of  God  that  ye  pray  for  me, 
that  God  have  mercy  on  me  and  forgeve  me  my  giltes, 
and  nameliche  my  translaciouns  and  of  endityng  in 
worldly  vanitees,  whiche  I  revoke  in  my  retracciouns, 
as  is  the  book  of  Troyles,  the  book  also  of  Fame,  the 
book  of  twenty-five  Ladies,  the  book  of  the  Duchesses, 
the  book  of  seint  Valentines  day  and  of  the  Parliment 
of  briddes,  the  Tales  of  Caunturbury,  alle  thilke 
that  sounen  into  synne,  the  book  of  the  Leo,  and 
many  other  bokes,  if  thay  were  in  my  mynde  or  re- 


36  Preces  de  Chauceres.  I  have  printed  the  celebrated  prayer  which 
concludes  the  Canterbury  Tales,  exactly  as  it  stands  in  the  Harleian 
Manuscript.  In  some  manuscripts  it  is  given  as  though  it  were  the 
conclusion  of  the  tale  or  discourse  of  the  Parson,  but  in  others,  as  here, 
it  i*  distinctly  given  to  Chaucer  himself.  It  varies  much  in  the  dif- 
ferent manuscripts,  and  there  are  many  circumstances  about  it  which  it 
seems  impossible  to  explain  satisfactorily.  Tyrwhitt  attempts  to  get 
over  a  part  of  the  difficulty  by  supposing  that  the  prayer  was  really  the 
conclusion  of  the  Parson's  Tale,  and  that  the  middle  portion,  Wherfore 
I  be.  'ce  yow.... the  seintes  in  heven,  including  the  list  of  Chaucer's 
works,  was  added  subsequently  by  a  scribe  who  chose  to  put  the  prayer 
into  Chaucer's  own  mouth,  and  wished  to  make  the  poet  apologize  for 
the  looseness  of  some  of  his  writings. 


l'HK  PERSONES  TALE.  ]  89 

membraunce,  and  many  a  song  and  many  a  leccherons 
lay,  of  the  whiche  Crist  for  his  grete  mercy  forgive  me 
the  synnes.  But  of  the  translacioun  of  Boce  de  conso- 
lacioun,  and  other  bokes  of  consolacioun  and  of  legend  of 
lyves  of  seints,  and  Omelies,  and  moralitees,  and  devoci- 
oun,  that  thanke  I  oure  Lord  Jhesu  Crist,  and  his  moder, 
and  alle  the  seintes  in  heven,  bisekyng  hem  that  thay 
fro  hennysfortli  unto  my  lyves  ende  sende  me  grace  to 
biwayle  my  gultes,  and  to  studien  to  the  savacioun  of 
my  soule,  and  grauute  me  grace  and  space  of  verray 
repentaunce,  penitence,  confessioun,  and  satisfaccioun,  to 
don  in  this  present  lif,  thurgh  the  benigne  grace  of  him, 
that  is  king  of  kynges  and  prest  of  alle  prestis,  that 
bought  us  with  his  precious  blood  of  his  hert,  so  that  I 
moote  be  oon  of  hem  at  the  day  of  doom  that  schal  be 
saved;  qui  rum  Patre  et  Spiritu  sancto  vieis  et  regnas 
Deus  per  omnia  secula.     Amen. 


THE  END  OF  THE  CANTERBURS  TALES. 


191 


THE    SUPPLEMENTARY   TALE, 

PRINTED   FIRST   BY    URRY.* 


THE  PROLOGE  TO  THE  MERCHAUNTES  SECOND  TALE. 

When  all  this  fresh  feleship  were  com  to  Cantirbury, 

As  ye  have  herde  tofore,  with  talys  glad  and  rnery  ; 

Som  of  sotill  sentence  of  vertue  and  of  lore, 

And  som  of  othir  mirthis,  for  them  that  hold  no  store 

Of  wisdom,  ne  of  holynes,  ne  of  chivalry, 

Nethir  of  vertuouse  matere,  but  to  foly 

Leyd  wit  and  lustis  all  to  such  japis 

As  Hurlewaynes  meyne  in  every  hegg  that  rapes, 

Thorough  unstahill  mynde,  ryght  as  the  levis  grene 

Stonden  ageyn  the  wedir,  ryght  so  by  them  I  mene.  10 

But  no  more  hereof  nowe  at  this  ilche  tyme, 

In  saving  of  my  sentence,  my.  prolog,  and  my  ryme. 


*  In  printing  this  Supplement,  which  Urry  gave  from  a  MS.  then  in 
the  posession  of  Lady  Thynne,  hut  of  the  existence  of  which  I  am  not 
now  aware,  I  follow  his  text  with  only  the  corrections  that  are  self- 
evident,  Urry  was  equally  ignorant  of  the  language  and  of  the  literature 
of  the  period,  and  he  not  only  often  misread  his  original,  but  he  intro- 
duced foolish  alterations  of  his  own 

Hurlewaynet  meyne.  This  is  a  curious  allusion  to  one  of  the 
popular  legends  of  the  Middle  Ages,  that  of  the  fairy  hunters,  who  were 
conceived  to  be  the  followers  of  a  goblin  leader  named  Hurlewayn. 
Under  this  name  it  seems  to  he  a  legend  brought  over  by  the  Normans, 
as  it  is  termed  in  the  old  French  maisnie  Hellequin,  and  in  Latin 
familia  Harlcquini.  Walter  Mapes,  de  Nugis  Curialium,  p.  1  1,  has 
preserved  what  seems  to  have  been  the  Knglish  legend  on  the  subject, 
as  it  existed  in  the  twelfth  century  on  the  borders  of  Wales, 


192  THE    SUPPLEMENTARY    TALK. 

They  toke  their  in  and  loggit  them  at  mydmorowe,  I  trowe, 
Atte  Cheker  of  the  Hope  that  many  a  man  doth  knowe. 
Their  hoost  of  Sonthworke  that  with  them  went,  as  ye  have 

herde  tofore, 
That  was  rewler  of  them  al,  of  las  and  eke  of  more, 
Ordeyned  their  dyner  wisely,  or  they  to  chirch  went, 
Such  vitaillis  as  he  fonde  in  town,  and  for  noon  othir  sent. 
The  pardonere  behelde  the  besynes,  how  statis  wer  i-servid, 
Diskennyng  hym  al  prively,  and  asyde  swervid  ;  20 

The  hostelere  was  so  halowid  fro  o  plase  to  another, 
Hetokekisstaffetothetapstere ;  "welcommyneown  brother," 
Quod  she,  with  a  frendly  loke  al  redy  for  to  kys  ; 
And  he,  as  a  man  i-lerned  of  such  kyndnes, 
Bracyd  hir  by  the  myddyll  and  made  hir  gladly  chere, 
As  thoughe  he  had  i-knowen  hir  al  the  rathir  yeer. 
She  halid  hym  into  the  tapstry  there  hir  bed  was  makid  ; 
"  Lo  here  I  ligg,"  quod  she,  "  myself  al  nyght  al  nakid, 
Without  mannys  company,  syn  my  love  was  dede, 
Jenkyn  Harpour,  yf  ye  hym  knewe,  from  fete  to  the  hede  30 
Was  not  a  lustier  persone  to  daunce  ne  to  lepe, 
Then  he  was,  thoughe  I  it  sey  ;"  and  therwith  to  wepe 
She  made,  and  with  hir  napron  feir  and  white  y-wash 
She  wypid  soft  hir  eyen  for  teris  that  she  out  lash, 
As  grete  as  any  mylstone  up-ward  gon  they  stert, 
For  love  of  her  swetyng,  that  sat  so  nighe  hir  hert. 
She  wept,  and  waylid,  and  wrong  hir  hondis,  and  made 

much  to  done  ; 


14  Cheker  of  the  Hope.  The  inn  said  to  have  been  that  to  which  the 
pilgrims  resorted,  is  still  pointed  out  in  Canterbury,  at  the  corner  of 
High  Street  and  Mercery  Lane.  A  considerable  part  of  the  structure 
appears  to  be  quite  as  old  as  the  time  of  Chaucer,  and  it  is  often  men- 
tioned in  the  corporation  records  under  the  title  of  the  Chequer.  It  is 
situated  in  the  immediate  vicinity  of  the  cathedral,  and  therefore  appro- 
priated for  the  reception  of  pilgrims. 


THE    SUPPLEMENTARY    TALK.  193 

For  they  that  loven  so  passyngly  such  trowes  they  have  echon 
She  sniffith,  sighith,  and  shoke  hire  hede,  and  made  rouful 

cher : — 
(e Benedicite,'''' ({uodthe])n,rdonere,iind  tokehirebythe  swere,  40 
"  Yee  make  sorowe  i-nowgh,"  quod  he,  "  your  life  though 

ye  shuld  lese  ! " 
"  It  is  no  wondir,"  quod  she  than,  and  therwith  she  gan 

to  snese. 
"Aha!  al  hole,"  quod  the  pardoner,  "your  pennaunce  is 

somewhat  passid  !" 
"  God  forbede  it  els  !"  quod  she, "  but  it  were  somwhat  lassid  ; 
I  myght  nat  lyve  els,  thowe  wotist,  and  it  shuld  long  endure." 
"Now  blessid  be  God  of  mendemente  of  hele  and  eke  of  cure !" 
Quod  the  pardoner  tho  anoon,  and  toke  hir  by  the  chynne, 
And  sayd  to  hir  these  wordis  tho,  "  alas  !  that  love  is  syn  ! 
So  kynd  a  lover  as  yee  be  oon,  and  so  trew  of  herte ! 
For  be  my  trewe  conscience  yit  for  yowe  I  smerte,  50 

And  shall  this  month  hereafter  for  your  soden  disese  ; 
Now  wele  wer  hym  ye  lovid,  so  he  coud  you  plese. 
I  durst  swere  upon  a  book  that  trewe  he  shuld  yowe  fynd  ; 
For  he  that  is  so  yore  dede  is  grene  in  your  mynd. 
Ye  made  me  a  sory  man,  I  dred  ye  wold  have  stervid." 
"Graunt  mercy, gentil  sir!"  quod  she,  "that  yee  unaservid; 
Yee  be  a  nobile  man,  i-blessid  mut  yee  be  ! 
Sit  down,  ye  shul  drynk." — "  Nay,  i-wis,"  quod  he, 
"  I  am  fastyng  yit,  myne  own  hertis  rote." 
"  Fastyng  yit,  alas !"  quod  she,  "  thcrof  I  can  gode  bote."  60 
She  stcrt  into  the  town,  and  fet  a  py  al  hote, 
And  set  tofore  the  pardonere.     "  Jenken,  I  ween  I  note, 
Is  that  your  name  I  yow  prey  ?"     "  Ye  i-wis,  myne  own 

sustir  ; 
So  was  I  enformyd  of  them  that  <li<l  me  fostir. 
And  what  is  yowrs  ?"  "  Kitt,  i-wis  ;  so  cleped  me  my  dame." 

0 


194  THE    SUPPLEMENTARY   TALE. 

"  And  Goddis  blessing  have  thow,  Kitt ;  now  broke  wel  thy 

name." 
And  privylich  unlasid  his  both  eyen  liddes, 
And  lokid  hir  in  the  visage  par  amour  amyddis  ; 
And  sighed  therewith  a  litil  time,  that  she  it  here  myghte, 
And  gan  to  rown  and  seyn  this  song,  Now  love  then  do  me 

righte.  70 

"  Ete  and  be  merry,"  quod  she,  "  why  breke  ye  nowt  your 

fast? 
To  wait  more  feleship  it  were  but  work  in  waste. 
Whi  make  ye  so  dull  chere  1  for  your  love  at  home  V 
"  Nay  forsooth,  myne  own  hert,  it  is  for  yow  aloon.' ' 
"  For  me  1  alas  !  what  sey  ye  1  that  wer  a  simple  prey." 
"  Trewlich  yit,"  quod  the  pardonere,  "  it  is  as  I  yowe  sey." 
"  Ye,  etith,  and  beth  mery,  we  wol  speke  thereof  sone  ; 
Brennyd  cat  dredith  feir  ;  it  is  mery  to  be  aloon. 
For  by  our  lady  Mary,  that  bare  Jesus  on  hir  arm, 
I  coud  nevir  love  yit  but  it  did  me  harm  ;  80 

For  evir  my  manere  hath  be  to  love  ovirmuch." 
"Now  Cristis  blessing,"  quod  the  pardonere,  "go  with  al 

such ! 
Lo  how  the  clowdis  worchyn,  ech  man  to  mete  his  mach. 
For  trewly,  gentil  cristian,  I  use  the  same  tach, 
And  have  y-do  many  a  yer  ;  I  may  it  nat  forbere  ; 
For  kynd  woll  have  his  cours,  though  men  the  contrary 

swere." 
And  therewith  he  stert  up  smertly,  and  cast  down  a  grote, 
"  What  shal  this  do,  gentil  sir  1  nay  sir,  for  my  cote, 


78  Brennyd  cat  dredith  feir.  A  very  old  proverb,  the  more  usual  form 
of  -which,  as  it  still  exists  in  English  and  French,  is,  The  cat  that  is 
scalded  dreads  cold  water.  In  a  collection  of  French  proverbs  of  the 
thirteenth  century,  we  have,  chat  etchaudez  iaue  creint. 

88  kynd  woll  have  his  cours.  Another  popular  proverb  that  is  not  yet 
forgotten. 


THE    SUPPLEMENTARY    TALE.  195 

I  nold  ye  payd  a  peny  her,  arid  so  sone  pas." 

The  pardoner  swore  his  grett  othe,  he  wold  pay  no  las.      00 

"  I-wis,  sir,  it  is  ovirdo,  hut  sith  it  is  yowr  will, 

I  woll  putt  it  in  my  purse,  lest  yee  it  take  in  ill 

To  refuse  your  curtesy  ;"  and  therewith  she  gan  to  howe. 

"Now  trewly,"  quod  the  pardoner, "your  rnaners  been  to  lowe. 

For  had  ye  countid  streytly,  and  nothing  left  behind, 

I  might  have  wele  y-demed  that  yee  be  unkind, 

And  eke  untrewe  of  hert,  and  sooner  me  forgete  ; 

But  ye  list  be  my  tresorer,  for  we  shall  offter  mete." 

"  Now,  certen,"  quod  the  tapster,  "  ye  have  a  redeful  even, 

As  wold  to  God  ye  couth  as  wele  undo  my  sweven  100 

That  I  myself  did  mete  this  nyght  that  is  y-passid, 

How  I  was  in  a  chirch,  when  it  was  all  y-massid  ; 

And  was  in  my  devocioune  tyl  service  was  al  doon, 

Tyl  the  preest  and  the  clerk  boystly  bad  me  goon, 

And  put  me  out  of  the  chirch  with  an  egir  mode." 

"  Now,  seynt  Daniel,"  quod  the  pardonere,  "  your  swevyn 

turn  to  gode  ! 
And  I  woll  halsow  it  to  the  best,  have  it  in  your  mynd  ; 
For  comynly  of  these  swevyngs  the  contrary  men  shul  fynd. 
Ye  have  be  a  lover  glad,  and  litil  joy  y-had  ; 
Pluck  up  a  lusty  hcrt,  and  be  mery  and  glad,  110 

For  ye  shul  have  an  husbond,  that  shall  yowe  wed  to  wyve, 
That  shal  love  yowe  as  hertly  as  his  own  lyve. 
The  prccst  that  put  yow  out  of  chirch  shall  lede  you  in  ageyne, 
And  helpe  to  your  mariage  with  al  his  might  and  main. 
This  is  the  sweven  al  and  som,  Kit,  how  likith  the  V 
"  Be  my  trowith,  wondir  wele  ;  blessid  mut  thowe  be  !" 

106  xeynt  Daniel.  There  is  a  peculiar  appropriateness  in  this  ejacula- 
tion ;  in  holy  writ,  Daniel  is  remarkable  for  his  interpretations  of 
dreams,  and  the  popular  works  mi  dreams  and  their  significations  current 
in  the  middle  ages  went  under  the  name  of  (lie  prophet  by  whom  they 
were  believed  to  have  been  originally  written. 

o  2 


196  THE    SUPPLEMENTARY    TALE. 

Then  toke  lie  leve  at  that  tyme,  tyll  he  come  efftsone, 
And  went  to  his  feleship,  as  it  was  to  doon. 
Thoughe  it  be  no  grete  holynes  to  prech  this  ilk  matere, 
And  that  som  list  to  her  it,  yit,  sirs,  ner  the  latter  120 

Endurith  for  a  while,  and  suffrith  them  that  woll, 
And  ye  shull  her  how  the  tapster  made  the  pardoner  pull 
Garlik  all  the  long  nyghte  til  it  was  ner  end  day  ; 
For  the  more  chere  she  made  of  love,  the  falser  was  her  lay 
But  litil  charge  gaff  she  theroff,  tho  she  aquit  his  while, 
For  ethiris  thought  and  tent  was  othir  to  begile ; 
And  ye  shul  here  hereaftir,  when  tyme  comith  and  spase 
To  meve  such  matere  ;  but  now  a  litil  spase 
I  wol  return  me  ageyn  to  the  company, 
The  knyghte  and  al  the  feleship  ;  and  nothing  for  to  ly,  130 
Whan  they  wer  al  y-loggit,  as  skil  wold  and  reson, 
Everich  aftir  his  degre,  to  chirch  then  was  seson 
To  pas  and  to  wend,  to  make  their  offringis, 
Righte  as  their  devocioune  was,  of  silver  broch  and  ryngis. 
Then  at  chirch  dorr  the  curtesy  gan  to  ryse, 
Tyl  the  knyght,  of  gentilnes  that  knewe  right  wel  the  guyse, 
Put  forth  the  prelatis,  the  parson  and  his  fere. 
A  monk,  that  took  the  spryngill  with  a  manly  chere, 
And  did  as  the  manere  is,  moilid  al  thir  patis, 
Everich  aftir  othir,  righte  as  they  wer  of  statis.  MO 

The  frer  feynyd  fetously  the  spryngill  for  to  hold 
To  spryng  oppon  the  remnaunt ;  that  for  his  cope  he  nold 
Have  laft  that  occupacioune  in  that  holy  plase  ; 
So  longid  his  holy  conscience  to  se  the  nonnis  fase. 
The  knyght  went  with  his  compers  toward  the  holy  shryne, 
To  do  that  they  wer  com  for,  and  aftir  for  to  dyne, 
The  pardoner  and  the  miller,  and  othir  lewde  sotes, 
Sought  hemself  in  the  chirch^  right  as  lewd  gotes, 
Pyrid  fast  and  pound  high  upon  the  glase, 


THE    SUPPLEMENTARY    TALE.  I  -  ~i 

Counterfetyng  gentilinau  the  armys  for  to  blase,  luO 

Disky  vering  fast  the  peyntur,  and  for  the  story  inournid, 
And  ared  al  so  right  as  rammys  hornyd. 
"He  berith  a  balstaff,"  quod  the  toon, "  and  els  a  rakid  end." 
"Thow  failest,"  quod  the  miller,  "thow  hast  nat  wel  thy 

mynd  ; 
It  is  a  spere,  yf  thow  canst  se,  with  a  prik  tofore, 
To  bush  a  down  his  enmy  and  through  the  shoulder  bore." 
"  Pese  !"  quod  the  hoost  of  Southwork,  "  let  stond  the  wyn- 

dow  glasid, 
Goith  up  and  doith  your  offerynge,  ye  semith  half  amasid  ; 
Sith  ye  be  in  company  of  honest  men  and  good, 
Worchith  somwhat  aftir  them,  and  let  the  kynd  of  brode  160 
Pas  for  a  tyme,  I  hold  it  for  the  best ; 
For  who  doith  after  company  may  live  the  bet  in  rest." 
Then  passid  they  forth  boystly,  gogling  with  their  hedis, 
Knelid  adown  tofore  the  shrine,  and  hertlich  their  bedis 
They  preyd  to  seint  Thomas,  in  such  wyse  as  they  couth  ; 
And  sith  the  holy  relikcs  ech  man  with  his  mowith 
Kissid,  as  a  goodly  monk  the  names  told  and  taught. 
And  sith  to  othir  places  of  holynes  they  raught, 
And  wer  in  their  devocioune  tyl  service  wer  al  doon. 
And  sith  they  drowgh  to  dyner-ward,  as  it  drew  to  noon.  170 
Then,  as  manere  and  custom  is,  signes  there  they  bought  ; 
For  men  of  contre  shuld  know  whomc  they  had  sought. 
Eche  man  set  his  silver  in  such  thing  as  they  likid. 
And  in  the  meen  while  the  miller  had  y-pikid 
His  bosom  ful  of  signys  of  Canterbury  brochis  ; 

53  al  so  right  as  t  <d      A  proverbial  phrase  that  appears 

to  have  been  very  popular  in  the  fifteenth  century,  and  is  made  the  bur- 
then of  one  of  Lvdgate's  poems.  See  Halliwell's  edition  <>!'  Lydgate, 
p.  171. 

'"'  rignyt  oj  Canterbury  brochis.  It  was  a  common  practice  with 
pilgrims  to  purchase  at  the  shrine  they  visited  leaden  brooches,  repre- 
senting usually  the  figure  of  the  saint,  and  serving  afterwards  as  signs  of 


198 


THE    SUPPLEMENTARY    TALE. 


Though  the  pardoner  and  he  pryvely  in  hir  pouchis 

They  put  them  afterwards,  that  noon  of  them  it  wist, 

Save  the  sompner  seid  somwhat,  and  seyd  to  he  list, 

"  Halff  part  !"  quod  he,  pryvely  rownyng  on  their  ere. 

"  Ilusht,  pees !"  quod  the  miller,  "seist  thow  nat  the  frere,  180 

How  he  lowrith  undir  his  hood  with  a  doggish  eye  ? 

Hit  shuld  he  privy  thing  that  he  coud  nat  aspy  ; 

Of  every  craft  he  can  somwhat,  our  lady  give  hym  sorowe  !" 

"  Amen,"  tho  quod  the  sompner,  "on  eve  and  eke  on  morowe. 

So  cursid  a  tale  he  told  of  me,  the  devill  of  hell  hym  spede ! 

And  me  !  but  yf  I  pay  him  wele  and  quyte  wele  his  niede, 

Yf  it  hap  horn- ward  that  ech  man  tell  his  tale, 

As  we  did  hither-ward,  though  Ave  shuld  set  at  sale 

All  the  shrewdnes  that  I  can,  I  woll  hym  nothing  spare,  190 

That  I  nol  touch  his  takerd  somwhat  of  his  care  !" 

They  set  their  signys  upon  their  hedes,  and  som  oppon  their 

capp, 
And  sith  to  the  dyner-ward  they  gan  for  to  stapp  ; 
Every  man  in  his  degre  wissh  and  toke  his  sete, 
As  they  wer  wont  to  doon  at  soper  and  at  mete ; 


their  pilgrimage.  Many  of  these  leaden  signs  had  been  found,  especially 
in  rivers,  such  as  the  Thames,  the  river  at  Canterbury,  etc.,  and  anti- 
quaries were  in  the  dark  as  to  their  purpose.  This  has,  however,  been 
very  clearly  shown  in  a  series  of  papers  on  the  subject  by  Mr.  C.  Roach 
Smith,  in  his  Collectanea  Antiqua.  The  an- 
nexed figure  of  a  veritable  "  Canterbury 
brooch",  is  taken  from  one  engraved  in  the 
Archaeological  Album,  p.  21  ;  it  is  in  lead, 
and  represents  the  head  of  St.  Thomas  of 
Canterbury,  with  the  inscription  caput 
thome.  The  whole  of  this  passage  is  a 
very  curious  picture  of  the  manners  of  the 
time.  Erasmus,  in  his  "  Pilgrimage  for 
Religion's  sake",  describes  the  pilgrim  as 
"  covered  with  scallop  shells,  stuck  all  m>er 

with  leaden  and  tin  figures,  adorned  with  straw  necklaces,  and  a  bracelet 
of  serpents'  eggs." 


THE    SUPPLEMENTARY    TALE.  199 

And  wer  in  silence  for  a  tyme,  tyl  good  ale  gan  arise, 

And  then,  as  nature  axith,  as  these  old  wise 

Knowen  wele,  when  venys  been  somwhat  replete, 

The  spirits  wol  stere,  and  also  rnetes  swete 

Causen  oft  myrthis  for  to  be  y-mevid, 

And  eke  it  was  no  tyme  tho  for  to  be  y-grevid.  200 

Every  man  in  his  wise  made  hertly  chere, 

Telling  his  felowe  of  sportys  and  of  chere, 

And  of  other  mirthis  that  fellyn  by  the  wey, 

As  custom  is  of  pylgryms,  and  hath  been  many  a  dey. 

The  hoost  leid  to  his  ere,  of  Southworke  as  ye  knowe, 

And  thenkid  al  the  company  both  high  and  lowe, 

So  wele  kepeing  the  covenaunt,  in  South  work  that  was  made, 

That  every  man  shuld  by  the  wey  with  a  tale  glade 

All  the  whole  company,  in  shorting  of  the  wey  ; 

"  And  al  is  wele  performed,  but  than  now  thus  I  sey,        210 

That  we  must  so  home-ward  ech  man  tel  anothir, 

Thus  we  wer  accordit,  and  I  shuld  be  a  rathir 

To  set  yewe  in  governaunce  by  rightful  jugement." 

"  Trewly,  hoost,"  quod  the  frer,  "  that  was  all  our  assent, 

With  a  litil  more  that  I  shall  sey  therto. 

Yee  graunted  of  your  curtesy  that  Ave  shuld  also 

All  the  hole  company  sope  with  yowe  at  nyght ; 

Thus  I  trow  that  it  was,  what  sey  you,  sir  knyght  1" 

"  It  shal  nat  node,"  quod  the  hoost,  "  to  axe  no  witnes  ; 

Your  record  is  good  i-nowe  ;  and  of  your  gentilnes  220 

Yit  I  prey  yow  efft  ageyn  ;  for,  by  seynt  Thomas  shryne  ! 

And  ye  woll  hold  covenaunt,  I  woll  hold  mync." 

"  Now  trewly,  hoost,"  quod  the  knyght,  "  ye  have  right  wel 

y-seyd  ; 
And  as  towching  my  persone,  I  holde  me  payde  ; 
And  so  I  trowe  that  al  doith  ;  sirs,  what  seye  ye  V 
The  monk  and  eke  the  marchaunte  and  al  seyd,  "  ye 


200  THE    SUPPLEMENTARY    TALE. 

"  Then  al  this  aftir-mete  I  hold  it  for  the  best 

To  sport  and  pley  us,"  quod  the  hoost,  "  ech  man  as  hyni  lest, 

And  go  by  tyme  to  soper  and  to  bed  also  ; 

So  mowe  we  erly  rysen,  our  jorney  for  to  do."  230 

The  knyght  arose  therwithal,  and  cast  on  a  fresher  gown, 

And  his  sone  anothir,  to  walk  in  the  town. 

And  so  did  all  the  remnaunt  that  wer  of  that  aray, 

That  had  their  chaungis  with  them,  they  made  them  fresh 

and  gay  ; 
Sortid  them  togithir,  right  as  their  lustis  lay, 
As  they  were  more  usid  travelling  by  the  way. 
The  knyght  with  his  meyne  went  to  see  the  walle, 
And  the  wards  of  the  town,  as  to  a  knyght  befalle  ; 
Devising  ententinich  the  strengthis  al  about, 
And  apointid  to  his  sone  the  perell  and  the  dout, 
For  shot  of  arblast  and  of  bowe,  and   eke  for   shot  of 

gonne,  241 

Unto  the  wardis  of  the  town,  and  how  it  might  be  wone  ; 
And  al  defence  ther-ageyn,  aftir  his  intent, 
He  declarid  compendiously,  and  al  that  evir  he  rnent, 
He  sone  perseyvid  every  poynt,  as  he  was  full  abil, 
To  armes  and  to  travaile  and  persone  covenabill, 
He  was  of  all  factur  aftir  fourm  of  kynd, 
And  for  to  deme  his  governaunce  it  semed  that  his  mynd 
Was  much  in  his  lady  that  he  lovid  best  ; 
That  made   him   offt  to   wake  when  he  shuld  have  his 

rest.  250 

The  clerk  that  was  of  Osenforth  onto  the  sompnore  seyd, 
"  Me  semeth  of  grete  clerge  that  thow  art  a  mayde  ; 
For  thou  puttest  on  the  frer  in  maner  of  repreff, 
That  he  knoweth  falshede,  vice,  and  eke  a  theff. 
And  I  it  hold  vertuose  and  right  commendabill 
To  have  very  knowlech  of  things  reprovabill. 


THE    SUPPLEMENTAL    TALE.  201 

For  who  so  may  eschew  it,  and  let  it  pas  by, 

And  els  he  myght  fall  theron  unward  and  sodenly. 

And  thoughe  the  frer  told  a  tale  of  a  sompnour, 

Thow  oughtist  for  to  take  it  for  no  dishonour  ;  2»>0 

For  of  al  craftis  and  of  eche  degre 

They  be  not  al  perfite,  but  som  nyce  be." 

"  Lo  what  is  worthy,"  seyd  the  knyght,  "  for  to  be  a  clerk. 

To  sommon  among  us  them  this  mocioune  was  ful  derke  ; 

I  comend  his  wittis  and  eke  his  clerge  ; 

For  of  ether  parte  he  saveth  honeste." 

The  monk  toke  the  parsone  then  and  the  grey  frer" 

And  preyd  them  for  curtesy  for  to  go  in  fere. 

"  I  have  ther  acquaintaunce,  that  al  this  yeris  thre 

Hath  preyd  hym  by  his  lettris  that  I  hym  wold  se  ;  270 

And  ye  my  brothir  in  habit  and  in  possessioune. 

And  now  I  am  here,  methinkith  it  is  to  doon, 

To  preve  it  in  dede  what  chere  he  wold  me  make, 

And  to  yow  my  friende  also,  for  my  sake." 

They  went  forth  togithir  talking  of  holy  matere ; 

But  woot  ye  wele,  in  certeyn,  they  had  no  mitid  on  watere 

To  drink  at  that  tynie,  when  they  wer  met  in  fere  ; 

For  of  the  best  that  myght  be  founde  and  therwith  mery 

chere 
They  had,  it  is  no  doute,  for  spycys  and  eke  wine 
Went  round  about  the  gastoyn,  and  eke  the  ruyne.  280 

The  wyfe  of  Bath  was  so  wery,  she  had  no  wyl  to  walk  ; 
She  toke  the  priores  by  the  hondc  ;  "  Madam,  wol  ye  stalk 
Pryvely  into  the  garden  to  se  the  herbis  growe  1 
And  aftir  with  our  hostis  wife  in  hir  parlour  rowe  1 
I  wol  gyve  yowe  the  wyne,  and  ye  shul  me  also. 
For  tyl  we  go  to  soper  we  have  naught  cilia  to  do." 
The  priores,  as  woman  taught  of  gcntil  blood  and  hend, 
Assentid  to  hir  counsel  ;  and  forth  gon  they  wend, 


202  THE    SUPPLEMENTARY    TALE. 

Passyng  forth  sofftly  into  the  herbery  ; 

For  many  a  herb  grew  for  sewe  and  surgery  ;  290 

And  all  the  aleys  feir  and  parid,  and  raylid,  and  y-makid  ; 

The  savige  and  the  isope  y-frethid  and  y-stakid  ; 

And  othir  beddis  by  and  by  fresh  y-dight, 

For  comers  to  the  hooste  righte  a  sportful  sight. 

The  marchaunt,  and  the  mancipill,  the  miller,  and  the  reve, 

And  the  clerk  of  Oxenforth,  to  town-ward  gan  they  meve  ; 

And  al  the  othir  meyne  ;  and  lafft  noon  at  home, 

Save  the  pardoner,  that  pryvelich  when  al  they  wer  goon 

Stalkid  into  the  tapstry  ;  for  nothing  wold  he  leve, 

To  make  his  covenaunte  in  certeyn  the  same  eve,  300 

He  wold  be  loggit  with  hir,  that  was  his  hole  ententioune. 

But  hap  and  eke  fortune  and  all  the  constellacioune 

Was  clere  hym  ageyns,  as  ye  shul  aftir  here. 

For  hym  had  better  be  y-loggit  al  nyght  in  a  myere, 

Then  he  was  the  same  nyght  or  the  sun  was  up  ; 

For  such  was  his  fortune,  he  drank  without  the  cupp, 

But  thereof  wist  he  no  dele  ;  ne  no  man  of  us  alle 

May  have  that  high  connyng,  to  know  what  shal  befalle. 

He  stappid  into  the  tapstry  wondir  pryvely, 

And  fond  hir  ligging  lirylong  with  half  slopy  eye,  310 

Pourid  fellich  undir  hir  hood,  and  sawe  al  his  comyng, 

And  lay  ay  still,  as  naught  she  knewe,  but  feynid  hir  slepyng. 

He  put  his  hond  to  hir  brest,  "  Awake,"  quod  he,  "  awake !" 

"  A !  benedicite,  sir,  who  wist  yow  her  ?  out  tho  I  myght  be 

take 
Prisoner,"  quod  the  tapstere,  "  being  al  aloon ;" 
And  therwith  breyd  up  in  a  frite,  and  began  to  groon. 
"  Now,  sith  ye  be  my  prisoner,  yeld  yow  now,"  quod  he. 
"  I  must  nedis,"  quod  she,  "  I  may  nothyng  fle  ; 
And  eek  I  have  no  strength  and  am  but  yong  of  age, 
And  also  it  is  no  mastiy  to  each  a  mouse  in  a  cage,  320 


'the  supplementaby  tale.  203 

That  may  no  where  stert  out,  but  closid  wondir  fast ; 

And  eke,  sir,  I  tell  yow,  though  I  had  grete  hast, 

Ye  shuld  have  coughed  when  ye  com ;  wher  lem  you  curtesy  1 

Now  trewlich  I  must  chide,  for  of  right  pryvety 

Women  ben  som  tyme  of  day,  when  they  be  aloon. 

Wher  coud  I  yow  prey  when  ye  com  efftsone  ?" 

"  Nowe,  mercy  !  dere  swetyng,  I  wol  do  so  no  more  ; 

I  thank  you  an  hundrit  sithis  ;  and  also  by  your  lore 

I  wol  do  hereaftir  in  what  plase  that  I  com. 

But  lovers,  Kitt,  ben  evil  avysid  ful  oft  and  to  lom.         330 

Wherfor  I  prey  you  hertlich  hold  me  oxcusid, 

And  I  behote  yow  trewly  it  shall  no  more  be  usid. 

But  now  to  our  purpose  ;  how  have  ye  fare, 

Sith  I  was  wyth  you  last  1  that  is  my  most  care. 

For  yf  yee  eylid  eny  thing  othir  wise  then  good, 

Trewly  it  wold  chaunge  my  chero  and  my  blood." 

"  I  have  farid  the  wers  for  yowe,"  quod  Kitt, "  do  ye  no  drede 

God  that  is  above  !  and  eke  ye  had  no  nede 

For  to  congir  me,  God  woot,  wyth  your  nygromancy, 

That  have  no  more  to  vaunte  me  but  oonly  my  body  ;      340 

And  yf  it  were  disteynid,  then  wer  I  ondo  ; 

I-wis  1  trowe,  Jenkyn,  ye  be  nat  to  trust  to. 

For  evir  more  ye  clerkis  con  so  much  in  book, 

Yee  wol  wynn  a  woman  at  first  look." 

Thought  the  pardonero,  this  goith  wele  ;  and  made  his 

better  cherc, 
And  axid  of  hir,  softly.  "  Love,  who  shall  ligg  here 
This  nyght  that  is  to  comyng  ?  I  prey  yowe  toll  me." 
"  I-wis  it  is  grete  nede  to  tell  yowe,"  quod  she  : 
"  Make  it  nat  overcpueynt,  though  yow  bo  a  clerk, 
Yeknowe  wele  i-nough,  i-wis,  by  loko,  by  word,  by  work."  350 
"  Shal  I  com  than,  christian,  aud  fese  awe\  the  cat  ?" 
"  Shal  ye  com  ?  per  benedicite,  what  ^uestiou  is  that  ( 


204  THE    SUPPLEMENTARY    TALE. 

Wherfor  I  prey  you  hertly  to  be  my  counsail ; 

Comyth  somwhat  late,  and  for  nothing  faill  ; 

The  dorr  shall  stond  thar  up  ;  put  it  from  yow  soft. 

But  be  wele  avysid  ye  wake  nat  them  on  lofft." 

"  Care  ye  nat,"  quod  Jenkin,  "  I  can  theron  at  best ; 

Shal  no  man  for  my  stepyng  be  wakid  of  his  rest." 

Anoon  they  dronk  the  beverage,  and  wer  of  oon  accord, 

As  it  semed  by  their  chere,  and  also  by  their  word  ;         360 

And  al  a  staunce  she  lovid  hym  wele,  she  toke  hym  by  the 

swere, 
As  though  he  had  lernyd  cury  favel  of  som  old  frere  ; 
The  pardoner  plukkid  out  of  his  purs,  I  trow,  the  dowry, 
And  toke  it  Kitt,  in  hir  bond,  and  bad  her  pryvely 
To  orden  a  rere  sopor  for  them  both  to, 
A  cawdell  y-made  with  swete  wyne,  and  with  sugir  also  ; 
"  For,  trewly,  I  have  no  talent  to  ete  in  your  absence  ; 
So  longith  my  hert  to-ward  yow  to  be  in  yowr  presence." 
He  toke  his  leve,  and  went  his  wey  as  though  nothing  wer, 
And  met  wyth  al  the  felship  ;  but  in  what  plase  ne  wher  370 
He  spake  no  word  therof,  but  held  hym  close  and  styll  ; 
As  he  that  hopid  sikirlich  to  have  had  al  his  wyll  ; 
And  thought  many  a  mery  thought  by  hymself  aloon  ; 
"  I  am  a-loggit,"  thought  he,  "  best,  how  soevir  it  goon  ; 
And  thoughe  it  have  costid  me,  yit  wol  I  do  my  peyn 
For  to  pike  hir  purs  to  nyghte,  and  win  my  cost  ageyn." 

Now  leve  I  the  pardonere  tyll  that  it  be  eve, 
And  wol  returne  me  ageyn  righte  ther  as  I  did  leve. 
Whan  al  wer  com  togithir  in  their  herbegage, 
The  hoost  of  Southwork,  as  ye  knowe,  that  had  no  spice  of 


rage, 


380 


But  al  thing  wrought  prudenciall,  as  sobir  man  and  wise, 
"  Now  wol  we  to  the  soup,  sir  knyght,  seith  your  avyse," 
Quod  the  boost  ful  curteysly ;  aud  in  the  same  wise 


THE    SUPPLEMENTARY    TALE.  205 

The  knyght  answerd  him  ageyn,  (t  Sir,  as  ye  devyse, 

I  must  obey,  ye  woot  wele  ;  but  yf  I  faill  wytt, 

Then  takith  these  prelatis  to  yowe,  and  washith,  and  go  sit ; 

For  I  woll  be  yowr  marchall,  and  serve  yowe  echone, 

And  then  the  ofBcers  and  I  to  soper  shall  we  gone." 

They  wissh,  and  sett  right  as  he  bad,  eche  man  wyth  his  fere, 

And  begonne  to  talk  of  sportis  and  of  chere,  390 

That  they  had  the  aftir-mete  whiles  they  wer  out ; 

For  othir  occupacioune,  tyll  they  wer  servid  about, 

They  had  nat  at  that  tyme,  but  eny  man  kitt  a  loff. 

But  the  pardoner  kept  hym  close,  and  told  nothing  of 

The  myrth  and  hope  that  he  had,  but  kept  it  for  hymself ; 

And  thoughe  he  did,  it  is  no  fors  ;  for  he  had  nede  to  solve 

Long  or  it  wer  mydnyght,  as  ye  shul  her  sone  ; 

For  he  met  with  his  love  in  crokeing  of  the  moon. 

They  wer  y-servyd  honestly,  and  eche  man  held  hym  payde  ; 

For  of  o  manere  of  service  their  soper  was  araide,  400 

As  skill  wold  and  reson,  sith  the  lest  of  all 

Pay  id  y-like  much,  for  growing  of  the  gall. 

But  yit  as  curtesy  axith,  though  it  wer  som  dele  streight, 

The  statis  that  wer  above  had  of  the  feyrest  cndrcyte. 

Wherfor  they  did  their  gentilnes  ageyn  to  all  the  rout, 

They  dronken  wyne  at  their  cost  onys  round  about. 

Now  pass  I  lightly  ovir  ;  when  they  soupid  bad, 

Tho  that  were  of  governaunce  as  wysc  men  and  sad 

Went  to  their  rest,  and  made  no  more  to  doon  ; 

But  the  miller  and  the  coke  dronken  by  the  moon  410 

Twyes  to  eche  othir  in  the  repenyng. 

And  when  the  pardoner  them  cspyd,  anoon  he  gan  to  sing, 

Doubill  me  this  bourden,  chokelyng  in  his  throte ; 

For  the  tapster  shuld  here  of  his  incry  note. 

lie  clepid  to  hym  the  sompnour,  that  was  his  own  discipill, 

The  yeman,  and  the  reve,  and  the  mancipill  ; 


206  THE    SUPPLEMENTARY    TALE. 

And  stoden  so  holowyng  ;  for  nothing  wold  they  leve, 
Tyl  the  tyme  that  it  was  well  within  eve.  [both, 

The  hoost  of  Southwork  herd  them  wele,  and  the  marchaunt 
As  they  wer  at  a  countis,  and  wexen  somewhat  wroth.      420 
But  yet  they  preyd  them  curteysly  to  rest  for  to  wend, 
And  so  they  did  all  the  rout,  they  dronk,  and  made  an  end. 
And  eche  man  droughe  to  cusky  to  slepe  and  take  his  rest, 
Save  the  pardoner,  that  drew  apart,  and  weytid  by  a  cheste 
For  to  hide  hymself,  tyll  the  candill  wer  out. 
And  in  the  meen  while,  have  ye  no  doute, 
The  tapster  and  hir  paramour,  and  the  hosteler  of  the  house, 
Sitt  togithir  pryvelich,  and  of  the  best  gouse 
That  was  y-found  in  town  and  y-set  at  sale, 
They  had  there  of  sufficiaunt,  and  dronk  but  litill  ale  ;    430 
And  sit  and  ete  the  cawdell,  for  the  pardoner  that  was  made, 
With  sugir,  and  with  swete  wyne,  right  as  hymself  bade : 
So  he  that  payd  for  all  in  feer  had  not  a  twynt ; 
For  offt  is  more  better  y-merkid  then  y-mynt. 
And  so  farid  he  ful  right,  as  ye  have  y-herd. 
But  who  is  that  a  woman  coud  not  make  his  berd, 
And  she  wer  therabout,  and  set  hir  wytt  therto  ? 
Ye  woot  wele  I  ly  nat,  and  wher  I  do  or  no 
I  wol  nat  here  termyn  it,  lest  ladies  stond  in  plase, 
Or  els  gentil  women,  for  lesing  of  my  grace  440 

Of  daliaunce,  and  of  sportis,  and  of  goodly  chere  ; 
Therfor  anenst  their  estatis  I  wol  in  no  manere 
Deme  ne  determyn,  but  of  lewd  kitts, 
As  tapsters,  and  othir  such  that  hath  wyly  wytts, 
To  pike  mennys  pursis,  and  eke  to  bier  their  eye  ; 
So  wele  they  make  seme  soth  when  they  falsest  by. 
Now  of  Kitt  tapster,  and  of  hir  paramour, 
And  the  hosteler  of  the  house  that  sit  in  Kittis  bour, 
When  they  had  ete  and  dronk  right  in  the  same  plase, 


THE    SUPPLEMENTARY    TALE.  207 

Kit  began  to  rendir  out  all  thing  as  it  was  :  450 

The  wowing  of  the  pardoner,  and  his  cost  also, 
And  how  he  hopid  for  to  iygg  al  nyght  wyth  hir  also  ; 
And  therof  he  shall  be  sikir  as  of  Godis  cope. 
And  sodeynlykissid  her  paramour ;  and  seyd,"  We  shul  sclope 
Togithir  hul  by  hul,  as  we  have  many  a  nyght  ; 
And  yf  he  com  and  makenoyse,Ipreyyowedubhymknyght!" 
"  Yes  dame,"  quod  hir  paramour,  "be  thow  not  agast ; 
This  is  his  own  staff  thou  seyst,  therof  he  shall  a  tast." 
"  Now  trewly,"  quod  the  hosteler,  "  and  he  com  by  my  lot 
He  shall  drink  for  Kittis  love  wythout  cup  or  pot ;  460 

And  he  be  so  hardy  to  wake  eny  gift, 
I  make  a  vowe  to  the  pecock,  ther  shal  wake  a  foul  mist !" 
And  arose  up  therewithal,  and  toke  his  leve  anoon ; 
It  was  a  shrewid  company,  they  had  servid  so  many  oon. 
With  such  manere  of  feleship  ne  kepe  I  never  to  dele, 
Ne  no  man  that  lovith  his  worship  and  his  hele. 
Quod  Kitt  to  hir  paramour,  "  Ye  must  wake  a  whyle, 
For  trewlich  I  am  sikir  that  within  this  myle 
The  pardoner  wol  be  comyng  his  hete  to  aswage  ; 
But  loke  ye  pay  hym  redelich  to  kele  his  corage  !  470 

And  therfor,  love,  dischance  yowe  not  tyll  this  chek  be  do." 
"  No,  for  God  !  Kitt,  that  wol  I  no." 
Then  Kitt  went  to  bed,  and  blewe  out  all  the  light ; 
And  by  that  tyme  it  was  ner  hond  quarter  nyght, 
Whan  all  was  still,  the  pardoner  gan  to  walk, 
As  glad  as  eny  goldfynch,  that  he  herd  no  man  talk  ; 
And  drowghe  to  Kittis  dor-ward  to  hcrkcn  and  to  list, 
And  went  to  have  fond  the  dor  up  by  the  hasp,  and  eke  the 
twist 

462  a  vowe  to  the  pecock.  The  peacock  was  only  brought  on  the  table  on 
festive  occasions ;  and  it  was  customary  fur  the  knight  who  carvi  d  it.  to 
place  his  hand  upon  the  bird  with  great  ceremony,  and  make  a  vow  be- 
fore he  began.  The  vow  thus  made  «as  considered  to  be  a  mi \  b  ilemn 
one.  See,  on  this  subject,  Le  Grand  d'Anssy,  Ili.ittiirc  de  la  Vie  privce 
des  Francois,  torn,  i,  p.  365. 


208  THE    SUPPLEMENTARY    TALK. 

Held  hym  out  a  while  and  the  lok  also  ; 

Yit  trowid  he  no  gile,  but  went  ner  to.  ISO 

And  scrapid  the  dorr  welp-lich,  and  wynyd  wyth  his  mo  with, 

Aftir  a  doggis  lyden,  as  nere  as  he  couith . 

"Awey,  dog,  with  evill  deth  !"  quod  he  that  was  within, 

And  made  hym  all  redy  the  dorr  to  unpin. 

"A!"  thought  the  pardoner,  "tho  I  trow  my  herd  be  made, 

The  tapster  hath  a  paramour,  and  hath  made  them  glade    . 

With  the  cawdell  that  I  ordeyned  for  me,  as  I  guess  ; 

Now  the  devill  hir  spede,  such  oon  as  she  is  ! 

She  seid  I  had  y-congerid  hir,  our  lady  gyve  hir  sorowe  ! 

Now  wold  to  God  she  wer  in  stokis  tyl  I  shuld  hir  borowe !  490 

For  she  is  the  falsest  that  evir  yit  I  knewe, 

To  pik  the  mony  out  of  my  purs,  Lord !  she  made  hir  trewe!" 

And  therewyth  he  caught  a  cardiakill  and  a  cold  sot ; 

For  who  have  love-longing  and  is  of  corage  hote, 

He  hath  ful  many  a  myry  thought  tofore  his  delyte  ; 

And  right  so  had  the  pardoner,  and  was  in  evil  plight. 

For,  fayling  of  his  purpose,  he  was  nothing  in  ese  ; 

Wherfor  he  fill  sodenlich  into  a  wood  rese  ; 

Entryng  wondir  fast  into  a  frensy, 

For  pur  very  angir,  and  for  jelousy.  500 

For  when  he  herd  a  man  within,  he  was  almost  wood  ; 

And  because  the  cost  was  his,  no  marvel  tho  the  moud 

Wer  turned  into  vengaunce,  yf  it  myght  be. 

But  this  was  the  myschief,  all  so  strong  as  he 

Was  he  that  was  within,  and  lighter  man  also  ; 

As  provid  wele  the  bataile  betwene  them  both  to. 

The  pardonere  scrapid  efft  ageyn,  for  nothyng  wold  he  blyn ; 

So  feyn  he  wold  have  herd  more  of  hym  that  was  within. 

"  What  dog  is  that  ?"  quod  the  paramour,  "  Kit,  wost  thou 

ere  V 
"  Have  God  my  trowith !"  quod  she,  "it  is  the  pardonere."  610 


THE    SUPPLEMENTARY    TALE.  209 

"The  pardoner,  with  myscheff!  God  gyve  hym  evil  preff!" 
"Sir,"  she  seid,  "by  my  trowith,  he  is  the  same  theff!" 
"Therof  thou  liest,"  quod  the  pardoner,  and  might   nat 

long  forbere, 
"  A  !  thy  fals  body  !"  quod  he,  "  the  devil  of  hell  the  tere  ! 
For,  by  my  trowith,  a  falsher  sawe  I  nevir  noon," 
And  nempnid  hir  namys  many  mo  than  oon. 
Though  to  rech  hir  wer  noon  honeste, 
Among  men  of  good  of  worship  and  degre. 
But  shortly  to  conclude ;  when  he  had  chid  i-nowe, 
He  axid  his  staff  spitouslich  wyth  wordis  sharp  and  rowe.  520 
"  Go  to  bed  !"  quod  he  within,  "no  more  noyse  thow  make 
Thy  staff  shal  be  redy  to  morowe  I  undertake." 
"  In  soth,"  quod  he,  "  I  wol  nat  fro  the  dorr  wend, 
Tyl  I  have  my  staff,  thow  bribour !"  "  Then  have  the  tothir 

end !" — 
Quod  he  that  was  within  ;  and  leyd  it  on  his  bak, 
Right  in  the  same  plase  as  chapmen  berith  their  pak  ; 
And  so  he  did  to  mo,  as  he  coud  arede, 
Graspyng  aftir  with  the  staff  in  lengith  and  eke  in  brede  ; 
And  fond  hym  othir  whylo  redlich  i-noughe 
With  the  staffys  end  high  upon  the  browe.  530 

The  hosteler  ley  oppon  his  bed,  and  herd  of  this  affray, 
And  stert  hym  up  lightlich,  and  thought  he  wold  asay  ; 
He  toke  a  staff  in  his  hond,  and  highed  wondir  blyve 
Tyl  he  wer  with  the  feleship  that  shuld  nevir  thryve. 
"  What  be  yee  V  quod  the  hosteler,  and  knew  them  both  welc. 
"  Huyst!  pese!"  quod  the  paramour ;  "  Jak,  thow  must  be  fele. 
Thcr  is  a  theff,  I  tell  the,  within  this  hall  dorr." 
"A  theff!"  quod  Jak,  "this  is  a  nobill  chore 
That  thou  hym  hast  y-found  ;  yf  wee  hym  myght  each." 
"  Yis,  yis,  care  the  nought  ;  with  hym  we  shal  mach        540 
Wele  i-nowe,  or  he  be  go,  yf  so  we  had  lighte  ; 

[■ 


210  THE    SUPPLEMENTARY    TALE. 

For  we  to  be  stronge  i-nowe  with  o  man  for  to  fighte." 
"  The  devill  of  hell,"  quod  Jak,  "  breke  this  thevis  bonis  ! 
The  key  of  the  kitchen,  as  it  wer  for  the  nonys, 
Is  above  with  our  dame,  and  she  hath  such  usage, 
And  she  be  wake  of  her  slepe  she  fallith  in  such  a  rage, 
That  al  the  weke  aftir  there  may  no  man  hir  plese, 
So  she  sterith  aboute  this  house  in  a  wood  rese. 
But  now  I  am  avysid  bet  how  we  shul  have  lyte  ; 
I  have  too  gistis  within,  that  this  same  nyght  550 

Sopid  in  the  halle,  and  had  a  litill  feir. 
Go  up,"  quod  Jak,  "  and  loke,  and  in  the  ashis  pire  ; 
And  I  wol  kepe  the  dorr,  he  shall  not  stert  out." 
"  Nay,  for  God  !  that  woll  I  nat,  lest  I  each  a  clout," 
Seid  the  tothir  to  Jak  ;  "  for  thou  knowist  bettir  then  I 
All  the  estris  of  this  house,  go  up  thy  self  and  spy." 
"Nay,  for  soth,"  quod  Jak,  "that  were  grete  unrighte, 
To  aventur  oppon  a  man  that  with  hym  did  not  fighte. 
Sithens  thou  hast  hym  bete,  and  with  thy  staff  y-pilt, 
Me  thinkith  it  wer  no  reson  that  I  shuld  bere  the  gilt ;   560 
For  by  the  blysyng  of  the  cole  he  myght  se  myne  hede, 
And  lightly  leve  me  such  a  stroke  ny  hond  to  be  dede. 
Then  wol  Ave  to  by  common  assent  sech  hym  al  about, 
Who  that  metith  hym  first  pay  him  on  the  snout ; 
For  methought  I  herd  hym  here  last  among  the  pannys. 
Kepe  thou  the  tothir  side,  but  ware  the  watir  cannys, 
And  if  he  be  herin,  ryght  sone  we  shull  hym  fynde  ; 
And  we  to  be  stronge  i-nowghe  o  theffe  for  to  bynde." 
"  Aha  ha !"  thought  the  pardoner,  "beth  the  pannys  aryn  V 
And    drowghe   oppon    that   side,  and    thought    oppon   a 
gynne ;  570 

So  at  last  he  fond  oon,  and  set  it  on  his  hede. 
For,  as  the  case  was  fall,  therto  he  had  grete  nede. 
But  yit  he  graspit  ferthirmore  to  have  somwhat  in  honde  ; 


THE    SUPPLEMENTARY    TALE.  211 

And  fond  a  grete  ladill,  right  as  he  was  gonde, 
And  thought  for  to  sterte  out  betwene  them  both  to  ; 
And  waytid  wele  the  paramour  that  had  doon  hym  woo  ; 
And  set  him  with  the  ladill  on  the  gruscill  on  the  nose, 
That  all  the  week  after  he  had  such  a  pose, 
That  both  his  eyin  waterid  erlich  by  the  morowe. 
But  she  that  was  the  cause  of  it  had  therof  no  sorowe.     580 
But  now  to  the  pardoner  ;  as  he  wold  stert  awey, 
The  hosteler  met  with  hym,  but  nothyng  to  his  pay  ; 
The  pardoner  ran  so  swith  the  pan  fill  hym  fro, 
And  Jak  hosteler  aftir  hym,  as  bly ve  as  he  myght  go  ; 
And  stapid  oppon  a  bronde  al  unware, 
That  hym  had  bin  beter  to  have  goon  more  asware  ; 
For  the  egg  of  the  pann  met  with  his  shynne, 
And  karff  atoo  a  veyn,  and  the  next  syn. 
But  whils  that  it  was  grene  he  thought  II til  on, 
But  when  the  greneness  was  apast,  the  grefF  sat  ner  the 
bone.  590 

Yit  Jak  leyd  to  his  hond  to  grope  wher  it  sete, 
And  when  he  was  y-hurt,  the  pardoner  he  gan  to  threte  ; 
And  swore  by  seint  Amyas,  that  he  shuld  abigg 
With  stroks  hard  and  sore,  even  oppon  the  rigg  ; 
Yf  he  hym  myght  fynd,  he  nothyng  wold  hym  spare. 
That  herd  the  pardoner  wele,  and  held  hym  bettir  asquare, 
And  thought  that  he  had  strokis  ryght  i-nough, 
Wytnes  on  his  armes,  his  bak,  and  his  browe. 
"  Jak,"  then  quod  the  paramour,  "wher  is  the  theff  ago  V 
"  I  note,"  quod  tho  Jak  ;  "right  now  he  lcpt  me  fro,        600 
That  Cristis  curs  go  with  hym,  for  I  have  harm  and  spite." 
"  Be  my  trowith,  and  I  also,  and  he  goith  nat  al  quyte  ; 
But  and  we  myght  hym  fynd,  we  wold  aray  hym  so 

593  teint  Amyas.     I  know  not  the  saint  referred   to  in   this  name, 
unless  it  he  St.  Aime  or  Arnatus. 

p  2 


212  THE    SUPPLEMENTARY    TAI.E. 

That  he  shuld  have  legge,  ne  foot,  to  morowe  on  to  go. 

But  how  shull  we  hym  fynd  ;  the  moon  is  adown," 

(As  grace  was  for  the  pardoner)  and  eke  when  they  did  roun, 

He  herd  them  evir  wele  i-nowe,  and  went  the  more  asyde, 

And  drew  him  evir  bak-ward,  and  let  the  strokis  glide. 

"  Jak,"  quod  the  paramour,  "  I  hold  it  for  the  best, 

Sith  the  moon  is  down,  for  to  go  to  rest,  610 

And  make  the  gatis  fast  ;  he  may  not  then  astert, 

And  eke  of  his  own  staff  he  berith  a  redy  mark, 

Wherby  thou  mayest  him  knowe  among  all  the  route, 

And  thou  ber  a  redy  ey  and  weyte  wele  aboute, 

To  morowe  when  they  shull  wend  ;  this  is  the  best  rede. 

Jak,  what  seyst  thou  therto  1   is  this  wele  y-seyd  V 

"  Thy  wit  is  clere,"  quod  Jak,  "  thy  wit  mut  nedis  stonde." 

He  made  the  gatis  fast  ;  ther  is  no  more  to  doon. 

The  pardoner  stode  asyde,  his  chekis  ron  and  bled, 
And  was  ryght  evil  at  ese  al  nyght  in  his  hede :  620 

He  must  of  force  lige  lyke  a  colyn  swerd  ; 
Yit  it  mevid  him  wondir  sore  for  making  of  his  berd ; 
He  payd  at  full  therfore,  through  a  womans  art, 
For  wyne,  and  eke  for  cawdill,  and  had  therof  no  part ; 
He  therfor  preyd  seynt  Juliane,  as  ye  mowe  onderstonde, 
That  the  devill  her  shulde  spede,  on  watir  and  on  londe, 
So  to  disseive  a  travellyng  man  of  his  herbegage  ; 
And  coud  not  els  save  curs,  his  angir  to  aswage  ; 
And  was  distract  of  his  wit,  and  in  grete  despayr  ; 
For  aftir  his  hete  he  caught  a  cold  through  the  nightis 
eyr ;  630 

That  he  was  ner  asoundit,  and  coud  none  othir  help. 
But  as  he  sought  his  loggyng,  he  happid  oppon  a  whelp 
That  ley  undir  a  steyir,  a  grete  Walssh  dog, 


625  seynt  Juliane.      St.  Julian  was  the  patron  saint  of  hospitality,  and 
of  places  of  public  entertainment. 


THE    SUPPLEMENTARY    TALE.  '213 

That  bare  about  his  neck  a  grete  huge  clog  ; 

Because  that  he  was  spetous,  and  wold  sone  bite  : 

The  clog  was  hongit  about  his  nek,  for  men  shuld  nat  wite 

Nothyng  the  doggis  maister,  yf  he  did  eny  harm  ; 

So,  for  to  excuse  them  both,  it  was  a  wyly  charm. 

The  pardoner  wold  have  loggit  hym  ther,  and  lay  somwhat 

nigh; 
The  warrok  was  awakid  and  caught  hym  by  the  thigh,    640 
And  bote  hym  wondir  spetously,  defending  wele  his  couch, 
That  the  pardoner  myght  nat  ne  hym  nether  touch, 
But  held  hym  asquare  by  that  othir  side, 
As  holsom  was  at  that  tyme,  for  tereing  of  his  hyde : 
He  coud  noon  othir  help,  but  leyd  adown  his  hede 
In  the  doggis  littir,  and  wisshid  aftir  brede, 
Many  a  time  and  offt,  the  dog  for  to  plese, 
To  have  y-ley  more  nere  for  his  own  ese. 
But  wish  what  he  wold,  his  fortune  seyd  ney  ; 
So  trewly  for  the  pardoner  it  was  a  dismal  dey.  650 

The  dog  ley  evir  grownyng,  redy  for  to  snache  ; 
Wherfor  the  pardoner  durst  nat  with  hym  mache  ; 
But  ley,  as  still  as  eny  stone,  remembryng  his  foly, 
That  he  wold  trust  a  tapster  of  a  common  hostry  ; 
For  commonly  for  the  most  part  they  ben  wyly  echou. 
But  now  to  alle  the  company  a  morrow,  whan  they  shuld  gou, 
Was  noon  of  all  the  feleship  half  so  soon  y-dight 
As  was  the  gentil  pardoner  ;  for  al  tyme  of  the  nyght 
He  was  aredy  in  his  aray,  and  had  nothing  to  doon, 
SafFe  shake  a  lite  his  eris,  and  trus,  and  be  goone.  660 

Yet  or  he  cam  in  company,  he  wissh  awey  the  blood, 
And  bond  the  sorys  to  his  hede  with  the  typet  of  his  hood  ; 
And  made  lightsom  chore  ;  for  men  shuld  nat  spy 
Nothyng  of  his  turment,  ne  of  his  luxury. 
And  the  hosteler  of  the  house,  for  nothyng  he  coud  pry, 
lie  coud  nat  knovve  the  pardoner  among  the  company. 


214  THE    SUPPLEMENTAKY   TALE. 

A  raorowe  when  they  shuld  wend,  for  ought  that  they  coud 

pour, 
So  wysely  went  the  pardoner  out  of  the  doggis  hour  ; 
And  blynched  from  the  hosteler,  and  turned  efft  about, 
And  evirmore  beheld  hym  amyd-ward  of  the  rout  ;  670 

And  was  evir  syngyng  to  make  al  thyng  good  ; 
But  yit  his  notis  wer  somwhat  low,  for  aking  of  his  hede. 
So  at  that  tyme  he  had  no  more  grame  ; 
But  held  hym  to  his  hapynes  to  scape  shame. 
The  knyght  and  al  the  feleship  forward  gon  they  wend, 
Passyng  forth  merely  to  the  townys  end  ; 
And  by  that  tyme  they  wer  ther,  the  day  began  to  rype  ; 
And  the  son  merely  upward  gan  he  pike, 
Pleying  undir  the  egge  of  the  firmament. 
"  Now,"  quod  the  hoost  of  South  work,  and  to  the  feleship 

bent; 
"  Who  sawe  evir  so  feyre  or  so  glad  a  day  ?  681 

And  how  sote  this  seson  is  entring  into  May  : 
The  thrustelis,  and  the  thrushis,  in  this  glad  mornyng, 

■*•  *  *  * 

The  ruddok,  and  the  goldfynch,  but  the  nyghtyngale 
His  amerous  notis  lo  how  he  twynyth  small. 
Lo  how  the  trees  grenyth,  that  nakid  wer,  and  no  thing 
Bare  this  month  afore,  but  their  sommer  clothing  ! 
Lo  how  nature  makith  for  them  everichone, 
And,  as  many  as  ther  be  he  forgettith  noone  !  690 

Lo  how  the  seson  of  the  yere,  and  Averell  shouris, 
Doith  the  busshis  burgyn  out  blossoms  and  floui'is  ! 
Lo  the  prymerosis  how  fresh  they  ben  to  sene, 
And  many  othir  ilouris  among  the  grasis  grene  ! 
Lo  how  they  spryng,  and  sprede,  and  of  divers  hue, 

683  There  is  evidently  a  line  wanting  before  or  alter  this  line,  but  I 
have  no  possibility  of  restoring  it. 


THE    SUPPLEMENTARY    TALE.  215 

Beholdith,  and  seith  both  rede,  white  and  blue, 

That  lusty  bin  and  comfortabill  for  mannys  sight ! 

For  I  sey  for  my  self,  it  ruakith  nay  hert  to  light. 

Now  sith  Almighty  Sovereyn  hath  sent  so  feir  a  dey, 

Let  se  now,  as  covenaunt  is,  in  shorting  of  the  wey,  700 

Who  shall  be  the  first  that  shall  unlace  his  male, 

In  comfort  of  us  al,  and  gyn  some  mery  tale  1 

For  and  we  shuld  now  begyn  to  draw  lot, 

Peraventure  it  myght  fal  ther  it  ought  not, 

On  som  unlusty  persone,  that  wer  not  wele  awakid, 

Or  semybousy  ovyr  eve,  and  had  y-song,  and  crakid, 

Somwhat  ovir  much  ;  how  shold  he  than  do  1 

For  who  shuld  tell  a  tale  he  must  have  good  wyll  therto. 

And  eke  som  men  fasting  beth  glewid,  and  y-bound 

In  their  tongis  ;  and  some  fastyng  beth  nothyng  jocund; 

And  som  in  the  morning  their  mouthis  beth  adoun,  711 

Tyll  that  they  be  charmyd  their  wordis  woll  not  soun. 

So  thys  is  my  conclusioune,  and  my  last  knot, 

It  wer  grete  gentilnes  to  tell  without  lot. 

"  By  the  rood  of  Bromholm,"  quod  the  marchant  tho, 

"  As  fer  as  I  have  sailed,  riden,  and  y-go, 

Sawe  I  nevir  man  tofore  this  ilk  day, 

So  wele  coud  rule  a  company,  as  our  host  in  fay. 

His  wordis  ben  so  comfortabill,  and  comyth  so  in  scson, 

That  my  wit  is  ovircome,  to  make  eny  reson  720 

Contrary  to  his  counsaill,  at  myn  ymagynacioune, 

Wherfor  I  woll  tell  a  tale  to  your  consolacioune  ; 

In  ensampill  to  yowc,  that  when  that  I  have  do, 

Anothir  be  right  redy  then  for  to  tell,  ryght  so 

To  fulfyll  our  hoostis  wyll  and  his  ordinaunce. 

There  shall  no  fawte  be  found  in  me,  gode  wyl  shal  be  my 

chaunce, 
With  this  I  be  excusid  of  my  rudines, 


216  THE    SUrn.EMENTAHY    TALE. 

Altho  I  cannot  peynt  my  tale,  but  tell  it  as  it  is  ; 

Lepyng  ovir  no  sentence,  as  ferforth  as  I  may, 

But  telle  yowe  the  yolke,  and  put  the  white  away.  730 


THE  MERCHANTS  SECOND  TALE,  OR  THE  HISTORY  OF  BERYN. 

Whilom  yeris  passid  in  the  old  dawis, 

When  rightfullich  by  reson  governyd  wer  the  lawis, 

And  principally  in  the  cete  of  Rome  that  was  so  rich, 

And  worthiest  in  his  dayes,  and  noon  to  hym  i-lich, 

Of  worship,  ne  of  wele,  ne  of  governaunce  ; 

For  alle  londis  christened  therof  had  dotaunce  ; 

And  all  othir  natiouns,  of  what  feith  they  were. 

Whils  the  emperour  was  hole,  and  in  his  paleys  there 

I-mainteyned  in  honour,  and  in  popis  se, 

Rome  was  then  obeied  of  all  Cristaute.  ' 40 

But  it  farith  therby,  as  it  doith  by  othir  thingis  ; 

For  though  nethir  cete,  regioune,  ne  kyngis 

Beth  nat  nowe  so  worthy  as  wer  by  old  tyme  ; — 

As  we  fynd  in  romaunces,  in  gestis,  and  in  ryme. 

For  all  things  doith  wast,  and  eke  mannys  lyff 

Is  more  shorter  then  it  was  ;  and  our  wittis  fyve 

Mowe  nat  comprehende,  now  in  our  dietes, 

As  som  tyme  myght  these  old  wise  poetes  ; — 

But  sith  that  terrene  things  ben  nat  perdurabill, 

No  mervaile  is,  though  Rome  be  somwhat  variabill  750 

Fro  honour  and  fro  wele,  sith  his  frendis  passid  ; 

As  many  anothir  town  is  payrid,  and  y-lassid 

Within  these  few  yeris,  as  we  mowe  se  at  eye, 

Lo  sirs,  here  fast  by  Wynchelse  and  Ry. 

But  yit  the  name  is  evir  oon  of  Rome,  as  it  was  groundit 

After  Remus  and  Romulus  that  first  that  cete  foundit ; 


THE   SUPPLEMENTARY   TALE.  217 

That  brethren  weren  both  to,  as  old  bokes  writen  ; 

But  of  ther  lef  and  governaunce  I  wol  nat  now  enditen  ; 

But  of  othir  mater,  that  fallith  to  my  mynd. 

Wherfor,  gentill  sirs,  ye  that  beth  behind,  760 

Drawith  somwhat  nere  thikker  to  a  rout ; 

That  my  wordis  may  soune  to  ech  man  about. 

Aftir  these  two  brethren  Romulus  and  Remus, 

Julius  Caesar  was  emperour,  that  rightful  was  of  domus  ; 

This  cete  he  governed  nobilich  wele, 

And  conquered  many  a  regioune,  as  cronicull  doth  us  telle. 

For  shortly  to  conclude,  al  tho  wer  adversaryes 

To  Rome  in  his  dayis,  he  made  them  tributaries. 

So  had  he  in  subjectioune  both  frend  and  foon  ; 

Of  which  I  tell  yow  trewely  Englond  was  oon.  770 

Yit  aftir  Julius  Caesar,  and  sith  that  Crist  was  bore, 

Rome  it  was  governed  as  wele  as  it  was  before, 

And  namelich  in  that  tyme,  and  in  the  same  yeris, 

When  it  was  governed  by  the  doseperis  ; 

As  semeth  wele  by  reson,  who  so  can  entend, 

That  o  mannys  wyt  ne  wyll  may  not  comprehend 

The  bonchefi*  and  the  myscheff,  as  may  many  hedis  : 

Therfor  ther  operaciouns,  ther  domes,  and  ther  dedes 

Were  so  egallich  y-doon  ;  for  in  al  cristen  londis, 

Was  noon  that  they  sparid  for  to  mend  wKingis.  780 

Then  Constantyne  the  third,  aftir  these  dosipcris, 

Was  emperour  of  Rome,  and  rcgnyd  many  yeris. 

So  shortly  to  pas  ovir,  aftir  Constantyns  dayis, 

Phus  Augustinus,  as  songen  is  in  laj'es, 

That  Constantynys  son,  and  of  plener  age, 

Was  emperour  y-chose,  as  fill  by  heritage  ; 

In  whose  tyme  sikerlich,  the  seven  sages  were 

77i  doseperis.     The  douze  pairs  are  introduced  rather  singularly  to 
represent  the  Roman  senate. 

787  the  seven  swjes.      These  seven  individuals  were  very  celebrated  in 


218  THE    SUPPLEMENTARY    TALE. 

In  Rome  dwellyng  decently  ;  and  yf  yee  lust  to  lere, 

How  they  were  y-clepid,  or  I  ferther  goon, 

I  woll  tell  you  the  names  of  them  everichone  ;  790 

And  declare  you  the  cause  why  they  ther  nainys  here 

And  first  was  y-cleped  Sother  Legifeer  ; 

This  is  thus  much  for  to  sey,  as  man  hering  the  lawe  ; 

And  so  he  did  trewly  ;  for  levir  he  had  be  sclawe, 

Then  do  or  sey  eny  thing  that  sownyd  out  of  reson  : 

So  cleen  was  his  conscience  y-set  in  trowith  and  reson. 

Marcus  Stoycus  the  second,  so  pepill  hym  highte  ; 

That  is  to  mene  in  our  constert,  a  keper  of  the  right  : 

And  so  he  did  full  trewe  ;  for  the  record  and  the  plees, 

He  wrote  them  evir  trewly  ;  and  took  noon  othir  fees,      800 

But  such  as  was  ordeyned  to  take  by  the  yere. 

Now,  Lord  God  !  in  Cristendom  I  wold  it  were  so  clere. 

The  third  Crassus  Asulus  among  men  clepid  was  ; 

An  house  of  rest,  and  ese,  and  counsail  in  every  case  ; 

For  to  onderstond  that  was  his  name  full  right, 

For  evirmore  the  counsails  he  helpid  wyth  al  his  myght. 

Antonius  Judeus  the  forth  was  y-clepid  ; 

That  was  as  much  to  mene,  as  wele  ne  myght  have  clepid, 

As  eny  purposid  of  all  the  long  yere, 

That  myght  have  made  hym  sory  or  chongit  onys  chere, 

But  evirmore  rejoycing,  what  that  evir  betid  ;  81 1 

For  his  hert  was  evir  mery,  right  as  the  somer  bridd. 

Summus  Philopater  was  the  fifFtis  name  ; 

That  thoughe  men  wold  flee  hym,  or  do  hym  al  the  shame, 

Angir,  or  disese,  as  evil  as  men  couthe, 

Yet  wold  he  love  them  nevir  the  wers,  in  hert  ne  in  mowith. 

His  will  was  cleen  undir  his  foot,  and  nothing  hym  above  ; 


the  Middle  Ages,  and  were  the  heroes  of  a  story  of  which  a  version  iu 
English  verse  has  been  published  by  the  Percy  Society.  They  are 
rather  oddly  introduced  here. 


THE    SUPPLEMENTARY    TALE.  219 

Therfor  he  was  clepid  father  of  perfite  love. 
The  sixth  and  the  seventh  of  these  sevin  sages, 
Was  Stypio,  and  Sithero  ;  as  thes  words  astrolages  820 

Was  surname  to  them  both,  aftir  their  sciences. 
For  of  astronomy  sikerlich  the  cours,  and  all  the  fences 
Bothe  they  knowhit  wele  i-noughe,  and  wer  right  sotil  of  art. 
But  now  to  othir  purpose  for  her  I  woll  depart, 
As  lightly  as  I  can,  and  draw  to  my  matere. 
In  that  same  tyme,  that  these  sages  were 
Dwellyng  thus  in  Room,  a  litil  without  the  walles, 
In  the  subarbis  of  the  town,  of  chambris,  and  of  hallis, 
And  all  othir  howseing,  that  to  a  lord  belongit, 
Was  noon  wythyn  the  cete,  ne  noon  so  wele  behongit      830 
With  docers  of  highe  pryse,  ne  wallid  so  aboute, 
As  was  a  senatours  hous,  wythyn,  and  eke  wythoute. 
Favinus  was  his  name,  a  worthe  man,  and  rich  ; 
And  for  to  sey  shortlych,  in  Room  was  noon  hym  lyche. 
His  portis  and  his  estris  were  full  evenaunte 
Of  tresor,  and  of  lordshyp  ;  also  the  most  valiant 
He  was,  and  eke  y-com  of  high  lynage. 
And  at  last  he  toke  a  wyff,  like  to  his  peerage  ; 
For  noriture,  and  connyng,  bewte,  and  parentyne, 
Wer  the  countid  more  worth,  than  gold  or  sylvir  fync.     810 
But  now  it  is  all  othir  in  mannys  thought ; 
For  muk  ys  now  y-married,  and  vertu  set  at  nought. 
Fawnus  and  his  wortby  wyff  wer  togither  aloon, 
Fyveteene  wyntir  fullichc,  and  issu  had  they  noon. 
Wherfor  their  joyis  wer  nat  half  perfite  ; 
For  uttirlich  to  have  a  child  was  al  ther  delite, 
That  myght  enjoy  ther  heritage,  and  weld  ther  honour, 
And  eke,  when  they  were  febill,  to  their  trew  socoure. 
Their   fastyng,  and    their   preyir,  and   all    that  evir  they 
wrought, 


220  THE    SUPPLEMENTARY    TALE. 

As  pilgramage,  and  alrnsded,  ever  they  besought  850 

That  God  would  of  his  goodness  som  fruyte  betwene  them 

send. 
Fro  gynnyng  of  their  spousaill,  the  myddil,  and  the  end, 
This  was  their  most  besynes  ;  and  all  othir  delices, 
And  eke  this  worldis  rychis,  they  set  at  litil  price. 
So  at  last,  as  God  wold,  it  fill  oppon  a  dey, 
As  this  lady  fro  chirch-ward  went  in  the  wey, 
A  child  gan  stere  in  her  womb,  as  Goddis  wyl  was  ; 
Wherof  she  gan  to  mervill,  and  made  shortir  pas, 
Wyth  colour  pale,  and  eke  wanne,  and  full  in  hevynes  ; 
For  she  had  nevir,  tofore  that  day,  such  mancre  sekenes. 
The  wymmen,  that  with  her  were,  gon  to  behold  861 

The  lady  and  her  chere,  but  nothyng  they  told  ; 
But  feir  and  soft  wyth  ese  hom-ward  they  her  led  ; 
For  her  soden  sekenes  full  sore  they  were  adred. 
For  she  was  inlich  gentil,  kynd,  and  amyabill, 
And  eke  trewe  of  hert,  and  nothyng  variabill. 
She  lovid  God  above  all  thing,  and  dred  syn  and  shame  ; 
And  Agea  sikerly  was  her  rightfull  name. 
So  aftir  in  brefF  tyine,  when  it  was  purseyvyd, 
That   she   had    done   a  womans  dede,  and    had    a  child 

conseyvyd,  870 

The  joy  that  she  made  ther  may  no  tung  tell ; 
And  al  so  much,  or  more  yf  I  ne  ly  shell, 
Favinus  made  in  his  behalf,  for  this  glad  tyding, 
That  I  trowe,  I  leve  the  emperour,  ne  the  kyng, 
Made  no  bettir  cher  to  wyff,  ne  no  more  myrth, 
Then  Fawnus  to  Agea.     And  when  the  tyme  of  birth 
Nyghid  ner  and  ner,  aftir  cours  of  kynd, 
Wctith  wele  iu  certen,  that  al  the  wyt  and  mynd 
Of  Fawnus  was  continuell  of  feir  dclyveraunce, 
Betwene  Agea  and  his  child  ;  and  made  gretc  ordenaunce, 


THE    SUPPLEMENTARY   TALE.  '221 

Ageyn  the  tyme  it  shuld  be  bore,  as  it  was  for  to  doon.    881 

So  as  God  wold,  whan  tyme  cam,  Agea  had  a  son. 

But  joy  that  Fawnus  made,  was  dobil  tho  tofore, 

When  that  he  knew  in  certen  she  had  a  son  y-bore  ; 

And  sent  anoon  for  nursis  four,  and  no  less, 

To  reule  this  child  ;  after-ward,  as  yeris  did  pas, 

The  child  was  kept  so  tenderly,  that  it  throff  wel  the  bet, 

For  what  the  norishes  axit,  anoon  it  was  y-sett. 

In  his  chambir  it  norished  was,  to  town  it  must  nat  go  ; 

Fawnus  lovid  it  so  cherely,  it  myght  nat  part  hym  fro.    890 

It  was  so  feir  a  creature,  as  myght  be  on  lyve, 

Of  lymes,  and  of  fetours,  and  growe  wondir  bly ve. 

This  child,  that  I  of  tell,  Berinus  was  his  name, 

Was  ovir  much  cherished,  which  turned  him  into  grame  ; 

As  yee  shull  here  aftir,  when  tyme  comyth  and  spase  : 

For  aftir  swete  the  soure  comyth  full  oft,  in  many  a  plase. 

For  as  sone  as  he  coud  go  and  also  speke, 

All  that  he  set  his  ey  on,  or  aftir  list  to  beke, 

Anoon  he  shuld  it  have  ;  for  no  man  hym  wernyd. 

But  it  had  be  well  bettir,  he  had  be  wele  y-lerned  900 

Noriture  and  gentilnes  ;  and  had  y-had  som  hey. 

For  it  fill  so  aftir,  with  what  child  he  did  pley, 

Yf  the  pley  ne  likid  hym,  he  wold  breke  his  hede  ; 

Or  wyth  a  knyff  hym  hurt  ryght  nygh  bond  to  be  dede. 

For  ther  nas  knyght,  ne  squyer,  in  his  fathirs  house, 

That  thought  his  owne  persone  moste  corajouse, 

That  did  or  seyd  eny  thing  Berinus  to  displese, 

That  he  nold  spctously  anoon  oppon  him  rese. 

Wherof  his  fathir  had  joy,  and  his  mothir  also  ; 

Yit  it  semeth  to  many  a  man,  it  was  nat  wisely  do.  910 

When  Beryn  passid  was  seven  yerc,  and  grew  in  more  age, 

He  wrought  ful  many  an  evil  chek  ;  for  such  was  his  corage, 

That  ther  he  wist  or  might  do  eny  evil!  dede, 


aaa  THE   SUPPLEMENTARY   tale. 

He  wold  nevir  fese,  for  ought  that  men  him  seid. 

Wherfor  many  a  pore  man  oft  was  agrevid. 

But  Fawnus  and  Agea  ful  light  theron  helevid  ; 

And  thoughe  men  wold  pleyne,  full  short  it  shuld  availe  ; 

For  Fawnus  was  so  mighty,  and  cheff  of  all  counsaill, 

With  Augustyn  the  emperour,  that  all  men  hym  drad, 

And  lete  pas  ovir  mischefe,  and  harmys  that  they  had.     920 

Berinus  ferthermore  lovid  wel  the  dise, 

And  for  to  pley  at  hazard,  and  held  therof  grete  pryse, 

And  all  othir  gamys  that  losery  was  in  ; 

And  evirmore  he  lost,  and  nevir  myght  wyn. 

Berynus  at  hazard  many  a  nyght  he  wakid  ; 

And  oft  tyme  it  fill  so,  that  he  cam  horn  al  nakid  ; 

And  that  was  all  his  joy  :  for  right  wele  he  knew, 

That  Agea  his  mothir  wold  cloth  hym  newe. 

Thus  Berynus  lyvid,  as  I  have  told  tofore, 

Tyll  he  was  of  the  age  of  eighteen  yere  or  more.  930 

Fawnus  made  amendis,  and  put  them  in  quiete  ; 

So  was  the  fathir  cause  the  sone  was  so  wyld. 

And  so  have  many  mo  such,  of  his  own  child 

Be  cause  of  his  undoyng,  as  we  mowe  se  al  day  ; 

For  thing  y-take  is  hard  to  put  awey  ; 

As  how  that  evir  trottid,  trewlich  I  yow  telle, 

It  were  hard  to  make  hym  aftir  to  ambill  welle. 

Ryght  so  by  Beryn,  when  he  had  his  lust  and  wyll,  when  he 

was  lite, 
It  shuld  be  hevy  after-ward  to  reve  his  old  delite  ; 
Save  the  whele  of  fortune,  that  no  man  may  withstonde  ; 
For  every  man  on  lyve  theron  he  is  gond,  94] 

0  spoke  she  turnyd  bak-ward,  righte  at  high  noone, 
All  ageyn  Berinus,  as  ye  shull  here  sone. 
Agea  his  mothir  fell  in  grete  sekenes, 
And  sent  aftir  husbond  wyth  wordis  hire  to  lis  ; 


t 

THE    SUPPLEMENTARY    TAEE.  223 

And  for  she  wold  tell  hyrn  hir  hole  hertis  wyll, 

Er  she  out  of  the  world  partid,  as  it  was  right  and  skill. 

When  Fawnus  was  y-come,  and  saw  so  rodylese 

Hys  wyff,  that  was  so  dere,  that  for  love  he  chese, 

No  mervell  though  his  hert  wer  in  grete  mournyng,         950 

For  he  purseyvyd  fullich  she  drewe  to  hir  endyng  ; 

Yit  made  othir  chere  then  in  his  hert  was, 

To  put  awey  discomfort,  dissimilyng  wyth  his  fase 

The  hevynes  of  his  hert,  wyth  chere  he  did  it  close. 

For  such  a  manner  craft  ther  is  wyth  them  can  glose, 

Save  that  tournyth  all  to  cautele  ;  hut  Fawnus  did  nat  so, 

For,  wetith  wele,  in  certeyn  his  hert  was  full  of  wo, 

For  his  wyff  Agea  ;  and  yit  for  craft  he  couth 

The  teris  fro  his  eyin  ran  doun  by  his  mowith  ; 

When  he  saw  the  pangis  of  deth  comyng  so  fast  960 

Oppon  his  wyfF  Agea,  almost  his  hert  to-brast. 

Agea  lyfFt  up  hir  eyin,  and  beheld  the  chere 

Of  hir  husbond  Fawnus,  that  was  so  trew  a  fere  ; 

And  seyd,  "  Sir,  why  do  ye  thus  1  this  is  an  elyng  fare, 

In  comfort  of  us  both,  yf  yee  myght  spare, 

And  put  awey  thys  hevynes  ;  whyle  that  yee  and  I 

Myght  speke  of  othir  thyngis  ;  for  deth  me  nyghith  nygh. 

For  to  body,  ne  to  soule,  this  vailyth  nat  a  karse." 

"  Now  tellyth  on,"  quod  Fawnus,  "  and  I  wol  lete  it  pas, 

For  the  tyme  of  talkyng,  as  wele  as  I  may  ;  970 

But  out  of  my  remembraunce,  onto  my  endyng  day, 

Your  deth  woll  nevir,  I  woot  it  wele,  but  evir  be  in  my 

mynd." 
"  Then,  good  sir,"  quod  Agea,  "  both  to  my  soule  kynd, 
When  my  body  is  out  of  sight,  for  therto  have  I  nede  ; 
For  truer  make,  then  yee  be,  in  word,  ne  in  dede, 
Had  nevir  woman,  ne  more  kyndnes 
Hath  shewed  unto  his  make,  I  know,  right  wele  i-wis. 


221  THE    SUPPLEMENTARY    TALE. 

Now  wold  ye  so  heraftir  in  hert  be  as  trewe, 

To  lyve  wythout  make  ;  and  on  your  sone  rewe, 

That  litil  hath  y-lernid  sithens  he  was  bore.  980 

Let  hym  have  no  stepmothir  ;  for  children  have  tofore 

Comelich  they  lovith  nat ;  wherfor  wyth  hert  I  prey, 

Have  chere  onto  your  sone  aftir  my  endyng  day  ; 

For,  so  God  me  help,  and  I  lafft  yow  behynd, 

Shuld  nevir  man  on  lyve  bryng  it  in  my  mynd 

To  be  no  more  y-weddit,  but  lyve  soule  aloon. 

Now  yee  know  all  my  wyll,  good  sir,  think  theron." 

"  Certis,"  quod  Fawnus,  "  whils  I  have  wyttis  fyve, 

I  think  nevir  aftir  yow  to  have  anothir  wyff." 

The  preest  was  com  therwythall,  for  to  do  hir  rightis  ;     990 

Fawnus  toke  his  leve,  and  all  the  othir  knyghtis, 

Hir  kyndrid,  and  frendis,  kissed  hir  echone. 

It  is  no  nede  to  axe  wher  ther  was  dole  or  noon. 

Agea  cast  hir  ey  up,  and  lokid  all  aboute, 

And  wold  have  kissed  Beryn  ;  but  then  was  he  wythoute 

Pleying  to  the  hazard,  as  he  was  wont  to  doon. 

For  as  sone  as  he  had  ete,  he  wold  ren  out  anoon. 

And  when  she  saw  he  was  not  ther,  that  she  thought  most 

on, 
Hire  sekenes  and  hire  mournyng  berst  her  hert  anoon. 
A  damsell  tofore  that  was  ron  into  the  toune  1000 

For  to  seche  Beryn,  that  pleyed  for  his  gowne, 
And  had  almost  lost  it,  right  as  the  damsell  cam  ; 
And  swore,  and  starid,  as  he  were  wood,  as  longit  to  the  game. 
The  damsell  said  to  Beryn,  "  Sir,  ye  must  com  home  : 
For,  but  ye  high  blyve,  that  yee  wer  y-come, 
Your  mothir  woll  be  dede  ;  she  is  yit  on  lyve  ; 
Yf  ye  wol  speke  wyth  her,  ye  must  hygh  blyve." 
"Who  bad  so,  lewd  Kitt?"     "  Your  fathir,  sir,"  quod  she. 
"  Go  home,  lewd  visenage,  that  evil  mut  thow  the!" 


THE    SUPPLEMENTAL    TALI".  225 

Quod  Beryne  to  the  darasell,  and  gan  her  fray  and  feer,  1010 

And  bad  the  devill  of  hell  hir  should  to-tere. 

"  Hast  thow  ought  els  to  do  but  let  me  of  my  game  1 

Now  by  God  in  hevin,  by  Peter,  and  by  Jame  !" 

Quoth  Beryn  in  grete  angir,  and  swore  be  book  and  bell, 

Rehersyng  many  namys,  mo  than  me  lyst  to  tell, 

"  Ner  thow  my  fathers  messenger,  wer  thou  shuldist  nevir  ete 

brede  ; 
I  had  levir  my  mothir,  and  also  thou,  wer  dede, 
Then  I  shuld  lese  the  game  that  I  am  nowgh  in  !" 
And  smote  the  damsell  undir  the  ere,  the  weet  gon  upward 

spyn. 
The  death  of  Agea  he  set  at  litill  pryse.  1°-° 

So  in  that  wrath  frolick,  Beryn  threw  the  dyse, 
And  lost  wyth  that  same  cast  al  was  leyde  adown  : 
And  stert  up  in  a  wood  rage,  and  ballid  on  his  crown, 
And  so  he  did  the  remnaunt,  as  many  as  wold  abyde. 
But,  for  drede  of  Fawnus,  his  felawis  gan  to  hyde  ; 
And  nevir  had  wyll  ne  list  wyth  Beryn  for  to  fyght, 
But  evir  redy  to  pley,  and  wyn  what  they  myght. 

The  deth  of  Agea  sprang  about  the  towne  ; 
And  every  man,  that  herd  the  bell  for  her  sowne, 
Bemonyd  her  full  sore  ;  saff  Beryn  toke  none  hede,         1,);lf) 
But  sought  anothir  feleship,  and  quyklich  to  them  yede, 
To  such  manner  company  as  shuld  nevir  thryve, 
For  such  he  lovid  bettir  then  his  mothirs  lyve. 
And  evirmore  it  shuld  be  nyght  or  he  wold  home  drai 
For  of  his  father,  in  certeyn,  he  had  no  manner  awe. 
For  evir  in  his  yowith  he  had  al  his  wyll, 
And  was  y-passid  chastising,  but  men  wold  hym  kyll. 
Fawnus  for  Agea,  as  it  was  well  fitting, 
Made  grete  ordenaunce  for  hir  burying, 
Of  prelatis,  and  of  precstis,  and  of  al  othir  thyng  ;  uuu 


S26  TITK    SUPPLEMENTARY    TALE. 

As  thoughe  she  had  be  a  wyff  of  a  worthy  kyng. 

But  othir  wyls  aniongis  for  pleyntis  that  were  grete, 

It  myght  nat  have  be  mendit ;  such  was  his  gentilnes  ; 

For  at  hir  enteryng  was  many  a  worthy  messe. 

For  four  weeks  full,  or  he  did  here  intere, 

She  ley  in  lede  wythyn  his  house  ;  but  Beryn  cam  not  there, 

Nauielich  into  the  place  where  his  mothir  ley, 

Ne  onys  wold  he  a  Pater-noster  for  hir  soule  sey. 

His  thought  was  all  in  unthryft,  lechery,  and  dyse, 

And  drawyng  all  to  foly  ;  for  yowith  is  rechles,  1050 

But  there  it  is  refreyned,  and  hath  som  manere  eye. 

And  therfore  me  thinkith,  that  I  may  wele  sey, 

A  man  y-passid  yowith,  and  is  wythout  lore, 

May  be  wele  y-likened  to  a  tre  wythout  more, 

That  may  nat  bowe,  ne  bere  fruyte,  but  root,  and  ever  wast  ; 

Ryght  so  by  yowith  farith  that  no  man  list  to  chast. 

This  mowe  we  know  verely  by  experience, 

That  yerd  makith  vertu  and  benevolence 

In  childhode  for  to  growe,  as  provith  ymagynacioune  ; 

A  plant,  whils  it  is  grene,  or  it  have  dominacioune,         1060 

A  man  may  wyth  his  fyngers  ply  it,  wher  hym  lyst, 

And  make  therof  a  shakill,  a  with,  or  a  twist ; 

But  let  the  plant  stond,  and  yeris  ovirgrowe, 

Men  shull  not  wyth  both  his  hondis  unnethis  make  it  growe  ; 

No  more  myght  Fawnus  make  his  sone  Beryn, 

When  he  grew  in  age,  to  his  lore  enclyne. 

For  every  day  when  Beryn  rose,  unwassh  he  wold  dyne, 

And  draw  hym  to  his  feleship  as  even  as  a  lyne  ; 

And  then  com  home,  and  ete,  and  soop,  and  sclepe  at  nyght ; 

This  was  al  his  besynes,  but  yf  that  he  did  fight.  1070 

Wherfor  his  fathirs  heart  Fawnus  gan  for  to  blede, 

That  of  his  mothir,  that  ley  at  home,  he  toke  no  more  hede; 

And  so  did  all  the  pepill  that  dwellid  in  the  town, 


THE    SUPPLEMENTARY    TALK.  227 

Of  Beryn's  wildnes  gon  speke  and  eke  roun. 

Fawnus  oppon  a  dey,  when  Beryn  cam  at  eve, 
Was  set  oppon  a  purpose  to  make  his  sone  leve 
All  his  shrewd  taichis,  wyth  goodnes  if  he  myght, 
And  taught  hym  feir  and  soft ;  but  Beryn  toke  it  light, 
And  countid  at  litill  pryse  al  his  fadirs  tale. 
Fawnus  saw  it  wold  nat  ;  with  colour  wan  and  pale        1080 
He  partid  from  his  sone,  and  wyth  a  sorowfull  hert ; 
I  ne  can  write  halfyn-dele  how  sore  he  did  smert 
The  disobeying  of  his  sone,  and  his  wyfis  deth  ; 
That,  as  the  book  tellith,  he  wisshed  that  his  breth 
Had  y-been  above  the  serkill  celestyne, 
So  fervent  was  his  sorowe,  his  angir,  and  his  pyne. 
So,  shortly  to  conclude,  Agea  was  interid  ; 
And  Fawnus  livid  wyfles  thre  yere  were  y-werid  ; 
Wherof  ther  was  grete  speche  for  his  high  honour. 
Tyll  at  last  word  earn  onto  the  emperour,  1090 

That  Fawnus  was  without  wyfe,  and  seld  was  jocounde, 
But  mournyng  for  Agea,  that  he  was  to  y-bound, 
And  lyvid  as  an  hermyte,  soule  and  destitute, 
Wythout  consolacioune,  pensyff  oft  and  mute. 
Wherfor  Augustinus,  of  Rome  the  emperour, 
Was  inwardlich  sory,  and  in  grete  dolour. 
Wyth  that  the  seven  sagis  and  senatouris  all 
Were  assemblid,  to  discryve  what  shuld  therof  fall ; 
The  wych  seyd  shortly,  for  a  molestacioune 
Ther  was  noon  othir  remedy,  but  a  consolacioune.  1100 

For  whoso  wer  in  eny  thing  displesid  or  agreviil, 
Must  by  a  like  thing  egall  be  remevid. 
And  when  the  emperour  knew  all  their  determinacioune, 
Quicklich  in  his  mynd  he  had  imaginacioune, 
That  Fawnus  for  Agea  was  in  high  distres, 
And  must  y-curid  be  wyth  passyng  gentilnes 


228  THE    SUPPLEMENTARY    TALE. 

Of  soni  lusty  lady,  that  of  pulchritude 

Were  excellent  al  othir  ;  so  shortly  to  conclude, 

The  emperour  had  a  love,  tofore  he  had  a  wyf, 

That  he  lovid  as  hertlich,  as  his  own  lyf,  1110 

As  was  as  feir  a  creature  as  sone  myght  beshyne, 

So  excellent  of  bewte,  that  she  myght  be  shryne 

To  all  othir  wymnien  that  wer  tho  lyvand. 

But  for  the  emperour  had  a  wyf,  ye  shul  wele  onderstond, 

He  cam  nat  in  hir  company,  to  have  his  delite. 

For  Cristendome  and  conscience  was  tho  more  perfite, 

Then  it  is  now  a  dayis,  yf  I  durst  tell ; 

But  I  woll  leve  at  this  tyme.     Than  Fawnus  al  so  swell 

Was  aftir  sent  in  hast,  of  seknes  to  be  curyd. 

So  what  for  drede,  and  ellis,  they  were  both  ensuryd      1 120 

In  presence  of  the  emperour,  so  Fawnus  myght  not  flee  ; 

It  was  the  emperours  wyll,  it  myght  noon  othir  be. 

So  wythin  a  tyme  Agea  was  forgete  ; 

For  Fawnus  thought  litill  on  that  he  hir  behight. 

For,  as  the  seven  sagis  had  afore  declarid, 

It  cam  all  to  purpos  ;  for  Fawnus  litil  carid 

For  eny  thyng  at  all,  save  his  wyff  to  plese, 

That  Rame  was  y-clepid  ;  for  rest  nethir  ese 

Fawnus  nevir  had,  but  of  her  presence. 

So  was  his  hert  on  her  y-sset,  that  he  coud  no  defence,  1130 

Save  evirmore  be  wyth  hir,  and  stare  on  hir  visage  ; 

That  the  most  part  of  Room  held  it  for  dotage, 

And  had  much  marvell  of  his  variaunce. 

But  what  is  that  Fortune  cannat  put  in  chance  ? 

For  ther  nas  man  on  lyve  on  woman  more  bedotid, 

Than  Fawnus  was  in  Rame,  ne  half  so  much  y-sotid. 

Wyth  that  Rame  had  knowlech  that  Fawnus  was  y-smyt 

Wyth  the  dart  of  love,  yee  mowe  ryght  wele  it  wyt, 

That  all  that  evir  she  coud  cast  or  y-tbynck, 


THE    SUPPLEMENTAL    TALE.  229 

Was  all  ageyn  Berynus,  for  many  a  sot  ill  wrench  1140 

She  thought,  and  wrought  day  hy  day,  as  meny  wernen  doon, 

Tyll  they  have  of  their  desire  the  full  conclusioune. 

For  the  more  that  Fawnus  of  Rame  did  made, 

The  more  dangerous  was  Rame,  and  of  chere  sade  ; 

And  kept  wele  her  purpose  undir  covirture  : 

She  was  the  las  to  blame,  it  grew  of  nature. 

But  though  that  Rame  wrought  so,  God  forbede  that  all 

Wer  of  that  condicioune  ;  yet  touch  no  man  the  gall, 

It  is  my  plein  counsell,  but  doith  as  othir  doith  ; 

Take  your  part  as  it  comith,  of  roughe,  and  eke  of  smoothe. 

Yit  noritur,  wit,  and  gentilnes,  reson,  and  perfite  mynde,  1151 

Doth  all  these  worthy  women  to  worch  ageyns  kynde  ; 

That  thoughe  they  be  agrevid  they  suffir,  and  endure, 

And  passith  ovir,  for  the  best,  and  folowith  nothing  nature. 

But  now  to  Rames  purpose,  and  what  was  hir  desire 

Shortly  to  conclude,  to  make  debate  and  ire 

Betwene  the  fathir  and  the  sone,  as  it  was  likely  tho  ; 

What  for  his  condicioune,  and  what  for  love  also, 

That  Fawnus  owt  to  his  wyff,  the  rathir  he  must  hir  leve, 

And  grant  for  to  mend,  yf  ought  hir  did  greve.  1160 

Berinus  evir  wrought,  right  as  he  did  before, 

And  Rame  made  hyrn  chere  of  love,  ther  myght  no  womman 

more, 
And  gaff  hym  gold  and  clothing,  evir  as  he  did  lese, 
Of  the  best  that  he  coud  ought  whei  in  town  chese  ; 
And  speke  full  feir  wyth  hym,  to  make  al  thyug  dedc  : 
Yit  wold  she  have  yete  his  hert,  wythout  salt  or  brede  ; 
She  hid  so  hir  felony,  and  spak  so  in  covert, 
That  Beryn  myght  nat  spy  it  but  lite  of  Ramys  hert. 
So,  shortly  to  pas  ovir,  it  fill  oppon  a  nyghte, 
When  Fawnus  and  his  fresh  wyf  were  to  bud  y-dight,     1170 
He  tokc  hir  in  his  annys,  and  made  hir  hertly  chere. 


'.'•'iM  THE    SUPPLEMENTARY    TALE. 

Ther  niyght  no  man  betir  make  to  his  fere  ; 

And  seyd,  "Myn  erthly  joy,  myne  hertis  full  plesaunce, 

My  wele,  my  woo,  my  paradise,  my  lyvis  sustenaunce, 

Why  ne  be  ye  mery  ?  why  be  ye  so  dull  1 

Sith  ye  know  I  am  your  own,  right  as  your  hert  woll. 

Now  tell  on  love,  myn  own  hert,  yf  ye  eylith  ought  ; 

For,  and  it  be  in  my  power,  anoon  it  shall  be  wrought." 

Rame  wyth  that  gan  sighe,  and  wyth  a  wepeing  chere, 

Undid  the  bagg  of  trechery,  and  seide  in  this  manere,    1180 

"  No  mervell  though  myn  hert  be  sore  and  full  of  dele, 

For  when  I  to  yow  weddit  was,  wrong  went  my  whele  ; 

But  who  may  be  ageyns  hap  and  aventure  ? 

Therfor,  as  wele  as  I  may,  myne  I  mut  endure." 

Wyth  many  sharp  wordis  she  set  his  hert  on  feir, 

To  purchase  with  hir  practik  that  she  did  desire  ; 

But  hoolich  all  hir  wordis  I  cannot  wele  reherse, 

Ne  write,  ne  endite,  how  she  did  perce 

Through  Fawnys  hert,  and  his  scull  also. 

For  more  petouse  compleynt,  of  sorowe,  and  of  wo,  1190 

Made  nevir  woman  ne  more  petously, 

Then  Rame  made  to  Fawnys  ;  she  smote  full  bitterly 

Into  the  veyn,  and  through  his  hert  blood  ; 

She  bloderit  so,  and  wept,  and  was  so  high  on  mode, 

That  unneth  she  myght  speke  but  othir  while  among 

Wordis  of  discomfort,  and  hir  hondis  wrong  ; 

For  alas  !  and  woo  the  tyme,  that  she  weddit  was, 

Was  evir  more  the  frefreit,  when  she  myght  have  spase  : — 

"  I  am  y-weddit,  ye,  God  woot  best  in  what  maner  and  how  ! 

For  yf  it  wer  so  fall,  I  had  a  child  by  you,  1200 

Lord  !  how  shuld  he  lyve  ?  how  shuld  he  com  awey  1 

Sith  Beryn  is  your  first  sone,  and  heir  aftir  your  day  ; 

But  yf  that  he  had  grace  to  scoole  for  to  goo, 

To  have  som  maner  connyng,  that  he  niyght  trust  to. 


THE    SUPPLEMENTARY    TATE.  yd  J 

For  as  it  now  stondith  it  were  the  best  rede  ; 
For,  so  God  me  help,  I  had  levir  he  were  dede, 
Than  wer  of  such  condicioune,  or  of  such  lore, 
As  Beryn  your  sone  is,  it  wer  bett  he  wer  unbore. 
For  he  doith  nat  ellis,  save  at  hazard  pley, 
And  comyth  home  al  nakid  ech  othir  dey.  1210 

For  within  this  month,  that  I  have  wyth  yow  be, 
Fiftene  sithis,  for  verry  grete  pite, 
I  have  y-clothid  hym  al  new,  when  he  was  to-tore  ; 
For  evirmore  he  seyde  the  old  were  y-lore. 
Now,  and  he  wer  my  sone,  I  had  levir  he  were  y-sod  ; 
For,  and  he  pley  so  long,  half  our  lyvelode 
Wold  scarsly  suffise  hymself  oon, 

And  nere  yee  wold  be  grevid  ;  I  swere  by  seynt  Johan, 
He  shuld  aftir  this  dey  be  clothid  no  more  for  me, 
But  he  wold  kepe  them  bettir,  and  draw  fro  nycete."      1*220 
"  Now,  gentill  wyff,  gramercy  of  your  wise  tale  ! 
I  thynk  wel  the  more,  that  I  sey  no  fale  ; 
For  towchyng  my  grevaunce,  that  Beryn  goith  al  nakid, 
Treulich  that  grevaunce  is  somwhat  asclakid. 
Let  hym  aloon,  I  prey  yow,  and  I  woll  con  yow  thank  ; 
For  in  such  losery  he  hath  lost  many  a  frank. 
The  devil  hym  spede  that  rech,  yf  he  be  to-tore  ! 
And  he  use  it  hereaftir,  as  he  hath  doon  tofore." 
Beryn  arose  a  morowe,  and  cried  wondir  fast, 
And  axid  aftir  clothis,  but  it  was  all  in  wast.  1230 

Ther  was  no  man  tendant  for  hym  in  all  the  house  ; 
The  wele  was  y-chaungit  into  anothir  cours. 
Fawnus  herd  his  sone  wele,  how  he  began  to  cry, 
And  rose  up  anoon,  and  to  hym  did  high, 
And  had  forgctc  nothyng  that  Rame  had  y-seyde  ; 
For  he  boillkl  so  his  hert,  he  was  nat  well  apayde  ! 
He  went  into  the  chambir  ther  his  sone  ley, 


232  ,         THE    SUPPLEMENTARY    TALE. 

And  set  hyni  down  in  a  chair,  and  thus  he  gan  to  sey : 

"  My  gentil  sone,  Beryn,  now  feir  I  woll  ye  teche  ; 

Rew  oppon  thy  self,  and  be  thyne  own  leche.  1240 

Manhode  is  y-com  now,  myne  own  dere  sone, 

It  is  tyme  thow  be  aweynyd  of  thyn  old  wone  ; 

And  thow  art  twenty  wynters,  and  naught  hast  of  doctryne  ; 

Yit  woldist  thow  draw  to  perfite,  the  worship  wold  be  thyne 

To  noritur,  and  goodship,  and  al  honest  thing, 

Ther  myght  corn  to  myn  hert  no  more  glad  tyding. 

Leve  now  al  thy  foly,  and  thy  rebawdry, 

As  tablis,  and  mervellis,  and  the  hazardry  ; 

And  draw  the  to  the  company  of  honest  men  and  good, 

Els  leve  thow  me ;  as  wele  as  Criste  died  on  the  rode,      1250 

And  for  al  menkynd  his  ghost  pas  lete, 

Thow  shalt  for  me  heraftir  stond  on  thyn  own  fete  ; 

For  I  woll  no  longir  suffir  this  aray, 

To  clothe  the  al  new  eche  othir  dey. 

Yf  thow  wolt  draw  the  to  wit,  and  rebawdry  withdraw, 

Of  such  good,  as  God  hath  sent,  yn  part  shalt  thow  have. 

And  yf  thow  wolt  nat,  my  sone,  do  as  I  the  tell ; 

Of  me  shalt  thow  naught  have,  trust  me  right  well. 

Wenyst  thow  wyth  thy  dise-pleying  hold  myn  honoure, 

Aftir  my  deth  dey  ?"  Then  Beryn  gan  to  loure,  12t>0 

And  seide,  "  Is  this  a  sermon,  or  a  prechement  1 

Ye  were  nat  wont  herto,  how  is  this  y-went  ] 

Sendith  for  some  clothing,  that  I  wer  ago  ; 

My  fellawis  lokith  aftir  me,  I  woot  well  they  do  so  ; 

I  woll  nat  leve  my  feleship,  ne  my  rekelagis, 

Ne  my  dise-pleying,  for  all  your  heretages  ! 

Doith  your  best  wyth  them  by  your  lyf  day  ; 

But  when  they  fall  to  me,  I  wol  do  as  I  may. 

Benedicite,  fathir,  who  hath  enformyd  you, 

And  set  you  into  ire,  to  make  me  chere  rowe,  127<> 


THE    SUPPLEMENTARY    TALK.  238 

But  I  know  wele  i-nough  whens  this  counsaill  cam  ; 
Trewlich  of  your  own  wyfe,  that  evil  dame  ! 

com  oppon  hir  body,  that  fals  putaigne  ! 

For  trewlich,  fathir,  yee  dote  on  hir,  and  so  al  men  seyne. 

Alas  !  that  evir  a  man  shuld,  that  is  of  high  counsaile, 

Set  all  his  wysdom  in  his  wyvis  taile  ! 

Yee  lovith  hir  so  much,  she  hath  benome  your  wyt ; 

And  I  may  curs  the  tyme  that  evir  ye  wer  y-knyt ; 

For  now,  I  am  in  certen,  I  have  a  stepmothir  ; 

They  ben  shrewis,  som  ther  been,  but  few  othir,  1280 

Vel  fikil  flaptail,  such  oon  as  she  ys, 

For  all  my  pleying  at  dise,  yit  do  yee  more  amys  ; 

Yee  have  y-lost  your  name,  your  worship,  and  your  feith  ; 

So  dote  ye  on  hir,  and  levith  all  she  sayith." 

Fawnus,  with  the  same  word,  gaff  the  chayir  a  but, 

And  lepe  out  of  the  chambir,  as  who  seyd  cut : 

And  swore,  in  verrey  woodnes,  be  God  omnipotent, 

That  Beryn  of  his  wordis  shuld  sore  repent. 

Beryn  set  nought  therof,  with  a  proude  hert 

Answerd  his  fathir,  and  axid  a  new  shert.  1290 

He  gropid  al  about  to  have  found  oon, 

As  he  was  wont  tofore,  but  ther  was  noon. 

Then  toke  he  such  willokis  as  he  fond  ther, 

And  beheld  hymself  what  man  he  wer. 

And  when  he  was  arayde,  then  gan  he  first  be  wrothe  ; 

For  his  womb  lokid  out,  and  his  rigg  both. 

He  stert  aftir  his  fathir,  and  he  began  to  cry, 

"  For  seth  myn  aray  ;  for  the  villany 

Ys  as  wele  yours,  as  it  is  myne." 

Fawnus  let  him  clatir,  and  cry  wel  and  fyne,  1300 

And  passid  forth  still,  and  spak  nat  a  word. 

Then  Beryn  gan  to  think  it  was  nat  al  bord 
That  his  fathir  seyde,  when  he  wyth  hym  was  ; 


33  I  THE    SUPPLEMENTARY    TALE. 

And  gan  to  think  all  about ;  and  therwyth  seid,  "  Alias  ! 
Now  know  I  wela  for  soth,  that  my  mothir  is  dede  ;" 
For  tho  gan  he  to  glow  first  a  sory  mannys  hede. 
Now  kepe  thy  cut,  Beryn  ;  for  thou  shalt  have  a  fit, 
Somwhat  of  the  world,  to  lern  betir  wit : 
For,  and  thow  wist  sikerly  what  ys  for  to  com, 
Thou  woldist  wissh  aftir  thy  deth  full  oft  and  y-lome  ;    1310 
For  ther  nys  betyng  half  so  sore  wyth  staff,  nethir  swerd, 
As  man  to  be  bete  with  his  own  yerd. 
The  pyry  is  y-blowe,  hop,  Beryn,  hop, 
That  ripe  wol  heraftir,  and  on  thyn  hede  drop. 
Thou  tokist  noon  hede,  whils  it  shoon  hoot ; 
Therfor  wynter  the  uyghith,  asay  by  thy  cote. 
Beryn  for  shame  to  town  durst  he  nat  go  ; 
He  toke  his  wey  to  church-warcl,  his  frend  was  made  his  foo. 
For  angir,  sorowe,  and  shame,  and  hevynes  that  he  had, 
<Unneth  he  might  speke,  but  stode  half  as  mad.  1320 

'  0  alas  !"  quod  Beryn,  "  what  wyt  had  I  I 
That  coud  nat,  tofore  this  dey,  know  sikerly 
That  my  ruothir  dede  was  ;  but  now  I  know  to  sore  ; 
And  drede  more,  that  eche  day  hereaftir  more  and  more 
I  shall  know,  and  fele,  that  my  mothir  is  dede. 
Alas  !  I  smote  the  messangere,  and  toke  of  hir  noon  hede. 
Alas  !  I  am  right  pore,  alas  !  that  I  am  nakid  ! 
Alas  !  I  sclept  to  fast,  tyl  sorowe  now  hath  me  wakid  ! 
Alas  !   I  hungir  sore  ;  alas  !  for  dole  and  peyn  ! 
For  eche  man  me  seith  hath  me  in  disdeyn  !"  1330 

This  was  all  his  mirth,  to  the  church-ward, 
That  of  his  mothir,  Agea,  he  toke  so  litill  reward. 
When  Beryn  was  within  the  chirch,  than  gan  he  wers  fray  ; 
As  sone  as  he  saw  the  tomb  where  his  mothir  lay, 
His  colour  gan  to  chaunge  into  a  dedely  hew  : 
"  Alas  !  gentil  mothir,  so  kynd  you  wer,  and  trew, 


THE    SUPPLEMENTARY    TALE.  '235 

It  is  no  mervell,  for  thy  deth  though  I  sore  smert." 

But  therewythal  the  sorowe  so  fervent  smote  his  hert, 

That  sodeynly  he  fil  down  stun  dede  in  swowe  ; 

That  he  had  part  of  sorowe,  rne  thinkith  that  myght  I  avowe. 

Beryn  lay  so  long,  or  he  myght  awake,  1341 

For  al  his  fyve  Avittis  had  clene  hym  forsake. 

Wei  myght  he  hy  hymself,  when  reson  y-com  were, 

Undirstond  that  fortune  had  a  sharp  spere, 

And  eke  grete  power,  among  high  and  lowe, 

Som  to  avaunce,  and  som  to  ovirthrowe. 

So  at  last,  when  Beryn  a  litill  wakid  were, 

He  trampelid  fast  with  his  fete,  and  al  to-tare  his  ere, 

And  his  visage  both,  right  as  a  woodman, 

With  many  a  bitir  tere,  that  from  his  eyen  ran  ;  1350 

And  sighid  many  a  sore  sigh,  and  had  much  hevynes  ; 

And  evirmore  he  cursid  his  grete  unkyndnes 

To  foregit  his  mothir,  whils  she  was  alyve  ; 

And  lenyd  to  hir  tombe  opon  his  tore  sclyve  ; 

And  wishid  a  thowsand  sithis,  he  had  y-be  hir  by  : 

And  beheld  hir  tombe  with  a  petouse  eye. 

"  Now,  glorious  God,"  quod  Beryn,  "  that  al  thing  madist 

of  nought, 
Heven  and  erth,  man  and  beste  ;  sith  I  am  my.swiought, 
Of  yowe  I  axe  mercy,  socour,  and  help,  and  grace, 
For  my  mysdede,  and  foly,  unthryffo,  and  trespase.         1300 
Set  my  sorowe  and  peyn  somwhat  in  mcsure 
Fro  dispeir  and  myscheff,  as  I  may  endure. 
Lord  of  all  lordis,  though  fortune  be  my  foo, 
Yit  is  thy  myght  above,  to  turn  hym  to  and  fro. 
First  my  mothirs  lyfe  fortune  hath  me  berevid, 
And  sith  my  fathirs  love,  and  nakid  also  me  levid  ; 
What  may  he  do  more  ?  yis,  take  avvey  my  lyfe. 
But  for  that  wer  myn  esc,  and  end  of  al  stryfe, 


230  THE    SUPPLEMENTARY    TALE. 

Therfor  he  doith  me  lyve,  for  ray  wers,  I  sey, 

That  I  shuld  evirruore  lyve,  and  nevir  for  to  dey."  1370 

Now  leve  I  Beryn  with  his  mothir,  tyl  I  com  aye, 
And  wol  return  me  to  Rame,  that  of  hir  sotilte 
Bethoughte  hir  al  aboute,  when  Beryn  was  agoon, 
That  it  shuld  be  wittid  hir  ;  wherfor  she  anoon 
In  this  wise  seyd  to  Fawnus,  "  Sir,  what  have  ye  do  ? 
Althoughe  I  speke  a  mery  word,  to  suffir  your  sone  go 
Nakid  into  the  town  ?  it  was  nat  my  counsail. 
What  wol  be  seyd  therof  1  sikir  without  faile, 
For  I  am  his  stepmodir,  that  I  am  cause  of  alle 
The  violence,  the  wrath,  the  angir,  and  the  gall,  1380 

That  is  betwene  yow  both,  it  wol  be  wit  me  ; 
Wherfor  I  prey  you  hertly,  doith  hym  com  horn  aye." 
"  Nay,  by  trowith,"  quod  Fawnus,  "  for  me  comyth  he  nat  yit ; 
Sithe  he  of  my  wordis  so  litil  prise  set  ; 
As  litil  shall  I  charge  his  estate  also. 
Sorowe  have  that  rechith,  though  he  nakid  go  ! 
For  every  man  knowith  that  he  is  nat  wise  ; 
Wherfor  may  be  supposid,  his  pi  eying  at  dise 
Is  cause  of  his  aray,  and  nothyng  yee,  my  wyff." 
"  Yes  i-wis,"  quod  Rame,  "  the  tale  woll  be  ryff  1390 

Of  me,  and  of  noon  othir,  I  know  right  wel  afyne  : 
Wherfor  I  prey  you,  gentil  sir,  and  for  love  myn, 
That  he  wer  y-fet  horn,  and  that  in  grete  hast ; 
And  let  asay  offt  ageyn  with  feirnes  hym  to  chaste  ; 
And  send  Beryn  clothis,  and  a  new  shert  ;" 
And  made  al  wele  in  eche  side,  and  kept  close  her  hert. 
"  Now  sith  it  is  your  wyll,"  quod  Fawnus  tho  anoon, 
"  That  Beryn  shall  home  com  ;  for  your  sake  aloon 
I  woll  be  the  message  to  put  your  hert  in  ese  ; 
And  els,  so  God  me  help,  wer  it  nat  yow  to  plese,  l-ioo 

The  gras  shuld  grow  on  pament  or  I  hym  home  bryng." 


THE    SUPPLEMENTARY    TAT.E.  287 

Yet  nethirles  forth  he  went,  wyth  too  or  thre,  riding 

From  o  strete  to  anithir,  enqueryng  to  and  fro 

Aftir  Beryn,  in  every  plase  wher  he  was  wont  to  go  ; 

Seching  eviry  halk,  howris  too  or  thre, 

With  hazardours,  and  othir  such,  ther  as  he  was  wont  to  he; 

And  fond  hym  nat  ther  ;  hut  to  chirch  went  echone, 

And  at  dorr  they  stode  a  while,  and  herd  Beryn  made  his 

mone. 
They  herd  all  his  compleynt,  that  petouse  was  to  here. 
Fawnus  into  the  chirch  pryvelych  gan  pire  ;  1410 

But  al  so  sone  as  he  beheld  where  Agea  lay, 
His  teris  ran  down  be  his  chekis,  and  thus  he  gan  to  sey  ; 
"  A  !  Agea,  myn  old  love,  and  my  new  also  ! 
Alas  !  that  evir  our  hertis  shuld  depart  a-too  ! 
For  in  your  graciouse  dayis,  of  hertis  trobilnes 
I  had  nevir  knowlech,  but  of  all  gladnes." 
Remembryng  in  his  hert,  and  evir  gan  renewe 
The  goodnes  betwene  them  both,  and  hir  hert  trewe  ; 
And  drew  hym  ner  to  Beryn,  with  an  hevy  mode. 
But  as  sone  as  Beryn  knew  and  undirstode  Hi" 

That  it  was  his  fathir,  he  wold  no  longir  abide  ; 
But  anoon  he  voidit  by  the  tothir  side. 

And  Fawnus  hym  encountrid,and  seyd,  "We  have  the  sought 
Through  the  town,  my  gentil  sone,  and  therfor  void   the 

nought ; 
Though  I  seyd  a  word  or  two,  as  me  thought  for  the  best, 
For  thyne  erudicioune,  to  draw  the  onto  lyfe  honest, 
Thou  shuldist  nat  so  fervently  have  take  it  to  thyn  hert. 
But  sith  I  know  my  wordis  doith  the  so  sore  smert, 
Shall  no  more  hereaftir  ;  and  eche  dey  our  diete 
Shall  be  mery  and  solase,  and  this  shall  be  forgete.  1  130 

For  wele  I  woot,  for  thy  mothir  that  thou  art  to-tore  ; 
Also  thou  hast  grete  sorowe,  but  onys  nedith  and  no  more  ; 


238  1111".    SUPPLEMENTARY    TALI". 

And  therfor,  seme,  on  my  blessing,  to  put  sorowe  awcy, 
Drawe  the  nowe  heraftir  to  honest  myrth  and  pley. 
Lo,  ther  is  clothing  for  yowe,  and  your  hors  y-dight 
Wyth  harneys  all  freshe  new  ;  and  if  yee  list  be  knyght, 
I  shall  yit  or  eve  that  bergeyn  undirtake, 
That  the  emperour,  for  my  love,  a  knyght  shall  you  make  ; 
And  what  that  evir  ye  nede,  anoon  it  shall  be  bought. 
For  whils  that  I  have  eny  thing,  ye  shall  lak  naught.  "  1440 
"  Graunt  mercy,"  quod  Beryn,  with  an  bevy  chere, 
"  Of  your  worshipfull  profir  that  ye  have  proferid  me  here  ; 
But  ordir  of  knyghthode  to  take  is  nat  my  liking  ; 
And  sith  your  will  is  for  to  do  somwhat  my  plesing, 
Ye  have  a  wyfe  ye  love  wele,  and  so  tenderlich, 
That,  and  she  have  childrin,  I  know  right  sikerlich 
All  that  she  con  devyse,  both  be  nyght  and  dey, 
Shall  be  to  make  her  childryn  heirs  of  that  she  may, 
And  eke  sowe  sedis  of  infelicite, 

Wherof  wold  growe  devysioune  betwene  yowe  and  me.   1450 
For  yf  ye  spend  on  me  yeur  good,  and  thus  riallich, 
Levith  wele,  in  certen,  your  wyfe  woll  sikerlich 
Eche  dey  for  angir  her  tuskis  whet, 
And  to-smyte  with  her  tunge,  your  hert  in  wrath  to  set 
Toward  me  from  dey  to  dey,  but  ye  wold  aply 
Somwhat  to  hir  purpose,  and  aftir  hir  yow  guy  ; 
She  wold  wex  so  ovirtwart,  and  of  so  lither  tach, 
And  evir  lour  undir  her  hood,  aredy  for  to  snache  ; 
She  wold  be  shortyng  of  your  lyfe,  and  that  desire  I  naught. 
Wherfor  to  plese  all  about,  my  purpose  and  my  thought  1460 
Is  for  to  be  a  marchaunte,  and  leve  myne  heritage, 
And  relese  it  for  evir,  for  shyppis  fyve  of  stage 
Full  of  marchaundise,  the  best  of  all  this  londe. 
And  yf  ye  wol  so,  fathir,  quyk  let  make  the  bonde." 
Fawnus  was  right  well  apayd,  that  ilk  word  outstert, 


THE    SUPPLEMENTARY    TALE.  239 

But  yit  he  seyd  to  Beryn,  "  I  mervell  in  myn  hert, 

Wher  haddist  thou  this  counsaile  to  leve  thyne  honour, 

And  lyvc  in  grete  aventure,  and  in  grete  labour." 

And  rid  so  forth  talkyng.  a  soft  esy  pase, 

Hom-ward  to  his  plase,  ther  that  Rame  was.  1470 

And  as  sone  as  Fawnus  was  y-light  adown, 

And  highid  fast  to  his  wyfe,  and  with  hir  gan  to  rown, 

And  told  hir  all  the  purpose,  and  made  Fawnus  chere  ; 

She  did  hym  nat  half  so  much  the  tyme  she  was  his  fete. 

She  hullid  hym,  and  mollid  hym,  and  toke  bym  about  the 

nekk, 
And  went  low  for  the  kite,  and  made  many  a  bekk  ; 
And  seyd,  "  Sir,  by  your  spech  now  right  well  I  here, 
That,  yf  ye  list,  ye  mowe  do  thing  that  I  most  desire  ; 
And  that  is  this  your  heritage,  there  you  best  likid, 
That  ye  myght  gyve,"  and  evir  among  the  brussh  awey  she 
pikid  1480 

From  hir  clothis  here  and  there,  and  sighid  therwithall. 
Fawnus,  of  his  gentilnes,  by  hir  myddil  smale 
Hertlich  hir  bracyd,  and  seyd,  "  I  woll  nat  leve, 
I  suyr  yow  my  trowith,  that  onys  or  it  be  eve 
That  I  shall  do  my  devoir  without  feintise, 
For  to  plese  your  hert  fullich  in  all  wyse." 
"  Graunt  mercy,  myn  own  soverene,"  quod  Rame  tho  mekely  ; 
And  made  protestatioune,  that  she  shuld  sikerly 
All  the  dayis  of  hir  lyfe  be  to  hym  as  hemic 
As  evir  woman  was  to  man,  as  ferforth  as  hir  mynd         1490 
And  wit  hir  wold  serve,  and  made  grete  othe. 
Fawnus  bood  no  longir,  but  forth  thcrwith  he  goith. 
A  !  precious  God  in  heven,  kyng  of  majcstc  ! 
So  plentivouse  this  world  is  of  iniquite, 
Why  is  so  y-suffrid,  that  trowith  is  brought  adown 
Wyth  trcchery  and  falshede,  in  feld  and  eke  in  town  ' 


240  THE    SUPPLEMENTARY    TALE. 

But  now  to  Fawnus,  and  his  entent,  when  he  his  sone  met, 
He  toke  hyin  soft  by  the  hond,  his  tung  he  gan  to  whet 
Sotilly  to  engyne  hym  ;  first  he  gan  to  preche, 
"  Leve  thy  foly,  my  dere  sone,  and  do  as  I  the  teche  ;     1500 
Sith  thou  hast  wit,  and  reson,  and  art  of  mannys  age, 
What  nedith  the  be  marchaunt,  and  shall  have  heritage  ? 
For,  and  thy  good  wer  y-lost,  the  sorowe  wold  be  myne, 
To  tell  the  soth  right,  nigh  peregall  to  thyne. 
And  yf  that  I  were  dede,  whils  thow  wer  oute, 
Lond,  and  rent,  and  all  my  good,  have  thou  no  doute, 
It  wold  be  plukkid  from  the,  thy  part  wold  be  lest. 
And  also  forthermore,  I  make  oon  beheest, 
That  I  trowe  my  moblis  wol  nat  suffise 
To  charge  fyve  shippis  ful  of  marchandise,  1510 

But  yf  I  leyd  in  mortgage  my  lond,  and  eke  my  rent, 
And  that  I  leve  be  nat  thy  wyll,  ne  thyn  entent. 
Yit  nethirles,  yf  thy  hert  be  so  inly  set 
For  to  be  a  marchaunt,  for  nothing  woll  I  let, 
That  I  nyl  do  thy  plesance,  as  ferforth  as  I  mey, 
To  go  ryght  nygh  myn  own  estate,  but  levir  I  had  nay." 
Their  wordis,  ne  their  dedis,  ne  matters  them  betwene, 
I  wol  nat  tary  now  theron  my  perchemen  to  spene. 
But  fynallich  to  the  end  of  their  accordement, 
Fawnus  had  so  goon  about,  y-turned,  and  y-went,  1520 

That  he  had  brought  his  sone  tofore  the  emperour, 
To  relese  his  heritage,  and  al  his  honour, 
That  he  shuld  have  aftir  his  dey,  for  shippis  fyve,  and  full 
Y-led  of  marchaundise,  of  lynnyn,  and  of  wool, 
And  of  othir  thingis  that  wer  y-usid  tho. 
Engrosid  was  the  covenaunt  betwene  them  to, 
Yn  presence  of  the  emperour,  in  opyn  and  no  rown, 
Tofore  the  gretist  cenators  and  eldest  of  the  town. 
So  when  the  relese  selid  was  with  a  syde  bonde, 


THE    SUPPLEMENTARY    TALE.  241 

They  were  y-leyd  both  in  a  rneen  honde,  1530 

Into  the  tynie  that  Beryn  fullich  sesid  were 

In  the  fyve  shippis,  that  I  yow  told  ere. 

But  who  was  glad  but  Fawnus  ?  and  to  his  wyff  went, 

And  seyd,  "  Now,  rny  hertis  swete,  all  thyn  hole  entent 

Ys  uttirlich  perfourmyd  ;  us  lakkith  now  no  more, 

But  marchaundise  and  shippis,  as  I  told  tofore." 

"  That  shall  not  faill,"  quod  Rame,  and  began  to  daunce. 

And  aftii'ward  they  speken  of  the  perveaunce. 

Alas  !  this  fals  world  so  ful  of  trechery  ! 

In  whom  shuld  the  sone  have  trust  and  feith  sikirly,      15 10 

If  his  fathir  fayli  J  him  1  whether  myght  he  go 

For  to  fynd  a  sikir  frend,  that  he  myght  trust  to  '. 

So  when  these  fyve  shippis  wer  rayid  and  dight ; 

Fawnus  and  his  sone  to  the  emperour  ful  right 

They  went,  and  many  a  grete  man  for  the  same  case, 

To  see  both  in  possessioune,  as  their  covenaunte  was. 

Beryn  first  was  sesid  in  the  shippis  fyve  ; 

And  Fawnus  had  the  relese,  and  bare  it  to  his  wyff ; 

And  eche  held  them  payde,  and  Rame  best  of  all, 

For  she  had  conquerd  thing  that  causid  her  most  gall.  1550 

Now  leve  I  Fawnys  and  his  wyff  ;  and  of  the  governaunce 
Of  Beryn  I  wol  speke,  and  also  of  his  chaunce. 
When  lodismen,  and  maryneris,  in  al  thing  redy  was, 
This  Beryn  into  Alisaunder,  yf  God  wold  send  hym  grace, 
That  wynue  hym  wold  serve,  he  wold  ;  so  on  a  day, 
The  wynd  was  good,  and  they  seylid  on  their  wey 
Too  dayis  fullich,  and  a  nyght  therwythal, 
And  had  wethir  at  wyll ;  tyll  at  last  gan  fall 
Such  a  myst  among  them,  that  no  man  myght  se  othir, 
That  wele  was  hym  that  had  ther  the  blessing  of  his  mothir. 


1554  into  Alisaunder.      In  the  Middle  Ages,  Alexandria,  in    Egypt, 
was  the  grand  mart  of  the  commerce  of  the  East. 

i: 


040  xHE    SUPPLEMENTARY    TALE. 

For  thre  dayis  incessantly  the  derknes  among  them  was,  1561 

That  no  shipp  myght  se  othir  ;  wherfor,  ful  oft,  ''alas  !" 

They  seyd,  and  to  the  high  God  they  made  their  preyere, 

That  he  wold  of  his  grace  them  govern  and  stere, 

So  that  their  lyvis  myght  y-savid  be  ; 

For  they  were  cleen  in  dispeyr,  because  they  myght  nat  se 

The  loder,  wherby  these  shipmen  ther  cours  toke  echone. 

So  at  last,  the  ferth  dey,  making  thus  hir  mone, 

The  dey  gan  clere  ;  and  then  such  wynd  arose, 

That  blew  their  shippis  elsewhere  then  was  their  first  purpose. 

The  tempest  was  so  huge,  and  so  strong  also,  1571 

That  wele  was  hym  that  coude  bynde  or  ondo 

Any  rope  within  the  shipp  that  longit  to  the  craft ; 

Every  man  shewid  his  connyng,  tofore  the  shipp,  and  bafFt. 

The  wynd  awook,  the  see  to-brast,  it  blew  so  gretly  sore, 

That  Beryn  and  all  his  company,  of  synnys  las  and  more, 

Eche  man  round  about  shroff  hymself  to  othir, 

And  put  in  Goddis  gowernaunce  lyf,  shipp,  and  strothir. 

For  ther  nas  shippis  meyne,  for  owght  they  coud  hale, 

That  myght  abate  of  the  shipp  the  thiknes  of  a  scale.     1580 

The  wethir  was  so  fervent  of  wynd,  and  eke  of  thundir, 

That  every  shipp  from  othir  was  blowe  of  sight  asondir  ; 

And  durid  so  al  day  and  nyght ;  tyll  on  the  morowe, 

I  trow  it  was  no  questioune  wher  they  had  joy  or  sorowe. 

So  aftirward,  as  God  wold,  the  wynd  was  somwhat  soft. 

Beryne  clepid  a  maryner,  and  bad  hym  sty  on  loft, 

"  And  weyte  aftir  our  four  shippis  aftir  us  doith  dryve  ; 

For  it  is  but  grace  of  God  yf  they  be  alyve." 

A  maryner  anoon  wyth  that,  right  as  Beryn  bad, 

Styed  into  the  topcastell,  and  brought  hym  tydings  glad.  1590 

"  Sir,"  he  seith,  "  be  mery  ;  your  shippis  comith  echone 

Saff  and  sound  sailing,  as  ye  shul  se  anoon  ; 

15,17   The  loder.     The  northern  star 


Till;    SUPPLEMENTARY    TALK.  24  •'! 

And  eke,  sir,  fertherinore,  lond  also  I  sigh  ; 

Let  draw  our  cors  est-ward,  thys  tyde  woll  bryng  us  ny." 

"  Blessed  be  God,"  quod  Beryn,  "  then  wer  our  shippis  com, 

*  *  *  * 

We  have  no  nede  to  dout  werr  ne  molestatioune  ; 
For  ther  nys  wythin  our  shippis  no  thing  of  spoliatioune, 
But  al  trew  marchaundise  ;  wherefor  for,  lodisman, 
Stere  onys  into  the  costis,  as  well  as  thou  can  ;  1600 

When  our  shippis  be  y-com,  that  we  rnowe  pas  in  fere, 
Lace  on  a  bonnet  or  tweyn,  that  we  mowe  saile  nere." 
And  when  they  wer  the  costis  nygh,  was  noon  of  them  alle 
That  wist  what  lond  it  was.     Then  Beryn  gan  to  calle 
Out  of  every  ship  anoon  a  maryner  or  tweyne, 
For  to  take  counsell ;  and  thus  he  gan  to  seyne  ; 
"  The  frountis  of  this  ilk  town  "been  Avondir  feir  wythall  ; 
Methinkith  it  is  the  best  rede,  what  that  evir  befall, 
That  I  myself  aloon  walk  into  the  towne, 
And  here,  and  se,  both  here  and  there,  upward  and  downe, 
And  enquere  fullich  of  their  governaunce.  16*1  I 

What  sey  ye,  sirs  ?  woll  ye  sent  to  the  ordenaunce  ?" 
All  they  accordit  well  therto,  and  held  it  for  the  best ; 
"  For  thus  yf  it  be  profitabill,  we  mowe  abide  and  rest, 
And  yf  it  be  othirwise,  the  rathir  shall  we  go  ; 
For  aftir  that  the  spede,  we  woll  work  and  do." 
But  nowe  mowe  ye  her  right  a  wondir  thing  ; 
In  all  the  world  wyde,  so  fals  of  their  1  /vyng 
Was  no  pepill  ondir  sone,  ne  none  so  disseyvabill, 
As  was  the  pepill  of  this  town,  ne  more  unstabill  ;  1620 

1616  T)le  ta]e  which  follows  is  identically  the  same  as  one  found  in 
the  Greek  and  Hebrew  versions  of  the  Seven  Sages  (Syntipas  and  the 
Proverbs  of  Sendahar).  See  my  "  Introduction  to  the  Seven  Sages",  p. 
xxxi.  From  the  manner  in  which  the  seven  sages  are  introduced  at  the 
beginning  of  the  tale  of  Beryn,  il  is  evident  there  must  have  been  some 
version  of  that  romance  in  Europe  differing  from  the  usual  one,  which 
does  not  contain  this  story. 

R   2 


244  THE    SUPPLEMENTARY    TALE. 

And  had  a  cursed  usage  of  sotill  yuiaginacioune, 

That  jf  so  wer  the  shippis  of  any  straunge  nacioune 

Were  com  into  the  port,  anoon  they  wold  them  hide 

Within  their  own  howsis,  and  no  man  go,  ne  ryde, 

In  not  strete  of  alle  the  town ;  ascaunce  that  they  wer  lewdc, 

And  coud  no  skill  of  marchandise,  a  skill  it  was  a  shrewde  ; 

As  ye  shull  here  aftir,  of  their  wrong  and  falshede  ; 

But  yit  it  fill,  and  worthy  was,  oppon  their  own  hede. 

Beryn  arayd  hym  freshly,  as  to  a  marchand  longith, 

And  set  hym  on  a  palfrey  wel  besey  and  hongit,  1630 

Ar.d  a  page  rennyng  by  his  hors  fete : 

He  rode  endlong  the  town,  but  no  man  coud  he  meet. 

The  dorrys  wer  y-closid  in  both  too  sidis  ; 

Wherof  he  had  mervell,  yet  ferthermore  he  ridis, 

And  waytid  on  his  right  bond  a  mancipilis  plase, 

All  fressh  and  new,  and  thither  gan  he  pase. 

The  gatis  wer  wyde  up,  and  thithir  gan  he  go  ; 

For  throughout  the  long  town  he  fond  so  no  mo. 

Therin  dwellid  a  burgeyse,  the  most  scliper  man 

Of  all  the  town  throughout,  and  what  so  he  wan  l<>40 

With  trechery  and  gile,  as  doith  som  freris, 

Right  so  must  he  part  with  his  comperis. 

Beryn  light  down  on  his  hors.  and  in-ward  gan  he  dres, 
And  fond  the  good  man  of  the  house  pleying  at  chess 
With  his  neyghbour,  as  trewe  as  he,  that  dwellid  hym  fast  by. 
But  as  sone  as  this  burgeyse  on  Beryn  cast  his  eye, 
Sodeynly  he  stert  up,  and  put  the  chess  hym  fro, 
And  toke  Beryn  by  the  hond,  and  seyd  these  wordis  tho ; 
"  Benedicite  !  what  rnanere  wyud  hath  y-brought  you  here  1 
Now  wold  to  God  I  had  wherof,  or  coud  make  yow  chere  ! 
But  ye  shull  lowe  my  good  wyll,  and  take  such  as  ther  is  ; 
And  of  your  gentil  paciens  suffir  that  is  amys."  1651 

For  well  he  wist  by  his  aray,  and  by  his  countenaunce, 
That  of  the  shippis  that  wer  y-com  he  had  some  governaunce. 


THE    SUPPLEMENTARY    TALE.  245 

Wherfor  he  made  hjm  chere  senieyng  amyabill, 
I-colerid  all  with  cautelis,  and  wondir  disseyvabill. 
lie  bracyd  hym  by  the  myddil,  and  preyd  hyin  sit  adown 
And  lowly,  with  much  worshipp,  dressid  his  coshion. 
"  Lord  God  !"  seyd  this  burgeyse,  u  I  thank  this  ilk  dey, 
That  I  shuld  see  yow  hole  and  sound  here  in  my  contray  ; 
And  yf  ye  list  to  tell  the  cause  of  yowr  comyng,  1661 

And  yf  ye  have  nede  to  any  manere  thing, 
And  it  be  in  my  power,  and  thoughe  I  shuld  it  fech, 
It  shuld  go  right  wonder  streyte,  I  sey  yow  sikerlich, 
But  yee  it  had  in  haste,  therwith  yow  to  plese  ; 
But  now  I  see  yow  in  my  house,  my  hert  is  in  grete  ese." 
The  tothir  burgeyse  rose  hym  up,  for  to  make  rouse, 
And  axid  of  his  felaw,  that  lord  was  of  the  house, 
''  Whens  is  this  worshipfull  man  ?"  with  wordis  hend  and  low, 
"  For  it  semith  by  the  manere,  that  ye  hym  shuld  knowe, 
And  have  sey  hym  tofore  this  tymc."     "  I  have  sene,"  qiiod 
the  tothir,  1671 

"Be  y-vvis  an  hundrid  sithis,  and  right  as  to  my  brothir, 
I  wold  do  hym  plesaunce,  in  al  that  evir  I  can  ; 
For  trewlich  in  his  contray  he  is  a  worshipful  man." 
"  Forsoth,  sir,  and  for  your  love,  a  thousand  in  this  town 
Wold  do  hym  worship,  and  be  right  feyne  and  bown 
To  plese  hym,  and  avail  to  have  thonk  of  you." 
"  I  woot  wele,  God  them  yeld,  so  have  they  oft  er  nowe  ;" 
And  arose  up  therwithall,  and  with  his  felaw  spak 
Of  such  manere  mater,  that  faylid  nevir  of  lakk  ;  1680 

So,  when  their  counsell  was  y-do,  this  burgeyse  preyd  his  fere 
To  sit  adown  be  Beryn,  ami  do  hym  sport  and  chere  ; 
"  And  in  the  while  I  wol  se  to  his  hors  ; 
For  every  gentil  hert,  afore  his  own  cors, 
Desirith  that  his  riding  best  lie  servid  and  y-dight, 
llathir  than  hymself ;  wherfor  wyth  all  my  myght 
I  woll  have  an  eye  therto  ;  and  sich  parte  wyyitj 


246  THE    SUPPLEMENTARY    TALE. 

Wich  tonne  or  pipe  is  best  and  most  fyne." 

Beryn  was  all  abashid  of  his  soden  chere  ; 
But  nethirles  the  burgeyse  sat  hym  somwhat  nere,  1090 

And  preyd  hym,  of  his  gentilnes,  his  name  for  to  tell, 
His  contrey,  and  his  lynnage  ;  and  he  answerd  snell, 
l<  Berinus  I  am  y-namid,  and  in  Rome  y-bore, 
And  have  fyve  shippis  of  myn  own,  las  and  more, 
Full  of  marchaundise,  ligging  tofore  the  town  ; 
But  much  mervaile  have  I,  the  good  man  is  so  boun 
To  serve  me,  and  plese,  and  how  it  might  be." 
"  Sir,"  seyd  the  burgeyse,  "  no  mervelle  it  is  to  me  : 
For  many  a  tyme,  and  oft,  I  cannot  sey  how  lome, 
lie  hath  be  in  your  marchis  ;  and  as  I  trow,  in  Room     1700 
Also  he  was  y-bore,  yf  I  ne  ly  shall." 
"  Yf  it  be  so,"  quod  Beryn,  "  no  mervelle  it  is  at  all, 
Thoughe  he  me  have  y-sey,  and  eke  his  gentill  chere 
Previth  it  all  opynly  ;  but  be  hym  that  bought  me  dere, 
I  have  therof  no  knowlech,  as  I  am  now  avysid." 
With  that  cam  in  the  good  man,  with  countenaunce  disgisid, 
And  had  enopieryd  of  the  child,  that  with  Beryn  cam, 
Fro  gynnyng  to  the  endyng,  and  told  his  mastris  name, 
And  of  Agea,  his  mothir,  and  all  thing  as  it  was, 
Wherthrough  he  was  full  perfite  to  answere  to  every  cas. 
So  entryng  into  the  hall  the  burgeys  spak  anoon,  I'll 

"  A  !  my  gentill  Beryn,  alas  !  that  under  stonne 
Myne  own  hert,  Agea,  thy  mothir,  lefF  and  dere  ! 
Now  God  assoyl  hir  soule  !  for  nevir  bettir  chere 
Had  I  of  frend  woman,  ne  nevir  half  so  good. 
Benedicite  !  a  marchaunt  coiuyng  ovir  flood  ! 
Who  brought  yow  in  this  pur  pos,  and  beth  your  fathirs  heir  I 
Now  by  my  trew  conscience,   ryght  nygh  in  dispey  r 
I  wax  for  your  sake  ;  for  now  frendlese 

Ye  mowe  wele  sey  that  ye  been  ;   but  yit  fox  nethirles     1720 
Yee  mut  endure  fortune,  and  hevyncs  put  awey  ; 


THE    SUPPLEMENTARY    TALE.  "247 

Ther  is  noon  othir  wisdom  ;  also  your  shippis  gey, 
That  been  y-com  in  savete,  ought  to  amende  your  mode ! 
The  wich,  when  we  have  dyued,  I  swere  for  by  the  rood, 
We  wol  se  them  trewly,  within  and  eke  without, 
And  have  wyne  wyth  us,  and  drynk  al  about." 

They  set,  and  wissh,  and  fed  them,  and  had  wherof  plente  ; 
The  burgeyse  was  a  stuffid  man,  ther  lakkid  noon  deynte. 
So  when  they  had  y-dined,  the  cloth  was  up  y-take, 
A  chese  ther  was  y-brought  forth  ;  but  tho  gan  sorowe  to 
wake.  1730 

The  ches  was  all  of  ivory,  the  meyne  fressh  and  new, 
I-pulsshid,  and  y-pikid,  of  white,  azure,  and  blew. 
Beryn  beheld  the  cheker,  it  semed  passyng  feir. 
"  Sir,"  quoth  the  burgeys.  '•'  ye  shul  fynd  her  a  payr, 
That  woll  mate  yow  trewly  in  las  than  half  a  myle." 
And  was  y-sed  of  sotilitie,  Beryn  to  begile. 
"  Now  in  soth,"  quoth  Beryn,  "  it  myght  wel  hap  nay. 
And  ner  I  must  my  shippis  se,  els  I  wold  assay." 
"  What  nedith  that  ?"  quoth  the  burgeyse  ;  "  trewlich  I  wol 

nat  glosc  ; 
They  been  nat  yit  y-setelid  ne  fixid  in  the  wose  ;  1740 

For  I  have  sent  thries,  sith  ye  hither  cam, 
To  wait  oppon  their  governaunce  ;  wherfor  let  set  o  game, 
And  I  shall  be  the  first  that  shall  yow  atast." 
The  meyne  wer  y-set  up,  and  gon  to  pley  fast. 
Beryn  wan  the  first,  the  second,  and  the  third  ; 
And  at  fourth  game,  in  the  ches  amyd, 
The  burgeyse  was  y-matid  ;  but  that  lust  him  wele  ; 
And  all  was  doon  to  bryng  hym  yn,  as  ye  shul  her  snel. 
"  Sir,"  then  seyd  Beryn,  "  ye  woot  well  how  it  is  ; 
Me  list  no  more  to  pley  ;  for  yee  know  this ;  I  750 

Wher  is  noon  comparisoun,  of  what  thing  so  it  be, 
Lust  and  liking  fallith  ther,  as  it  senieth  me, 
Ne  myrth  is  nat  commendabill,  that  ay  is  by  o  side. 


248  THE    SUPPLEMENTARY    TALE. 

But  it  rebound  to  the  tothir  ;  wherfor  tyme  is  to  ryde. 

And  as  many  thonkis,  as  I  can  or  may, 

Of  my  sport,  and  chere,  and  also  of  your  pley." 

"  Nay  i-wys,  gentil  Beryn,  I  woot  ye  wol  nat  go  ; 

For  noriture  wol  it  nat,  for  to  part  so, 

And  eke  my  condicioune  ;  but  I  ley  somthing, 

Is  no  more  to  pley,  then  who  so  shoke  a  ryng  1760 

Ther  no  man  is  wythin  the  ryngyng  to  answere  ; 

To  shete  a  fethirles  bolt  almost  as  good  me  were. 

But  and  ye  wold  this  next  game  som  maner  wager  legg, 

And  let  the  trowith,  on  both  sidis,  be  morgage  and  y-plegg, 

That  whoso  be  y-matid,  graunt  and  assent 

To  do  the  tothirs  bidding  ;  and  whoso  do  repent, 

Drynk  all  the  watir  that  salt  is  of  the  see." 

Beryn  belevid  that  he  could  pley  betir  than  he, 

And  sodenly  assentid,  with  bond  in  hond  assurid  ; 

Men  that  stode  besides  y-cappid  and  y-hurid,  1770 

Wist  wele  that  Beryn  shuld  have  the  wers  mes  ; 

For  the  burgeyse  was  the  best  pleyer  at  ches 

Of  all  the  wyde  marchis,  or  many  a  myle  about. 

But  that  nc  wyst  Beryn  of,  ne  cast  therof  no  doute. 

He  set  the  meyne  efft  ageyn,  and  toke  betir  hede 

Then  he  did  tofore,  and  so  he  had  nede. 

The  burgeyse  toke  avysement  long  on  every  draught  ; 

So  wyth  an  hour  or  too,  Beryn  he  had  y-caught 

Somwhat  oppon  the  hipp,  that  Beryn  had  the  wers. 

And  albeit  his  mynd  and  wyll  was  for  to  curs,  1780 

Yit  must  he  dure  his  fortune,  when  he  was  so  fer  y-go. 

For  who  is  that  that  fortune  may  alway  undo  ? 

And  namelich  stont  even  in  eche  side 

Of  pro  and  contra  ;  but  God  help,  down  woll  he  glide. 

But  now  a  word  of  philosopby,  that  fallith  to  my  mynd  ; 

Who  take  hede  of  the  begynnyng,  what  fal  shall  of  the  end, 

He  leyth  a  bussh  tofore  the  gap  thcr  fortune  wold  in  ryde. 


THE    SUPPLEMENTARY    TALE.  249 

But  comynlich  yowith  forgetith  that  throughout  the  world. 
Right  so  be  Beryn  I  may  wele  sey,  that  counsaillis  in  rakid 
Likly  to  lese  his  marchaundise,  and  go  hymself  al  nakid. 
Beryn  studied  in  the  ches,  although  it  nought  availid.    1791 
The  burgeyse  in  the  mene  while  with  othir  men  consailid, 
To  fech  the  sergauntis  in  the  town,  for  thing  he  had  a-do. 
So  when  they  com  were,  they  walked  to  and  fro, 
Up  and  down  in  the  hall,  as  skaunce  they  knew  nought ; 
And  yit  of  all  the  purpose,  wit,  and  rnynd,  and  thought, 
Of  the  untrew  burgeyse,  by  his  messengeris 
They  wer  ful  enformyd  ;  wherfor  with  eye  and  eris, 
They  lay  await  full  doggidly,  Beryn  to  arest  ; 
For  therfor  they  wer  aftir  sent,  and  was  their  charge  and  best. 
Lord  how  shuld  o  sely  lomb  among  wolvis  weld,  1801 

And  scape  un-y-harmyd  l  it  hath  been  seyn  seld. 
Kepe  thy  cut  now,  Beryn,  for  thow  art  in  the  case. 
The  hall  was  full  of  pepill,  the  serjauntis  shewid  their  mase  ; 
Beryn  kast  up  his  hede,  and  was  ful  sore  amayid, 
For  then  he  was  in  certen  the  burgeyse  had  him  betrayde. 
"Draw  on,"  seyd  the  burgeyse  ;  "Beryn,  ye  have  the  wers ;" 
And  every  man  to  othir  the  covenaunt  gan  reherse. 
The  burgeyse,  whils  that  Beryn  was  in  bevy  thought, 
The  next  draught  aftir  he  toke  a  rook  for  nought.  1810 

Beryn  swat  for  angir,  and  was  in  bevy  plight, 
And  dredc  ful  sore  in  hert ;  for  wele  he  wist  al  quyt 
lie  shuld  nat  escape,  and  was  in  high  distress ; 
And  pryvelich  in  his  hert,  that  evir  he  saw  the  ches 
He  cursid  the  day  and  tyme  ;  but  what  avaylid  that  ? 
For  wele  he  wist  then,  that  he  shuld  be  mate. 
He  gan  to  chaunge  his  colour,  both  pale,  and  wan. 
The  burgeyse  seith,  "  Comyth  nere,  ye  shul  se  this  man 
How  he  shull  be  matid,  with  what  man  me  list  ; 
He  droughe  and  seyd,  "  Chek  mate."      The  serjauntis  wer 
full  prest,  1820 


"-•"id  THE    SUPPLEMENTARY    TALE. 

And  sesid  Bcryn  by  the  scleve,  and  seyd,  "  Sirs,  what  think 

ye  for  to  do," 
Quoth  Bei-yn  to  the  serjauntis,  "  that  ye  me  hondith  so  ? 
Or  what  have  I  offendit  1  or  what  have  I  seidc  V 
"  Trewlich,"  quoth  the  serjauntis,  "  it  vaylith  nat  to  breyde  ; 
Wyth  us  ye  must  a  while,  wher  ye  wol  or  no, 
Tofore  the  steward  of  this  town  ;  aryse,  and  trus,  and  go  ; 
And  ther  it  shall  be  openyd,  how  wisely  thou  hast  wrought : 
This  is  the  end  of  our  tale,  make  it  never  so  tought." 
"  Sirs,  farith  feir,  ye  have  no  nede  to  hale." 
"  Pas  forth,"  quoth  the  serjauntis,  "  we  wol  nat  her  thy  tale." 
"  Yis,  sirs,  of  your  curtesy,  I  prey  yow  of  o  word  ;  1831 

Although  my  gentill  hoost  hath  pleyd  with  me  in  borde, 
And  y-won  a  wager,  ye  have  nought  to  doon  ; 
That  is  betwene  hym  and  me,  ye  have  nothyng  to  doon." 
The  hoest  made  an  hidouse  cry,  in  ge-sol-re-ut  the  haut, 
And  set  his  hond  in  kenebowe,  he  lakkid  nevir  a  faute; 
"  Wenyst  thow,"  seid  he  to  Beryn,  "  for  to  scorne  me  ? 
What  evir  thow  speke,  or  stroute,  certis  it  woll  nat  be  ; 
Of  me  shalt  thow  have  no  wrong,  pas  forth  a  betir  pase  ; 
In  presence  of  our  steward  I  woll  tell  my  case."  1840 

"  Why,  boost,  sey  yee  this  in  ernest  or  in  game  1 
Ye  know  my  contray,  and  my  mothir,  my  lynnage,  and  my 

name  ; 
And  thus  ye  have  y-seyd  me  ten  sith  on  this  dey." 
"  Ye,  what  though  I  seyd  so  ?  I  know  wele  it  is  nay  ; 
Ther  lyth  no  more  thcrto.  but  anothir  tynie 
Leve  me  so  much  the  les,  when  thow  comyst  by  me. 
For  all  that  evir  I  seyd  was  to  bryng  the  in  care  ; 
And  uow  I  have  my  purpose,  I  woll  nothyng  the  spare." 

Thus  janglyng  to  ech  othir,  endenting  every  pase, 
They  entrid  both  into  the  hall  ther  the  steward  was  ;      1850 
Evandir  was  his  name,  that  sotill  was,  and  so  fell, 


THE    SUPPLEMENTARY    TALE.  251 

He  must  be  well  avysid  tofore  hym  skuld  tell. 

Auothir  burgeyse  wyth  bym  was,  provost  of  the  cete, 

That  Hanybald  was  y-clepid,  but  of  sotiltie 

He  passid  many  auothir,  as  ye  shul  here  sone. 

Berynus  hoost  gan  to  tell  al  thyng  as  it  was  doon, 

Fro  gynnyng  to  the  endyng,  the  wordis  wyth  the  dede  ; 

And  how  they  made  their  covenaunt,  and  wager  how  they 

leyd. 
"  Now,  Beryn",  quoth  the  steward,  "  thow  hast  y-herd  this 

tale  ; 
How  and  in  what  manere  thow  art  y-brought  in  bale.     1800 
Thow  must  do  his  byddyng,  thow  maistyn  no  wyse  flee, 
Or  drynk  all  the  watir  that  salt  is  in  the  see. 
Of  these  too  thingis,  thow  must  chese  the  toon  ; 
Now  be  well  avysid,  and  sey  thy  will  anoon. 
To  do  yee  both  law,  I  may  no  betir  sey, 
For  thow  shalt  have  no  wrong,  as  ferforth  as  I  mey  ; 
Chese  the  self  right  as  the  list,  and  wit  thow  nothyng  me, 
Though  thow  chese  the  wers,  and  let  the  betir  be." 
Beryn  stode  astonyd,  and  no  mervaill  was, 
And  preyd  the  steward  of  a  dey  to  answere  to  the  case  ; 
"For  I  might  lightlich  in  som  word  be  y-caught,  1871 

And  eke  it  is  right  herd  to  chese,  of  to  that  beth  right 

naught. 
But  and  it  wer  your  likyng  to  graunt  me  day  tyl  to  morowe, 
I  wold  answer,  through  Goddis  help."     "  Then  must  thow 

fynd  a  borowe," 
Seyd  the  steward  to  Beryn,  "  and  yit  it  is  of  grace." 
"Now  herith  me,"  quoth  Hanybald,  "  I  prey,  a  litil  spase. 
He  hath  fyve  shippis  ondir  the  town,  lyggyngon  thestrond, 
The  wich  been  sufficiant  y-sesed  in  our  bond, 
By  me,  that  am  your  provost  to  execute  the  law." 
"  lie  must  assent ;"  ijuoth  Evander,  "  let  us  onys  here  liis 

saw."  1880 


253  THE    SUPPLEMENTARY    TALE. 

"  I  graunt  wele,"  quoth  Beryn,  '•'  sith  it  may  be  noon  othir." 

Then  Hanybald  arose  hym  up,  to  sese  both  ship  and  strothir  ; 

And  toke  Beryn  wyth  hym  ;  so  talking  on  the  wey, 

"  Beryn,"  quoth  Hanybald,  "  I  sure  the  be  my  fey, 

That  thow  art  much  y-bound  to  me  this  ilk  dey, 

So  is  thy  pie  amendit  by  me,  and  eke  of  such  a  wey 

I  am  avysid  in  thy  cause,  yf  thow  wolt  do  by  rede, 

That  lite  or  nought  by  my  counsaill  ought  the  to  drede. 

Yee  know  wele,  to  morowe  the  dey  of  pie  is  set, 

That  ye  mut  nedis  answere  ;  or  els  wythout  lett  1890 

I  must  yeld  them  your  shippis,  I  may  in  no  wyse  blyn ; 

So  have  I  undirtake.     But  the  merchaundise  wythin 

Is  nat  in  my  charge,  ye  knowe  as  wele  as  I, 

To  make  therof  no  lyvery  ;  wherfor  now  wysely 

Worch,  and  do  aftir  rede  ;  let  all  your  marchaundise 

Be  voidit  of  your  shippis,  and  at  hiest  prise 

I  wol  have  it  every  dele  in  covenaunt  ;  yf  ye  list, 

To  see  myne  house  here  onys  tofore,  I  hold  it  for  the  best ; 

Wher  ye  shul  se  of  divers  londis,  housis  to  or  thre 

Ful  of  marchaundise,  that  through  this  grete  cete  1900 

Is  no  such  in  preve,  I  may  right  well  avowe. 

So  when  ye  have  all  seyn,  and  I  have  your  also, 

Let  som  bargen  be  y-made  betwene  us  both  too." 

"  Graunt  mercy,  sir,"  quoth  Beryn,  "  your  profir  is  feir  and 

good  ; 
Feyn  wold  I  do  theraftir,  yf  I  undirstood 
I  myght  wythout  blame  of  breking  of  arest." 
"  Yis,"  quoth  Hanybald,  "  at  my  perell  me  trust." 
So  to  Hanybalds  house  togithir  both  they  rode  ; 
And  fond,  as  Hanybald  bad  y-seyd,  an  houge  house,  long  and 

brode,  1910 

Full  of  marchaundise,  as  rich  as  it  may  be, 
Passyng  all  the  marchaunts  that  dwellid  in  that  cete. 


THE    SUPPLEMENTARY    TALE.  253 

Thus  when  all  was  shewid,  they  dronke  and  toke  their  leve, 

To  se  Beryns  shippis  in  hast  they  gon  to  meve. 

And  when  that  Ilanyhald   was   avysid   what  charge   the 

shippis  here, 
He  gan  to  speke  in  his  wyse,  ascaunce  he  rought  nere 
Whethir   he   bargeynyd   or   no,  and   said   thus :    "  Beryn, 

frend, 
Your  marchaundise  is  feir  and  good,  now  let  us  make  an 

end, 
If  yee  list,  I  can  no  more,  yee  knowith  how  it  is. 
Com  of  short  let  tuk  them  yn,  methinkith  I  sey  nat  mys, 
And  then  your  meyne,  and  ye,  and  I  to  my  house  shall  we 

go,  1921 

And  of  the  marchaundise  I  saw,  I  wol  nat  part  therfro  ; 
Chese  of  the  best  of  that  ye  find  there. 
Throughout  the  long  house,  ther  shall  no  man  you  dere, 
And  therwith  shall  your  shippis  be  fillid  all  fyve  ; 
I  can  sey  no  betir,  yf  ye  list  to  dryve 
This  bargeyn  to  the  end,  counsellith  with  your  men  ; 
I  may  nat  long  tary,  I  must  needis  hen." 
Beryn  clepid  his  meyne,  counsell  for  to  take  ; 
But  his  first  mocioune  was  of  the  woo,  and  wrake,  1930 

And  all  the  tribulacioune,  for  ploying  at  ches, 
That  he  had  every  dele,  his  shame,  and  his  dures, 
Fro  poynt  to  poynt,  and  how  it  stode,  he  told  how  it  was  ; 
And  then  he  axid  counsaill,  what  best  was  in  the  case, 
To  chaunge  with  the  burgeyse,  or  els  for  to  leve. 
Eche  man  seyd  his  aviso  ;  but  al  that  they  did  meve, 
It  wer  to  long  a  tale  for  to  tell  it  here. 
But  fynally  at  end,  they  cordit  al  in  fere, 
That  the  chaunge  shuld  stond  ;  for  as  the  case  was  fall 
They  held  it  clerely  for  the  best ;  and  went  forth  wythall, 
The  next  wey  that  they  couth,  to  Ilanybaldis  plase.       1'"1 


254  THE    SUPPLEMENTARY    TALK. 

But  now  shul  ye  here  the  most  sotill  fallace, 
That  evir  man  wrought  till  othir,  and  highest  trechery, 
Wich  Ilanybald  had  wrought  hymself  to  this  company. 
"  Go  in,"  quoth  Ilanybald, "  and  chese,  as  thy  covenaunt  is." 
In  goou  these  Romeyns  ech  oon,  and  fond  amys  ; 
For  there  was  nothing,  that  eny  man  might  se, 
Saff  the  wall,  and  tyle  stonys,  and  tymbir  made  of  tre. 
For  Hanybald  had  do  void  it,  of  all  thing  that  was  there  ! 
Whils  he  was  at  shippis  his  men  awey  it  here. 
When  Beryn  saw  the  house  ler,  that  full  was  thertofore  1950 
Of  riche  marchaundise,  "alas  !"  thought  he,  "  I  am  lore, 
I  am  in  this  world  ;"  and  wittith  well,  his  hert 
Was  nat  at  all  in  likeing,  and  out-ward  gan  he  stert, 
Like  half  a  wood  man,  and  bete  both  his  lippis, 
And  gan  to  hast  fast  towards  his  own  shippis, 
To  kepe  his  good  within,  wyth  al  that  evir  he  myght, 
That  it  were  nat  dischargit,  as  hym  thought  verrey  right. 
But  al  for  naught  was  his  hast  ;  for  thre  hundred  men, 
As  fast  as  they  myght,  they  here  the  good  then, 
Through  ordenaunceof  Hanybald,  that  pryvelich  toforeli'60 
Had  purposid  and  y-cast  shuld  be  out  y-bore. 
Beryn  made  a  swyff  pase,  ther  myght  no  man  hym  let  ; 
But  Ilanybald  was  ware  i-nough,  and  with  Beryn  met, 
"  All  for  nought,  Beryn  ;   thou  knowist  well  and  fyne. 
The  shippis  ben  areistid,  and  the  good  is  myne. 
What  woldest  thow  do  ther  1  thow  hast  ther  nought  to  do, 
I  wol  hold  thy  covenaunt,  and  thow  myne  also. 
For  yit  saw  I  nevir  man,  that  was  of  thy  manere  ; 
Sometyme  thou  wolt  avaunte,  and  some  tyme  arere  ; 
Now  thow  wolt,  and  now  thow  nolt  ;  wher  shul  men  the 
fynd  1  1070 

Now  sey  oon,  and  sith  anothir  ;  so  variant  of  mynd 
Saw  I  nevir  tofore  this  dey  man  so  variabill  ; 


THE    SUPPLEMENTARY    TALE.  ?255 

Sith  I  the  fynd  in  such  plyte  ;  our  bargen  for  to  stahill, 
We  woll  tofore  the  steward,  ther  we  both  shull  have  right."' 
"  Nay,  forsoth,"  quoth  Beryn.     "  Yis  treulich  the  tire," 
Quoth    Hanybald,  "  wher  thou  wolt  or  no  ;  and  so  I   the 

charge, 
As  provost  ;  know,  that  yf  me  list,  my  warrant  is  so  large. 
And  thow  make  eny  dhTence,  to  bynym  thy  lyffe  ; 
Take  thyn  hors,  it  gaynyth  nat  for  to  make  stryffe." 
So  wyth  sorrowfull  hert  Beryn  toke  his  hors  ;  1980 

And  softly  seyd  to  his  men,  "  Of  me,"  quoth  he,  "  no  fors  ; 
But  wend  to  your  shippis,  I  wol  com  when  I  may. 
Ye  seth  well  everichone  I  may  no  bet  awey." 

Now  here  by  this  same  tale,  both  fre  and  bond 
Mow  fele  in  their  wittis,  and  eke  ondirstonde, 
That  litill  vailith  wysdom  or  els  governaunce, 
Ther  fortune  evir  werrith,  and  eke  hap,  and  chaunce. 
Or  what  availith  bounte,  bewte,  or  riches, 
Friendship,  or  sotilitie,  or  els  hardines, 
Gold,  good,  or  catell,  wyt,  or  hy  lynage,  1990 

Lond,  or  lord  is  service,  or  els  high  peerage  ? 
What  may  all  this  avayle,  ther  fortune  is  a  foo  1 
I-wis  right  litil,  or  nevir  a  dele  ;  full  oft  it  fallith  so. 
So  shortly  to  pass  ovir,  they  fill  to  such  an  end, 
That  Beryn  shuld  have  day  ageyn  a  morowe,  and  so  to  wend 
He  set  him  in  ful  purpose  to  his  shippis-ward. 
But  yit  or  he  cam  ther,  he  fond  the  passage  hard  ; 
For  how  he  was  begiled,  throughout  all  the  towne 
Ther  and  ther  a  coupill  gan  to  speke  and  to  roune  ; 
And  every  man  his  purpose  was  to  have  parte,  2000 

With  falsnes,  and  with  sotilitecs,  they  coud  noon  othir  art. 
Beryn  rode  forth  in  his  wey,  his  page  ran  hym  by, 
Full  sore  adred  in  hert,  and  cast  about  his  eye 
Up  and  down,  even  long  the  strctc,  and  for  angir  swel 


356  THE    SUPPLEMENTARY    TALE. 

And  er  he  had  riden  a  stones  cast,  a  blynd  man  with  him 

met, 
And  spak  no  word,  but  sesid  him  fast  by  the  lap  ; 
And  cried,  "out  and  harowe  !"  and  nere  hym  gan  to  stap. 
"  All  for  nought,"  quoth  this  blynd,  "what  wenyst  thow  for 

to  skape  V 
Beryn  had  thought  to  prik  forth,  and  thought  it  had  be 

jape.  2010 

The  blynd   man  cast  awey  his  staff,  and    set  on  both  his 

hondis : 
"  Nay  thow  shalt  nat  void,"  quoth  he,  "  for  all   thy  rich 

londis, 
Tyll  I  of  the  have  reson,  lawe,  and  eke  righte  ; 
For  trewlich,  I  may  wit  it  the,  that  I  have  lost  my  sight." 
So  for  ought  that  Beryn  coud  othir  speke,  or  prey, 
He  myght  in  no  wyse  pas,  ful  sore  he  gan  to  may. 
And  namelich  for  the  pepill  throng  hym  so  about, 
And  eche  man  gan  hym  bond,  and  seyd,  "  Wythout  doute 
Ye  must  nedis  stond,  and  rest,  and  bide  the  lawe, 
Be  ye  nevir  so  grete  a  man."     "  So  wold  I  wondir  sawe," 
Quoth  Beryn,  "yf  yee  had  cause  ;  but  I  know  noon."    2021 
"  No,  thow  shalt  know  or  thow  go,  thow  hast  nat  al  y-doon," 
The  blynd  man  seyd  to  Beryn.    "  Tell  on  then,"  quoth  he. 
"  Here  is  no  place  to  plete,"  the  blynd  man  seyd  age  ; 
"  Also  Ave  have  no  juge  here  of  autorite  ; 
But  Evandir  the  steward  shall  deme  both  the  and  me  ; 
When  I  my  talc  have  told,  and  thow  hast  made  answere, 
By  that  tyme  men  shull  know  how  thow  canst  the  clere. 
Now,  soveren  God,  I  thank  the  of  this  ilk  dey, 
Then  I  may  preve  the  be  my  ly  ve,  of  word  and  eke  of  fay 
Fals,  and  eke  untrewe  of  covenaunt  thow  hast  y-makid.  2031 
But  litill  is  thy  charge  now,  though  that  I  go  nakid, 
That  somctyme  wer  partinere,  and  rekcnyest  nevir  yit ; 


THE    SUPPLEMENTARY    TALE.  257 

But  thou  shalt  here,  or  we  depart,  therof  a  litill  witt. 

For  after  comyn  seyng,  evir  atte  ende 

The  trowith  woll  be  previd,  how  so  men  evir  trend." 

Thus  they  talkid  to  eche  othir,  tyl  they  com  into  the  plase, 
And  wer  y-entrid  in  the  hall  ther  the  steward  was. 
The  blynd  man  first  gan  to  spake,  "  Sir  steward,  for  Goddis 

sake, 
Herith  me  a  little  while  ;  for  her  I  have  y-take  2010 

He  that  hath  do  me  wrong  most  of  man  of  mold  ; 
Be  my  help,  as  law  woll,  for  hym  that  Judas  sold. 
Ye  know  wele  that  oft  tyme  I  have  to  yow  y-pleynid, 
How  I  was  betrayed,  and  how  I  was  y-peynid, 
And  how  a  man  some  tyme  and  I  our  yen  did  chaunge  ; 
This  is  the  same  persone,  though  that  he  make  it  straunge. 
I  toke  them  hym  but  for  a  tyme,  and  wenyd  trewly 
Myne  to  have  y-had  ageyn  ;  and  so  both  he  and  I 
Were  ensurid  uttirlich,  and  was  our  both  will  ; 
But  for  myne  the  bettir  were,  wrongfullich  and  ille        '2050 
He  hath  them  kept  hitherto,  wyth  much  sorowe  and  pyne 
To  me,  as  ye  wele  knowith  ;  because  I  have  nat  myne, 
I  may  nat  se  with  his  ;  wherfor  me  is  full  woo  ; 
And  evirmore  ye  seyd,  that  ye  myght  nothing  do, 
Without  presence  of  the  man  that  wrought  me  this  unquert : 
Now,  sith  he  is  tofore  you  now,  let  hym  nat  astert. 
For  many  tyme  and  oft  yee  behete  me, 
And  he  myght  be  take,  he  shuld  do  me  gre. 
Sith  ye  of  hym  be  sesid,  howevir  so  yee  tave, 
Let  him  nevir  pas  tyl  I  myn  yen  have."  2060 

"  Beryn,"  quod  Evandir,  "  herist  thow  nat  thyselve 
How  sotilly  he  pletith,  and  ware  by  eche  halve  ?" 
Beryn  stodc  all  muet,  and  no  word  he  spake. 
And  that  was  tho  his  grace  ;  ful  sone  he  had  be  take, 
And  he  had  mysseyd  onys,  or  els  y-seyd  nay  ; 

s 


258  THE    SUPPLEMENTARY    TALE. 

For  then  he  had  been  negatyff,  and  undo  for  ay. 
For  they  were  grete  seviliouns,  and  usid  probat  law, 
Where  evirmore  affirmatyf  shuld  preve  his  own  saw. 
Wherfor  they  wer  so  querelouse  of  all  myght  com  in  mynd, 
Though  it  wer  nevir  in  dede  y-do  ;  such  matere  they  wold 
fynd  2070 

To  beuym  a  man  his  good,  through  som  manir  gile. 
For  the  blynd  man  wist  right  wele,  he  shuld  have  lost  his 

whyle, 
To  make  his  pleynt  on  Beryn,  and  suyd  oppon  his  good, 
For  shippis,  and  eke  marchaundise,  in  a  balaunce  stode  ; 
Therfor  he  made  his  chalenge  his  yen  for  to  have, 
Or  els  he  shuld  for  them  fyne,  yf  he  wold  them  have, 
And  ligg  for  them  in  hostage,  tyll  the  fynaunce  cam. 
This  was  all  the  sotilte  of  the  blynd  man. 
Beryn  stode  all  muet,  and  no  word  he  spak. 
"  Beryn,"  quod  Evander,  "  lest  thow  be  y-take  2080 

In  defaute  of  answere,  thou  myghtist  be  condempnyd, 
Be  right  wele  avysed,  sith  thou  art  examenyd." 
"  Sir,"  seyd  Beryn,  "  it  wold  litill  availe, 
To  answere  thus  aloon,  without  good  counsail. 
And  also  ferthermore,  full  litill  I  shuld  be  levid, 
Whatevir  I  answerd,  thus  stonyd  and  reprevid  ; 
And  eke  my  wit  doith  faille,  and  no  wondir  is. 
Wherfor  I  wold  prey  yow,  of  yowr  gentilnes, 
To  graunt  me  dey  tyll  to  morowe  I  might  be  avysid 
To  answere  forth,  wyth  othir  that  on  me  been  surmysid." 
"  Deperdeux,"  quod  the  steward, "  I  graunt  well  it  be  so."  2091 

Beryn  toke  his  leve,  and  hopid  to  pas  and  go . 
But  as  sone  as  Beryn  was  on  his  hors  ryding, 
He  met  a  woman  and  a  child  wyth  sad  chere  comyng, 
That  toke  hym  by  the  reyn,  and  held  hym  wondir  fast, 
And  seid,  "  Sir,  voidith  nat,  yit  vailith  nat  to  haste ; 


THE    SUPPLEMENTARY    TALE.  259 

Ye  mow  in  no  wyse  scape,  ye  must  nedis  abyde  ; 
For  though  ye  list  to  know  me  nat,  yit  lien  by  your  side 
I  have  ful  many  a  tyme,  I  can  nat  tell  yow  lome. 
Come  tofore  the  steward,  ther  shall  ye  here  your  dome,  2100 
Of  thing  that  I  shall  put  on  yow,  and  no  word  for  to  ly  ; 
To  leve  me  thus  aloon  it  is  your  villany. 
Alas  !  the  day  and  tyme  that  evir  I  was  your  make  ! 
Much  have  I  endurid  this  too  yere,  for  your  sake. 
But  now  it  shall  be  know  who  is  in  the  wronge." 
Beryn  was  all  abashid,  the  pepill  so  thik  thronge 
About  hym  in  eche  syde  ;  for  ought  that  he  couth  peyn, 
He  must  to  the  steward  of  fyne  fors  ageyn. 
Now  shull  ye  here  how  sotillich  this  woman  gan  hir  tale, 
In  presence  of  the  steward  ;  with  colour  wan,  and  pale,  2110 
Petously  she  gan  to  tell,  and  said,  "  Sir,  to  yow 
Full  oft  I  have  compleyned,  in  what  manere  and  how 
My  childis  fathir  left  me  by  my  self  aloon, 
Wythout  help,  or  comforte,  as  grete  as  I  myght  goon, 
Wyth  my  son  here  and  his,  that  shame  it  is  to  tell 
The  penury  that  I  have  y-had,  that  afors  sell 
I  must  nedis  niyne  aray,  wher  me  list  or  lothe, 
Or  els  I  must  have  beggit  for  to  fynd  vis  both. 
For  there  was  nevir  woman  I  leve,  as  I  ges, 
For  lak  of  hede  of  lyvelode,  that  lyvid  in  more  distres,   2120 
Then  I  my  self  for  oft  tyme,  for  lak  of  mete  and  drink. 
And  yit  I  trow  no  creature  was  feyner  for  to  swinko 
My  lyff  to  sustene  ;  but  as  I  mut  nede, 
Above  all  othir  thingis,  to  his  child  take  hede, 
That  wondir  is,  and  mervaile,  that  I  am  alyve  ; 
For  the  sokyng  of  his  child,  right,  as  it  were  a  kuy  ve, 
It  ran  into  my  hcrt,  so  low  I  was  of  mode 
That  well  I  woot  in  certen,  without  percell  of  my  blode, 
His  child  I  have  y-norishid,  and  that  is  by  me  seen  ; 

s  3 


200  THE    SUrPLEMENTABT    TALK. 

For  rny  rede  colour  is  turnid  into  grene.  2130 

And  he  that  cause  is  of  all,  here  he  stondith  by  me  ; 

To  pay  for  the  fosteryng  me  thinkith  it  is  tyme. 

And  sith  he  is  my  husbond,  and  hath  on  me  no  rowith, 

Let  hym  make  amendis  in  saving  of  his  trowith. 

And  yf  he  to  any  word  onys  can  say  nay, 

Lo  !  here  my  gage,  al  redy  to  preve  all  that  I  sey." 

The  stewarde  toke  the  gage,  and  spak  in  soft  wyse, 

"  Of  this  petouse  compleynt  a  mannys  hert  may  grise  ; 

For  I  know  in  percell  hir  tale  is  nat  all  lese, 

For  many  a  tyme  and  oft,  this  woman  that  here  is  21  '.0 

Hath  y-be  tofore  me,  and  pleynid  of  hir  grefFe  ; 

But  wythout  a  party  hir  cause  myght  nat  presse. 

Now  thou  art  here  present  that  she  plenyth  on, 

Make  thy  defence  now,  Beryn,  as  wele  as  thow  con." 

Beryn  stode  al  muet,  and  no  word  he  spak. 

"  Beryn,1'  quod  the  steward,  "doist  thow  sclepe,or  wake? 

Sey  onys  oon  or  othir  ;  is  it  soth,  or  nay, 

As  she  hath  declarid  ]  tell  on,  saunce  delay." 

"  Lord  God  !"  quod  Beryn,  "  what  shuld  it  me  availe, 

Among  so  many  wise,  without  right  good  counsaill,        2150 

To  tell  eny  tale  ?  full  litil  as  I  ges. 

Wherfor  I  wold  prey  you,  of  your  gentilnes, 

Graunt  me  day  tyl  to  morowe  to  answer  forth  with  othir." 

"  I  graunt  wele,"  quod  the  steward,  "  but  for  fathir  and 

mothir, 
Thow  getist  no  longer  tyme,  pleynly  I  the  tell." 

Beryn  toke  his  leve,  his  hert  gan  to  swell 
For  pure  verrey  anguysh  ;  and  no  mervaill  was  ; 
And  who  is  that  nold,  and  he  wer  in  such  case  1 
For  al  his  trist  and  hope  in  eny  worldlich  thing 
Was  cleen  from  hym  passid,  save  sorowe  and  myslykyng. 
For  body,  good,  and  catell,  and  lyff,  he  set  at  nought,    21  <il 


THE    SUPPLEMENTARY    TALE.  ^!()1 

So  was  his  hert  y-woundit  for  angir  and  for  thought. 
Beryn  passyd  softly,  and  to  his  hors  gan  go  ; 
And  when  he  was  without  the  gatis,  he  lokid  to  and  fro, 
And  could  noon  othir  countenaunce,  but  to  his  page  he  seyd, 
"  Preciouse  God  in  heven  !  how  falsly  am  I  betrayed  '? 
I  trow  no  man  alyve  stont  in  wers  plight. 
And  all  is  for  my  synne,  and  for  my  yong  delite  ; 
And  pryncipally,  above  all  thyng,  for  grete  unkyndnes 
That  I  did  to  my  mothir  ;  for  litill  hede  i-wis  2170 

I  toke  of  hir,  this  know  I  wele,  whils  she  was  alyve  : 
Therfor  al  this  turmeut  is  sent  to  me  so  ryve. 
For  ther  was  nevir  woman  kynder  to  kir  child 
Than  she  was  ;  and  ther  ageyns  nevir  thing  so  wyld, 
Ne  so  evil  thewid,  as  I  was  myself ; 
Therfor  sorowe  and  happs  environ  me  by  eche  helve, 
That  I  note  whithir  ryde,  nethir  up  ne  down, 
Ther  been  so  many  devillis  dwellyng  in  this  town, 
And  so  ful  of  gile  and  trechery  also, 

That  well  I  woot  in  certeyn  they  woll  me  ondo.  2180 

Now  wold  to  God  in  hevyn,  what  is  my  best  rede  1" 
He  toke  his  hors  to  his  page,  and  thus  to  hym  he  sayd, 
"  Lede  my  hors  to  ship-ward,  and  take  it  to  some  man  ; 
And  I  woll  go  on  foot  as  pryvely  as  I  can, 
And  assay,  yf  I  may,  in  eny  manere  wise, 
Escape  unarrested  more  in  such  manner  wise." 
The  child  toke  his  maistirs  hors,  and  laft  hym  there  aloon, 
Walking  forth  on  foot,  making  oft  his  moon  ; 
And  in  his  most  musing,  I  can  nat  sey  how  lome, 
He  wishid  nakid  as  he  was  bore  he  had  be  in  Room.       2190 
And  no  mervaill  was  it,  as  the  case  stode  ; 
For  he  drad  more  to  lese  his  eyen,  than  he  did  his  shippis, 
or  his  good. 
Now  yee  that  listith  to  dwell  and  here  of  aventure, 


262  THE    SUPPLEMENTARY    TALE. 

How  petously  dame  Fortune,  Boryn  to  inure, 

Turnyth  hir  whele  about  in  the  wers  side  ; 

With  hap  of  sorowe,  and  anguyssh,  she  gynyth  for  to  ride. 

Beryn  passid  toward  the  strond,  ther  his  shippis  were  ; 

But  yee  mow  ondirstond,  his  hert  was  ful  of  fere  : 

Yet  nethirles  he  sat  hym  down  softly  on  a  stall, 

Semyryfe  for  sorowe,  and  lenyd  to  the  wall,  2200 

For  turment  that  he  had,  so  wery  he  was,  and  feynt ; 

And  to  God  above  thus  he  made  his  pleynt  : 

"  Glorious  God  in  heven  !  that  al  thing  madist  of  nought  ; 

Why  sufferist  thow  these  cursid  men  to  stroy  me  for  nought  I 

And  knowest  well  myn  innocent,  that  I  have  no  gilt 

Of  al  that  they  pursu  me,  or  on  me  is  pilt." 

And  in  the  meen,  whils  that  Beryn  thus  gan  pleyn, 

A  cachepoll  stode  besidis,  his  name  was  Machaign, 

And  herd  all  the  wordis,  and  knew  also  tofore 

How  Beryn  was  turmented,  both  with  las  and  more.       2210 

It  was  y-sprong  through  the  town,  so  was  he  full  ensensid, 

How  he  hym  would  engyne,  as  he  had  propensid  ; 

And  had  araid  hym  sotillich,  as  man  of  contemplacioune, 

In  a  mantell  wyth  the  list,  with  fals  dissimulacioune, 

And  a  staff  in  his  honde,  as  thoughe  he  febill  were  ; 

And  drow  hym  toward  Beryn,  and  seid  in  this  manere  ; 

"  The  high  God  of  heven,  that  al  thing  made  of  nought, 

Bles  yow,  gentill  sir,  for  many  an  hevy  thought 

Me  thinkith  that  ye  have,  and  no  wondir  is  ; 

But,  good  sir,  dismay  yow  nat,  but  levith  yowr  hevines,  2220 

And  yf  ye  list  to  tell  me  somewhat  of  your  distres, 

I  hope  to  God  Almighty  in  party  it  redres 

Through  my  pore  counsaill,  and  so  I  have  many  oon ; 

For  I  have  pete  on  yow,  be  God,  and  by  Seinf  Jon  ! 

And  eke  pryvy  hevines  doith  cch  man  apeir, 

Sodeynly,  or  he  be  ware,  and  fall  in  dispeir. 


THE    SUPPLEMENTARY    TALK.  S263 

And  who  be  in  that  plage,  that  man  is  incurahill  ; 

For  consequent  cornyth  aftir  sekenes  abominabill  ; 

And  therfor,  sir,  diskeverith  yowe,  and  be  nothing  adrad." 

"  Graunt  mercy,  sir,"  quod  Beryn,  "  ye  seme  trew  and  sad  ; 

But  o  thing  lyith  in  myn  hert,  I  note  to  whom  to  trust ;  2231 

For  tho  that  dyned  me  to  dey  ordeyned  me  to  arest." 

"  A  !  sir,  be  yow  that  man  1  of  yow  I  have  y-herd. 

Gentill  sir,  doutith  nat,  ne  be  nothing  aferd 

Of  me,  for  I  shall  counsell  yow  as  well  as  I  can  ; 

For  trewlich  in  the  cete  dwellith  many  a  fals  man, 

And  usyn  litil  els  but  falshode,  wrong,  and  wyle, 

And  how  they  might  straungers  with  trechery  begile. 

But  ye  shul  do  right  wisely  somewhat  be  my  counsail.    2240 

Speke  with  the  steward,  that  may  you  most  availl ; 

For  ther  is  a  comyn  byword,  yf  ye  it  herd  havith, 

Wele  setith  he  his  peny,  that  the  pound  savith. 

The  steward  is  a  covetouse  man,  that  long  hath  desirid 

A  knyff  I  have  in  kepeing,  wherwith  his  hert  i-wirid 

Shall  be  yow  to  help,  in  covenaunte  that  yee 

Shall  give  me  fyve  mark,  your  treu  frend  to  be. 

The  knyfl'  is  feir,  I  tell  yow  ;  yit  nevir  tofore  this  day 

Myght  the  steward  have  it  for  aught  he  coud  prey  ; 

The  wich  he  shuld  gyve  hym,  the  betir  for  to  spede, 

And  behote  hym  twenty  pound  to  help  yow  in  your  nede  ; 

And  yf  he  grauntith,  trustith  wele,  ye  stond  in  good  plight, 

For  betir  is,  then  lese  all,  the  las  the  more  quyt.  2-252 

And  I  woll  go  wyth  yow  straight  to  his  plase, 

And  knele  down,  and  speke  first,  to  amend  yowr  case, 

And  sey  yee  be  my  cosin,  the  betir  shul  ye  spede  ; 

And  when  that  I  have  all  y-told,  the  knytfto  hym  yee  bede." 

Beryn  thankid  hym  hcrtlich,  and  on  hym  gan  trust, 
With  bond  in  hond  ensurid,  and  all  for  the  best ; 
Beryn  thought  noon  othir,  al  that  it  othir  was. 


964  THE    SUPPLEMENTARY    TALE. 

Machaign  hym  conifortid,  talkyng  of  their  case,  2260 

And  passid  forth  stylly  toward  the  steward  blyve, 

Beryn  and  Machaign  ;  but  Beryn  bare  the  knyff, 

And  trust  much  in  his  felawe  to  have  some  help. 

But  or  they  departid  were,  they  had  no  cause  to  yelp 

Of  no  maner  comfort,  as  ye  shull  here  anoon. 

For  as  sone  as  Machaigne  tofore  the  steward  com, 

He  fill  plat  to  the  erth,  a  grevous  pleynt  and  an  huge 

He  made,  and  seyd,  "Sir  steward,  now  be  a  trew  juge 

Ageyns  this  fals  treytour,  that  stondith  me  besyde; 

Let  take  of  hym  gode  hede,  els  he  woll  nat  abide.  2270 

Now  mercy  God,  steward,  for  yee  have  herd  me  yore 

For  my  fathir,  Melan,  pleyn  to  you  ful  sore, 

That  with  seven  dromedarys,  as  I  have  told  yow  lome, 

With  marchandise  chargit,  went  to- ward  Rome  ; 

And  it  is  seven  yere  ago,  and  a  litill  more, 

Of  hym,  or  of  his  gooddis,  that  I  herd  les  or  more. 

And  yit  I  have  enquerid,  as  bysely  as  I  couthe, 

And  met  nevir  man  yit  that  me  coud  tell  with  mowth 

Any  tyding  of  hym,  onto  this  same  day  ; 

But  now  I  know  too  much,  alass !  I  may  wel  sey."  2280 

When  Beryn  herd  these  wordis,  he  kist  down  his  hede  ; 

"Alias  !"  he  thought  in  hert,  "alas  !  what  is  my  rede?" 

And  would  fayn  have  voidit,  and  out-ward  gan  to  stapp. 

But  Machaigne  arose,  and  sesid  by  the  lapp  ; 

"Thow  shalt  nat  void,"  he  seid  ;  "my  tale  is  nat  y-do  ; 

For,  be  trowith  of  my  body,  yf  thou  scapidist  so, 

I  shuld  nevir  have  mery  whils  I  wer  on  lyre." 

And  set  hond  fast  on  Beryns  othir  scleve, 

And  seid,  "  Good  sir  steward,  my  tale  to  the  end 

I  pray  ye  wold  here  ;  for  wend  how  men  wend,  2-2'.M) 

There  may  no  man  hele  muithir,  but  it  will  out  last ; 

The  same  knyff  my  fathir  here,  when  he  of  contrc  past, 


THE    SUPPLEMENTARY    TALK.  ^05 

Let  serch  wele  this  felon,  ther  ye  shul  hyru  find  ; 

I  know  the  knyff  wele  i-nough,  it  is  nat  out  of  my  inynd  ; 

The  cotelere  dwellith  in  this  toun  that  made  the  same  knyff ; 

And  for  to  preve  the  trowith,  he  shall  be  here  as  blyve." 

Beryn  swat  for  angir,  his  hert  was  full  of  fere  ; 

He  toke  the  knyff  to  the  steward,  or  he  serchid  where. 

The  steward  onto  Beryn,  "  My  frcnd,  lo  !"  quoth  he, 

"  And  thow  think  the  well  about,  this  is  foule  plee  ;       2300 

I  can  know  noon  othir,  but  thow  must,  or  thow  go, 

Yeld  the  body  of  Melan  and  his  good  also. 

Now  be  well  avysid  ageyn  to  morrowe  day  ; 

Then  shalt  thou  have  thy  jugement  ;  ther  is  no  more  to  say." 

When  Beryn  fro  the  steward  thus  departid  was, 
And  was  without  the  gate,  he  lokid  oppon  the  plase, 
And  cursid  it  wondir  bitterly  in  a  fervent  ire, 
And  wishid  many  tymes  it  had  been  a  feir. 
"  For  I  trowe  that  man  of  lyve  was  nevir  wors  betrayid 

Then  I  am;  and  therwithal  my  hert  is  cleen  dismayid.  2310 
For  here  I  have  no  frendship,  but  am  all  counselles  ; 
And  they  been  falsher  then  Judas,  and  eke  mercyles. 
A,  Lord  God  in  hevyn  !  that  my  hert  is  woo  ! 

And  yit  suyrly  I  mervel  nat  though  that  it  be  so  ; 

For  yit  in  all  my  lyve,  sithe  I  ought  understode, 

Had  I  nevir  wyl  for  to  lern  good  ; 

Foly  I  hauntid  it  evir,  ther  myght  no  man  me  let ; 

And  now  he  hath  y-paid  me,  he  is  cleen  out  of  my  dett. 

For  whils  I  had  tyme,  wysdom  I  myght  have  lernyd  ; 

But  I  drow  me  to  foly  and  wold  nat  be  governed,  2320 

But  had  al  myne  own  wyll  and  of  no  man  aferd  ; 

For  I  was  nevir  chastisid  ;  but  now  myne  own  yerd 

Betith  me  to  sore,  the  strokis  been  to  hard, 

For  these  devillis  of  this  town  takith  but  litil  reward 

To  sclee  my  body  to  have  my  good  ;  the  day  is  set  tomorrows. 


266  THE    slTPr.F.MENTARY    TALE. 

Now  wold  to  God  I  wer  in  grave  !  for  it  wer  end  of  sorovve. 

I  was  i-wis  to  much  a  fole  ;  for  hate  I  had  to  Rame, 

I  wold  forsake  myn  heritage  ;   therfor  sorowe  and  shame 

Is  oppon  me  fall,  and  right  wele  deservid  ; 

For  I  toke  none  maner  hede,  when  my  mothir  stervid,  2330 

And  disobeyid  my  fathir,  and  set  him  at  naught  also  ; 

What  wondir  is  it  than  though  that  I  have  woo  ? 

Fortune  and  eke  wisdom  have  werrid  with  me  evir, 

And  I  with  them  in  all  my  lyf,  for  fortune  was  me  levir 

Then  eny  wit  or  governaunce  for  them  too  I  did  hate  ; 

And  though  I  wold  be  at  oon,  now  it  is  to  late. 

0  myghtfull  God  in  heven  !  wher  was  evir  man 

That  wrought  hymself  more  foly  than  I  myself  did  than  ? 

Acursid  be  the  tyme  that  I  out  of  Rome  went, 

That  was  my  fathirs  right  heir,  of  lyvelode,  and  of  rent, 

And  al  the  ryall  lordship  that  he  hath  in  the  town.        2341 

Had  I  had  wit  and  grace,  and  hold  me  low  and  boun, 

It  wer  my  kynd  now  among  my  baronage, 

To  hauk,  and  to  hunt,  and  eke  to  pley  and  rage 

With  feir  freshe  ladies,  and  daunce  when  me  list. 

But  now  it  is  to  late  to  speke  of  had  I  wist. 

But  I  fare  like  the  man  that  for  to  swele  his  flyes 

He  stert  into  the  bcrn,  and  aftir  stre  he  hies, 

And  goith  about  the  wallis  with  a  brennyng  wase, 

Tyll  it  was  at  last  that  the  leem  and  blase  2350 

Entrid  into  the  chynys,  where  the  weate  was, 

And  kissid  so  the  eevse,  that  brent  was  all  the  plase  ; 

But  first  in  the  begynnyng,  tyll  feer  smote  in  the  raftris, 

He  toke  no  manere  kepe,  and  thought  of  nothing  aftir 

What  perell  there  myght  fall,  ne  more  did  I,  y-wis, 

That  wold  forsake  myn  honour,  for  the  unkyndnes 

Of  Rame,  that  was  my  stepmothir  ;  for  yf  I  shall  nat  ly, 

They  both  soure,  wherfor  the  more  wisely 


THE    SUPPLEMENTARY.    TALE.  l<li)t 

1  shuld  have  wrought,  had  I  had  wit,  and  suffrid  for  a  tyme, 

And  aftir  come  to  purpose  wel  i-nowghe  of  myne.  2360 

But  evil  avengit  he  is  deol,  that  for  a  litil  mode, 

And  angir  to  his  neybour,  sellith  away  his  good, 

And  goith  hymself  a  beggyng  aftir  in  breff  tyme, 

He  mut  be  countid  a  lewd  man  in  all  manere  ryme. 

So  have  I  wrought  and  wers  ;  for  I  dout  of  my  lyve, 

How  that  it  shal  stond,  for  plukking  of  my  scleve 

The  knyff  that  was  me  take,  as  ye  have  herd  tofore  ; 

And  yit  it  grevith  mine  hert  also  much  more 

Of  myn  own  pepill,  that  no  disese  aservid. 

I  wote  wel  aftir  pleding,  ryght  nought  woll  be  reservyd 

To  sustene  their  lyvis,  I  trow  ryght  nought  or  lite,         2371 

And  peraventur  lightly  stond  in  wors  plight. 

Of  me  it  is  no  fors,  though  I  be  thus  arayed, 

But  it  is  dole  and  pete  that  they  shull  be  betrayid, 

That  hath  nought  aservid,  but  for  my  gilt  aloon." 

And  when  that  Beryn  in  this  wise  had  y-made  his  mone, 
A  crepill  he  saw  corny ng  with  grete  spede  and  haste, 
Oppon  a  stilt  ondir  his  kne  bound  wondir  fast, 
And  crouch  under  his  armys,  with  hondis  al  forskramyd. 
"  Alas  !"  quoth  this  Beryn,  "  shall  I  be  more  exameuyd  V 
And  gan  to  turn  aside  onto  the  see  stronde  ;  2:581 

And  the  crippill  aftir,  and  wan  oppon  hym  londe. 
Tho  began  Beryn  to  drede  in-wardlich  sore, 
And  thought  thus  in  his  hert,  "  Shall  I  be  comberid  more  1 
And  it  wer  Goddis  wyll  my  sorowe  for  to  cese, 
Me  thinkith  I  have  i-nowghe  ;"  the  cripill  began  to  preche 
And  had  y-raught  nere  bond  Beryn  by  the  scleve. 
Beryn  turnyd,  as  an  hare,  and  gan  to  ren  blyve  ; 
But  the  cripill  knew  betir  the  pathis,  smale  and  grete, 
Then  Beryn,  so  tofore  hym  he  was,  and  gan  hym  mete.  2390 
When  Beryn  saw  it  vaylid  naught  to  renne,  ne  to  lcpe, 


2G8  THE    SUPPLEMENTARY    TALE. 

What  for  dole  and  anguyssh,  no  word  myght  he  speke  ; 

But  stode  still  aniasid,  and  starid  fast  about. 

The  cripill  began  to  speke,  "  Sir,  to  drede  or  to  dout 

Of  me  wold  ye  right  light,  and  ye  knew  niyne  hert ; 

So  where  ye  like,  well  or  ill,  fro  me  shall  ye  nat  part, 

Tyl  I  have  tretid  with  yow,  and  yee  with  me  also, 

Of  all  your  soden  happis,  your  myscheff,  and  your  wo. 

For  by  the  tyme  that  I  have  knowlech  of  your  case, 

Your  rennyng  and  your  trotting  into  an  esy  pas  2400 

I  shall  turn  or  that  we  twyn,  so  ye  aftir  my  stole 

Woll  do,  and  as  I  rede  yow  ;  for  ye  wer  a  fole 

When  ye  cam  first  alonde,  ye  had  met  with  me  ; 

For  I  wold  have  ensensid  yow  all  the  iniquite 

Of  these  fals  merchandis,  that  dwellen  in  this  town, 

And  outid  all  your  chaffare  without  gruch  or  groun. 

For  had  ye  dwellid  within  your  shippis,  and  nat  go  them 

among, 
Then  had  ye  been  undaungerid,  and  quyt  of  all  their  wrong- 
On  yow  that  ben  surmysid  through  fals  suggestioune." 
Beryn  gan  to  sigh,  unneth  he  might  soune,  2110 

Saf  o  word  or  tweyn,  and  mercy  was  the  first, 
Preying  with  all  his  herte,  that  he  myght  have  his  rest, 
And  be  no  more  enpledit,  but  pas  fro  hym  cpuyte. 
"  Good  sir,"  quoth  Beryn,  "  doith  me  no  more  dispite, 
And  suffir  me  to  pas,  and  have  on  me  routhe  ; 
And  I  suyr  yow  faithfully,  have  here  my  trowith, 
To  morowe  when  I  have  pledit,  and  eny  thing  be  laft 
Of  ship  or  merchaundise,  afore  the  ship  or  baft, 
I  woll  shew  yow  all  i-fere,  and  opyn  every  chest, 
And  put  it  in  your  grace,  to  do  what  ye  lest."  2120 

And  in  the  meen  while  that  Beryn  gan  to  clapp, 
The  crypill  nyghid  hym  nere  and  nere,  and  hent  hym  by 

the  lap  ; 


THE    SUPPLEMENTARY    TALE.  269 

And  as  sone  as  Beryn  knew  that  he  was  in  honde  , 
He  unlacyd  his  mantell,  for  drede  of  some  command  , 
And  pryvelich  ovir  his  shuldris  let  hyrn  down  glide  ; 
And  had  levir  lese  his  mantell  then  abide. 
The  cripill  all  perceyvid,  and  hent  him  by  the  scleve 
Of  his  nethir  surcote  ;  "  Alas  !  now  mut  I  strive," 
Thought  Beryn  by  himself ;  "  now  I  am  y-hent, 
There  helpith  naught  save  strengith  ;"  therwith  the  scleve 
to  rent.  2430 

Beryn  gan  to  scappe,  he  sparid  for  no  cost. 
"Alas  !"  thought  this  cripill,  "this  man  wol  be  lost, 
And  be  ondo  for  evir,  but  he  counsell  have  ; 
I-wis,  thoughe  he  be  lewde,  my  contremen  to  save  ; 
Yit  will  I  my  besines  do,  and  peyn  that  I  may, 
Sith  he  is  of  Room,  for  that  is  my  contray." 
This  cripill  was  an  hundrit  yere  ful  of  age  ; 
With  a  long  thik  berd,  and  a  trew  visage 
He  had  ;  and  manly  and  july  was  he  ; 
And  Geffrey  was  his  name,  y-know  in  that  contre. 
"Alas  I"  thought  this  Geffrey,  "this  manhath  grete  drede  2 1 10 
Of  me,  that  by  my  power  wold  help  hym  in  his  nede. 
I-wis,  though  he  be  nyce,  untaught,  and  unwise, 
I  woll  nat  for  his  foly  leve  myne  enpryse." 
And  lept  aftir  Beryn,  and  that  in  right  good  spede. 
Beryn  was  so  sore  agast,  he  toke  no  maner  hede 
To  look  onys  bak-ward,  tyll  he  to  the  watir  cam  ; 
Then  lokid  he  behynd,  and  saw  sir  clekam 
Commaund  wondir  fast,  with  staff  and  with  his  stilt ; 
"  Alas  !"  thought  Beryn,  "  I  now  am  y-spilt  ;  2460 

For  I  may  no  ferthir,  without  I  wold  me  droune  ; 
I  note,  wich  were  the  betir.  or  go  ageyn  to  toune." 

Geffrey  was  so  nygh  com,  that  Beryn  myght  nat  fie. 
"  Good  sir,"  quoth  this  Geffrey,  "  why  do  yee  void  me  1 


^70  THE    SUPPLEMENTARY    TALK. 

For,  by  heven  quene,  that  bare  Crist  in  hir  barme  ! 
But  right  as  to  myself,  I  wol  yow  no  more  harm. 
Sittith  down  here  by  me  oppon  this  see  stronde  ; 
And  yf  ye  drede  any  thing,  clepe  yowr  men  to  londe  ; 
And  let  them  be  here  with  us  all  our  speche  tyme. 
For  I  woll  nat  feyn  oon  word,  as  makers  doon  to  ryme,  2  too 
But  counsell  yow  as  prudently  as  God  woll  send  me  grace  ; 
Take  comfort  to  yow,  and  herk  a  litill  spase." 

And  when  that  Beryn  had  y-herd  his  tale  to  the  end, 
And  how  goodly  as  Geffrey  spak,  as  he  were  his  frende  ; 
None  obstant  his  drede,  yet  part  of  sapience 
Stremyd  into  his  hert,  for  his  eloquence  ; 
And  seyd,  "  God  me  counsaill,  for  his  high  mercy  ! 
For  I  have  herd  this  same  dey  men  as  sctilly 
Speke,  and  of  your  semblant,  and  in  such  manere, 
And  byhete  me  frendship  out-ward  by  their  chere,  2470 

But  in-ward  it  was  contrary  their  intellectioune  ; 
Wherfor  the  blame  is  les,  though  I  suspectioune 
Have  of  yowr  wordis,  lest  othir  be  yowr  entent  ; 
For  I  note  whom  to  trust,  by  God  omnipotent. 
Yit  nethirles,  yf  your  will  is  to  com  into  the  ship  with  me, 
I  woll  somwhat  do  by  your  rede,  how  so  it  evir  be." 
"Then,"  quoth  Geffrey,  "if  it  be  so  that  I  in  yowr  powere 
Entir  into  your  shippis,  and  yow  help  in  yowr  mystere, 
That  yee  ageyn  yowr  adversaryes  shull  have  the  betir  syde, 
And  gyve  yow  such  counsell  to  bate  down  their  pride,    2480 
And  that  yee  wynne  in  every  pleynt,  al  so  much  or  more 
As  they  purpose  to  have  of  yow  ;  if  they  be  down  y-bore, 
And  ye  have  amendis  for  their  iniquite, 
And  I  yow  bring  to  this  end,  what  shall  my  guerdon  be  ?" 
"  In  verrey  soth,"  quoth  Beryn  ;  "  if  I  yow  may  trust, 
I  woll  quyte  yow  trowly,  I  make  yow  behest." 
"  In  feith  then,"  quoth  Geffray,  "  I  woll  with  yow  wende." 


THE    SUPPLEMENTARY.    TALE.  U  i  \ 

"  What  is  yowr  name,"  seid  Beryn,  "  though  my  frende  V 

"  Gefferey,"  he  said  ;  "  but  in  these  marchis  I  was  nat  bore  ; 

But  I  have  dwellid  in  this  cete  yeeris  heretofore  2490 

Ful  many,  and  turmented  wers  then  wer  yee ; 

And  endurid  for  my  trowith  much  adversite. 

For^I  wold  in  no  wise  suffir  their  falshedes  ; 

For  in  all  the  world  so  corrupt  of  their  dedis 

Been  noon  men  alyve,  I  myght  ryght  well  avow  ; 

For  they  set  all  their  wittis  in  wrong,  all  that  they  mowe. 

Wherfor  full  many  a  tyrne,  the  grettist  of  them  and  I, 

Have  stonden  in  altercatioune,  for  their  trechery. 

For  I  had  in  valewe  in  trew  marchaundise 

A  thousand  poundes,  all  have  they  take  in  such  maner  wise. 

So  ferforth  to  save  my  blode  no  longer  myght  I  dryve  dure  ; 

For  drede  of  wors,  thus  thought  I  myself  to  disfigure  ;  2.5U2 

And  have  amoug  them  twelve  yere  go  right  in  this  plighte, 

And  evir  have  had  in  memory  how  I  myght  them  quyte  : 

And  so  I  hope  now,  as  sotill  as  they  be, 

With  my  wit  engine  them,  and  help  yow  and  me. 

My  lymes  been  both  hole  and  sound  ;  me  nedith  stilt,  ne 

crouch." 
He  cast  asyde  them  both,  and  lepe  oppon  an  huche, 
And  down  ageynes  ;  and  walkid  to  and  fro, 
Up  and  down,  within  the  ship  ;  and  shewed  his  hondis  tho, 
Stretching  forth  his  fingris,  in  sight  and  all  about,  25]  1 

Without  knot,  or  knor,  or  eny  sign  of  goute  ; 
And  dyght  them  efft  ageyns  right  disfetirly, 
Som  to  ride  ech  othir,  and  som  awe-ward  wry. 
Geffrey  was  right  myghty,  and  wele  his  age  did  bere  ; 
For  natur  was  more  substantiall,  when  tho  dayis  wer, 
Then  now  in  our  tyme  ;  for  all  thing  doith  waste, 
SafF  vile  and  cursid  lyving,  that  growith  all  to  faste. 
What  shuld  I  tell  more  I  but  Geffrey  sat  hym  down, 


«72  THE    SUPPLEMENTARY    TALE. 

And  Beryn  hym  besydis  ;  the  Romeyans  gan  to  rown,   2520 

And  marvelled  much  in  Geffrey,  of  his  disgisenes, 

And  Beryn  had  anothir  thought,  and  spak  of  his  distres. 

"  Now,  Geffrey,"  seid  this  Beryn,  "  and  I  durst  trust  in  yowe, 

That  and  ye  knewe  eny  man  that  is  alyve  anowe, 

That  had  of  discrecioune  so  much  influence, 

To  make  my  party  good  to  rnorowe  in  my  defence, 

And  delivir  me  of  sorowe,  as  ye  behote  have, 

I  wold  become  his  legeman,  as  God  my  soul  save." 

"  That  wer  to  much,"  quoth  Geffrey,  "  that  wol  I  yow  relcse  ; 

But  I  desire  of  othir  thing  to  have  yowr  promes,  2530 

That  and  I  bryng  yowr  enmyes  into  such  a  traunce, 

To  make  for  yowr  wrongis  to  you  right  high  fenaunce. 

And  so  declare  for  you,  that  with  you  pas  such  dome, 

That  yee  oppon  your  feith  bryng  me  at  Rome, 

Yf  God  wol  send  yow  wethir,  and  grace  to  repase." 

Quod  Beryn,  "  But  I  grant  yow,  I  wer  lewder  than  an  asse. 

But  or  I  fullich  trust  yow,  holdith  me  excusid  ; 

I  woll  go  counsell  with  my  men,  lest  they  it  refusid." 

Beryn  drew  asyde,  and  spak  with  his  meyne  ; 

And  expressid  every  word,  in  what  plight  and  degre       2540 

That  he  stode,from  poynt  to  poynt,and  of  his  fals  arestis. 

His  meyne  were  astonyd,  and  starid  forth  as  bestis. 

"  Spekith  som  word,"  quod  Beryn,  "  sith  I  am  betrayd  ; 

Yee  have  y-herd  what  Geffrey  to  me  hath  sayd." 

These  Romeyns  stode  alle  still,  o  word  ne  cowd  they  meve, 

And  eke  it  passid  their  wittis  ;  then  Beryn  gan  releve, 

And  to  Geffrey  eft  ageyn,  and  mercy  hym  besought ; 

"  Help  me,  sir,"  quod  Beryn,  "  for  his  love  that  us  bought, 

Dying  on  the  rood !"  and  wept  full  tendirly  ; 

"  For  but  ye  help,"  quod  Beryn,  "  ther  is  no  remedy  ;    2550 

For  comfort,  nethir  counsaill,  of  my  men  have  I  noon  ; 

Help  me,  as  God  yow  help,  and  els  I  am  undoon  !" 


THE    SUPPLEMENTARY    TALE.  273 

When  Geffrey  saw  this  Beryn  so  distract  and  wept, 
Pite  into  eche  veyn  of  his  hert  crept ; 

"  Alias !"  quod  Geffrey,  "  I  might  nat  do  a  more  synful  dedc, 
I  leve  hy  my  trowith,  then  fayl  yow  in  this  nede  ; 
Faill  me  God  in  heven,  yf  that  I  yow  faill, 
That  I  shall  do  my  besiues,  my  peyn,  and  my  travaile, 
To  help  yow  be  my  power,  I  may  no  ferther  go." 
"  Yis,  yee  behete  me  more,"  seid  Beryn  tho,  25C0 

"  That  yee  wold  help  me  at  all  that  I  shuld  stond  cler." 
Beryn  gan  to  wepe,  and  make  wers  chere. 
"  Stillith  yow,"  cpuod  Geffrey,  "  for  how  so  evir  ye  tire, 
More  than  my  power  ye  ought  nat  desire. 
For  thorough  the  grace  of  God  ye  shul  be  help  wele, 
I  have  therof  no  dout ;  but  trewlich  I  you  tele, 
That  ye  woll  hold  me  covenaunte,  and  I  woll  yow  also, 
To  bryng  me  at  Rome,  when  it  is  all  y-do. 
In  signe  of  trowith  of  both  sidis  of  our  acordment, 
Eche  of  us  kys  othir  of  our  comyn  assent."  25~° 

And  all  was  do,  and  aftirward  Beryn  commaundit  wyne. 
They  dronk  ;  and  then  Geffrey  seid,  "  Sir  Beryne, 
Yee  mut  declare  your  maters  to  myne  intelligence, 
That  I  may  the  bet  perseyve  all  inconvenience, 
Bout  pro  and  contra,  and  ambiguite, 
Thorough  your  declaracioune,  and  enformyd  be  ; 
And  with  the  help  of  our  soveren  Lord  celestiale, 
They  shall  be  behynd,  and  we  shull  have  the  ball. 
For  now  the  tyme  aprochith,  for  their  cursidnes 
To  be  somwhat  rewardit,  and  cause  of  yowr  distres 
Hath  my  hert  y-setlid,  and  fixed  them  anye, 
As  trowith  woll  and  reson,  for  their  trcchery. 
For  many  a  man,  tofore  this  day,  they  have  do  out  of  daw 
Distroid,  and  turmentid,  thorough  their  fals  law. 
For  they  think  litill  ellis,  and  all  their  wyttia  fyve, 

T 


274  THE    SUPPLEMENTARY    TALE. 

Save  to  have  a  mannys  good,  and  to  benyni  his  lyvc  ; 

And  hath  a  cursid  custom,  all  ageyns  reson, 

That  what  man  they  enpeche,  they  have  noon  encheson, 

Thoughe  it  be  as  fals  a  thing  as  God  hymself  is  trewe  ; 

And  it  touche  a  straunger,  that  is  com  of  newe,  2590 

Atte  first  mociouue  that  he  begynneth  to  meve, 

Ther  stondith  up  an  hundrit  hym  to  repreve. 

The  lawes  of  the  cete  stont  in  probacy  ; 

They  usen  noon  enquestis  the  wrongis  for  to  try  ; 

And  yf  thow  haddist  eny  wrong,  and  woldist  pleyn  the, 

And  were  as  trewe  a  cause  as  eny  myght  be, 

Thow  shuldist  nat  find  o  man  to  bere  the  witnes, 

Though  every  man  in  the  town  knew  it,  more  or  les. 

So  burrith  they  togithir,  and  holdith  with  eche  othir  ; 

That  as  to  counterplede  them,  though  he  wer  my  brother, 

I  wold  gyve  yow  no  counsaill,  ne  their  empechement     2601 

In  no  word  to  deny,  for  that  wer  combirment. 

For  then  wer  they  in  the  affirmatyf,  and  wold  preve  anoon ; 

And  to  yow  that  wer  negatyff,  the  law  wol  graunt  anoon. 

So  for  to  plede  ageyn  them  it  woll  litill  availl, 

And  yit  to  every  mannys  wit  it  ought  be  grete  mervaile  ; 

For  their  lawes  been  so  streyt,  and  peynous  ordinaunce 

Is  stallid  for  their  falshede  ;  for  this  is  their  fynaunce, 

To  lese  their  lyfl'  for  lesing,  and  Isope  it  may  knowe, 

That  lord  is  riall  of  the  town,  and  holdith  them  so  lowe. 

Wherfor  they  have  a  custom,  a  shrewid  for  the  nonys  ;  2011 

Yf  eny  of  them  sey  a  thing,  they  cry  all  at  onys, 

And  ferrn  it  for  a  soth,  and  it  bere  any  charge  ; 

Thus  of  the  danger  of  Isope  they  kepe  them  ever  at  large. 

And  therfor  wisdom  weer,  whoso  might  eschewe, 

Nevir  to  dele  with  them  :  for  wer  it  wrong,  or  trewe, 

It  shuld  litill  availl  ageyns  their  falshedes  ; 

For  they  been  acursid,  and  so  been  their  dedes. 


THE    SUPBLEMENTART    TALE.  275 

Wherfor  we  must,  with  all  our  wit  sensibill, 

Such  answers  us  purvey,  that  they  been  insolibill ;  2620 

To  niorowe  at  our  aparaunce,  I  shall  be  responsaill, 

For  of  wele  and  ellis  it  is  thy  day  fynall." 

"  Now,  soveren  Lord  celestiale,"  with  many  sorowful  sighis, 

Seyd  Beryn  to  Geffray,  "  ymmemorat  of  lyes, 

Graunt  me  grace  to  to  niorowe,  so  that  God  be  plesid, 

Make  so  myne  answer  ;  and  I  somwhat  y-esid 

By  the,  that  art  my  counsaill,  for  othir  help  is  noon." 

u  Reherce  me  then,"  quod  Geffrey,  "  the  causis  of  thy  soon, 

Fro  poynt  to  poynt,  al  in  fere,  on  the  is  surmysid, 

Wherthorough  I  myght  to  morowe  the  betir  be  avisid."  2630 

"  Now,  in  soth,"  quod  Beryn,  "  thoughe  I  shuld  dy, 

I  cannat  tell  the  tenyth  part  of  their  trechery, 

What  for  sorowe,  and  angir,  that  they  to  me  have  wrought ; 

So  stond  I  clene  desperat,  but  ye  con  help  ought." 

"  Deperdeux  !"  seid  Geffrey,  "  and  I  the  woll  nat  faill, 

Sith  I  have  ensurid  the  to  be  of  thy  counsaill ; 

And  so  much  the  more,  that  thou  art  nat  wise, 

And  canst  nat  me  enform  of  no  maner  avise. 

Here  therfore  a  while,  and  tend  wel  to  my  lore  ; 

The  lord  that  dwellith  in  this  town,  whose  name  I  told  tofore, 

Isope  efft  rehersid,  is  so  inly  wise,  2641 

That  no  man  alyve  can  pas  his  devise  ; 

And  is  so  grow  in  yeris,  that  sixty  yeer  ago 

lie  sawe  nat  for  age  :  and  yit  it  stondith  so, 

That  thorough  his  wit,  and  wisdom,  and  his  governaunce, 

Who  makith  a  fray  of,  or  stryvith  aught  or  mel  to  much  or 

praunce, 
Within  the  same  cete,  that  he  nys  take  anoon, 
And  hath  his  pennaunce  forthwith,  for  pardon  usith  he  noon. 
For  ther  nys  pore,  ne  riche,  ne  what  state  he  be, 
That  he  nys  undirsote  for  his  iniquite  ;  2650 


276  THE    SUPPLEMENTARY    TALK. 

And  it  be  previd  on  hym,  tlier  shall  no  gold  hym  quyte, 

Right  as  the  forfete  axith,  moch  or  lite  ; 

For  geyns  his  commaundment  is  noon  so  hardy  ejuek, 

So  hard  setith  he  his  fote  in  every  mannys  nek. 

For  undir  sky  and  stems  this  day  is  noon  alyve 

That  coud  amend  hym  in  o  poynt,  al  thing  to  discryve. 

The  seven  sages  of  Rome,  though  al  ageyn  hym  were, 

They  shuld  be  insufficient  to  make  his  answere  ; 

For  he  can  all  langagis,  Greek,  Hebrew,  and  Latyne, 

Caldey,  Frenssh,  and  Lombard,  yee  know  well  fyne,        2600 

And  al  maner  that  men  in  bokis  write, 

In  poyse,  and  philosophic,  also  he  can  endite  ; 

Cevile,  and  canoune,  and  al  maner  lawis  ; 

Seneca,  and  Sydrak,  and  Salamonys  sawys  ; 

And  the  seven  sciences,  and  eke  law  of  armys, 

Experimentis,  and  pompery,  and  al  maner  charmys  ; 

As  ye  shul  here  aftir,  er  that  I  depart, 

Of  his  imaginaciouns  and  of  his  sotill  art. 

For  he  is  of  age  three  hundrede  yere  and  more  ; 

Wherfor  of  all  sciences  he  hath  the  more  lore.  2670 

In  Denmark  he  was  gotten,  and  y-bore  also, 

And  in  Grece  y-norished,  tyl  he  coud  spek  and  go  ; 

Ther  was  he  put  to  scole,  and  lernyd  wondir  fast  ; 

For  such  was  his  grace  that  al  othir  he  past. 

But  first  in  his  begynnyng  litil  good  he  had, 

But  lernyd  evir  passyngly,  and  was  wise  and  sad. 

Of  stature,  and  of  feture,  ther  was  noon  hym  like, 

Thorough  the  lond  of  Grece,  though  men  wold  hym  seke. 

A  kyng  ther  was  in  tho  yeris  that  had  noon  heir  male, 


2661  Seneca. ..Sydrak. ..Salamonys  sawys.  These  were  popular  books 
of  science  and  wisdom  in  the  middle  ages.  The  book  known  by  the 
name  of  Svdrac  was  a  kind  of  romance  of  knowledge,  apparently  bor- 
rowed from  the  east,  and  pretending  to  derive  its  doctrines  from  Noah 
and  the  patriarchs. 


THE    SUPPLEMENTARY    TALE.  277 

Saff  a  doughter,  that  he  lovid  as  his  own  saal  :  2680 

Isope  was  his  servauut,  and  did  hym  such  plesaunce 

That  he  made  hym  his  heir,  and  did  hym  so  avauuce 

To  wed  his  doughter,  and  aftir  hym  to  bere  crowne  ; 

Thorough  prowes  and  his  port  so  low  he  was  and  boun. 

So  as  fortune  wold,  that  was  Isopis  freud, 

This  worthy  kyng  that  same  yere  made  his  carnel  end. 

That  twenty-seven  yere  is  passid  that  Isope  thus  hath  reigned, 

And  yit  was  ther  nevir  for  wrong  on  hym  compleyned, 

For  no  jugement  that  he  gaff ;  yit  som  ageyn  hym  wylid 

A  grete  part  of  his  pepill,  and  wold  have  hym  exiled  ;    2690 

But  his  grete  wisdom,  and  his  manfulnes, 

His  governaunce  with  his  bounte,  and  his  rightfulnes, 

Had  evir  yit  preserved  hym  unto  this  ilk  day  ; 

And  woll  whyle  that  he  ly vith,  for  aught  that  men  can  say . 

For  who  hath  eny  querel,  or  cause  for  to  wonde, 

Within  this  same  cete,  quiklich  woll  he  fond, 

And  it  be  sotill  matir,  to  Isope  for  to  fare, 

Fro  gynnyng  to  the  end,  his  quarrell  to  declare. 

And  eve  afore,  as  custom  is,  peple  shal  be  on  the  morowe  ; 

But  whoso  ly,  he  scapith  nat  wythout  shame  or  sorowe.  270  0 

Beryn,  thow  must  go  thithir,  wher  thyn  enpechement 

Shull  be  y-mevid  ;  and  therfor  pas  nat  theus, 

Tyll  thou  have  herd  them  alle  ;  and  report  them  wele 

To  me,  that  am  thy  counsell,  and  repeir  snele. 

But  so  riall  mancioune  as  Isope  dwellith  in, 

Ther  is  noon  in  the  world,  ne  so  queynt  of  gyn  ; 

Wherfore  be  well  avisid,  how  I  enform  the 

Of  the  wondir  wayis,  and  of  the  pryvyte, 

That  been  wythyn  his  paleyse,  that  thou  must  pas  by. 

And  when  thow  approchist,  and  art  the  castcll  nygh,      27  10 

Blench  fro  the  brode  gate,  and  enter  thow  nat  there, 

For  ther  been  men  to  keep  it  ;  yit  have  tlmw  no  fere, 

Pas  down  on  the  right  bond  by  the  castcll  walle, 


2  7S  THE    SUPPLEMENTARY    TALE 

Tyll  thow  fynd  a  wyndow  ;  and  what  so  the  byfall, 

Enter  ther,  yf  thow  may.  and  be  nothyng  agast, 

But  walk  forth  in  that  entre  ;  then  shalt  thow  see  in  haste 

A  portcolyse  the  tofore  ;  pas  in  boldly, 

Tyll  thow  com  to  an  hall,  the  feyrest  undir  sky. 

The  wallis  been  of  marbill  y-joynid  and  y-closid  ; 

And  the  pilours  of  crystall,  grete  and  wele  proposid  ;      2720 

The  keveryng  of  bove  is  of  selondyn  ; 

And  the  pament  beneth  of  gold  and  asure  fyne. 

But  whoso  passith  thorough  this  hall  hath  nede  to  ren  blyve, 

Or  els  he  myght  be  disware  of  his  own  lyve  ; 

For  ther  wythin  liith  a  stoon,  that  is  so  bote  of  kynd, 

That  what  thing  com  for  by,  anoon  it  woll  attend 

As  bryght  as  eny  kandell  leem,  and  consume  anoon  ; 

And  so  wold  the  hall  also,  ner  coldnes  of  a  stoon 

That  is  y-clepid  Dionyse,  that  set  is  hym  ageyn. 

So  and  thow  lepe  lightly,  thow  shalt  have  no  peyn  ;       2730 

For  ethir  stone  in  kynd  proportioned  they  be 

Of  hete,  and  eke  of  coldnes,  of  oon  equalite. 

Thow  must  pas  thorough  the  hall,  but  tary  nat  I  rede  ; 

For  thou  shult  fynd  a  dur  up  right  afore  thyn  hede  ; 

When  thow  art  entrid  ther,  and  the  dore  apast, 

Whatso  thow  se  ligg  or  stond,  be  thow  nat  agast ; 

And  yf  thow  drede  eny  thing,  do  no  more  saff  blowe, 

But  yit  I  rede  the,  beware  that  it  be  somwhat  lowe. 

Ther  been  to  libardis,  loos  and  untyed, 

If  that  thy  blowing  of  that  othir  in  eny  thing  be  spied,  27 10 

Anoon  he  rakith  on  the  to  sese  the  by  thy  pate  ; 

For  ther  nys  thing  in  erth  that  he  so  much  doith  hate, 

As  breth  of  mannys  mowith  ;  wherfore  refreyn  the, 

And  blow  but  fair  and  soft,  and  when  that  node  be. 

When  thow  art  passid  this  hall,  anoon  then  shalt  thow  com 

Into  the  fayrest  garden  that  is  in  Christendom  ; 

The  wich  thorough  his  clergy  is  made  of  such  devise, 


THE    SUPPLEMENTARY    TALE.  279 

That  a  man  shall  ween  he  is  in  Paradise, 

At  his  first  comyng  in,  for  melody  and  song, 

And  othir  glorious  thingis,  and  delectabill  among;  2750 

The  wich  Tholomeus,  that  sointyme  paynym  was, 

That  of  astronomy  knew  evry  poynt  and  case, 

Did  it  so  devise,  thorough  his  high  connyng, 

That  ther  nys  best  in  erth,  ne  bird  that  doith  sing, 

That  he  nys  there  in  figur,  in  gold,  and  sylvir  fyne, 

And  mow,  as  they  wer  quyk,  knaw  the  sotill  engyne. 

In  my d ward  of  this  gardyn  stant  a  feir  tre, 

Of  al  rnaner  levis  that  undir  sky  be, 

Y-forgit,  and  y-fourmit,  eche  in  his  degre, 

Of  sylvir,  and  of  gold  fyne,  that  lusty  been  to  see  2700 

This  gardeyn  is  evir  grene,  and  full  of  May  tiowris, 

Of  rede,  white,  and  blew,  and  othir  fresh  colouris  ; 

The  wich  been  so  redolent,  and  sentyn  so  about, 

That  he  must  be  right  lewde  therm  shuld  route. 

These  monstrefull  thingis  I  devise  to  the  ; 

Because  thow  shuldist  nat  of  them  abashid  be. 

When  that  thow  comyst  there,  so  thow  be  strong  in  thought, 

And  do  be  my  counsell,  drede  the  right  nought ; 

For  ther  beth  viii.  tregetours  that  this  gardyn  kepith  ; 

Four  of  them  doith  waak,  whils  the  four  slepith  ;  2770 

The  wich  been  so  perfite  of  nygramance, 

And  of  the  art  of  apparence,  and  of  tregetrie, 

That  they  make  semen  as  to  a  maunys  sight 

Abominiball  wormys,  that  sore  ought  be  af right 

The  hcrtiest  man  on  erth,  but  he  warnyd  were 

Of  the  grisly  sightis  that  he  shald  see  there. 

Among  all  othir  there  is  a  lyon  white, 

That,  and  he  be  a  straungir,  he  rampith  for  to  bite, 

And  hath  tofore  this  tyme  five  hundred  men  and  mo 

Devourid,  and  y-ete,  that  thcreibrth  have  y-go  ; 

Yit  shalt  thow  pas  suyrly,  so  thow  do  as  I  tell. 


280  THE    SUPPLEMENTARY    TALE. 

The  tre  I  told  tofore,  that  round  as  eny  bell 

Berith  bow,  and  braunce,  traylyng  to  the  ground  ; 

And  thow  touch  oon  of  them,  thow  art  saff  and  sound 

The  tre  hath  such  vertu,  there  shall  nothing  the  dere. 

Loke  that  be  the  first  when  thou  comyst  there. 

Then  shalt  thow  se  an  entre,  by  the  ferther  side  ; 

Thoughe  it  be  streyte  tofore,  inner  large  and  wyde 

It  growith  more  and  more,  and  as  a  dentour  wryith  ; 

Yit  woll  that  wey  the  bryng  there  that  Isope  liith,  2790 

Into  the  feyrist  chambir  that  evir  man  saw  with  eye. 

When  thou  art  there  wythin,  govern  the  wisely  ; 

For  there  shalt  thow  here  al  thyn  enpechement, 

Opynly  declarid,  in  Isopis  present. 

Report  them  wele,  and  kepe  them  in  thy  mynd  ; 

And  aftir  thy  relacioune,  we  shall  so  turn  and  wend, 

Thorough  help  of  God  above,  such  help  for  to  make, 

That  they  shull  be  acombrit,  and  we  right  well  to  scape." 

"  Now  in  soth,"  quoth  Beryn,  "  a  mannys  hert  may  grise 
Of  such  wondir  weyis  ;  for  al  my  marchandise  2800 

I  had  levir  lese,  then  oppon  me  take 
Such  a  wey  to  pass."     "  Then,  sir,  for  your  sake 
I  woll  myself,"  quoth  Geffrey  ;  "sith  I  am  ensuryd 
To  help  the  with  my  power,  thow  shalt  be  amyrid, 
As  ferforth  as  I  may,  that  I  wol  do  my  peyn 
To  bryng  yow  plesaunt  tyding,  and  retourn  ageyn, 
Yit  or  the  cok  crow  ;  and  therfor  let  me  se, 
Whils  I  am  out,  how  mery  ye  can  be." 

Geffrey  toke  his  leve  ;  but  who  was  sory  tho, 
But  Beryn,  and  his  company  1  for  wben  he  was  go,        2810 
Thei  had  no  maner  joy,  but  dout,  and  hevynes  ; 
For  of  his  repeyryng  thei  had  no  sikernes. 
So  every  man  to  othir  made  his  compleynt  ; 
And  wished  that  of  felony  they  had  been  atteynt, 
And  so  them  thought  betir  to  end  hevynes, 


THE    SUPPLEMENTARY    TALE  281 

Then  every  day  to  lak  brede  atte  first  mes  : 

"  For  when  our  good  is  go,  what  shall  fal  of  us  ? 

Evir  to  be  their  thrallis,  and  peraventure  wers  ; 

To  kse  our  lyf  aftir,  yf  we  displese  them  ought." 

Aftir  Geffrey  went,  this  was  all  their  thought,  2820 

Throughout  the  nyght,  tyl  cokkis  gan  to  sing  ; 

But  then  encresid  anguishe,  ther  hondis  gan  to  wryng, 

And  cursid  wynd  and  watir  that  them  brought  ther, 

And  wishid  many  times  that  he  had  been  in  bere  ; 

And  were  apassid  and  entrid  into  clispeyr, 

In  as  much  as  Geffrey  did  nat  repeir. 

Eche  man  seyd  to  othir  it  myght  nat  be  y-nayid, 

But  Geffray  had  uttirlich  falsly  thembetrayid. 

Thoroughout  all  the  long  nyght  ;  2830 

Tho  went  they  to  counsell,  a  litill  tofore  the  day, 

And  were  all  acordit  for  to  sayl  awey  ; 

And  so  them  thought  betir,  and  leve  their  good  ther, 

Then  abyde  theroppon,  and  have  more  fere. 

Then  made  their  takelyng  redy,  and  wend  the  saill  acros, 

For  to  save  their  lyvis  and  set  nat  of  their  los, 

So  sore  they  were  adred  to  be  in  servitute  ; 

And  hopid  God  above  wold  send  them  som  refute,     - 

By  som  othir  costis  ther  wynd  them  wold  bryng. 

And  therwithal  cam  Geffrey,  on  his  stilt  lepeing,  2810 

And  cried  wondir  fast  by  the  watir  syde. 

When  Beryn  herd  Geffrey,  he  bids  his  men  abyde, 

And  to  launch  out  a  bote,  and  bryng  Geffrey  in  ; 

"  For  he  may  more  avayl  me  now,  then  al  my  kyn, 

And  he  be  trew  and  trusty, as  myn  hope  is." 

But  yit  therof  had  Beryn  no  ful  sikernes. 

These  Rom  fet  in  Geffrey  with  an  hevy  chere  ; 
For  they  had  levir  saill  forth,  then  put  them  in  wcer 


282  THE    SUPPLEMENTARY    TALE. 

Both  lyve  and  goodis  ;  and  evill  suspicioune 

They  had  of  this  Geffrey  ;  wherfore  they  gon  roune,       28-50 

Talkyng  to  eche  othir,  "  this  man  woll  us  betray." 

Geffrey  wist  well  i-nowghe,  he  was  nat  to  their  pay  ; 

And  for  verry  angir  he  threw  into  the  see 

Both  stilt  and  eke  his  crouch,  that  made  wer  of  tre  ; 

And  gan  them  to  comfort,  and  seid  in  this  manere  : 

"  Benedicite,  Beryn  ;  why  make  ye  such  chere  ? 

For  and  yee  wex  hevy,  what  shall  yowr  men  do, 

But  take  ensampill  of  yow  ?  and  have  no  cause  too. 

For  yit  or  it  be  eve,  yowr  adversaryes  all 

I  shall  make  them  spurn  and  have  a  sore  fall,  2860 

And  yee  go  cpuyte,  and  all  yowr  good,  and  have  of  theirs  too  ; 

And  they  to  be  right  feign  for  to  scape  so, 

Wythout  more  daungir,  and  yowr  wyl  be. 

For  of  the  lawys  her  such  is  the  equyte, 

That  who  pursu  othir,  and  his  pleynt  be  wrong, 

He  shall  make  amendis,  be  he  nevir  so  strong  ; 

Right  as  shuld  the  tothir,  yf  he  condempned  were, 

Right  so  shall  the  pleyntiff,  right  as  I  yow  lere. 

And  that  shall  preve  by  them,  have  ye  no  doute, 

Yit  or  it  be  eve,  right  low  to  yow  to  loute,  2870 

And  submit  them  to  yow,  and  put  them  in  yowr  grace, 

By  that  tyme  I  have  y-made  all  my  wanlase  ; 

And  in  hope  to  spede  well,  let  shape  us  for  to  dyne." 

Geffrey  axid  watir,  and  sith  brede,  and  wyne  ; 

And  seid  "  It  is  holsom  to  breke  our  fast  betynie  ; 

For  the  steward  woll  to  the  court  at  hour  of  pryme." 

The  sonne  gan  to  shyne  and  shope  a  feir  dey  ; 
But  for  aught  that  Geffrey  could  do  or  sey, 
These  Romeyns  spekyn  fast,  all  the  dyner  while, 
That  Geffrey  with  his  sotill  wordis  wold  them  begile.      2880 
So  when  they  had  y-dyned,  they  rysen  up  echoone, 


THE    SUPPLEMENTARY    TALE.  283 

And  drew  thern  to  counsell,  what  was  best  to  doon. 

Som  seyd,  "  the  best  rede  that  we  do  may, 

To  throw  Geffrey  ovir  the  board,  and  seyll  forth  our  way." 

But  for  drede  of  Beryn,  som  wold  nat  so  ; 

Yit  the  more  party  assentid  wele  thereto. 

Geffrey,  and  Beryn,  and  worthy  Romeyns  tweyn, 

Stood  a  part  within  the  ship,  and  Geffrey  gan  to  seyn, 

"  Beryn,  beth  avised,  your  men  beth  in  distaunce  ; 

Sith  ye  been  her  soveren,  put  them  in  governaunce;       2890 

For  methinkith  they  holdith  contrary  opynoune, 

And  grace  faylith  comynlich  wher  is  divisioune." 

In  the  meen  whyle  that  they  gan  thus  to  stryve, 
Hanybald  was  up,  and  y-com  as  blyve 
To  the  brigg  of  the  town,  ther  the  shippis  rood, 
And  herd  much  noyse,  but  litil  while  he  bood  ; 
For  when  he  saw  the  saylis  stond  all  acros, 
"  Alas  !"  cpuod  this  Hanybald,  "  here  growith  a  smert  los 
To  me,  that  am  provost  ;  and  have  in  charge  and  best 
All  these  fyve  shippis  undir  myn  arest  ;"  2900 

And  ran  into  the  town,  and  made  an  hidouse  cry, 
And  chargit  all  the  cetezius  to  armys  for  to  hy, 
From  o  strete  tyl  anothir,  and  rerid  up  al  the  town, 
And  made  the  trompis  blowe  up,  and  all  the  bellis  soun, 
And  seyd  that  the  Romeyns  were  in  poynt  to  pas  ; 
Tyl  ther  wer  a  thowsand,  rathir  mo  than  les, 
Men  y-armyd  cleen,  walkyng  to  the  stronde. 
When  Beryn  them  aspied,  "  Now,  Geffrey,  in  thy  honde 
Stont  lyf  and  goodis,  doth  with  us  what  the  list  ; 
For  all  our  hope  is  on  the,  comfort,  help,  and  trist.         2910 
For  we  must  bide  aventure,  such  as  God  woll  shape  ; 
For  now  I  am  in  certen  we  mow  in  no  wise  scape." 
"  Have  no  dout,"  quoth  Geffrey,  "  beth  mery,  let  me  aloon  ; 
Getith  a  peir  sisours,  shciith  my  berd  anoon  ; 


284  THE    SUPPLEMENTARY    TALE. 

And  aftirwerd  lete  top  my  hede  hastylich  and  blyve." 
Som  went  to  with  sesours,  soni  wyth  a  knyffe  ; 
So  what  for  sorowe,  and  hast,  and  for  lewd  tole, 
Ther  was  no  man  alyve  bet  like  to  a  fole 
Then  Geffrey  was.   By  that  tyme  they  had  al  y-do, 
Hanybald  clepid  out  Beryn,  to  mote-hall  for  to  go  ;        2920 
And  stode  upon  the  brigg,  with  an  huge  route. 
Geffrey  was  the  first  to  Hanybald  gan  to  loute, 
And  lokid  out  afore  ship;  "  God  bless  yow,  sir,"  quoth  he  ; 
"  Wher  art  thow  now,  Beryn  ]  com  forth,  behold,  and  se, 
Her  is  an  huge  pepill  y-rayd  and  y-dight  ; 
All  these  been  my  children,  that  been  in  armys  bryght  ; 
Yistirdey  I  gat  them  ;  is  nat  mervaill 
That  they  been  hither  y-com,  to  be  of  our  counsaill, 
And  to  stond  by  us,  and  help  us  in  our  pie. 
A  !  myne  own  childryn,  blessid  mut  ye  be  !"  3ifi& 

Quoth  Geffrey,  with  an  high  voise,  and  had  a  nyce  visage, 
And  gan  to  daunce  with  joy,  in  the  fore  stage. 
Hanybald  loked  on  Geffrey,  as  he  were  amasid, 
And  beheld  his  countenaunce,  and  how  he  was  y-rasid  ; 
But  evirmore  he  thought  that  he  was  a  fole 
Naturelle  of  kynd,  and  had  noon  othir  tool, 
As  semid  by  his  wordis  and  his  visage  both  ; 
And  thought  it  had  been  foly  to  wex  with  hym  wroth  ; 
And  gan  to  bord  ageyn,  and  axid  hym  in  game, 
11  Sith  thou  art  our  fathir,  who  is  then  our  dame  ]  2940 

And  how,  and  in  what  plase,  were  we  begete  V 
"  Yistirday,"  quoth  Geffrey,  "  pleyng  in  the  strete, 
At  a  gentil  game,  the  clepid  is  the  quek, 
A  long  peny  halter  was  cast  about  my  nek ; 
And  y-knet  fast  with  a  riding  knot, 
And  cast  ovir  a  perch,  and  hale  along  my  throte." 
"  Was  that  a  game,"  quoth  Hanybald,  "  for  to  hang  thy- 
selve  ?" 


THE    SUPPLEMENTARY    TALE.  285 

"  So  they  seyd  about  me,  a  thousand  eche  by  hymself." 
"  How  scapiddist  thow,"  quoth  Hanybald,  "  that  thou  wer 

nat  dede  V 
"  Therto  can  I  answer  without  any  rede  ;  2930 

I  bare  thre  dise  in  myn  own  purs  ; 
For  I  go  nevir  without  fare,  i-betir  or  wers  ; 
I  kist  them  forth  all  thre,  and  too  fill  amys-ase. 
But  here  now  what  fil  aftir,  right  a  mervelouse  case  ; 
Ther  cam  a  mowse  lepe  forth,  and  ete  the  third  boon, 
That  puffid  out  her  skyn,  as  grete  as  she  myght  goon  ; 
And  in  this  maner  wise,  of  the  mowse  and  me, 
All  ye  be  y-com  my  children,  fair  and  fre. 
And  yit  or  it  be  eve,  fall  woll  such  a  chaunce, 
To  stond  in  my  power  yow  all  to  avaunce  ;  2960 

For  and  we  plede  well  to  day,  we  shull  be  riche  i-nowghe." 
Hanybald  of  his  wordis  hertlich  loughe  ; 
And  so  did  all  that  herd  hym,  as  they  myght  wele  ; 
And  had  grete  joy  wyth  hym  for  to  tell. 
For  they  knew  hym  noon  othir  but  a  fole  of  kynd  ; 
And  all  this  was  his  discrecioune,  and  that  previd  the  end. 

Thus  whils  Geffrey  japid,  to  make  their  hertis  light, 
Beryn  and  his  company  were  rayid  and  y-dight, 
And  londit  them  in  botis,  ferefull  how  to  spede  ; 
For  all  their  thoughtis  in  balance  stode,  betwene  hope  and 
dreed.  2970 

But  yit  they  did  their  peyn  to  make  lightsome  chere, 
As  Geffrey  them  had  enfourined,  of  port  and  all  manere 
Of  their  governaunce,  all  the  long  day, 
Tyll  their  plee  wer  endit  ;  so  went  they  forth  their  wey, 
To  the  court  with  Hanybald  ;  then  Beryn  gan  to  sey, 
"  Whatncdith  this,  sir  Hanybald,  to  make  such  aray  ! 
Sith  we  been  pese-marchantis,  and  use  no  spoilacioune." 
"  Forsoth,  sir,"opiod  Hanybald,"  to  me  was  maderelacioune 


2S6  THE    SUPPLEMENTARY    TALK. 

Yee  wer  in  poynt  to  void  ;  and  yef  yee  had  do  so, 

Yee  had  lost  yowr  lyvis  without  wordis  mo."  2980 

Beryn  held  hym  styll.     Geffrey  spak  anoon, 

"  No  les  wed  then  lyvis  1  why  so,  good  sir  Jon  ? 

That  wer  sornwhat  to  much,  as  it  semeth  me. 

But  ye  be  ovirwise  that  dwell  in  this  cete  ; 

For  ye  have  begonne  a  thing  makith  you  right  bold  ; 

And  yit  or  it  be  eve,  as  folis  shull  yee  be  hold. 

Aud  eke  yee  devyne  for  shipmannys  craft, 

And  wotith  litill  what  longith  to  afore  the  ship  and  bafft  ; 

And  namelich  in  the  dawnyng  when  shipmen  first  arise." 

"  My  good  frend,"  quoth  Hanybald,  in  a  scornyng  wise,  2900 

"  Yee  must  onys  enfourm  me  thorough  yowr  discrecioune  ; 

But  first  ye  must  answer  to  a  questioune  ? 

Why  make  men  cros-saill  in  myddis  of  the  mast  V 

"  For  to  talow  the  ship  and  fech  more  blast." 

"  Why  goon  the  yemen  to  bote  ankirs  to  hale  ?" 

"  For  to  make  them  redy  to  walk  to  the  ale." 

"  Why  hale  they  up  stonys  by  the  crane  lyne  V 

"  To  make  the  tempest  sese  and  the  sonne  shyne." 

"  Why  close  they  the  port  with  the  see-bord  ?" 

"  For  the  mastir  shuld  awake  at  first  word."  3000 

"  Thow  art  a  redy  reve,"  quoth  Hanybald,  "  in  fay." 

"  Yee,  sir,  trewly,  for  sothe  is  that  yow  sey." 

Geffrey  evir  clappid,  as  doith  a  watir  myll, 

And  made  Hanybald  to  laugh  al  his  hert  fyll. 

"  Beryn,"  quoth  this  Geffrey,  "  retourn  thy  men  ageyn  ; 
What  shull  they  do  with  the  at  court  1  no  man  on  them 

pleyn. 
Plede  thy  case  thyselve,  right  as  thow  hast  y- wrought, 
To  bide  with  the  shippis  my  purpose  is  and  thought." 
"  Nay,  forsoth,"  quod  Hanybald,  "  thowshalt  abyde  on  lond  ; 
We  have  no  folis  but  the  ;"  and  toke  hym  by  the  hond  ;  3010 


THE    SUPPLEMENTARY    TALE.  287 

"  For  thow  art  wise  in  law  to  plede  all  the  case." 

'•  That  can  I  betir,"  quoth  Geffrey,  "  than  eny  man  in  this 

plase. 
What  seyst  thow  therto,  Beryn  I  shall  I  tell  thy  tale  V 
Hanybald  likid  his  wordis  wele,  and  for-ward  gan  hyin  hale. 
Beryn  made  hym  angry,  and  sighid  wondir  sore  ; 
For  Geffrey  hym  had  enfourmid  of  every  poynt  tofore, 
How  he  hym  shuld  govern  all  the  long  day. 
Geffrey  chasid  hym  ageyn,  "  Sey  me  ye  or  nay, 
Maystowe  nat  here  spcke  some  maner  word  ?" 
"  Leve  thy  blab,  lewd  fole,  me  likith  nat  thy  bord  !       3020 
I   have   anothir   thought,"    quoth   Beryn,   "  wherof   thow 

carist  lite." 
"  Clepeist  thow  me  a  fole  V  quoth  Geffrey,  "  al  that  I  may 

the  wite. 
But  first  when  we  out  of  Rome  saillid  both  in  fere, 
Tho  I  was  thy  felawe  and  thy  partinere  ; 
For  tho  the  marchandise  was  more  than  half  myne ; 
And  sith  that  thow  com  hither  thow  takist  all  for  thyne. 
But  yit  or  it  be  eve,  I  wol  make  oon  behest ; 
But  thow  have  my  help,  thy  part  shall  be  lest." 
"  Thyn  help,"  quoth  Beryn  ;  "lewde  fole,  thow  art  more 

than  masid  ! 
Dres  the  to  the  shippis-ward  with  thy  crown  y-rasid  ;     30:i0 
For  I  myght  nevir  spare  the  bet,  trus  and  be  agoo  !" 
"  I  wol  go  with  the,"  quoth  Geffrey,  "  wher  thow  wolt  or  no, 
And  lern  to  plede  law,  to  wyn  both  bowse  and  lond." 
"  So  thow  shalt,"  quoth  Hanybald,  and  led  hym  by  the  bond, 
And  leyd  his  bond  oppon  his  neck  ;  but  and  he  had  y-know 
Whom  he  had  led,  in  .sikerncs  he  had  well  lcvir  in  snow 
Have  walkid  forty  myle,  and  rathirthen  fail  more  ; 
For  he  wishid  that  Geffrey  had  y-be  unbore 
Full  oft  tynie  in  that  day,  or  the  pie  wit  do"; 


288  THE    SUPPLEMENTARY    TALE. 

And  so  did  all  that  wrought  Beryn  sham  and  woo.         3040 

Now  yee  that  list  abide  and  here  of  sotilte, 
Mowe  know  how  that  Beryn  sped  in  his  pie  ; 
And  in  what  aray  to  the  court  he  went  ; 
And  how  Hanybald  led  Geffrey,  disware  of  his  entent. 
But  yet  he  axid  of  Geffrey,  "  What  is  thy  name,  I  pray  ?" 
"  Gylhochet,"  quoth  Geffrey,  "  men  clepid  me  yistirday". 
"  And  wher  weer  thow  y-bore  ?"  "  I  note,  I  make  avow  ;" 
Seyd  Geffrey  to  this  Hanybald,  "  I  axe  that  of  yow  ; 
For  I  can  tell  no  more,  but  here  I  stond  nowe." 
Hanybald  of  his  wordis  hertlich  lowghe,  3050 

And  held  hym  for  a  passyng  fole  to  serve  eny  lord. 
Thus  they  romyd  janglyng  into  the  court- ward  ; 
But  or  they  com  ther,  the  steward  was  y-set, 
And  the  grettist  of  the  town  a  company  y-met, 
And  gon  to  stryve  fast,  who  shuld  have  the  good 
That  com  was  with  Beryn  ovir  the  salt  flood. 
Som  seyd  oon,  and  som  seyde  anothir  ; 
Som  wold  have  the  shippis,  the  parell,  and  the  rothir  ; 
Som  his  eyen,  som  his  lyf  wold  have,  and  no  les, 
Or  els  he  shuld  for  them  fyne,  or  he  did  pas.  3060 

And  in  the  mene  whils  they  wer  in  this  afray, 
Beryn  and  these  Romeyns  wer  com,  in  good  aray 
As  myght  be  made  of  woll  and  of  colour  graynyd  ; 
They  toke  a  syde  bench  that  for  them  was  ordeynyd. 
When  all  was  husht  and  still,  Beryn  arose  anoon, 
And  stode  in  the  myddis  of  the  hall  tofore  them  everichone  ; 
And  seyd,  "  Sir  steward,  in  me  shall  be  no  let ; 
I  am  y-com  to  answer,  as  my  day  is  set ; 
Do  me  ryght  and  reson,  I  axe  yow  no  more." 
"  So  shall  I,"  quoth  the  steward,  "  for  therto  I  am  swore." 
"  He  shall  have  right,"  quoth  Geffrey,  "wher  thow  wolt  or  no. 
or  and  thow  mys  onys  thy  jugement  ondo  ;  8072 


THE    SUPPLEMENTARY    TALE.  289 

I  woll  to  the  emperour  of  Rome  my  cosyn  ; 

For  of  o  cup  he  and  I  full  oft  have  dronk  the  wyne  ; 

And  yit  we  shull  heraftir,  as  oft  as  we  mete, 

For  he  is  long  the  gladder,  when  I  send  hym  to  grete." 

This  Geffrey  stode  upon  a  fourm,  for  he  wold  be  sey 

Above  all  othir  the  shouldris  and  the  cry  ; 

And  starid  all  about,  with  his  lewd  herd, 

And  was  y-holde  a  very  fole  of  ech  man  hym  herd.         3  180 

The  steward,  and  the  officers,  and  the  burgeysis  all, 

Laughid  at  hym  hertlich  ;  the  criour  gan  to  call 

The  burgeyse  that  had  pleyd  with  Beryn  at  ches, 

And  he  arose  quiklich,  and  gan  hym  for  to  dres 

Afore  the  steward  at  barr,  as  the  maner  is  ; 

He  gan  to  tell  his  tale  wyth  grete  redines  ; 

"  Here  me,  sir  steward,  this  day  is  me  set, 

To  have  right  and  reson,  I  axe  yow  no  bet, 

Of  Beryn,  that  here  stondith  ;  that  with  me  yistirday 

Made  a  certain  covenaunt,  and  at  ches  we  did  pley,        3090 

That  whoso  were  y-matid  of  us  both  too, 

Shuld  do  the  tothirs  bidding  ;  and  yf  he  wold  nat  so, 

He  must  drink  all  the  watir  that  salt  wer  in  the  se. 

Thus  I  to  hym  surid,  and  he  also  to  me. 

To  preve  my  tale  trew,  I  am  nat  all  aloon." 

Up  rose  ten  burgeysis  quyklich  anoon, 

And  affermyd  eviry  word  of  his  tale  soth  ; 

And  made  them  all  redy  for  to  do  their  othe. 

Evander  the  steward,  "  Beryn,  now,"  quoth  he, 

"  Thow  most  answere  nede  ;  it  woll  noon  othir  be  ;  8100 

Take  thy  counsell  to  the  :  spede  on,  I  have  doon." 

Beryn  held  hym  styll  ;  Geffrey  spak  anoon  ; 

"  Now,  be  my  trowith,"  quod  Geffrey,  "  I  marvel  much  of 

yow 
To  bid  us  go  to  counsell,  and  knowith  me  wise  i-nowghe, 

u 


290  THE    SUPPLEMENTARY    TALE. 

And  evil  full  avisid,  in  twynkelyng  of  an  eye. 

To  make  a  short  answer,  but  yf  my  mowith  be  dry. 

Shuld  we  go  to  counsell  for  o  word  or  tweyn  ? 

Be  my  trowith  we  nyll,  let  se  mo  that  pleyn. 

And  but  he  be  y-answerd,  and  that  right  anoon, 

I  geve  yow  leve  to  rise  and  walk  out  every choon,  31 10 

And  aspy  redily  yf  ye  fynd  me  there, 

In  the  meen  whils  I  woll  abyde  here  ; 

Nay,  I  tell  trewly,  I  am  wiser  then  ye  ween  ; 

For  ther  nys  noon  of  you  woot  redely  what  I  meen." 

Every  man  gan  laughe  all  his  hert  fill 
Of  Geffrey  and  his  wordis  ;  but  Beryn  held  hym  still 
And  was  cleen  astonyd  ;  but  yit  ner  the  lattir, 
He  held  it  nat  al  foly  that  Geffrey  did  clattir, 
But  wisely  hym  governyd,  as  Geffrey  hym  taught  ; 
For  percell  of  his  wisdom  he  had  tofore  smaught.  3120 

"  Sir  steward,"  quoth  Beryn,  "  I  ondirstond  wele 
The  tale  of  this  burgeyse  ;  now  let  anothir  tell, 
That  I  may  take  counsell,  and  answer  all  at  onys." 
"  I  graunt,"  quod  the  steward,  "  thin  axing  for  the  nonys, 
Sith  thow  wolt  be  rewlid  by  the  folis  rede  ; 
For  he  is  right  a  wise  man  to  help  the  in  thy  nede  " 
Up  aros  the  accusours  queyntlich  anoon  ; 
Hanybald  was  the  first  of  them  everichoon, 
And  gan  to  tell  his  tale  with  a  proud  chere  ; 
"  Yistirday,  soverens,  when  I  was  here,  3130 

Beryn  and  thes  burgeyse  gon  to  plede  fast 
For  pleying  at  ches,  so  ferforth  at  last, 
Thorough  vertu  of  myn  office,  that  I  had  in  charge 
Beryns  fyve  shippis,  for  to  go  at  large, 
And  to  be  in  answer  her  this  same  day  ; 
So  walkyng  to  the  strond-ward  we  borgeynyd  by  the  wey, 
That  I  shuld  have  the  marchandise  that  Beryn  with  hym 
brought, 


THE    .SUPPLEMENTARY    TALK.  291 

Wherof  I  am  sesid,  as  ful  sold  and  bought, 

In  covenaunte  that  I  shuld  his  shippis  fill  ageyn 

Of  my  marchandise,  such  as  he  tofore  had  seyn  3140 

In  my  own  plase,  howsis  to  or  thre, 

Full  of  marchandise  as  they  myght  be  ; 

And  I  am  evir  redy,  whensoever  he  woll, 

Let  hym  go,  or  sende,  and  charge  his  shippis  full 

Of  such  marchandise  as  he  findith  there  ; 

For  in  such  wordis  we  accordit  were." 

Up  rose  ten  burgeysis,  not  tho  that  rose  tofore, 

But  othir,  and  made  them  redy  to  have  swore, 

That  every  word  of  Hanybald,  from  the  begynnyng  to  the 

end, 
Was  soth  and  eke  trewe  ;  and  with  their  mende  3150 

Full  prest  they  wer  to  preve,  and  seyd  they  wer  present 
At  covenaunt  making,  by  God  omnipotent. 
"  It  shall  nat  nede,"  quoth  Geffrey,  "  whils  that  I  here  stond  ; 
For  I  woll  preve  it  myself  with  my  right  honde. 
.  For  I  have  been  in  four  batellis  heretofore, 
And  this  shall  be  the  fift  ;  and  therfor  I  am  swore. 
Beholdith,  and  seith,"  and  turnyd  hym  about. 
The  steward  and  the  burgeyse  gamyd  all  about  ; 
The  Romeyns  held  them  still  and  lawhghid  but  a  lite. 
Wyth  that  cam  the  blynd  man  his  tale  to  endite,  3160 

That  God  hym  grant  wynnyng,  right  as  he  hath  aservid. 
Beryn  and  his  company  stood  all  astryvyd 
Betwene  hope  and  drede,  right  in  high  distres  ; 
For  of  wele  or  of  woo  they  had  no  sikernes. 
"  Beryn,"  quoth  this  blynd,  "  thoughc  I  may  nat  see, 
Stond  nere  yit  the  barr,  my  comyng  is  fur  the, 
That  wrongfullich  thow  witholdist  my  both  to  eyen, 
The  wich  I  toke  the  for  a  tyme  ;  and  tpuyklich  to  me  hiien. 
And  take  them  me  ageyn,  as  our  covenaunt  was. 

u  2 


292  THE    SUPPLEMENTARY    TALE. 

Beryn,  I  take  no  reward  of  othir  mennys  case,  3170 

But  oonlich  of  rnyn  oon  ;  that  stont  me  most  an  hond. 

Now  blessid  be  God  in  heven,  that  brought  the  to  this  lond  ; 

For  sith  our  last  parting,  many  bitir  teris 

Have  I  lete  for  thy  love,  that  som  tyme  partineris 

Of  wynnyng  and  of  lesing  were  yeris  fele  ; 

And  evir  I  fond  the  trewe  ;  tyl  at  the  last  thow  didst  stele 

Awey  with  my  too  eyen,  that  I  toke  to  the, 

To  se  the  tregetours  pley  and  their  sotilte, 

As  yistirday,  here  in  this  same  plase, 

Tofore  yow,  sir  steward,  rehersid  as  it  was.  3180 

Full  trew  is  that  byword,  a  man  to  servesabill 

Ledith  oft  bayard  from  his  own  stabill. 

Beryn,  by  the  I  meen,  though  thow  make  it  straunge  ; 

For  thow  knowist  trewly  that  I  made  no  chaunge 

Of  my  good  eyen  for  thyn  that  bladder  were." 

Therwith  stode  up  burgeyse  four,  witnes  to  here. 

Beryn  held  hym  styll,  and  Geffrey  spak  anoon  ; 

"  Now  of  thy  lewd  compleynt,  and  thy  masid  moon, 

By  my  trowith,"  quod  Geffrey,  "  I  have  grete  mervaill. 

For  though  thow  haddist  eyen-sight,it  shuld  litill  availe;3190 

Thow  shuldist  never  fare  the  bet,  but  the  wors  in  fay  ; 

For  al  thing  may  be  still  now  for  the  in  house  and  way. 

And  yf  thow  haddist  thyn  eyen,  thou  woldist  no  counsell  hele ; 

I  know  wele  by  thy  fisnamy,  thy  kynd  wer  to  stele. 

And  eke  it  is  thy  profite,  and  thyn  ese  also, 

To  be  blynd  as  thow  art  ;  for  now  wherso  thow  go, 

Thow  hast  thy  lyvlode,  whils  thow  art  alyve  ; 

And  yf  thow  myghtist  se,  thow  shuldist  nevir  thryve." 

All  the  house  throughout,  save  Beryn  and  his  feris, 

Lawghid  of  Geffrey,  that  watir  on  their  leris  3200 

Ran  down  from  their  eyen  for  his  masid  wit. 

Wyth  that  cam  the  woman,  hir  tungwasnat  sclyt, 


THE    SUPPLEMENTARY    TALE.  293 

Wyth  fifteen  burgeysis,  and  women  also  fele, 

Her  quarel  for  to  preve,  and  Beryn  to  adele, 

With  a  feir  knave  child  y-loke  wythin  their  arrays  ; 

And  gan  to  tel  hir  tale  of  wrongis,  and  of  harmys, 

And  eke  of  uukyndnes,  untrowith,  and  falshede, 

That  Beryn  had  y-wrought  to  hir  ;  that  queyntlich  from  hir 


Anoon  oppon  her  wedding,  when  he  his  wyll  had  doon. 

And  brought  hir  wyth  chyld,  and  lete  hir  sit  aloon         3210 

Wythout  help  and  comfort  from  that  day  ;  "  and  nowith 

He  proferid  me  nat  to  kys  onys  with  his  mowith  ; 

As  yistirday,  sir  steward,  afore  yow  eche  word 

Was  rehersid  here,  my  pleynt  is  of  record  ; 

And  this  dey  is  me  set  for  to  have  reson — 

Let  hym  make  amendis,  or  tell  encheson 

Why  hym  ought  nat  fynd,  as  man  ought  his  wyf." 

These  fiftene  burgeysis  quyklich  al  so  blyve, 

And  as  fele  wymen  as  stode  by  hir  ther, 

Seyd  that  tney  were  present  when  they  weadit  were  ;    3220 

And  that  every  word  that  the  woman  seyde 

Was  trew,  and  eke  Beryn  had  hir  so  betrayd. 

"  Beaedicite,"  quoth  Geffrey,  "  Beryn  hast  thow  a  wyf  1 

Now  have  God  my  trowith,  the  days  of  my  lyf 

I  shall  trust  the  the  les,  thow  toldist  me  nat  tofore 

As  wele  of  thy  wedding  and  of  thy  son  y-bore. 

Go  to  and  kys  them  both,  thy  wyf  and  eke  thyn  heir  ; 

Be  thow  nat  ashamyed,  for  they  both  be  feyr. 

This  wedding  was  right  privy,  but  I  shall  make  it  couthc. 

Behold  thy  sone,  it  semith  crope  out  of  thy  mowith  ;     8280 

And  eke  of  thy  condicioune  both  soft  and  some. 

Now  am  I  glad  thyn  heir  shall  with  us  to  Rome  ; 

And  I  shall  teche  hym,  as  I  can,  whils  that  he  is  young, 

Every  day  by  the  stretc  to  gathir  houndis  dung, 


294  THE    SUPPLEMENTARY    TALE. 

Tyll  it  be  abill  oi'  prentyse  to  craft  of  taverner  taury  ; 

And  aftir  I  shall  teche  hym  for  to  cache  a  fly, 

And  to  mend  mytens,  when  they  been  to-tore, 

And  aftir  to  cloute  shoun,  when  he  is  elder  more  ; 

Yit  for  his  parentyne,  to  pipe,  as  doith  a  mowse,  3239 

I  woll  hym  teche,  and  for  to  pike  a  snayl  out  of  his  howse, 

And  to  berk,  as  doith  an  hound,  and  sey  baw  baw  ; 

And  turn  round  about,  as  a  cat  doith  wyth  a  straw  ; 

And  to  blete  as  doith  a  shepe,  and  ney  as  doith  an  hors, 

And  to  low  as  doith  a  cow  ;  and  as  myn  own  corps 

I  woll  cherish  hym  every  day,  for  his  mothirs  sake." 

And  gan  to  stappe  ner  the  child,  to  have  y-take, 

As  semed  by  his  countenaunce,  although  he  thought  nat  so. 

But  mothir  was  evir  ware,  and  blenchid  to  and  fro, 

And  leyd  hir  hond  betwene,  and  lokid  somwhat  wroth  ; 

And  Geffrey  in  pur  wrath  beshrewid  them  all  both.         3250 

"  For,  by  my  trowith,"  quoth  Geffrey,  "  wel  masid  is  thy  pan, 

For  I  woll  teche  thy  sone  the  craftis  that  I  can, 

That  he  in  tyme  to  come  myght  win  his  lyvlode  ; 

To  wex  therfor  angry  thow  art  verry  wood. 

Of  husbond,  wyf,  and  sone,  by  the  Trynyte, 

I  note  which  is  the  wisest  of  them  all  thre." 

"  No  sothly,"  quoth  the  steward,  "  it  liith  all  in  thy  noil, 

Both  wit  and  wysdom,  and  previth  by  thy  poll." 

For  all  be  that  Geffrey  word  it  sotilly, 

The  steward  and  the  burgeysis  held  it  for  foly,  8260 

All  that  evir  he  seyd,  and  toke  it  for  good  game, 

And  had  full  litill  knowlech  he  was  Geffrey  the  lame. 

Beryn  and  his  company  stode  still  as  stone, 
Betwene  hope  and  drede,  disware  how  it  shuld  goon  ; 
Saff  Beryn  trist  in  party  that  Geffrey  wold  hym  help, 
But  yit  into  that  hour  he  had  no  cause  to  yelp. 
Wherfor  they  made  much  sorowe,  that  dole  was  and  pete. 


THE    SUPPLEMENTARY    TALE  295 

Geffrey  herd  hym  sigh  sore  ;  "  What  devil  is  yow  1"  quod  he, 

"  What  nede  yow  be  sory,  whils  I  stond  here  1 

Have  I  uat  enfourmid  yow  how,  and  in  what  manere,     3270 

That  I  yow  wold  help,  and  bryng  them  in  the  suave  ? 

Yf  ye  coud  plede  as  well  as  I,  full  litill  wold  ye  care. 

Pluk  up  thy  hert,"  quoth  Geffrey,  "  Beryn,  I  speke  to  the." 

"  Leve  thy  blab  lewd,"  quoth  Beryn  to  him  age, 

"  It  doith  no  thing  availl,  that  sorowe  com  on  thy  hede  ; 

It  is  nat  worth  a  fly  al  that  thow  hast  seyde. 

Have  we  nat  els  now  for  to  think  oppon, 

Saff  here  to  jangill  V     Machyn  rose  anoon, 

And  went  to  the  barr,  and  gan  to  tell  his  tale  ; 

He  was  as  fals  as  Judas,  that  set  Criste  at  sale.  3280 

"  Sir  steward,"  quoth  this  Machyn,  "  and  the  burgeysis  all, 

Knowith  wele  how  Melan  with  purpill  and  with  pall, 

And  othir  marchandise,  seven  yere  ago, 

Went  to-ward  Rome,  and  how  that  I  also 

Have  enquered  sith,  as  reson  woll  and  kynde, 

Sith  he  was  my  fathir,  to  know  of  his  ende. 

For  yit  sith  his  departing,  tyl  it  was  yistirday, 

Met  I  nevir  creature  that  me  coud  wissh  or  say 

Reedynes  of  my  fathir  dede  othir  aly  ve  ; 

But  blessid  be  God  in  heven,  in  this  thevis  sclyve  3'isio 

The  knyff  I  gaff  my  fathir  was  yistirday  y-fouud  ; 

Sith  I  hym  apele,  let  hym  be  fast  y-bound. 

The  knyf  I  know  wele  i-nowe  ;  also  the  man  stont  here, 

And  dwellith  in  this  town,  and  is  a  cotelere, 

That  made  the  same  knyf  wyth  his  too  hondis  ; 

That  wele   I   woot   there  is  noon  like  to  sech  al   cristen 

londis  ; 
For  three  preciouse  stonys  been  wythin  the  haft 
Perfitlich  y-couchit,  and  sotiliich  by  craft 
Endendit  in  the  haft,  and  that  right  coriousbv  ; 


296  THE    SUPPIiEMENTABY    TALE. 

A  saphir,  and  a  salidone,  and  a  rich  ruby.  8300 

The  cotelere  cam  lepeing  forth  with  a  bold  chere  ; 

And  seyd  to  the  steward,  "  that  Machyn  told  now  here. 

Every  word  is  trew  ;  so  beth  the  stonys  set, 

I  made  the  knyf  my  self,  who  myght  know  it  bet  ; 

And  toke  the  knyfF  to  Machyn,  and  he  me  payd  wele, 

So  is  this  felon  gilty  ;  there  is  no  more  to  tell." 

Up  arose  burgeysis  by  two,  by  thre,  by  four, 

And  seyd  they  wer  present,  the  same  tyme  and  hour, 

When  Machyn  wept  sore,  and  brought  his  fathirs  gownd, 

And  gaf  hym  the  same  knyif  oppon  the  see  strond.         3310 

"Beth  ther  eny  mo  pleyntifs  of  record  V 

Quod  Geffrey  to  the  steward,  and  he  ageyn-ward, 

"  How  semeth  the,  Gylhochet,  beth  ther  nat  i-nowghe  I 

Make  thyn  answer,  Beryn,  case  that  thow  mowe  ; 

For  oon  or  othir  thow  must  sey,  although  it  nat  availe  ; 

And  but  thow  lese  or  thow  go,  methinkith  grete  mervaill." 

Beryn  goith  to  counsell,  and  his  company  ; 
And  Geffrey  bode  behinde  to  her  more  and  se, 
And  to  shew  the  burgeyse  somwhat  of  his  hert, 
And  seyd,  "  But  I  make  the  pleyntifs  for  to  smert,  ;!:i'-l) 

And  alle  that  them  meyntenith  for  aught  that  is  y-seyd, 
I  woll  grant  yow  to  kut  the  eris  fro  my  hede. 
My  master  is  at  counsell,  but  counsell  hath  he  noon  ; 
For  but  I  hym  help,  he  is  cleen  undoon. 
But  I  woll  help  hym  al  that  I  can,  and  meyntene  hym  also 
By  my  power  and  connyng,  so  I  am  bound  therto. 
For  I  durst  wage  battell  with  yow,  though  yee  be  strong, 
That  my  maister  is  in  the  trowith,  and  ye  be  in  the  wrong  ; 
For,  and  we  have  lawe,  I  ne  hold  yow  but  distroied 
In  yowr  own  falshede,  so  be  yee  now  aspied.  3330 

Wherfor  yit  or  eve  I  shal  abate  yowr  pride, 
That  som  of  yow  shall  be  right  feyn  to  slink  away  and  hide." 


THE    SUPPLEMENTARY    TALE. 


207 


The  burgeyses  gon  to  lawgh,  and  scornyd  hym  therto. 

"  Gylhochet,"  quod  Evander,  "  and  thow  cowdist  so 

Bryng  it  thus  about,  it  were  a  redy  wey." 

"  He  is  a  good  fool,"  quod  Hanybald,  "  in  fay, 

To  put  hymself  aloon  in  strengith,  and  eke  in  wit, 

Ageyns  all  the  burgeysis  that  on  this  bench  sit." 

"  What  clatir  is  this,"  quod  Machyn,  "  al  day  with  a  fole  ? 

Tyme  is  now  to  worch  with  som  othir  tole.  3340 

For  I  am  certeyn  of  their  answer  that  they  wol  fail  ; 

And  lyf  for  lyf  of  my  fathir,  what  may  that  avail  1 

Wherfor  beth  avisid,  for  I  am  in  no  doute, 

The  goodis  been  sufficient  to  part  al  aboute  ; 

So  may  every  party  pleyntif  have  his  part." 

"  That  is  reson,"  quod  the  blind,  "  a  trew  man  thow  art ; 

And  eke  it  were  untrowith,  and  eke  grete  syn, 

But  eche  of  us  that  pleynith  myght  somwhat  wyn." 

Hanybald  bote  his  lippis,  and  herd  them  both  wele  ; 

"  Towchyng  the  marchandise  o  tale  l\shall  yow  tell,       3350 

And  eke  make  avow,  and  hold  my  behest, 

That  of  the  marchandise  yowr  part  shall  be  lest ; 

For  I  have  made  a  bargeyn,  that  may  nat  be  undo, 

I  woll  hold  his  covenaunt,  and  he  shal  myn  also." 

Up  roos  quyklich  the  burgeyse  Syrophanes  ; 

"  Hanybald,"  quod  he,  "  the  law  goith  by  no  lanys, 

But  hold  ferth  the  streyt  wey,  even  as  doith  a  lyne  ; 

For  yistirday,  when  Beryn  with  me  did  dyne, 

I  was  the  first  person  that  put  hym  in  arest  ; 

And  for  he  wold  go  large,  thow  haddist  in  charge  and  host 

To  sese  both  ship  and  goodis,  til  I  were  answerid  ;  3361 

Then  must  I  first  be  servid,  this  knowith  al  men  y-lerid." 

The  woman  stode  besidis,  and  cried  wondir  fast, 

"  Ful  soth  is  that  byword,  to  pot  who  comyth  last, 

He  worst  is  servid,  and  so  it  farith  by  me  ; 


298  THE    SUPFLEMKNTAUY    TALK. 

Yit  nethirles,  sir  steward,  I  trust  to  your  leute, 

That  knowitli  best  my  cause,  and  my  trew  entent ; 

I  axe  yow  no  more  but  rightful  jugement. 

Let  me  have  part  with  othir,  sith  he  my  husbond  is  : 

Good  sir,  beth  avisid,  I  axe  yow  nat  amys."  3370 

Thus  they  gon  to  stry  ve,  and  wer  of  high  mode, 

For  to  depart  emong  them  othir  mennys  good, 

Wher  they  tofore  had  nevir  properte, 

Ne  nevir  shuld  thereaftir  by  doom  of  equyte  ; 

But  they  had  othir  cause  then  they  had  tho. 

Beryn  was  at  counsell,  his  hert  was  full  woo, 
And  his  meyny  sory,  distrakt,  and  al  amayide  ; 
For  tho  they  levid  noon  othir,  but  Geffrey  had  betrayide, 
Because  he  was  so  long,  they  coud  no  maner  rede  ; 
But  everich  by  hymself  wishid  he  had  be  dede.  3380 

"  0  myghtful  God,"  they  seyd,  "  I  trow  tofore  this  day, 
Was  nevir  gretter  treson,  fere,  ne  affray, 
Y-wrought  onto  mankind,  then  now  is  to  us  here  ; 
And  namelich  by  this  Geffrey,  with  his  sotil  chere. 
So  feithful  he  made  it  he  wold  us  help  echone, 
And  now  we  be  y-nryryd,  he  letith  us  sit  aloon." 
"  Of  Geffrey,"  quod  Beryn,  "  be  as  it  be  may  : 
We  mut  answer  nede,  ther  is  noon  othir  way  ; 
And  therfor  let  me  know  your  wit,  and  your  counsaile." 
They  wept,  and  wrong  their  hondis,  and  gan  to  waille    3390 
The  tynie  that  they  wer  bore,  and  shortly  of  the  lyve 
They  wishid  that  they  wer  ;  with  that  came  Geffrey  blive, 
Passing  them  towards,  and  be-gan  to  smyle. 
Beryn  axid  Geffrey  wher  he  had  be  al  the  while  ; 
"  Have  mercy  oppon  us,  and  help  us  as  thow  hight." 
"  I  wol  help  yow  right  wele,  through  grace  of  Goddis  might ; 
And  I  can  tell  yow  tiding  of  their  governaunce. 
They  stond  in  altercatioune  and  stryf  in  poynt  to  praunce, 


THE    SUPPLEMENTARY    TALE.  299 

To  depart  your  goodis  ;  aud  levith  verrily 
That  it  wer  iinpossibill  you  to  remedy.  3400 

But  their  high  pride  and  their  presumpcioune 
Shal  be,  yit  or  eve,  their  confusioune  ; 
And  to  make  amendis  ech  man  for  his  pleynt, 
Let  se  therfor  your  good  avise,  how  they  might  he  ateynt." 
The  Rorneyns  stode  still,  as  who  had  shor  their  hede. 
"  In  feith,"  quod  Beryn,  "  we  can  no  maner  rede, 
But  in  God,  and  yow,  we  submit  us  all, 
Body,  lyf,  and  goodis,  to  stond  or  to  fall  ; 
And  nevir  for  to  travers  o  word  that  thow  seyst ; 
Help  us,  good  Geffrey,  as  wele  as  thou  mayst."  3410 

"  Deperdeux,"  quod  Geffrey,  "  and  I  woll  do  me  peyn 
To  help  yow  as  my  connyng  woll  strech  and  ateyn." 
The  Romeyns  went  to  barr,  and  Geffrey  al-tofore 
With  a  nice  countenaunce,  barefote,  and  to-tore, 
Pleying  with  a  yerd  he  bare  in  his  honde, 
And  was  evir  wistlyng  at  every  pase  comaunde. 
The  steward  and  the  burgeysis  had  game  i-nowghe 
Of  Geffreyis  nice  comyng,  and  hertlich  lowghe  ; 
And  eche  man  seyd,  u  Gylhochet,  com  nere  ; 
Thow  art  right  welcome,  for  thow  makist  us  chere.''       3120 
"  The  same  welcom,"  quod  Geffrey,  "  that  yee  woll  us, 
Fall  oppon  yowr  hedis,  I  prey  to  God,  and  wers  !" 
They  held  hym  for  a  verry  fole,  but  he  held  them  wel  more : 
And  so  he  made  them  in  breff  tyme,  although  they  wer 
nat  shore. 
"  Styntith  now,"  quod  Geffrey,  "and  let  make  pese, 
Of  myrthis,  and  of  japis,  tyme  is  now  to  cese, 
And  speke  of  othir  matir  that  we  have  to  doon  ; 
For  and  we  hew  ainys  eny  maner  stone, 
We  know  wele  in  ccrteyn  what  pardon  we  shul  have  ; 
The  more  is  our  node  us  to  defend  and  save.  3130 


300  THE    SUPPLEMENTARY    TALE. 

My  master  hath  be  at  counsell,  and  ful  avisid  is 

That  I  shall  have  the  wordis,  speke  I  wele  or  mys  ; 

Wherfor,  sir  steward,  and  ye  burgeysis  all, 

Sittith  up  right,  and  writith  nat,  for  aventuris  that  may  fall. 

For  and  ye  deme  untrewly,  or  do  us  eny  wrong, 

Ye  shull  be  refourmyd,  be  ye  nevir  so  strong, 

Of  every  poynt  and  injury,  and  that  in  grete  haste  ; 

For  he  is  nat  unknowe  to  us  that  may  yow  chaste. 

Hold  forth  the  right  wey,  and  by  no  side  lanys. 

And  as  towchyng  the  first  pleyntif,  Syropbanes,  3440 

That  pleyd  with  my  master  yistirday  at  ches, 

And  made  a  certeyn  covenaunte,  who  that  had  the  wers 

In  the  last  game,  althoughe  I  wer  nat  there, 

Shuld  do  the  tothirs  bidding,  whatsoevir  it  wer, 

Or  drynk  all  the  watir  that  salt  wer  in  the  see  ; 

Thus  I  trowe,  sir  steward,  ye  woll  record  the  pie. 

And  yf  I  have  y-missid,  in  lettir  or  in  word, 

The  law  wol  I  be  rewlid  aftir  yowr  record  ; 

For  we  be  ful  avisid  in  this  wise  to  answere." 

Evauder,  the  steward,  and  al  men  that  wer  there,  3450 

Had  mervil  much  of  Geffrey,  that  spak  so  redely, 

Whose  wordis  tofore  semyd  al  foly  ; 

And  wer  astonyd  cleen,  and  gan  for  to  drede, 

And  evry  man  tyl  othir  lenyd  with  his  hede, 

And  seyd,  he  reported  the  tale  right  formally, 

He  was  no  fole  in  certen,  but  wise,  ware,  and  soly  ; 

"  For  he  hath  but  y-japid  us  and  scornyd  heretofore  ; 

And  we  have  hold  hym  a  fole,  but  we  be  wel  more." 

Thus  they  stodied  on  Geffrey,  and  laughid  tho  right  naught. 

When  Geffrey  had  aspied  they  wer  in  such  thought,       3460 

And  their  hertis  trobelid,  pensyf,  and  anoyed, 

Hym  lyst  to  dryve  in  bet  the  nayl,  till  they  wer  fully  cloyid. 

"  Soveren  sirs,"  he  seyd,  "  sith  that  it  so  is, 


THE    SUPPLEMENTARY    TALE.  301 

That  in  reporting  of  our  pie  ye  f'ynd  nothing  arnys, 

As  provith  wele  yowr  scilence,  eke  ye  withseyth  nat 

0  word  of  our  tale,  but  clene  without  spot  ; 

Then  to  our  answer  I  prey  yow  take  hede  ; 

For  we  wol  sey  al  the  trowith,  right  as  it  is  in  dede. 

For  this  is  soth  and  certen,  it  may  nat  be  withseyd, 

That  Beryn  that  here  stondith  was  thus  ovirpleid  3470 

In  the  last  game,  when  wagir  was  opon  ; 

But  that  was  his  sufferaunce,  as  ye  shull  here  anoon. 

For  in  all  this  cete  ther  nys  no  maner  man 

Can  pley  betir  at  ches,  then  my  mastir  can  ; 

Ne  bet  then  I,  though  I  it  sey,  can  nat  half  so  much. 

Now  how  he  lost  it  by  his  wyll,  the  cause  I  woll  toche ; 

For  ye  wend  and  ween  that  ye  had  hym  engyned, 

But  ye  shul  fele  in  every  veyn  that  ye  be  undirmined, 

And  y-brought  at  ground,  and  eke  ovirmusid. 

And  agenst  the  first  that  Beryn  is  acusid  3480 

Herith  now  ententyflich  :  when  we  wer  on  the  see, 

Such  a  tempest  on  us  fill,  that  noon  myght  othir  se, 

Of  thundir,  wynd,  and  lightenyng,  and  stormys  ther  among; 

Fiftene  dayis  during  the  tempest  was  so  strong, 

That  eche  man  til  othir  began  hym  for  to  shryve  ; 

And  made  their  avowis,  yf  they  myght  have  the  lyve, 

Som  to  se  the  sepulkir,  and  som  to  othir  plase, 

To  sech  holy  seyntis  for  help  and  for  grace  ; 

Som  to  fast  and  do  pennaunce,  and  som  do  almysdcde  ; 

Tyl  at  last,  as  God  wold,  a  voise  to  us  seyd,  3490 

In  our  most  turment  and  desperat  of  mynd, 

That  yf  we  wold  be  savid,  my  maister  must  hym  bynd 

Be  feith,  and  eke  be  vow,  when  we  cam  to  loud, 

To  drink  al  the  salt  watir  within  the  see  strond, 

Without  drinking  eny  sope  of  the  fressh  watir  ; 

And  taught  hym  al  the  sotilte,  how,  and  in  what  raanere, 


302  THE    SUPPLEMENTARY    TALE. 

That  he  shuld  wirch  by  engyne,  and  by  a  sotill  charm, 
To  drink  all  the  salt  watir,  and  have  hymself  no  harm  ; 
But  stop  the  fresh  rivers  by  every  cost  side, 
That  they  entir  nat  in  the  se  thorough  the  world  wyde.  8500 
The  voise  we  herd,  but  naught  we  saw,  so  wer  our  witts 

ravid  ; 
For  this  was  end  fynally,  yf  we  lust  be  savid. 
Wherfor  my  master,  Beryn,  when  he  cam  to  this  port, 
To  his  avow  and  promys  he  made  his  first  resort, 
Or  that  he  wold  bergeyn  eny  marchandise. 
And  right  doith  these  marchandis  in  the  same  wise, 
That  maken  their  avowis  in  saving  of  their  lyvis  ; 
They  completyn  their  pilgremagis  or  they  se  their  wyvis. 
So  mowe  ye  ondirstond,  that  my  master,  Beryn, 
Of  fre  will  was  y-matid,  as  he  that  was  a  pilgrym,  3.»10 

And  myght  nat  perfourm  by  many  thowsand  part 
His  avow  and  his  hest,  wythout  right  sotil  art, 
Without  help  and  strengith  of  many  mennys  myght. 
Sir  steward,  and  sir  burgeyse,  if  we  shul  have  right, 
Sirophanes  must  do  cost  and  aventure, 
To  stop  al  the  fresh  ryvers  into  the  see  that  entir. 
For  Beryn  is  redy  in  al  thing  hym  to  quyte, 
So  he  be  in  defaute  must  pay  for  the  wite. 
Sith  ye  been  wise  al,  what  nede  is  much  clatir  1 
Ther  was  no  covenaunte  them  bet  wen e  to  drink  fresh  watir." 
When  Sirophanes  had  y-herd  al  Gefireyis  tale,  3521 

He  stode  al  abashid,  with  colour  wan  and  pale, 
And  lokid  oppon  the  steward  with  a  rewful  chere, 
And  on  othir  frendship  and  neyghbours  he  had  there, 
And  preyd  them  of  counsell  the  answere  to  reply. 
"  These  Romeyns,"  quod  the  steward,  "  been  wondir  soly, 
And  eke  right  ymmagynatyf,  and  of  sotil  art, 
That  I  am  in  grcte  dowte  how  yee  shul  depart 


THE    SUPPLEMENTARY    TALE.  303 

Without  harm  in  oon  side  ;  our  lawis,  well  thow  wost, 
Is  to  pay  darnagis,  and  eke  also  the  cost  3550 

Of  every  party  plentyf  that  fallith  in  his  pleynt, 
Let  hym  go  quyt,  I  counsell,  yf  it  may  so  he  queynt." 
"  I  merveil,"  quod  Sirophanes,  "  of  their  sotilte  ; 
But  sith  that  it  so  stondith,  and  may  noon  othir  he, 
I  do  woll  be  counsell,"  and  grauntid  Beryn  quyte. 
But  Geffrey  thought  anothir,  and  without  respite, 
"  Sirs,"  he  seyd,  "  me  wetith  wele  that  ye  wol  do  us  right, 
And  so  ye  must  nedis,  and  so  ye  have  us  highte  ; 
And  therfore,  sir  steward,  ye  occupy  our  plase, 
And  ye  know  wele  what  law  wol  in  this  case  ;  8540 

My  mastir  is  redy  to  perfourm  his  avow.1' 
"  But  natheless,"  quod  the  steward,  "  I  cannat  wete  how 
To  stop  all  the  fresh  watir  were  possibility. " 
"  Yis,  in  soth,"  quod  Geffrey,  "  who  had  of  gold  plente 
As  man  coud  wish,  and  it  ruyght  well  be  do. 
But  that  is  nat  our  defaute  he  hath  no  tresour  to. 
Let  hym  go  to  in  haste,  or  find  us  suerte, 
To  make  amendis  to  Beryn  for  his  iniquite, 
Wrong,  and  harm,  and  trespas,  and  undewe  wexacioune, 
Loss  of  sale,  and  marchandise,  disese,  and  tribulacioune, 
That  we  have  sustenyd  thorough  his  iniquity.  3551 

What  vaylith  it  to  tary  us  ?  for,  though  ye  sotil  pry, 
We  shull  have  reson  wher  ye  wol  or  no  ; 
So  woll  we  that  ye  knowe,  what  that  we  woll  do  ; 
In  certen  full  avisid  to  Isope  for  to  pase, 
And  declare  every  poynt,  the  more  and  eke  the  lase, 
That  of  your  opyn  errours  hath  pleyn  corrcctioune, 
And  ageyns  his  jugement  is  noon  protectioune  ; 
He  is  yowr  lord  riall,  and  soveren  jugge,  and  lele, 
That  and  ye  work  in  eny  poynt,  to  hym  liith  our  apele." 
So  when  the  steward  had  y-herd,  and  the  burgcysis  alle, 


304  THE    SUPPLEMENTARY    TALE. 

How  Geffrey  had  y-steryd,  that  went  so  nighe  the  gall  ;  3572 

What  for  shame  and  drede  of  more  harm  and  repreffe, 

They  made  Sirophanes,  weer  hym  looth  or  leffe, 

To  take  Beryn  gage,  and  plegg  find  also, 

To  byde  the  ward  and  jugement  of  that  he  had  mysdo. 

"  Now  ferthermore,"  quod  Geffrey,  "  sith  that  it  so  is, 

That  of  the  first  pleyntyf  we  have  sikernes  ; 

Now  to  the  marchaunt  we  must  nedis  answere, 

That  bergeyned  with  Beryn,  al  that  his  shippis  here,      3580 

In  covenaunte  that  he  shuld  his  shippis  fill  ageyn 

Of  othir  marchandise,  that  he  tofore  had  seyn 

In  Hanybaldis  plase,  howsis  to  or  thre, 

Full  of  marchandise  as  they  might  be. 

Let  us  pas  thithir,  yf  eny  thing  be  there 

At  our  lust  and  liking,  as  they  accordit  were." 

"  I  graunt  wele,"  quod  Hanybald,  "  thow  axist  but  righte." 

Up  arose  these  burgeysis,  "  thow  axist  but  right". 

The  steward  and  his  comperis  entrid  first  the  howse, 

And  saw  nothing  within,  straw,  ne  leff,  ne  mowse,  3590 

Save  tymbir,  and  the  tyle  stonys,  and  the  wallis  white. 

"  I  trow,"  quod  the  steward,  "  the  wynnyng  woll  be  but  lite 

That  Beryn  woll  now  get  in  Hanybaldis  pleynte, 

For  I  can  se  noon  othir  but  they  woll  be  ateynt  ;" 

And  clepid  them  in  echone,  and  went  out  hymselve. 

As  sone  as  they  were  entrid,  they  saw  no  maner  selve 

For  soris  of  their  hert,  but  as  tofore  is  seyd, 

The  howse  was  cleen  y-swept ;  then  Geffrey  feir  they  preyde 

To  help  yf  he  coud  ;  "  let  me  aloon,"  quod  he, 

"  Yit  shul  they  have  the  wers,  as  sotill  as  they  be."        3600 

Evander,  the  steward,  in  the  mene  while, 

Spak  to  the  burgeyse,  and  began  to  smyle  ; 

"  Though  Sirophanes  be  y-hold  thes  Romeyns  for  to  curs, 

Yit  I  trow  that  Hanybald  woll  put  hym  to  the  wers  ; 


THE    SUPPLEMENTARY    TALE.  305 

For  I  am  suyr  and  certeyn  within  they  shul  nat  fynd." 

"  What  sey  ye  he  my  pleynt,  sirs  ?"  quod  the  blynd, 

"  For  I  make  avow,  I  woll  nevir  cese 

Tyl  Syrophanes  have  of  Beryn  a  pleyn  relese, 

And  to  make  hym  quyte  of  his  submissioune  ; 

Els  wol  I  have  no  pete  of  his  contritioune,  30l<> 

But  folow  hym  al  so  fersly  as  I  can  or  may, 

Tyll  1  have  his  eyen  both  to  away." 

"Now  in  feith,"  quod  Machyn,  "and  I  wol  have  his  lyffe  ; 

For,  though  he  scape  yow  all,  with  me  woll  he  nat  stryffe, 

But  be  right  feyn  in  hert  all  his  good  forsake, 

For  to  scape  wyth  his  lyf,  and  to  me  it  take." 

Beryn  and  his  feleship  wer  within  the  house, 
And  speken  of  their  answer,  and  made  but  litill  rouse, 
But  evir  preyd  Geffrey  to  help  yf  he  coud  ought. 
"  I  woll  nat  faill,"  quod  Geffrey,  and  was  tofore  bethought 
Of  too  botirfliis,  as  white  as  eny  snowe  ;  3621 

He  lete  them  flee  within  the  house,  that  aftir  on  the  wowe 
They  clevid  wondir  fast,  as  their  kynd  woll, 
Aftir  they  had  flew  to  rest  anothir  pull. 
When  Geffrey  saw  the  botirfliis  cleving  on  the  wall, 
The  steward  and  the  burgeyse  in  he  gan  call ; 
"  Lo  !  sirs,"  he  sayd,  "  whoso  evir  repent, 
We  have  chose  marchandise  most  to  our  talent, 
That  we  fynd  herein;  behold,  sir  Hanybal, 
The  yondir  botirfliis  that  clcvith  on  the  wall.  '•   '  ' 

Of  such  ye  must  fill  our  shippis  al  fyve. 
Pluk  up  thy  hert,  Beryn,  for  thow  most  nedis  thryve  ; 
For  when  we  out  of  Rome  in  marchant-fare  went, 
To  purchase  botirfliis  was  our  most  entent. 
Yit  woll  I  tell  the  cause  especial  and  why  ; 
There  is  a  leche  in  Room,  that  hath  y-made  a  cry 
To  make  an  oyntement  to  cure  al  tho  ben  blynde, 

x 


306  THE    SUPPLEMENTARY    TALE. 

And  al  rnaner  infirmytees,  that  growith  in  mankynde. 
The  day  is  short,  the  work  is  long;  sir  Ilanyball  ye  mut  hy." 
When  Hanybald  herd  this  tale,  he  seyd  pryvely  8640 

In  counsell  to  the  steward,  "in  soth  I  have  the  wers, 
For  I  am  sikir  by  this  pleynt  that  shall  I  litil  purs." 
"  So  me  semeth,"  quod   the   steward,  "  for  in  the  world 

rounde 
So  many  botirfliis  wold  nat  be  founde 
I  trow  o  ship  to  charge  ;  wherfor  me  thinkith  best 
Let  hym  have  his  good  ageyn,  and  be  in  pese  and  rest. 
And  yit  is  an  aventure,  and  thow  scape  so 
Thy  covenaunt  to  relese  without  more  ado." 
The  burgessis  everichone,  that  were  of  that  cete, 
Were  anoyid  sore  when  they  herd  of  this  plee.  3650 

GefFrey  with  his  wisdom  held  them  hard  and  streyte, 
That  they  were  acombrit  of  their  own  distreyte. 
When  Hanybald,  with  his  frendis,  had  spoke  of  this  matere, 
They  drow  them  towards  Beryn,  and  seid  in  this  manere  ; 
"  Oonly  for  botirfliis  ye  com  fro  your  contrey, 
And  we  you  tell  in  sikirnes,  and  opon  our  fey, 
That  so  many  botirflyes  we  shul  nevir  gete  ; 
Wherefore  we  be  avisid  othirwise  to  trete, 
That  Hanybald  shall  relese  his  covenaunt  that  is  makid, 

And  dely  ver  the  good  ageyn  that  from  you  was  ransakid ; 

And  vexe  you  no  more,  but  let  you  go  in  pese."  3661 

Nay,  forsoth,"  quod  Geffrey,  "us  nedith  no  relese  ; 

Ye  shull  hold  our  covenaunt,  and  we  shull  yours  also  ; 

For  we  shull  have  reson,  wher  ye  woll  or  no, 

Whils  Isop  is  alyve  I  am  nothing  aferd  ; 

For  I  can  wipe  all  this  plee  cleen  from  your  berd, 

And  ye  blench  onys  out  of  the  high  wey." 

Thei  preferid  hym  plegg  and  gage,  without  more  deley. 

"  Now  ferthirmore,"  quod  Geffrey,  "  us  ought  to  procede  ; 


THE    SUPPLEMENTARt   TALE.  307 

For  to  the  blynd  manys  poynt  we  must  answer  nede  ; 
That,  for  to  tell  trowith,  he  lyvith  all  to  long  3671 

For  his  own  fawte,  and  his  own  wrong  ; 
On  Beryn  he  hath  surmysid,  as  previth  by  his  plee, 
And  that  ye  shull  opynlich  know  wele  and  see. 
For,  as  I  undirstode  hyni,  he  seyd  that  fele  yeris 
Beryn,  that  here  stondith  and  he  were  pertyneris 
Of  wynnyng  and  of  lesyng,  as  men  it  use  and  doith, 
And  that  they  changit  eyen,  and  yit  this  is  sothe  ; 
But  the  cause  of  chaunging  yit  is  to  yow  onknow  ; 
Wherfore  I  woll  declare  it,  both  to  high  and  lowe.  3680 

In  that  same  tyme  that  this  burgeyse  blynd, 
And  my  master  Beryn,  as  fast  as  feith  might  bynde, 
Were  marchaundis  in  comyn  of  al  that  they  myght  wyn, 
Saff  of  lyf  and  lym,  and  of  dedely  syn, 
Ther  fill  in  tho  marchis  of  al  thing  such  a  derth, 
That  joy,  comfort,  and  solas,  and  al  maner  myrth 
Was  exiled  cleen,  saff  oonly  molestatioune, 
That  abood  contenuell,  and  also  dispiratioune. 
So  when  that  the  pepill  wer  in  most  myschefte, 
God  that  is  above,  that  al  thing  doith  releve,  3690 

Sent  them  such  plente  of  mony,  fruyte,  and  corn, 
Wich  tumid  al  to  joy  their  mournyng  al  toforn  ; 
Then  gaf  they  them  to  mirth,  revel,  pley,  and  song, 
And  thankid  God  above,  evir  more  among, 
Of  their  revelacioune  from  woo  into  gladnes  ; 
For  aftir  sour  when  swete  is  com,  it  is  a  plesant  mes. 
So  in  the  meen  while  of  this  prosperity 
Ther  cam  such  a  pleyer  into  the  same  contre, 
That  nevir  thertofore  was  seyn  suoh  anothir  ; 
That  wele  was  the  creture  that  born  was  of  his  mothir, 
That  myght  se  the  mirthis  of  this  jogeloure  ;  :(7(" 

For  of  the  world  wide  tho  dayis  he  bare  the  floure. 

x  2 


308  THE    SUPPLEMENTARY    TALE. 

For  there  nas  man  ne  woman  in  that  regioune 

That  set  of  hyruself  the  store  of  a  boton, 

Yf  he  had  not  sey  his  myrthis  and  his  game. 

So  oppon  a  tyme  this  pleyer  did  proclame 

That  al  manere  of  pepill  his  pleyis  wold  se, 

Shuld  com  oppon  a  certen  dey  to  the  grete  cete. 

Then  among  othir,  my  master  here,  Beryn, 

And  this  same  blynd,  that  pledith  now  with  hym,  371° 

Made  a  certen  covenaunt,  that  they  wold  se 

The  mervellis  of  this  pleyer,  and  his  sotilte  ; 

So  what  for  hete  of  somir,  age,  and  febilnes, 

And  eke  also  the  long  way,  this  blynd  for  werynes 

Fill  flat  adown  to  the  erth,  o  fote  ne  myght  he  go  ; 

Wherfor  my  master,  Beryn,  in  hert  was  ful  woo, 

And  seyd, '  my  frende,  how  now  ?  mow  ye  no  ferther  pas  V 

1  No,'  he  seyd,  '  by  hym  that  first  made  mas  ; 

And  yit  I  had  levir,  as  God  my  soule  save, 

Se  thes  wondir  pleyis  then  all  the  good  I  have.'  :;:  j" 

'  I  cannat  els,'  quod  Beryn,  '  but  yf  it  may  nat  be, 

But  that  ye  and  I  mut  retourn  age, 

Aftir  ye  be  refreshid  of  your  werynes, 

For  to  leve  yow  in  this  plite  it  wer  no  gentilnes.' 

Then  seyd  this  blynd,  '  I  am  avisid  bet  ; 

Beryn,  ye  shull  wend  thithir  without  ony  let, 

And  have  myn  eyen  with  yow,  that  they  the  pley  mow  se, 

And  I  woll  have  yours  tyll  ye  come  age.' 

Thus  was  their  covenaunt  made,  as  I  to  yow  report, 

For  ese  of  this  blynd,  and  most  for  his  comfort.  3r30 

But  wotith  wele  the  whole  science  of  all  surgery 

Was  unyd,  or  the  chaunge  was  made  of  both  eye, 

With  many  sotill  enchantours,  and  eke  nygramancers, 

That  sent  were  for  the  nonys,  mastris  and  scoleris  ; 

So,  when  all  was  complete,  my  mastir  went  his  wey 


THE    SUPPLEMENTARY    TALL;.  309 

With  this  niannys  eyen,  and  saw  al  the  pley  ; 

And  hastly  retourned  into  that  plase  age, 

And  fond  this  blynd  seching  on  hondis  and  on  kne, 

Grasping  all  aboute  to  fynd  that  he  had  lore, 

Beryn  his  both  eyen  that  he  had  tofore ;  3740 

But  as  sone  as  Beryn  had  pleyn  knowleche 

That  his  eyen  were  y-lost,  unneth  he  myght  areche 

0  word,  for  pure  anguysh  that  he  toke  sodenly, 

And  from  that  day  till  now  ne  myght  he  nevir  spy 

This  man  in  no  plase.  ther  law  was  y-rnevid  ; 

But  now  in  his  presence  the  soth  is  full  y-previd, 

That  he  shall  make  amendis  or  he  hens  pas, 

Right  as  the  lawe  wol  deme,  ethir  more  or  las. 

For  my  mastiris  eyen  were  betir,  and  more  clere, 

Then  these  that  he  hath  now,  to  se  both  fer  and  nere,     3750 

So  wold  he  have  his  own,  that  propir  were  of  kynd  ; 

For  he  is  evir  redy  to  take  to  the  blynde 

The  eyen  that  he  had  of  hym,  as  covenaunt  was, 

So  he  woll  do  the  same.     Now,  soverens,  in  this  case 

Ye  mut  take  hede  for  to  deme  right  ; 

For  it  wer  no  reson  my  mastir  shuld  lese  his  sight 

For  his  trew  hert  and  his  gentilnes." 

"Beryn,"  quod  the  blind,  "  tho  I  woll  the  relese, 

My  quarrell,  and  my  cause,  and  fall  fro  my  pleynt." 

"  Thow  mut  nede,"  quod  Geffrey,  "  for  thow  art  ateynt ; 

So  mut  thow  profir  gage,  and  borowis  fynd  also,  376] 

For  to  make  amendis,  as  othir  have  y-do. 

Sir  steward,  do  us  law,  sith  we  desire  but  right ; 

As  we  been  pese  marchandis,  us  longith  nat  to  fight, 

But  pleyn  us  to  the  law,  yf  so  we  be  agrevid." 

Anoon  opon  that  Geffrey  these  wordis  had  y-mevid, 
The  blynd  man  fond  borowis  for  all  his  malctalent, 
And  were  y-cntrid  in  the  court  to  byde  the  jugement ; 


310  THE    SUPPLEMENTARY    TALE. 

For,  thoughe  that  he  hlynde  were,  yit  had  he  good  plente, 

And  more  wold  have  wonne  through  his  iniquite.  3770 

"Nowherith  sirs,"  quod  Geffrey,  "thre  pleyntifs  been  assurid, 

And  as  anenst  the  ferth,  this  woman  hath  arerid 

That  pleynith  here  on  Beryn,  and  seyth  she  is  his  wyfe, 

And  that  she  hath  many  a  dey  led  a  peynous  lyfe, 

And  much  sorow  endurid  his  child  to  sustene, 

And  al  is  soth  and  trew  ;  now  rightfullich  to  deme 

Whether  of  them  both  shall  othir  obey, 

And  folowe  will  and  lustis,  sir  steward,  ye  mut  sey." 

And  therewith  Geffrey  lokid  aside  on  this  woman, 

How  she  chaungit  colours,  pale,  and  eke  wan.  3780 

"  All  for  nought,"  quod  Geffrey,  "  for  ye  mut  with  us  go, 

And  endure  with  your  husbond  both  wele  and  woo  ; 

And  wold  have  take  her  by  the  hond,  but  she  awey  did 

breyde, 
And,  with  a  grete  sighing,  these  wordis  she  seyd ; 
"  That  ageyns  Beryn  she  wold  plede  no  more  ; 
But  gagid  with  two  borowis,  as  othir  had  do  tofore." 
The  steward  sat  as  still,  as  who  had  shore  his  hede, 
And  specially  the  pleyntifs  were  in  much  drede. 
Geffrey  set  his  wordis  in  such  maner  wise, 
That  wele  they  wist  they  myght  nat  scape  in  no  wise,    3790 
Without  loss  of  goodis,  for  damage  and  for  cost ; 
For  such  wer  their  lawis,  wher  pleyntis  wer  y-lost. 
Geffrey  had  full  perseyte  of  their  encombirment ; 
And  eke  he  was  in  certen  that  the  jugement 
Shuld  pas  with  his  mastir  ;  wherfor  he  anoon, 
"  Soveren  sirs,"  he  seyd,  "  yit  must  we  ferthir  goon, 
And  answere  to  this  Machyn,  that  seith  the  knife  is  his 
That  found  was  on  Beryn,  therof  he  seith  nat  amys. 
And,  for  more  prefe,  he  seith  in  this  manere, 
That  here  stondith  present  the  same  cotelere  3800 


THE    SUPPLEMENTARY    TALK.  311 

That  the  knyfe  made,  and  the  precious  stonys  thre 

Within  the  haft  been  couchid,  that  in  crystyanite, 

Thoughe  men  wold  of  purpose  make  serch  and  seche, 

Men  shuld  nat  fynd  in  al  thing  a  knyfe  that  were  it  liche  ; 

And  more  opyn  prefe  than  mannys  own  knowleche 

Men  of  law  ne  clerkis  con  nat  tell  ne  teche. 

Now  sith  we  be  in  this  manere  thus  ferforth  ago, 

Then  were  spedfull  for  to  know,  how  Beryn  cam  first  to 

To  have  possessioune  of  the  knyfe,  that  Machyn  seith  is  his  ; 

To  yow  unknowe  I  shall  enfourm  the  trowith  as  it  is.     3810 

Now  seven  yere  are  passid  opon  a  Tuysday 

In  the  Passioun  week,  when  men  leven  pley, 

And  use  more  devocioune,  fastyng,  and  preyer, 

Then  in  othir  tyme,  or  seson  of  the  yere, 

This  Beryns  fathir  erlich  wold  arise, 

And  barefote  go  to  chirch  to  Goddis  servise, 

And  lay  hymself  aloon  from  his  own  wyfe, 

In  reverence  of  the  tyme,  and  mending  of  his  lyfe. 

So  on  the  same  Tuysday,  that  I  tofore  nempt, 

This  Beryn  rose,  and  rayd  hym,  and  to  the  chirch  went, 

And  mervelid  in  his  hert  his  fathir  was  nat  there  ;  3820 

And  horn-ward  went  ageyn,  with  drede,  and  eke  fere. 

Into  his  fathirs  chambir  sodenlich  he  rakid, 

And  fond  hym  ligg  standede,  oppon  the  straw  al  nakid, 

And  the  clothis  halid  from  the  bed  awey." 

'  Out  alas  !'  quod  Beryn,  '  that  evir  I  saw  this  dey  !' 

The  meyne  herd  the  noise,  how  Beryn  cried  'alas  !' 

And  cam  into  the  chambir,  al  that  therein  was  ; 

But  the  dole,  and  the  sorowe,  and  anguyssh  that  was  there, 

It  vaylith  nat  at  this  tyme  to  declare  it  here,  3830 

But  Beryn  had  most  of  all,  have  ye  no  doute  ; 

And  anoon  they  serchid  the  body  al  aboute, 

And  fond  this  same  knyfe,  the  poynt  right  at  his  hert 


312  I  il-    SUPPLEMENTARY    TALE. 

Of  Beryns  fathir,  whose  teris  gan  outsterc 

When  he  drowgh  out  the  knyfe  of  his  fathirs  wound. 

Then  stahdede  I  saw  hym  fall  down  to  the  ground, 

In  sight  of  the  most  part  that  beth  with  hym  nowe  here  ;" 

And  they  affermyd  it  for  soth,  as  Geffrey  did  them  lere  ; 

"And  yit  had  I  nevir  suspecioun,  from  that  day  tyll  noweth, 

Who  ded  that  cursed  dede,  tyll  Machyn  with  his  inowetb. 

Afore  yow  hath  knowlechid  that  the  knyfe  is  his  ;  :isl1 

So  mut  he  nedis  answer  for  his  deth,  y-wis." 

When  Machyn  had  y-herd  al  Geffreyis  tale, 

He  rose  of  bench  sodenly,  with  colour  wan  and  pale, 

And  seyd  onto  Beryn ,  "  Sir,  ageyn  the 

I  woll  plete  no  more  ;  for  it  wer  gret  pete 

To  combir  yow  with  actions,  that  beth  of  nobill  kynde." 

"  Graunt  mercy,  sir,"  quod  Geffrey,  "but  yit  ye  shull  fynde 

Borowis,  or  ye  pas,  amendis  for  to  make 

For  our  undewe  vexacioune,  and  gage  also  us  take  3850 

In  sign  of  submyssioune  for  your  injury, 

As  law  woll  and  reson  ;  for  we  woll  uttirly 

Procede  tyll  we  have  jugement  finall ; 

And  therfor,  sir  steward,  what  that  evir  fall, 

Delay  us  no  longer,  but  gyve  us  jugement ; 

For  tristith  ye  noon  othir,  but  we  be  fullich  bent 

To  Isope  for  to  wend,  and  in  his  high  presence 

Reherce  al  our  plees,  and  have  his  sentence  ; 

Then  shull  ye  make  fynys,  and  highlich  be  agrevid." 

And  as  sone  as  the  steward  herd  thes  wordis  mevid,        "*<>" 

"  Reson,  ryght,  and  law,"  seyd  the  steward,  "  tho 

Ye  mut  nedis  have,  wher  I  Woll  or  no. 

And  to  preve  my  full  wyll,  or  we  ferther  goon," 

Quicklich  he  commaundit,  and  sparid  nevir  oon. 

Twenty-four  burgeysis  in  law  best  y-lerid, 

Rehersyng  them  the  plees,  and  how  Geffrey  answerid, 


THE    SUPPLEMENTARY    TALE,  313 

And  on  lyf,  and  lyin,  and  foifetuz  of  good, 

And  as  they  wold  nat  lese  the  ball  within  their  hood 

To  draw  a-part  togithir,  and  by  their  all  assent 

Spere  no  man  on  lyve  to  gyve  trew  jugement.  3870 

And  when  thes  twenty-four  burgeysis  had  y-herd 

The  charge  of  the  steward,  right  sore  they  wer  aferd 

To  lese  ther  own  lyvis,  but  they  demed  trowith, 

And  eke  of  their  neybours  they  had  grete  rowith. 

For  they  perseyvid  clerelich,  in  the  plee  throughout, 

Their  frendis  had  the  wors  side,  theref  they  had  no  dout. 

"  And  yf  we  denie  trewly,  they  woll  be  sore  anoyid  ; 

Yit  it  is  betir  then  we  be  shamyd  and  distroyid." 

And  anoon  they  wer  acordit,  and  seyd  with  Beryn, 

And  denied  every  j)leyntif  to  make  a  grete  fyne  :'"'>v>)l 

With  Beryn,  and  hym  submyt  hoolich  to  his  grace, 

Body,  good,  and  catell,  for  wrong,  and  their  trespase  ; 

So  ferforth,  tyll  at  last  it  was  so  boute  y-bore, 

That  Beryn  had  the  doubill  good  that  he  had  tofore  ; 

And  wyth  joy  and  myrth,  wyth  all  his  company, 

He  droughe  hym  to  his  shippis  ward,  wyth  song  and  melody. 

The  steward  and  the  burgeyse  from  the  court  bent 
Into  their  own  placis  ;  and  evir  as  they  went 
They  talkid  of  the  Romeyns,  how  sotill  they  wer, 
To  aray  hym  like  a  fole,  that  for  them  shuld  answer.1''    38!»o 
"  What  vaylith  it,"  quod  Hanybald,  "  to  angir,  or  to  curs  \ 
And  yit  I  am  in  certen  I  shall  fare  the  wers 
All  the  dayis  of  my  lyfe  for  this  dayis  plcding, 
And  so  shal  al  the  remnaunt  ;  and  their  hondis  wryng. 
Both  Syrophanes,  and  the  blynd,  the  woman,  and  Machyn, 
And  be  bet  avisid  er  ther  eftsonys  pleyne, 
And  al  othir  personys  wythyn  this  cete 
Mell  the  les  wyth  Romeyns,  while  they  here  be; 


314  THE    SUPPLEMENTARY    TALE. 

"  For  such  anothir  fole  wsjs  nevir  yit  y-born, 

For  he  did  naught  ellis  but  evir  with  us  scorn,  8900 

Tyll  he  had  us  caught,  even  by  the  shyn, 

With  his  sotill  wittis,  in  our  own  grene." 

Now  woll  1  retourn  to  Beryn  ageyn  ; 
That  of  his  grete  lukir  in  hert  was  right  feyne, 
And  so  was  all  his  meyne,  as  them  ought  wele, 
That  they  wer  so  delyverid  from  turment  like  to  hell  ; 
And  graciusly  relevid  out  of  ther  grete  myschef, 
And  y-set  above  in  comfort  and  bonchef." 
"  Now,  in  soth,"  quod  Beryn,  "  it  may  nat  be  denied, 
Nad  Geffrey  and  his  witt  be,  we  had  be  distroyid  ;  3010 

I-thankid  be  almyghty  God  omnipotent, 
That  for  our  consolacioune  Geffrey  to  us  sent ! 
And  in  protest  opynly,  here  among  yow  alle, 
Half  my  good,  whils  that  I  lyve,  whatevir  me  befall, 
I  graunt  it  here  to  Geffrey,  to  gyve,  or  to  sell, 
And  nevir  to  part  from  me,  yf  it  wer  his  wyl  ; 
And  fare  as  well  as  I,  a  morow  and  eke  on  eve, 
And  nevir  for  man  on  lyve  his  company  for  to  leve." 
"  Graunt  mercy,  sir,"  quod  Geffrey,  "yowr.  profir  is  feir  and 

grete  ; 
But  I  desire  no  more,  but  as  ye  me  behete,  3920 

To  bryng  me  at  Room,  for  this  is  covenaunte." 
"  It  shall  be  do,"  quod  Beryn,  "  and  all  the  remnaunt. " 
"  Deperdeux,"  quod  Geffrey,  "  therof  we  shull  wele  do." 
He  rayid  hym  othirwise,  and  without  wordis  mo 
They  went  to  the  dyner,  the  hole  company, 
With  pipis,  and  wyth  trompis,  and  othir  melody  ; 
And  in  the  myddis  of  their  mete,  gentil  women  fyve, 
Maidens  fressh  atirid,  as  myght  be  on  lyve, 
Com  from  the  duke  Isopc,  lord  of  that  regioune, 


THE    SUPPLEMENTARY    TALE.  315 

Everich  wyth  a  present,  and  that  of  grete  renown  ;         3930 

The  first  bare  a  cup  of  gold,  and  of  asure  fyne, 

So  corouse  and  so  nobill,  that  I  can  nat  devyne. 

The  second  brought  a  swerd  y-shethid,  wyth  seyntur 

I-fretid  all  with  perelis  orient  and  pure. 

The  third  had  a  mantell  of  lusty  fresh  colour, 

The  uttir  part  of  purpill,  y-furrid  with  pelour. 

The  ferth  a  cloth  of  gold,  a  worthy  and  a  riche, 

That  nevir  man  tofore  saw  cloith  it  liche. 

The  fift  bare  a  paline,  that  stode  tofore  the  deys, 

In  tokyn  and  sign  of  trowith  and  pese  ;  3040 

For  that  was  the  custom  through  all  the  contray. 

The  message  was  the  levir  and  more  plesant  to  pay  ; 

The  cup  was  uncoverid,  the  swerd  was  out  y-brayid, 

The  mantell  was  unfold,  the  cloth  along  y-layid, 

Tho  knelid  adown  echone  right  tofore  Beryn, 

The  first  did  the  message,  that  taught  was  wel  and  fyne. 

"  Isope,"  she  seyd,  "  sir  Beryn,  that  is  our  lord  riall, 

And  gretith  yow,  and  sendith  yow  these  presentis  all, 

And  joy  hath  of  yowr  wisdom,  and  of  yowr  governaunce, 

And  preyd  you  to  com  and  have  with  hym  plesaunce     3950 

To  morowe,  and  se  his  palayse,  and  to  sport  you  there, 

Yee  and  all  your  company."     Beryn  made  noon  answere, 

But  sat  styll,  and  beheld  the  women  and  the  sondis, 

And  aftir-ward  avisely  the  swerd  first  he  hondis, 

And  commaundit  therewithall  the  wymmen  wassh  and  sit, 

And  pryvelich  chargit  officers,  that  with  al  their  wit 

To  serve  them  of  the  best,  and  make  them  hertly  chere, 

Rcsseyving  al  the  presentis  in  worshipful  manere. 

I  cannat  wele  express  the  joy  that  they  had  ; 

But  I  suppose  tofore  that  day  that  they  wer  nat  so  glad, 

That  they  wer  so  ascapid  fortune  and  myschefc  ;  :t!,,i' 


316  THE    SUPPLEMENTARY    TALE. 

And  thonkid  God  above,  that  al  thing  doith  relefe. 

For  aftir  mysty  cloudis  ther  comith  a  cler  sonne, 

So  aftir  bale  comyth  bote,  whoso  byde  conne. 

The  joy  and  nobley  that  they  had,  whils  they  wer  at  mete, 

It  vaylith  nat  at  this  tyme  therof  long  to  trete. 

But  Geffrey  sat  with  Beryn,  as  he  had  servid  wele  ; 

Their  heclis  they  leyd  togithir,  and  begon  to  tell 

In  what  maner  the  wynien  shuld  be  answered. 

Geffrey  evir  avisid  Beryn  therof  he  leryn,  3970 

And  of  othir  thingis,  how  he  hym  shuld  govern. 

Beryn  saverid  wele  theron,  and  fast  he  gan  to  lern. 

When  all  wer  up,  the  wymnien  cam  to  take  their  leve  ; 

Beryn,  as  sat  hym  wele  of  blode,  them  to-ward  gan  releve, 

And  preyd  them  hertly  hym  to  recommend 

Unto  the  worthy  lordship  of  Isope,  "  that  you  send 

To  me  that  am  unworthy,  save  of  his  grete  nobley  ; 

And  thank  hym  of  his  gyftis,  as  ye  can  best,  and  sey, 

To  morow  I  woll  be  redy  his  hest  to  fulfill  ; 

With  this  I  have  save  condit,  I  may  com  hym  tyll, 

For  me,  and  al  my  feleship,  saff  to  com  and  go  ;  M80 

Trusting  in  his  discrecioune,  that,  thoughe  I  ax  so, 

He  wol  nat  be  displesid  ;  for  in  my  contray 

It  hath  evir  be  the  custom,  and  is  into  this  day, 

That  yf  a  lord  riall  desirith  for  to  see 

Eny  maner  persone,  that  is  of  las  degre, 

Er  he  approche  his  presence,  he  wol  have  in  his  honde 

A  saff  condit  enselid,  or  els  som  othir  bonde, 

That  he  may  com  and  pas  without  disturbaunce  ; 

Throughout  all  our  marchis  it  is  the  observaunce."         :i!lilil 

Thes  wymmen  toke  their  leve  without  wordis  mo, 
Repeyring  onto  Isope,  and  al  as  it  was  do 
They  rehersid  redely,  and  f'aylid  nevir  a  word, 


THE    SUPPLEMENTARY    TALE.  317 

To  Isope  with  his  baronage  ther  he  sat  at  his  horde, 

Talkyng  fast  of  Romayns,  and  of  their  high  prudence, 

That  in  so  many  daungers  made  so  wise  defence. 

But  as  sone  as  Isope  had  pleynlich  y-herd 

Of  Beryn's  governaunce,  that  first  sesid  the  swerd, 

Afore  al  othir  presentis,  he  demed  in  hys  minde 

That  Beryn  was  y-com  of  som  nobill  kynde.  4000 

The  nyght  was  past,  the  morowe  cam,  Isope  had  nat  forgete; 

He  chargit  barons  twelf  with  Beryn  for  to  mete, 

To  conduct  hym  safF,  and  his  meyne;  and  al  perfourmyd  was. 

Thre  dayis  ther  they  sportid  hym  in  myrth  and  solas  ; 

That  through  the  wise  instructioune  of  Geffrey,  nyght  and 

dey, 
Beryn  plesid  Isope  with  wordis  al  to  pay, 
And  had  hym  so  in  port,  and  in  governaunce, 
Of  all  honest  myrthis,  and  witty  daliaunce, 
That  Isope  cast  his  chere  to  Beryn  so  groundly, 
That  at  last  ther  was  no  man  with  Isope  so  pryvy  ;         4010 
Resorting  to  his  shippis,  comyng  to  and  fro, 
Thoroughe  the  wit  of  Geffrey,  that  eche  day  it  fil  so, 
That  Isope  coude  no  wher  chere  when  Beryn  was  absent ; 
So  Beryn  must  nedis  eche  day  be  aftir  sent. 
And  chefe  he  was  of  counsell  within  the  first  yere, 
Thorough  the  wit  of  Geffrey,  that  eche  dey  did  hym  lere. 
This  Isope  had  a  doughtir,  betwene  hym  and  his  wyfe, 
That  was  as  feir  a  creature  as  myght  bere  lyfe, 
Wyse,  and  eke  bountevouse,  and  benyng  withall, 
That  heir  shuld  be,  aftir  his  dey,  of  his  lordshippis  alle.  4020 
So,  shortly  to  conclude,  the  mariage  was  made 
Betwene  hir  and  Beryn,  many  a  man  to  glade, 
Saff  the  burgeysis  of  the  town,  of  falshede  that  were  rote  ; 
But  they  wer  evir  hold  so  low  ondir  fote, 


318  THE    SUPPLEMENTARY    TALE. 

That  they  might  nat  regne,  but  at  last  fawe 

To  leve  their  condicioune,  and  their  fals  lawe. 

Beryn  and  Geffrey  made  them  so  tame, 

That  they  amendit  eche  dey,  and  gat  a  betir  name. 

Thus  Geffrey  made  Beryn  his  enemyes  to  ovircom, 

And  brought  hym  to  worship  thoroughe  his  wysdom.      4030 

Now  God  us  graunt  grace  to  fynde  such  a  frende 

When  we  have  nede  ;  and  thus  I  make  an  ende. 


SCENE  IN  STROTHER,  OR  LANGSTROTHDALE, 

HTJBBERHOLM    (HITECH. 


I  have  been  favoured  with  the  following  note  on  line 
4012  of  the  Canterbury  Tales,  vol.  i,  p.  160,  by  Mr.  J.  H. 
Dixon,  who  has  kindly  presented  the  illustrative  woodcut. 


The  valley  of  Strother,  or  Langstrothdale,  is  the  upper 
part  of  Wharfdale,  in  the  west  of  Yorkskire  ;  after  leaving 
the  little  town  of  Kettlewell  we  enter  Langstrothdale,  a 
narrow  pass  between  lofty  hills  ;  the  right  hand  being  the 
mountain  of  Whernside  and  its  connecting  hills  ;  the  op- 
posite side  of  the  dale  exhibits  a  range  of  stupendous  cliffs, 
increasing  in  altitude  till  they  terminate  in  the  mountain 
chain  of  Pcnnygent.  There  is  only  one  church  in  the  dale, 
that  of  Hubberholm,  the  scene  depicted  in  the  vignette,  an 
ancient  Norman  edifice,  with  a  curious  rood  screen.  Well 
is  it  deserving  the  notice  of  the  archaeologist,  who,  without 


320 

any  great  stretch  of  imagination,  may  arrive  at  the  belief 
that  in  its  lonely  hill-girt  cemetery  repose  the  bones  of  two 
of  Chaucer's  heroes,  "  Aleyn  and  Johan",  the  "  scoleres 
tuo  "  of  the  Reeve's  tale.  We  know  the  story  is  medieval, 
but  it  does  not  follow  on  that  account  that  the  heroes  are 
creatures  of  the  poet's  imagination.  Tyrwhitt  observes 
that  the  language  of  the  two  scholars  was  not  that  of 
Chaucer,  and  he  knew  not  what  dialect  it  was  nor  where  to 
find  that  Strother,  with  the  precise  locality  of  which 
Chaucer  was  equally  ignorant.  Tyrwhitt  had  never  been  a 
rambler  amid  the  wild  scenes  of  Strother,  or  the  language 
of  its  simple  mountaineers,  as  spoken  at  present,  would  have 
informed  him  from  whence  came  Aleyn  and  Johan,  who,  it 
is  reasonable  to  suppose,  were  two  young  dalesmen,  who 
left  their  native  scenes  for  a  temporary  residence  at  Cam- 
bridge, where  Chaucer  formed  their  acquaintance  ;  and 
struck  with  their  strange  and  uncouth  language,  and  per- 
haps manners  also,  made  them  the  heroes  of  an  old  and 
humorous  medieval  tale.  Believing  them  to  have  been  real 
characters,  we  may  also  believe  that,  their  studies  completed, 
and  their  wild  oats  sown,  the  scholars  returned  to  their 
native  Strothei',  and  in  course  of  years  were  there  gathered 
to  their  fathers.  No  memorial  marks  the  spot  ;  but  the 
rhymes  of  Chaucer  have  immortalized  their  memories  and 
rendered  them  ever  verdant  as  the  grass  that  shrouds  their 
nameless  graves,  and  eternal  as  the  surrounding  mountains. 
For  the  view  in  Langstrothdale  we  are  indebted  to  an 
original  drawing  by  the  Rev.  J.  F.  Fearon,  curate  of  Linton, 
in  Wharfdale  ;  and  for  the  engraving  to  an  amateur  artist, 
George  Anderson,  Esq.,  of  De  Beauvoir  town,  Kingsland, 
Middlesex. 


RICHARDS,  PRINTER,  3~,  GREAT  QUEEN  STREET. 


/ 


. 


University  of  California 

SOUTHERN  REGIONAL  LIBRARY  FACILITY 

305  De  Neve  Drive  -  Parking  Lot  17  •  Box  951388 

LOS  ANGELES,  CALIFORNIA  90095-1388 

Return  this  material  to  the  library  from  which  it  was  borrowed. 


UC  SOUTHERN  REGIONAL  LIBRARY  FACILITY 


AA    001  119  893    4 


■ 


3  RANCH, 

CALIFOSMA, 

3.  CALIF. 


Uni