Geoffrey Chaucer: Verses about Sea

A.

Almighty and all-merciable Queen,
To whom all this world fleeth for succour,
To have release of sin, of sorrow, of teen!
Glorious Virgin! of all flowers flow'r,
To thee I flee, confounded in errour!
Help and relieve, almighty debonair,
Have mercy of my perilous languour!
Vanquish'd me hath my cruel adversair.

B.

Bounty so fix'd hath in thy heart his tent,
That well I wot thou wilt my succour be;
Thou canst not warne that with good intent
Asketh thy help, thy heart is ay so free!
Thou art largess of plein felicity,
Haven and refuge of quiet and rest!
Lo! how that thieves seven chase me!
Help, Lady bright, ere that my ship to-brest!

C.

Comfort is none, but in you, Lady dear!
For lo! my sin and my confusion,
Which ought not in thy presence to appear,
Have ta'en on me a grievous action,
Of very right and desperation!
And, as by right, they mighte well sustene
That I were worthy my damnation,
Ne were it mercy of you, blissful Queen!

D.

Doubt is there none, Queen of misericorde,
That thou art cause of grace and mercy here;
God vouchesaf'd, through thee, with us t'accord;
For, certes, Christe's blissful mother dear!
Were now the bow y-bent, in such mannere
As it was first, of justice and of ire,
The rightful God would of no mercy hear;
But through thee have we grace as we desire.

E.

Ever hath my hope of refuge in thee be';
For herebefore full oft in many a wise
Unto mercy hast thou received me.
But mercy, Lady! at the great assize,
When we shall come before the high Justice!
So little fruit shall then in me be found,
That, thou ere that day correcte me,
Of very right my work will me confound.

F.

Flying, I flee for succour to thy tent,
Me for to hide from tempest full of dread;
Beseeching you, that ye you not absent,
Though I be wick'. O help yet at this need!
All have I been a beast in wit and deed,
Yet, Lady! thou me close in with thy grace;
Thine enemy and mine, -- Lady, take heed! --
Unto my death in point is me to chase.

G.

Gracious Maid and Mother! which that never
Wert bitter nor in earthe nor in sea,
But full of sweetness and of mercy ever,
Help, that my Father be not wroth with me!
Speak thou, for I ne dare Him not see;
So have I done in earth, alas the while!
That, certes, but if thou my succour be,
To sink etern He will my ghost exile.

H.

He vouchesaf'd, tell Him, as was His will,
Become a man, as for our alliance,
And with His blood He wrote that blissful bill
Upon the cross, as general acquittance
To ev'ry penitent in full creance;
And therefore, Lady bright! thou for us pray;
Then shalt thou stenten alle His grievance,
And make our foe to failen of his prey.

I.

I wote well thou wilt be our succour,
Thou art so full of bounty in certain;
For, when a soule falleth in errour,
Thy pity go'th, and haleth him again;
Then makest thou his peace with his Sov'reign,
And bringest him out of the crooked street:
Whoso thee loveth shall not love in vain,
That shall he find as he the life shall lete.

K.

Kalendares illumined be they
That in this world be lighted with thy name;
And whoso goeth with thee the right way,
Him shall not dread in soule to be lame;
Now, Queen of comfort! since thou art the same
To whom I seeke for my medicine,
Let not my foe no more my wound entame;
My heal into thy hand all I resign.

L.

Lady, thy sorrow can I not portray
Under that cross, nor his grievous penance;
But, for your bothe's pain, I you do pray,
Let not our aller foe make his boastance,
That he hath in his listes, with mischance,
Convicte that ye both have bought so dear;
As I said erst, thou ground of all substance!
Continue on us thy piteous eyen clear.

M.

Moses, that saw the bush of flames red
Burning, of which then never a stick brenn'd,
Was sign of thine unwemmed maidenhead.
Thou art the bush, on which there gan descend
The Holy Ghost, the which that Moses wend
Had been on fire; and this was in figure.
Now, Lady! from the fire us do defend,
Which that in hell eternally shall dure.

N.

Noble Princess! that never haddest peer;
Certes if any comfort in us be,
That cometh of thee, Christe's mother dear!
We have none other melody nor glee,
Us to rejoice in our adversity;
Nor advocate, that will and dare so pray
For us, and for as little hire as ye,
That helpe for an Ave-Mary or tway.

O.

O very light of eyen that be blind!
O very lust of labour and distress!
O treasurer of bounty to mankind!
The whom God chose to mother for humbless!
From his ancill he made thee mistress
Of heav'n and earth, our billes up to bede;
This world awaiteth ever on thy goodness;
For thou ne failedst never wight at need.

P.

Purpose I have sometime for to enquere
Wherefore and why the Holy Ghost thee sought,
When Gabrielis voice came to thine ear;
He not to war us such a wonder wrought,
But for to save us, that sithens us bought:
Then needeth us no weapon us to save,
But only, where we did not as we ought,
Do penitence, and mercy ask and have.

Q.

Queen of comfort, right when I me bethink
That I aguilt have bothe Him and thee,
And that my soul is worthy for to sink,
Alas! I, caitiff, whither shall I flee?
Who shall unto thy Son my meane be?
Who, but thyself, that art of pity well?
Thou hast more ruth on our adversity
Than in this world might any tongue tell!

R.

Redress me, Mother, and eke me chastise!
For certainly my Father's chastising
I dare not abiden in no wise,
So hideous is his full reckoning.
Mother! of whom our joy began to spring,
Be ye my judge, and eke my soule's leach;
For ay in you is pity abounding
To each that will of pity you beseech.

S.

Sooth is it that He granteth no pity
Withoute thee; for God of his goodness
Forgiveth none, but it like unto thee;
He hath thee made vicar and mistress
Of all this world, and eke governess
Of heaven; and represseth his justice
After thy will; and therefore in witness
He hath thee crowned in so royal wise.

T.

Temple devout! where God chose his wonning,
From which, these misbeliev'd deprived be,
To you my soule penitent I bring;
Receive me, for I can no farther flee.
With thornes venomous, O Heaven's Queen!
For which the earth accursed was full yore,
I am so wounded, as ye may well see,
That I am lost almost, it smart so sore!

V.

Virgin! that art so noble of apparail,
That leadest us into the highe tow'r
Of Paradise, thou me wiss and counsail
How I may have thy grace and thy succour;
All have I been in filth and in errour,
Lady! *on that country thou me adjourn,
That called is thy bench of freshe flow'r,
There as that mercy ever shall sojourn.

X.

Xpe thy Son, that in this world alight,
Upon a cross to suffer his passioun,
And suffer'd eke that Longeus his heart pight,
And made his hearte-blood to run adown;
And all this was for my salvatioun:
And I to him am false and eke unkind,
And yet he wills not my damnation;
This thank I you, succour of all mankind!

Y.

Ysaac was figure of His death certain,
That so farforth his father would obey,
That him ne raughte nothing to be slain;
Right so thy Son list as a lamb to dey:
Now, Lady full of mercy! I you pray,
Since he his mercy 'sured me so large,
Be ye not scant, for all we sing and say,
That ye be from vengeance alway our targe.

Z.

Zachary you calleth the open well
That washed sinful soul out of his guilt;
Therefore this lesson out I will to tell,
That, n'ere thy tender hearte, we were spilt.
Now, Lady brighte! since thou canst and wilt,
Be to the seed of Adam merciable;
Bring us unto that palace that is built
To penitents that be *to mercy able!

In Oxford there once lived a rich old lout
Who had some guest rooms that he rented out,
And carpentry was this old fellow's trade.
A poor young scholar boarded who had made
His studies in the liberal arts, but he
Had turned his fancy to astrology
And knew the way, by certain propositions,
To answer well when asked about conditions,
Such as when men would ask in certain hours
If they should be expecting drought or showers,
Or if they asked him what was to befall
Concerning such I can't recount it all.
This student's name was Nicholas the Handy.
He led a secret love life fine and dandy,
In private always, ever on the sly,
Though meek as any maiden to the eye.
With Nicholas there were no other boarders,
He lived alone, and had there in his quarters
Some fragrant herbs, arranged as best to suit,
And he himself was sweeter than the root
Of licorice or any herb at all.
His Almagest and books both great and small,
An astrolabe for plotting outer space,
And counters used in math were all in place
On shelves between the headposts of his bed.
His storage chest was draped with cloth of red,
And on its top there lay a psaltery
On which at night he'd play a melody,
So sweet a sound that all the chamber rang;
And Angelus ad virginem he sang,
And after that would follow 'The King's Note.'
Folks often praised him for his merry throat.
And this was how this sweet clerk's time was spent,
While friends provided money for his rent.
The carpenter had newly wed a wife,
One whom he loved more than his very life;
Her age was eighteen years. He jealously
Kept her as if inside a cage, for she
Was one both young and wild, and he had fears
Of being a cuckold, so advanced in years.
Not educated, he had never read
Cato: one like himself a man should wed,
He ought to marry mindful of his state,
For youth and age are often at debate.
But since he had been captured in the snare,
Like others folks he had his cross to bear.
And fair this young wife was! She had withal
A body like a weasel, slim and small.
She wore a belt with little stripes of silk;
An apron was as white as morning milk
Upon her loins, pleated daintily.
Her white smock, too, had fine embroidery;
The collar was embellished round about
With lovely coal-black silk inside and out,
And ribbons on the snowy cap she wore
Were of the same silk that her collar bore.
She wore a silken headband, broad and high.
And certainly she had a wanton eye;
Her brows were thinly plucked, and like a bow
Each one was arched, and black as any sloe.
Indeed she was a blissful sight to see,
Moreso than any pear tree that could be
And softer than the wool upon a wether.
Upon her belt was hung a purse of leather,
Silk-tasseled and with brassy spangles pearled.
And there's no man so wise in all this world,
Though you may go and search it every inch,
Could dream a doll so lovely, such a wench.
And brighter far did shine her lovely hue
Than gold coins in the Tower when they're new.
Her song was loud and lively as the call
Of any swallow perching on the wall.
She'd skip about and play some game or other
As any kid or calf behind its mother.
Her mouth was sweet as any mead whatever
Or as a hoard of apples on the heather.
Skittish she was, just like a jolly colt,
Tall as a mast, straight as an archer's bolt.
The brooch on her low collar was as large
As is the boss upon a shield or targe.
Her shoes, well laced, high up her legs would reach.
She really was a primrose, quite a peach,
One fit for any lord to lay in bed
Or any worthy working man to wed.
Now sir, and sir again, it came to pass
That one fine day this Handy Nicholas
With this young wife began to flirt and play,
Her husband off at Osney (anyway
These clerks are cunning when it comes to what
They want), and slyly caught her by the twat;
'Surely,' he said, 'if I don't have my will,
For secret love, dear, I'll have quite a spill.'
He held her hips as he went on to say,
'My darling, you must love me right away
Or I will die, God save me!' Like a colt
Inside a shoeing frame she tried to bolt,
She turned her face away defiantly.
'Upon my faith, you'll get no kiss from me!
Why, let me go,' she said, 'stop, Nicholas,
Or I will cry 'Out!', 'Help me!' and 'Alas!'
Unhand my body, show some courtesy!'
But then for mercy he made such a plea
And spoke so fairly, offering so fast
His all to her, that she agreed at last
To grant to him her love: she made her promise
To be at his commandment, by Saint Thomas
Of Kent, when she saw opportunity.
'My husband is so full of jealousy,
If you don't wait and privy be,' she said,
'I know right well that I'm as good as dead.
You must be secret, keep this matter quiet.'
'Nay,' Handy said, 'don't you be worried by it.
A clerk has for his time not much to show
If he can't fool a carpenter.' And so
The two were in accord and gave their word
To wait awhile as you've already heard.
When Nicholas got through with all of this
And felt her good below the waist, a kiss
He gave her sweetly, took his psaltery,
And played it hard, a lively melody.
Now to the parish church it came to pass
That in her Christian works and for the mass
This good wife went upon one holy day.
Her forehead shone as bright as day, the way
She'd scrubbed it so when washing after work.
Now in that church there was a parish clerk
Whose name was Absalon. His curly hair
Was shiny, bright as gold found anywhere,
And spread out like a broad fan on his head
With straight and even part. A healthy red
Was his complexion, eyes gray as a gander.
The tracery of Saint Paul's was no grander
Than his shoes' openwork, with fine red hose.
The lad was trimly dressed from head to toes;
He wore a sky-blue tunic that in places
Was tricked out with the loveliest of laces,
And over it his surplice was as bright
As any blossom seen, a purest white.
A merry child he was, as God may save.
He well could let your blood, and clip and shave,
And draw you up a deed and quittance too.
Some twenty different ways the fellow knew
To demonstrate the latest Oxford dance;
He'd kick his heels about and blithely prance
And play some merry tunes upon the fiddle.
Loud treble he was known to sing a little
And he could play as well on the guitar.
In Oxford there was not a single bar
That he did not go visit with his act
To tell the truth, a fart would make him squeamish,
And he was always proper in his English.
This Absalon so jolly, fond of play,
Went with a censer on that holy day
To cense the parish wives. And as he passed,
Many a longing look on them he cast-
Especially on this carpenter's wife.
Just looking at her made a merry life.
She was so neat and sweet, this wanton spouse,
That if he'd been a cat and she a mouse
At once he would have caught her. Absalon,
This parish clerk so jolly, full of fun,
Could not, for the love longing in his heart,
Take offerings from wives, he'd take no part,
For courtesy, he said, and never might.
The moon, when night had come, was full and bright
As Absalon took guitar under arm,
His thoughts upon whom he might wake and charm;
Thus amorous and jolly, off he strode
Until he reached the carpenter's abode
Soon after cockcrow. He then took his station
Beside a casement window, its location
Right in the old man's bedroom wall. And there
He daintily began to sing his air:
'Now, dearest lady, if your will it be,
It is my prayer that you will pity me.'
He sang and played the guitar right in tune.
The carpenter awoke and heard him croon
And said then to his wife, 'Why, Alison,
What's going on? Is that not Absalon
Who's chanting there below our bedroom wall?'
And she replied, 'Yes, John, no doubt at all,
As God knows, I can hear him tone for tone.'
Now shouldn't one leave well enough alone?
From day to day this jolly parish clerk
Wooed her till he was woebegone. He'd work
Upon it night and day and never rest;
He'd comb his spreading locks, he smartly dressed;
By go-betweens and proxies he would woo
And swore he'd be her servant ever true;
He warbled to her like a nightingale;
He sent her honeyed wine, some mead, spiced ale,
And cakes still piping hot. And since she knew
Of city ways, he offered money too;
For some folks can be won by such largess,
And some by blows, and some by kindliness.
To show her his abilities so varied,
He even went on stage, portraying Herod.
But what would this avail him with the lass?
For she so loved this Handy Nicholas
That Absalon could elsewhere toot his horn;
He had for all his labor only scorn.
And so she made poor Absalon an ape,
Made all his earnest efforts but a jape.
The proverb tells the truth, it's not a lie,
Here's how it goes: 'The one nearby and sly
Will always make the distant dear one hated.'
Though Absalon go mad, wrath unabated
Because he was so far out of her sight,
Nigh Nicholas was standing in his light.
Well may you fare, O Handy Nicholas,
For Absalon must wail and sing 'Alas'!
And so it was that on one Saturday
The carpenter to Osney made his way,
And Handy Nicholas and Alison
Were in accord on what was to be done,
That Nicholas should now devise a wile,
This simple jealous husband to beguile;
And if their little game turned out all right,
She then could sleep in Handy's arms all night,
As this was his desire and hers as well.
So right away- no further words to tell,
For Nicholas no longer meant to tarry-
He slyly to his room began to carry
Both food and drink to last a day or two.
He told her what to lead her husband through
If he should ask for Nicholas: she'd say
She didn't know his whereabouts, all day
Upon the lad she had not laid an eye;
She thought some malady he had was why,
For though her maid cried out, the lad to call,
He wouldn't answer any way at all.
So this went on for all that Saturday;
This Nicholas up in his chamber lay,
And ate and slept, or did what he thought best,
Till Sunday when the sun went to its rest.
This simple carpenter began to wonder
About him, if some ailment had him under.
'By dear Saint Thomas, I'm now full of dread
That things aren't right with Nicholas,' he said.
'O God forbid that suddenly he's died!
For sure a ticklish world's where we abide;
Today I saw 'em tote a corpse to kirk
Though Monday last I saw the man at work.
'Go up,' he told his knave at once. 'Go on,
Call at his door, knock on it with a stone,
See how it is, and tell me truthfully.'
The knave went up the stairway sturdily
And cried out at the chamber door; he stood
There pounding like a madman on the wood.
'What are you at, O Master Nicholay?
How can you sleep for all the livelong day?'
All was for naught, for he heard not a sound.
But then a hole low in the door he found
(The one through which the cat was wont to creep),
And through this hole he took a thorough peep
Until at last he had the lad in sight.
This clerk sat gaping upward as he might
If he were staring off at the new moon.
He went back down the stairs, and none too soon,
To tell his master how he'd seen the man.
To cross himself the carpenter began,
And said, 'Help us, I pray, Saint Frideswide!
A man knows little of what shall betide.
This man has fallen with his astromy
Into some madness or some malady.
I always figured it would end just so!
God's privacy's a thing men shouldn't know.
Yea, blessed always is the simple man
Who knows his creed and that is all he can!
So fared another clerk with astromy:
He walked out through the fields to try to see
The future in the stars, and got for it
A fall into a fertilizer pit, 3460
One he had not foreseen. Yet by Saint Thomas,
I pity Handy Nicholas. I promise,
He shall be scolded for such studying,
If that I may, by Jesus, heaven's King!
Get me a staff, and neath the door I'll pry
While you heave on it, Robin. By and by
He'll come out of his studying, I'll bet.'
Then at the chamber door he got all set.
His knave was very strong in any case
And by the hasp he heaved it from its place,
The door went falling in right to the floor.
Nicholas sat as stonily as before,
Continuing to gape into the air.
The carpenter assumed it was despair;
He took him by the shoulders mightily
And shook him hard, and cried reproachingly,
'What is it, Nicholay? Look down! Awake,
Think on Christ's passion! Here the sign I make
Now of the cross, from elf and evil sprite
To keep you.' He began then to recite
At once a night spell on the walls about
As well as on the threshold leading out:
'O Jesus and Saint Benedict, we pray
You'll bless this house from every demon's sway.
Night falls- White Paternoster, help defeat her!
Where have you gone, O sister of Saint Peter?'
And then at last this Handy Nicholas
Began to sorely sigh, and said, 'Alas!
Shall all the world so soon be swept away?'
The carpenter replied, 'What's that you say?
On God, like we hard workers do, now think.'
And Nicholas then said, 'I need a drink,
And afterwards we'll speak in privacy
Of certain things concerning you and me.
I'll surely tell no other what I've learned.'
The carpenter went down, then soon returned,
With a full quart of strong ale, up the stairs;
And when they both had finished up their shares,
Nick tightly shut the door. As to confide,
This carpenter he set down by his side.
He said, 'Now, John, my host both kind and dear,
Your word of honor you must give me here
That to no man this secret you'll disclose;
For it is Christ's own secret that I pose,
And if you tell it, sad will be your fate.
There's such a vengeance if you should relate
What I'm to say, you'll reap insanity.'
'By Christ's own holy blood, it shall not be,'
Old John replied, 'for I am not a blabber,
No, I must say, I'm not an idle gabber.
Say what you will, which I will never tell
To child nor wife, by him who harrowed hell!'
'Now, John,' said Nicholas, 'believe you me,
I found this out through my astrology
As I looked on the moon when it was bright.
This Monday at a quarter of the night
There shall come down so furious a rain
Not half its force did Noah's flood contain.
This world,' he said, 'in less than one small hour
Shall all be drowned, so hideous the shower.
Mankind shall thus be drowned and lose all life.'
The carpenter replied, 'Alas, my wife!
My Alison, alas! She too will drown?'
And in his sorrow nearly falling down,
He said, 'No remedy will make it pass?'
'Why, yes, by God,' said Handy Nicholas,
'If you'll work by sound learning and advice.
Don't work from your own head, that won't suffice.
As Solomon once said (and it is true),
'Work all by counsel and you'll never rue.' 3530
If you'll work by good counsel, I've no doubt
That mast and sail we then can do without,
For I will save your wife and you and me.
Have you not heard how Noah came to be
Saved by our Lord, who warned him beforehand
That water was to devastate the land?'
'Yes,' said the carpenter, 'quite long ago.'
'Have you not heard,' said Nicholas, 'also
Of Noah's troubles with his fellowship
Until he finally got his wife to ship?
There is no doubt, I daresay, as to whether
He would have given up his last black wether
That she might have a vessel to herself.
Do you know, then, what's best to do yourself?
Haste is required, and for a hasty thing
No time for preaching nor for tarrying.
'Be off at once and fetch into this inn
Three kneading troughs or tubs- we'll have one then
For each of us; but see that each is large,
So each of us may float as on a barge.
And have therein some victuals too, at best
Enough to last a day- fie on the rest!
The waters will subside and go away
At nine or so on the following day.
But Robin must not know of this, your knave,
And Jill your maid I also cannot save;
Don't ask me why, for though you ask of me
I will not tell a soul God's privity.
Suffice it, John, lest you go raving mad,
To have the same good grace that Noah had;
Your wife I'll surely save without a doubt.
Be on your way, get busy hereabout.
'But when you have, for her and you and me,
Secured these kneading tubs, then hang the three
Up in the roof- and hang them very high,
That our provision no man may espy.
And when you have accomplished what I've said,
And stored enough good fare to keep us fed,
An ax besides to whack the cord in two
When comes the rain, so we can ride it through;
And when you've knocked a hole up in the gable,
Toward the garden and above the stable,
That we may freely pass upon our way
Until the mighty shower's gone away,
Then merrily we'll float, I undertake,
Just as the white duck floats behind the drake.
'How, Alison! How, John!' I'll call to you.
'Be merry, for the flood will soon be through!'
And you will say, 'Hail, Master Nicholay!
Good morning, I can see you, it is day!'
And then we shall be lords, throughout this life,
Of all the world, like Noah and his wife.
'But of one thing you must be warned about:
Be well advised, on that night never doubt
That when each one of us has gone on board,
We must not speak a word. We can't afford
One call or cry but only silent prayer,
For it's God's own dear will that I declare.
'Your wife and you, therefore, hang far apart;
That twixt you two no sinful play may start
(And I refer to sight as well as deed)
This ordinance is said. God give you speed!
Tomorrow night when everyone's asleep,
Into our kneading tubs we then shall creep
And there we'll sit awaiting God's good grace.
Be on your way, I have no longer space
To sermonize on this, and so I'll cease.
It's said, 'But send the wise and hold your peace.'
Well, you are wise, so you I needn't teach.
Get going now and save us, I beseech.' 3600
This simple carpenter went on his way
With many an 'Alas' and 'Wellaway,'
And to his wife he told his privity.
Now she was well aware, much more than he,
Of what this cunning plan was to imply.
She acted, though, as if about to die;
'Alas! go now immediately,' she said,
'Help us escape or all of us are dead!
I am the truest of devoted wives,
So go, dear spouse, and help to save our lives.'
See what a great thing is emotion! Why,
Of what one may imagine one can die,
So deep is the impression it can make.
This silly carpenter began to shake;
He feared he was to witness verily
Old Noah's flood come rolling like the sea
To drown young Alison, his honey dear.
He weeps and wails, he looks so sad and drear
As many a sigh he heaves, a mournful sough.
He goes and gets a kneading trough somehow,
One tub and then another, which he then
Has privately transported to the inn;
In privacy he hangs them as instructed.
Three ladders with his own hands he constructed
By which they would go climbing rung by rung
Up to the rafters where the tubs were hung.
He put in each of them some cheese and bread
And good ale in a jug, to keep them fed
Sufficiently for what would be a day.
Before beginning, though, all this array
He had his knave and maid as well to go
Upon an errand to London. And so
Upon that Monday, as it drew to night,
He shut the door, lit not one candlelight,
Arranged all things to look as they should be,
And up into their tubs then climbed the three.
They sat the time a furlong takes to walk.
Said Nick, 'Now Paternoster, then no talk!'
And 'Mum,' said John, and 'Mum,' said Alison.
The carpenter's devotions were begun,
He stilly sat, prayed to the Holy Spirit,
And waited for the rain, intent to hear it.
But dead asleep from all his weariness
The carpenter soon fell- it was, I guess,
Around the curfew time. Yet even then
He sorely groaned, such pain his soul was in.
(He also snored, the way his noggin lay.)
Then down his ladder crept young Nicholay,
And Alison down hers as softly sped;
Without a single word they went to bed
Right where the carpenter was wont to be.
And there the revel and the melody!
For there lay Alison and Nicholas-
What mirth and pleasant business came to pass!-
Until the bell of Lauds began to ring
And friars in the chancel were to sing.
Now Absalon, the amorous parish clerk
(Still woebegone from being so lovestruck),
Upon that Monday was down Osney way
To join companions for some sport and play.
While there he chanced to ask a cloisterer
In private about John the carpenter.
They went outside the church, and to this clerk
The monk said, 'I've not seen him here at work
Since Saturday. I'd say, as best I have it,
He's been sent out for timber by the abbot.
For timber he will very often go
And stay out at the grange a day or so.
If not, he's surely at his house today.
Which place he's at I can't for certain say.'
This Absalon was thrilled, his heart was light.
'It's time,' he thought, 'to stay awake all night,
For I saw not one stirring of the man
About his door, not once since day began.
'As I may thrive, at crowing of the cock
Privately at his window I will knock,
The one so low there in his bedroom wall.
To Alison I'll speak and tell her all
About my longing. This time I won't miss
But at the least will get from her a kiss.
That will be, by my faith, some consolation;
My mouth has itched all day, a situation
That is a sign of kissing at the least.
And, too, last night I dreamt about a feast.
Therefore I'll go and sleep an hour or two,
Then I will stay up all the night and woo.'
At first cockcrow, at once from his repose
This jolly lover Absalon arose
And donned attire as smart as any viewed.
Some cardamon and licorice he chewed,
To scent his breath, before he combed his hair.
A true-love herb as well he chose to bear
Beneath his tongue, thereby to be exquisite.
Then to the old man's house he made his visit.
There quietly he stood beneath the casement
(It reached down to his breast, so low its placement):
He cleared his throat and spoke in softest voice:
'What are you doing, honeycomb, my choice
And fairest bird, my sweetest cinnamon?
Awake and speak to me, sweet Alison.
How little do you think upon my woe;
I sweat for your love everywhere I go.
No wonder that I sweat and slave for it:
I'm longing as the lamb longs for the tit.
Yes, darling, I have for you such a love
You've got me mourning like a turtledove,
My appetite's that of a maid,' he cried.
'Get from the window, jackass,' she replied.
'So help me God, there'll be no 'come and kiss me.'
I love another and, by Jesus, he
Is better far than you or I'm to blame.
Unless you want a stoning, in the name
Of twenty devils, let me sleep. Away!'
'Alas,' said Absalon, 'and welladay,
That my true love is ever so beset!
At least then kiss me, if that's all I get,
For Jesus' love and for the love of me.'
'Will you then go,' she said, 'and let me be?'
'Yes, darling, surely,' he was quick to say.
'Get ready, then,' she said, 'I'm on my way.'
To Nicholas she whispered, 'Shh, be still;
Of laughter you're about to get your fill.'
Now Absalon got down upon his knees
And said, 'I am a lord by all degrees,
For after this I hope there's more to follow.
Come, grace me, darling, my sweet little swallow!'
She opened up the window then with haste.
'Come on,' she said, 'be quick, no time to waste,
We don't want neighbors seeing you've come by.'
Absalon wiped his mouth till it was dry.
The night was dark as pitch, as black as coal,
And from the window she stuck out her hole;
And Absalon, not knowing north from south,
Then kissed her naked ass with eager mouth
Before he was aware of all of this.
Then back he started, something seemed amiss:
A woman has no beard, he knew as much,
Yet this was rough and hairy to the touch.
'O fie!' he said. 'Alas! what did I do?'
'Tee hee,' said she, and clapt the window to. 3740
Poor Absalon had reached a sorry pass.
'A beard, a beard!' laughed Handy Nicholas.
'God's body, this is really going swell.'
Poor Absalon heard all this very well,
In anger had to give his lip a bite,
And to himself he said, 'I'll set you right.'
Who's rubbing now, who's scrubbing now his lips
With dust, with sand, with straw, with cloth, with chips,
But Absalon, who's crying out 'Alas!
May Satan take my soul if I'd not pass
Up owning this whole town that I might be
Avenged for this despite they've done to me.
Alas,' he cried, 'I didn't turn aside!'
His hot love then was cold, indeed had died;
For from the time he kissed her naked ass
He didn't give one cress for any lass,
For he'd been cured of all his malady;
All lovers he denounced repeatedly
And wept just like a child who has been whipped.
Across the street a little ways he slipped
To see a blacksmith, Master Gervase, who
Was known for plow parts, shares and coulters too,
And at his forge was busy making more.
This Absalon knocked softly at his door
And said, 'Quick, Gervase, get this door undone.'
'Who's there?' he asked. 'It's me, it's Absalon.'
'Why, Absalon! By Christ's sweet tree, I say,
Why up so early? Benedicite!
What's ailing you? God knows, some merry girl
Is what brings you out prowling in a whirl,
And by Saint Neot you follow what I mean.'
But Absalon was caring not a bean
For all his play, he didn't speak or laugh,
For he had much more tow on his distaff
Than Gervase knew. He said, 'My friend so dear,
This red-hot coulter in the chimney here-
Lend it to me. There's something I must do
And then right soon I'll bring it back to you.'
'Why, surely,' Gervase said, 'if it were gold
Or a poke of nobles in a sum untold,
As I'm a smith, 'twould be yours every bit.
But what the devil will you do with it?'
'Let that,' said Absalon, 'be as it may.
I'll tell you all about it when it's day.'
He grabbed it by the handle, which was cool,
And quietly went out, and with the tool
He went again to the carpenter's wall.
He cleared his throat to give a little call
And knocked upon the window as before.
'Who's there?' he heard young Alison once more.
'Who's knocking there? It is a thief, I'll bet.'
'Why, no,' he said, 'God knows, my little pet,
It's Absalon. My darling little thing,
I've brought for you,' said he, 'a golden ring.
So help me God, my mother gave it to me.
It's well engraved, it is a fine thing truly.
I'll let you have it for another kiss.'
Now Nicholas was up to take a piss,
And thought he would improve upon the jape
And have him kiss his ass ere he escape.
He hastened to the window, turned around,
And stuck his bottom out without a sound,
Both buttocks and beyond, right to the thighs.
Then Absalon, who had to strain his eyes,
Said, 'Speak, sweet bird, I know not where thou art.'
And Nicholas at this let fly a fart
So great it sounded like a thunderclap-
It nearly blinded Absalon, poor chap.
But he was set with his hot iron to move,
And Nicholas was smote right in the groove.
Off came the skin a handbreadth wide and some,
The hot iron had so burnt him in his bum,
And from the smart he thought that he would die.
Just like a madman he began to cry,
'Help! Water, water! Help me, for God's sake!' 3815
The carpenter by then had stirred awake;
He heard mad cries of 'Water!' loud and clear,
And thought, 'Alas, the Flood of Noel's here!'
He sat right up without the least ado
And grabbed his ax and whacked the cord in two,
Then down went everything- no time for sale
Of any of his bread or any ale:
He hit the floor, and there unconscious lay.
Then Alison and Handy right away
Cried out 'Help!' and 'Disaster!' in the street.
The neighbors, high and low, ran there to meet,
They stood and stared at poor unconscious John
Who lay there on the floor so pale and wan,
For from the fall he had a broken arm.
But he himself was blamed for all his harm;
For when he spoke, each word was then denied
By Nicholas and Alison his bride.
They made the claim to all that he was mad:
Some ghastly fear of 'Noel's flood' he had,
A fantasy that had him so deranged
Three kneading tubs the old man had arranged
To buy and hang there in the roof above;
And then he had implored them, for God's love,
To sit up there and keep him company.
The people laughed at such a fantasy;
Up at the roof they all began to gape,
And turned the old man's harm into a jape.
No matter what the carpenter insisted,
It was for naught, his reasons were resisted.
With such great oaths the fellow was put down,
He was considered mad throughout the town;
Each learned man agreed with every other,
Saying, 'The man is mad, beloved brother,'
And everyone just laughed at all his strife.
So she was screwed, the carpenter's young wife,
Despite all jealous safeguards he could try;
And Absalon has kissed her nether eye,
And Nicholas is scalded in the rear.
This tale is done, God save all who are here!

THE PROLOGUE.
'Ho! ' quoth the Knight, 'good sir, no more of this;
That ye have said is right enough, y-wis,* *of a surety
And muche more; for little heaviness
Is right enough to muche folk, I guess.
I say for me, it is a great disease,* *source of distress, annoyance
Where as men have been in great wealth and ease,
To hearen of their sudden fall, alas!
And the contrary is joy and great solas,* *delight, comfort
As when a man hath been in poor estate,
And climbeth up, and waxeth fortunate,
And there abideth in prosperity;
Such thing is gladsome, as it thinketh me,
And of such thing were goodly for to tell.'

'Yea,' quoth our Hoste, 'by Saint Paule's bell.
Ye say right sooth; this monk hath clapped* loud; *talked
He spake how Fortune cover'd with a cloud
I wot not what, and als' of a tragedy
Right now ye heard: and pardie no remedy
It is for to bewaile, nor complain
That that is done, and also it is pain,
As ye have said, to hear of heaviness.
Sir Monk, no more of this, so God you bless;
Your tale annoyeth all this company;
Such talking is not worth a butterfly,
For therein is there no sport nor game;
Therefore, Sir Monke, Dan Piers by your name,
I pray you heart'ly, tell us somewhat else,
For sickerly, n'ere* clinking of your bells, *were it not for the
That on your bridle hang on every side,
By heaven's king, that for us alle died,
I should ere this have fallen down for sleep,
Although the slough had been never so deep;
Then had your tale been all told in vain.
For certainly, as these clerkes sayn,
Where as a man may have no audience,
Nought helpeth it to telle his sentence.
And well I wot the substance is in me,
If anything shall well reported be.
Sir, say somewhat of hunting, <1> I you pray.'

'Nay,' quoth the Monk, 'I have *no lust to play; * *no fondness for
Now let another tell, as I have told.' jesting*
Then spake our Host with rude speech and bold,
And said unto the Nunne's Priest anon,
'Come near, thou Priest, come hither, thou Sir John, <2>
Tell us such thing as may our heartes glade.* *gladden
Be blithe, although thou ride upon a jade.
What though thine horse be bothe foul and lean?
If he will serve thee, reck thou not a bean;
Look that thine heart be merry evermo'.'

'Yes, Host,' quoth he, 'so may I ride or go,
But* I be merry, y-wis I will be blamed.' *unless
And right anon his tale he hath attamed* *commenced <3>
And thus he said unto us every one,
This sweete priest, this goodly man, Sir John.

THE TALE. <1>


A poor widow, *somedeal y-stept* in age, *somewhat advanced*
Was whilom dwelling in a poor cottage,
Beside a grove, standing in a dale.
This widow, of which I telle you my tale,
Since thilke day that she was last a wife,
In patience led a full simple life,
For little was *her chattel and her rent.* *her goods and her income*
By husbandry* of such as God her sent, *thrifty management
She found* herself, and eke her daughters two. *maintained
Three large sowes had she, and no mo';
Three kine, and eke a sheep that highte Mall.
Full sooty was her bow'r,* and eke her hall, *chamber
In which she ate full many a slender meal.
Of poignant sauce knew she never a deal.* *whit
No dainty morsel passed through her throat;
Her diet was *accordant to her cote.* *in keeping with her cottage*
Repletion her made never sick;
Attemper* diet was all her physic, *moderate
And exercise, and *hearte's suffisance.* *contentment of heart*
The goute *let her nothing for to dance,* *did not prevent her
Nor apoplexy shente* not her head. from dancing* *hurt
No wine drank she, neither white nor red:
Her board was served most with white and black,
Milk and brown bread, in which she found no lack,
Seind* bacon, and sometimes an egg or tway; *singed
For she was as it were *a manner dey.* *kind of day labourer* <2>
A yard she had, enclosed all about
With stickes, and a drye ditch without,
In which she had a cock, hight Chanticleer;
In all the land of crowing *n'as his peer.* *was not his equal*
His voice was merrier than the merry orgon,* *organ <3>
On masse days that in the churches gon.
Well sickerer* was his crowing in his lodge, *more punctual*
Than is a clock, or an abbay horloge.* *clock <4>
By nature he knew each ascension
Of th' equinoctial in thilke town;
For when degrees fiftene were ascended,
Then crew he, that it might not be amended.
His comb was redder than the fine coral,
Embattell'd <5> as it were a castle wall.
His bill was black, and as the jet it shone;
Like azure were his legges and his tone; * *toes
His nailes whiter than the lily flow'r,
And like the burnish'd gold was his colour,
This gentle cock had in his governance
Sev'n hennes, for to do all his pleasance,
Which were his sisters and his paramours,
And wondrous like to him as of colours.
Of which the fairest-hued in the throat
Was called Damoselle Partelote,
Courteous she was, discreet, and debonair,
And companiable,* and bare herself so fair, *sociable
Since the day that she sev'n night was old,
That truely she had the heart in hold
Of Chanticleer, locked in every lith; * *limb
He lov'd her so, that well was him therewith,
But such a joy it was to hear them sing,
When that the brighte sunne gan to spring,
In sweet accord, *'My lefe is fare in land.'* <6> *my love is
For, at that time, as I have understand, gone abroad*
Beastes and birdes coulde speak and sing.

And so befell, that in a dawening,
As Chanticleer among his wives all
Sat on his perche, that was in the hall,
And next him sat this faire Partelote,
This Chanticleer gan groanen in his throat,
As man that in his dream is dretched* sore, *oppressed
And when that Partelote thus heard him roar,
She was aghast,* and saide, 'Hearte dear, *afraid
What aileth you to groan in this mannere?
Ye be a very sleeper, fy for shame! '
And he answer'd and saide thus; 'Madame,
I pray you that ye take it not agrief; * *amiss, in umbrage
By God, *me mette* I was in such mischief,** *I dreamed* **trouble
Right now, that yet mine heart is sore affright'.
Now God,' quoth he, 'my sweven* read aright *dream, vision.
And keep my body out of foul prisoun.
*Me mette,* how that I roamed up and down *I dreamed*
Within our yard, where as I saw a beast
Was like an hound, and would have *made arrest* *siezed*
Upon my body, and would have had me dead.
His colour was betwixt yellow and red;
And tipped was his tail, and both his ears,
With black, unlike the remnant of his hairs.
His snout was small, with glowing eyen tway;
Yet of his look almost for fear I dey; * *died
This caused me my groaning, doubteless.'

'Away,' <7> quoth she, 'fy on you, hearteless! * *coward
Alas! ' quoth she, 'for, by that God above!
Now have ye lost my heart and all my love;
I cannot love a coward, by my faith.
For certes, what so any woman saith,
We all desiren, if it mighte be,
To have husbandes hardy, wise, and free,
And secret,* and no niggard nor no fool, *discreet
Nor him that is aghast* of every tool,** *afraid **rag, trifle
Nor no avantour,* by that God above! *braggart
How durste ye for shame say to your love
That anything might make you afear'd?
Have ye no manne's heart, and have a beard?
Alas! and can ye be aghast of swevenes? * *dreams
Nothing but vanity, God wot, in sweven is,
Swevens *engender of repletions,* *are caused by over-eating*
And oft of fume,* and of complexions, *drunkenness
When humours be too abundant in a wight.
Certes this dream, which ye have mette tonight,
Cometh of the great supefluity
Of youre rede cholera,* pardie, *bile
Which causeth folk to dreaden in their dreams
Of arrows, and of fire with redde beams,
Of redde beastes, that they will them bite,
Of conteke,* and of whelpes great and lite; ** *contention **little
Right as the humour of melancholy
Causeth full many a man in sleep to cry,
For fear of bulles, or of beares blake,
Or elles that black devils will them take,
Of other humours could I tell also,
That worke many a man in sleep much woe;
That I will pass as lightly as I can.
Lo, Cato, which that was so wise a man,
Said he not thus, *'Ne do no force of* dreams,'<8> *attach no weight to*
Now, Sir,' quoth she, 'when we fly from these beams,
For Godde's love, as take some laxatife;
On peril of my soul, and of my life,
I counsel you the best, I will not lie,
That both of choler, and melancholy,
Ye purge you; and, for ye shall not tarry,
Though in this town is no apothecary,
I shall myself two herbes teache you,
That shall be for your health, and for your prow; * *profit
And in our yard the herbes shall I find,
The which have of their property by kind* *nature
To purge you beneath, and eke above.
Sire, forget not this for Godde's love;
Ye be full choleric of complexion;
Ware that the sun, in his ascension,
You finde not replete of humours hot;
And if it do, I dare well lay a groat,
That ye shall have a fever tertiane,
Or else an ague, that may be your bane,
A day or two ye shall have digestives
Of wormes, ere ye take your laxatives,
Of laurel, centaury, <9> and fumeterere, <10>
Or else of elder-berry, that groweth there,
Of catapuce, <11> or of the gaitre-berries, <12>
Or herb ivy growing in our yard, that merry is:
Pick them right as they grow, and eat them in,
Be merry, husband, for your father's kin;
Dreade no dream; I can say you no more.'

'Madame,' quoth he, 'grand mercy of your lore,
But natheless, as touching *Dan Catoun,* *Cato
That hath of wisdom such a great renown,
Though that he bade no dreames for to dread,
By God, men may in olde bookes read
Of many a man more of authority
Than ever Cato was, so may I the,* *thrive
That all the reverse say of his sentence,* *opinion
And have well founden by experience
That dreames be significations
As well of joy, as tribulations
That folk enduren in this life present.
There needeth make of this no argument;
The very preve* sheweth it indeed. *trial, experience
One of the greatest authors that men read <13>
Saith thus, that whilom two fellowes went
On pilgrimage in a full good intent;
And happen'd so, they came into a town
Where there was such a congregatioun
Of people, and eke so *strait of herbergage,* *without lodging*
That they found not as much as one cottage
In which they bothe might y-lodged be:
Wherefore they musten of necessity,
As for that night, departe company;
And each of them went to his hostelry,* *inn
And took his lodging as it woulde fall.
The one of them was lodged in a stall,
Far in a yard, with oxen of the plough;
That other man was lodged well enow,
As was his aventure, or his fortune,
That us governeth all, as in commune.
And so befell, that, long ere it were day,
This man mette* in his bed, there: as he lay, *dreamed
How that his fellow gan upon him call,
And said, 'Alas! for in an ox's stall
This night shall I be murder'd, where I lie
Now help me, deare brother, or I die;
In alle haste come to me,' he said.
This man out of his sleep for fear abraid; * *started
But when that he was wak'd out of his sleep,
He turned him, and *took of this no keep; * *paid this no attention*
He thought his dream was but a vanity.
Thus twies* in his sleeping dreamed he, *twice
And at the thirde time yet his fellaw again
Came, as he thought, and said, 'I am now slaw; * *slain
Behold my bloody woundes, deep and wide.
Arise up early, in the morning, tide,
And at the west gate of the town,' quoth he,
'A carte full of dung there shalt: thou see,
In which my body is hid privily.
Do thilke cart arroste* boldely. *stop
My gold caused my murder, sooth to sayn.'
And told him every point how he was slain,
With a full piteous face, and pale of hue.

'And, truste well, his dream he found full true;
For on the morrow, as soon as it was day,
To his fellowes inn he took his way;
And when that he came to this ox's stall,
After his fellow he began to call.
The hostelere answered him anon,
And saide, 'Sir, your fellow is y-gone,
As soon as day he went out of the town.'
This man gan fallen in suspicioun,
Rememb'ring on his dreames that he mette,* *dreamed
And forth he went, no longer would he let,* *delay
Unto the west gate of the town, and fand* *found
A dung cart, as it went for to dung land,
That was arrayed in the same wise
As ye have heard the deade man devise; * *describe
And with an hardy heart he gan to cry,
'Vengeance and justice of this felony:
My fellow murder'd in this same night
And in this cart he lies, gaping upright.
I cry out on the ministers,' quoth he.
'That shoulde keep and rule this city;
Harow! alas! here lies my fellow slain.'
What should I more unto this tale sayn?
The people out start, and cast the cart to ground
And in the middle of the dung they found
The deade man, that murder'd was all new.
O blissful God! that art so good and true,
Lo, how that thou bewray'st murder alway.
Murder will out, that see we day by day.
Murder is so wlatsom* and abominable *loathsome
To God, that is so just and reasonable,
That he will not suffer it heled* be; *concealed <14>
Though it abide a year, or two, or three,
Murder will out, this is my conclusioun,
And right anon, the ministers of the town
Have hent* the carter, and so sore him pined,** *seized **tortured
And eke the hostelere so sore engined,* *racked
That they beknew* their wickedness anon, *confessed
And were hanged by the necke bone.

'Here may ye see that dreames be to dread.
And certes in the same book I read,
Right in the nexte chapter after this
(I gabbe* not, so have I joy and bliss) , *talk idly
Two men that would, have passed over sea,
For certain cause, into a far country,
If that the wind not hadde been contrary,
That made them in a city for to tarry,
That stood full merry upon an haven side;
But on a day, against the even-tide,
The wind gan change, and blew right *as them lest.* *as they wished*
Jolly and glad they wente to their rest,
And caste* them full early for to sail. *resolved
But to the one man fell a great marvail
That one of them, in sleeping as he lay,
He mette* a wondrous dream, against the day: *dreamed
He thought a man stood by his bedde's side,
And him commanded that he should abide;
And said him thus; 'If thou to-morrow wend,
Thou shalt be drown'd; my tale is at an end.'
He woke, and told his follow what he mette,
And prayed him his voyage for to let; * *delay
As for that day, he pray'd him to abide.
His fellow, that lay by his bedde's side,
Gan for to laugh, and scorned him full fast.
'No dream,' quoth he,'may so my heart aghast,* *frighten
That I will lette* for to do my things.* *delay
I sette not a straw by thy dreamings,
For swevens* be but vanities and japes.** *dreams **jokes,deceits
Men dream all day of owles and of apes,
And eke of many a maze* therewithal; *wild imagining
Men dream of thing that never was, nor shall.
But since I see, that thou wilt here abide,
And thus forslothe* wilfully thy tide,** *idle away **time
God wot, *it rueth me; * and have good day.' *I am sorry for it*
And thus he took his leave, and went his way.
But, ere that he had half his course sail'd,
I know not why, nor what mischance it ail'd,
But casually* the ship's bottom rent, *by accident
And ship and man under the water went,
In sight of other shippes there beside
That with him sailed at the same tide.

'And therefore, faire Partelote so dear,
By such examples olde may'st thou lear,* *learn
That no man shoulde be too reckeless
Of dreames, for I say thee doubteless,
That many a dream full sore is for to dread.
Lo, in the life of Saint Kenelm <15> I read,
That was Kenulphus' son, the noble king
Of Mercenrike, <16> how Kenelm mette a thing.
A little ere he was murder'd on a day,
His murder in his vision he say.* *saw
His norice* him expounded every deal** *nurse **part
His sweven, and bade him to keep* him well *guard
For treason; but he was but seven years old,
And therefore *little tale hath he told* *he attached little
Of any dream, so holy was his heart. significance to*
By God, I hadde lever than my shirt
That ye had read his legend, as have I.
Dame Partelote, I say you truely,
Macrobius, that wrote the vision
In Afric' of the worthy Scipion, <17>
Affirmeth dreames, and saith that they be
'Warnings of thinges that men after see.
And furthermore, I pray you looke well
In the Old Testament, of Daniel,
If he held dreames any vanity.
Read eke of Joseph, and there shall ye see
Whether dreams be sometimes (I say not all)
Warnings of thinges that shall after fall.
Look of Egypt the king, Dan Pharaoh,
His baker and his buteler also,
Whether they felte none effect* in dreams. *significance
Whoso will seek the acts of sundry remes* *realms
May read of dreames many a wondrous thing.
Lo Croesus, which that was of Lydia king,
Mette he not that he sat upon a tree,
Which signified he shoulde hanged be? <18>
Lo here, Andromache, Hectore's wife, <19>
That day that Hector shoulde lose his life,
She dreamed on the same night beforn,
How that the life of Hector should be lorn,* *lost
If thilke day he went into battaile;
She warned him, but it might not avail;
He wente forth to fighte natheless,
And was y-slain anon of Achilles.
But thilke tale is all too long to tell;
And eke it is nigh day, I may not dwell.
Shortly I say, as for conclusion,
That I shall have of this avision
Adversity; and I say furthermore,
That I ne *tell of laxatives no store,* *hold laxatives
For they be venomous, I wot it well; of no value*
I them defy,* I love them never a del.** *distrust **whit

'But let us speak of mirth, and stint* all this; *cease
Madame Partelote, so have I bliss,
Of one thing God hath sent me large* grace; liberal
For when I see the beauty of your face,
Ye be so scarlet-hued about your eyen,
I maketh all my dreade for to dien,
For, all so sicker* as In principio,<20> *certain
Mulier est hominis confusio.<21>
Madam, the sentence* of of this Latin is, *meaning
Woman is manne's joy and manne's bliss.
For when I feel at night your softe side, -
Albeit that I may not on you ride,
For that our perch is made so narrow, Alas!
I am so full of joy and of solas,* *delight
That I defy both sweven and eke dream.'
And with that word he flew down from the beam,
For it was day, and eke his hennes all;
And with a chuck he gan them for to call,
For he had found a corn, lay in the yard.
Royal he was, he was no more afear'd;
He feather'd Partelote twenty time,
And as oft trode her, ere that it was prime.
He looked as it were a grim lion,
And on his toes he roamed up and down;
He deigned not to set his feet to ground;
He chucked, when he had a corn y-found,
And to him ranne then his wives all.
Thus royal, as a prince is in his hall,
Leave I this Chanticleer in his pasture;
And after will I tell his aventure.

When that the month in which the world began,
That highte March, when God first maked man,
Was complete, and y-passed were also,
Since March ended, thirty days and two,
Befell that Chanticleer in all his pride,
His seven wives walking him beside,
Cast up his eyen to the brighte sun,
That in the sign of Taurus had y-run
Twenty degrees and one, and somewhat more;
He knew by kind,* and by none other lore,** *nature **learning
That it was prime, and crew with blissful steven.* *voice
'The sun,' he said, 'is clomben up in heaven
Twenty degrees and one, and more y-wis.* *assuredly
Madame Partelote, my worlde's bliss,
Hearken these blissful birdes how they sing,
And see the freshe flowers how they spring;
Full is mine heart of revel and solace.'
But suddenly him fell a sorrowful case; * *casualty
For ever the latter end of joy is woe:
God wot that worldly joy is soon y-go:
And, if a rhetor* coulde fair indite, *orator
He in a chronicle might it safely write,
As for *a sov'reign notability* *a thing supremely notable*
Now every wise man, let him hearken me;
This story is all as true, I undertake,
As is the book of Launcelot du Lake,
That women hold in full great reverence.
Now will I turn again to my sentence.

A col-fox, <22> full of sly iniquity,
That in the grove had wonned* yeares three, *dwelt
By high imagination forecast,
The same night thorough the hedges brast* *burst
Into the yard, where Chanticleer the fair
Was wont, and eke his wives, to repair;
And in a bed of wortes* still he lay, *cabbages
Till it was passed undern <23> of the day,
Waiting his time on Chanticleer to fall:
As gladly do these homicides all,
That in awaite lie to murder men.
O false murd'rer! Rouking* in thy den! *crouching, lurking
O new Iscariot, new Ganilion! <24>
O false dissimuler, O Greek Sinon,<25>
That broughtest Troy all utterly to sorrow!
O Chanticleer! accursed be the morrow
That thou into thy yard flew from the beams; * *rafters
Thou wert full well y-warned by thy dreams
That thilke day was perilous to thee.
But what that God forewot* must needes be, *foreknows
After th' opinion of certain clerkes.
Witness on him that any perfect clerk is,
That in school is great altercation
In this matter, and great disputation,
And hath been of an hundred thousand men.
But I ne cannot *boult it to the bren,* *examine it thoroughly <26>*
As can the holy doctor Augustine,
Or Boece, or the bishop Bradwardine,<27>
Whether that Godde's worthy foreweeting* *foreknowledge
*Straineth me needly* for to do a thing *forces me*
(Needly call I simple necessity) ,
Or elles if free choice be granted me
To do that same thing, or do it not,
Though God forewot* it ere that it was wrought; *knew in advance
Or if *his weeting straineth never a deal,* *his knowing constrains
But by necessity conditionel. not at all*
I will not have to do of such mattere;
My tale is of a cock, as ye may hear,
That took his counsel of his wife, with sorrow,
To walken in the yard upon the morrow
That he had mette the dream, as I you told.
Womane's counsels be full often cold; * *mischievous, unwise
Womane's counsel brought us first to woe,
And made Adam from Paradise to go,
There as he was full merry and well at case.
But, for I n'ot* to whom I might displease *know not
If I counsel of women woulde blame,
Pass over, for I said it in my game.* *jest
Read authors, where they treat of such mattere
And what they say of women ye may hear.
These be the cocke's wordes, and not mine;
I can no harm of no woman divine.* *conjecture, imagine
Fair in the sand, to bathe* her merrily, *bask
Lies Partelote, and all her sisters by,
Against the sun, and Chanticleer so free
Sang merrier than the mermaid in the sea;
For Physiologus saith sickerly,* *certainly
How that they singe well and merrily. <28>
And so befell that, as he cast his eye
Among the wortes,* on a butterfly, *cabbages
He was ware of this fox that lay full low.
Nothing *ne list him thenne* for to crow, *he had no inclination*
But cried anon 'Cock! cock! ' and up he start,
As man that was affrayed in his heart.
For naturally a beast desireth flee
From his contrary,* if be may it see, *enemy
Though he *ne'er erst* had soon it with his eye *never before*
This Chanticleer, when he gan him espy,
He would have fled, but that the fox anon
Said, 'Gentle Sir, alas! why will ye gon?
Be ye afraid of me that am your friend?
Now, certes, I were worse than any fiend,
If I to you would harm or villainy.
I am not come your counsel to espy.
But truely the cause of my coming
Was only for to hearken how ye sing;
For truely ye have as merry a steven,* *voice
As any angel hath that is in heaven;
Therewith ye have of music more feeling,
Than had Boece, or any that can sing.
My lord your father (God his soule bless)
And eke your mother of her gentleness,
Have in mnine house been, to my great ease:* *satisfaction
And certes, Sir, full fain would I you please.
But, for men speak of singing, I will say,
So may I brooke* well mine eyen tway, *enjoy, possess, or use
Save you, I hearde never man so sing
As did your father in the morrowning.
Certes it was of heart all that he sung.
And, for to make his voice the more strong,
He would *so pain him,* that with both his eyen *make such an exertion*
He muste wink, so loud he woulde cryen,
And standen on his tiptoes therewithal,
And stretche forth his necke long and small.
And eke he was of such discretion,
That there was no man, in no region,
That him in song or wisdom mighte pass.
I have well read in Dan Burnel the Ass, <29>
Among his verse, how that there was a cock
That, for* a prieste's son gave him a knock *because
Upon his leg, while he was young and nice,* *foolish
He made him for to lose his benefice.
But certain there is no comparison
Betwixt the wisdom and discretion
Of youre father, and his subtilty.
Now singe, Sir, for sainte charity,
Let see, can ye your father counterfeit? '

This Chanticleer his wings began to beat,
As man that could not his treason espy,
So was he ravish'd with his flattery.
Alas! ye lordes, many a false flattour* *flatterer <30>
Is in your court, and many a losengeour, * *deceiver <31>
That please you well more, by my faith,
Than he that soothfastness* unto you saith. *truth
Read in Ecclesiast' of flattery;
Beware, ye lordes, of their treachery.
This Chanticleer stood high upon his toes,
Stretching his neck, and held his eyen close,
And gan to crowe loude for the nonce
And Dan Russel <32> the fox start up at once,
And *by the gorge hente* Chanticleer, *seized by the throat*
And on his back toward the wood him bare.
For yet was there no man that him pursu'd.
O destiny, that may'st not be eschew'd! * *escaped
Alas, that Chanticleer flew from the beams!
Alas, his wife raughte* nought of dreams! *regarded
And on a Friday fell all this mischance.
O Venus, that art goddess of pleasance,
Since that thy servant was this Chanticleer
And in thy service did all his powere,
More for delight, than the world to multiply,
Why wilt thou suffer him on thy day to die?
O Gaufrid, deare master sovereign, <33>
That, when thy worthy king Richard was slain
With shot, complainedest his death so sore,
Why n'had I now thy sentence and thy lore,
The Friday for to chiden, as did ye?
(For on a Friday, soothly, slain was he) ,
Then would I shew you how that I could plain* *lament
For Chanticleere's dread, and for his pain.

Certes such cry nor lamentation
Was ne'er of ladies made, when Ilion
Was won, and Pyrrhus with his straighte sword,
When he had hent* king Priam by the beard, *seized
And slain him (as saith us Eneidos*) ,<34> *The Aeneid
As maden all the hennes in the close,* *yard
When they had seen of Chanticleer the sight.
But sov'reignly* Dame Partelote shright,** *above all others
Full louder than did Hasdrubale's wife, **shrieked
When that her husband hadde lost his life,
And that the Romans had y-burnt Carthage;
She was so full of torment and of rage,
That wilfully into the fire she start,
And burnt herselfe with a steadfast heart.
O woeful hennes! right so cried ye,
As, when that Nero burned the city
Of Rome, cried the senatores' wives,
For that their husbands losten all their lives;
Withoute guilt this Nero hath them slain.
Now will I turn unto my tale again;

The sely* widow, and her daughters two, *simple, honest
Hearde these hennes cry and make woe,
And at the doors out started they anon,
And saw the fox toward the wood is gone,
And bare upon his back the cock away:
They cried, 'Out! harow! and well-away!
Aha! the fox! ' and after him they ran,
And eke with staves many another man
Ran Coll our dog, and Talbot, and Garland;
And Malkin, with her distaff in her hand
Ran cow and calf, and eke the very hogges
So fear'd they were for barking of the dogges,
And shouting of the men and women eke.
They ranne so, them thought their hearts would break.
They yelled as the fiendes do in hell;
The duckes cried as men would them quell; * *kill, destroy
The geese for feare flewen o'er the trees,
Out of the hive came the swarm of bees,
So hideous was the noise, ben'dicite!
Certes he, Jacke Straw,<35> and his meinie,* *followers
Ne made never shoutes half so shrill
When that they woulden any Fleming kill,
As thilke day was made upon the fox.
Of brass they broughte beames* and of box, *trumpets <36>
Of horn and bone, in which they blew and pooped,* **tooted
And therewithal they shrieked and they hooped;
It seemed as the heaven shoulde fall

Now, goode men, I pray you hearken all;
Lo, how Fortune turneth suddenly
The hope and pride eke of her enemy.
This cock, that lay upon the fox's back,
In all his dread unto the fox he spake,
And saide, 'Sir, if that I were as ye,
Yet would I say (as wisly* God help me) , *surely
'Turn ye again, ye proude churles all;
A very pestilence upon you fall.
Now am I come unto the woode's side,
Maugre your head, the cock shall here abide;
I will him eat, in faith, and that anon.''
The fox answer'd, 'In faith it shall be done:'
And, as he spake the word, all suddenly
The cock brake from his mouth deliverly,* *nimbly
And high upon a tree he flew anon.
And when the fox saw that the cock was gone,
'Alas! ' quoth he, 'O Chanticleer, alas!
I have,' quoth he, 'y-done to you trespass,* *offence
Inasmuch as I maked you afear'd,
When I you hent,* and brought out of your yard; *took
But, Sir, I did it in no wick' intent;
Come down, and I shall tell you what I meant.
I shall say sooth to you, God help me so.'
'Nay then,' quoth he, 'I shrew* us both the two, *curse
And first I shrew myself, both blood and bones,
If thou beguile me oftener than once.
Thou shalt no more through thy flattery
Do* me to sing and winke with mine eye; *cause
For he that winketh when he shoulde see,
All wilfully, God let him never the.'* *thrive
'Nay,' quoth the fox; 'but God give him mischance
That is so indiscreet of governance,
That jangleth* when that he should hold his peace.' *chatters

Lo, what it is for to be reckeless
And negligent, and trust on flattery.
But ye that holde this tale a folly,
As of a fox, or of a cock or hen,
Take the morality thereof, good men.
For Saint Paul saith, That all that written is,
*To our doctrine it written is y-wis.* <37> *is surely written for
Take the fruit, and let the chaff be still. our instruction*

Now goode God, if that it be thy will,
As saith my Lord, <38> so make us all good men;
And bring us all to thy high bliss. Amen.

'IN faith, Squier, thou hast thee well acquit,
And gentilly; I praise well thy wit,'
Quoth the Franklin; 'considering thy youthe
So feelingly thou speak'st, Sir, I aloue* thee, *allow, approve
*As to my doom,* there is none that is here *so far as my judgment
Of eloquence that shall be thy peer, goes*
If that thou live; God give thee goode chance,
And in virtue send thee continuance,
For of thy speaking I have great dainty.* *value, esteem
I have a son, and, by the Trinity;
*It were me lever* than twenty pound worth land, *I would rather*
Though it right now were fallen in my hand,
He were a man of such discretion
As that ye be: fy on possession,
*But if* a man be virtuous withal. *unless
I have my sone snibbed* and yet shall, *rebuked; 'snubbed.'
For he to virtue *listeth not t'intend,* *does not wish to
But for to play at dice, and to dispend, apply himself*
And lose all that he hath, is his usage;
And he had lever talke with a page,
Than to commune with any gentle wight,
There he might learen gentilless aright.'

Straw for your gentillesse! ' quoth our Host.
'What? Frankelin, pardie, Sir, well thou wost* *knowest
That each of you must tellen at the least
A tale or two, or breake his behest.'* *promise
'That know I well, Sir,' quoth the Frankelin;
'I pray you have me not in disdain,
Though I to this man speak a word or two.'
'Tell on thy tale, withoute wordes mo'.'
'Gladly, Sir Host,' quoth he, 'I will obey
Unto your will; now hearken what I say;
I will you not contrary* in no wise, *disobey
As far as that my wittes may suffice.
I pray to God that it may please you,
Then wot I well that it is good enow.

'These olde gentle Bretons, in their days,
Of divers aventures made lays,<2>
Rhymeden in their firste Breton tongue;
Which layes with their instruments they sung,
Or elles reade them for their pleasance;
And one of them have I in remembrance,
Which I shall say with good will as I can.
But, Sirs, because I am a borel* man, *rude, unlearned
At my beginning first I you beseech
Have me excused of my rude speech.
I learned never rhetoric, certain;
Thing that I speak, it must be bare and plain.
I slept never on the mount of Parnasso,
Nor learned Marcus Tullius Cicero.
Coloures know I none, withoute dread,* *doubt
But such colours as growen in the mead,
Or elles such as men dye with or paint;
Colours of rhetoric be to me quaint; * *strange
My spirit feeleth not of such mattere.
But, if you list, my tale shall ye hear.'

In Armoric', that called is Bretagne,
There was a knight, that lov'd and *did his pain* *devoted himself,
To serve a lady in his beste wise; strove*
And many a labour, many a great emprise,* *enterprise
He for his lady wrought, ere she were won:
For she was one the fairest under sun,
And eke thereto come of so high kindred,
That *well unnethes durst this knight for dread,* *see note <1>*
Tell her his woe, his pain, and his distress
But, at the last, she for his worthiness,
And namely* for his meek obeisance, *especially
Hath such a pity caught of his penance,* *suffering, distress
That privily she fell of his accord
To take him for her husband and her lord
(Of such lordship as men have o'er their wives) :
And, for to lead the more in bliss their lives,
Of his free will he swore her as a knight,
That never in all his life he day nor night
Should take upon himself no mastery
Against her will, nor kithe* her jealousy, *show
But her obey, and follow her will in all,
As any lover to his lady shall;
Save that the name of sovereignety
That would he have, for shame of his degree.
She thanked him, and with full great humbless
She saide; 'Sir, since of your gentleness
Ye proffer me to have so large a reign,
*Ne woulde God never betwixt us twain,
As in my guilt, were either war or strife:* *see note <2>*
Sir, I will be your humble true wife,
Have here my troth, till that my hearte brest.'* *burst
Thus be they both in quiet and in rest.

For one thing, Sires, safely dare I say,
That friends ever each other must obey,
If they will longe hold in company.
Love will not be constrain'd by mastery.
When mast'ry comes, the god of love anon
Beateth <3> his wings, and, farewell, he is gone.
Love is a thing as any spirit free.
Women *of kind* desire liberty, *by nature*
And not to be constrained as a thrall,* *slave
And so do men, if soothly I say shall.
Look who that is most patient in love,
He *is at his advantage all above.* *enjoys the highest
Patience is a high virtue certain, advantages of all*
For it vanquisheth, as these clerkes sayn,
Thinges that rigour never should attain.
For every word men may not chide or plain.
Learne to suffer, or, so may I go,* *prosper
Ye shall it learn whether ye will or no.
For in this world certain no wight there is,
That he not doth or saith sometimes amiss.
Ire, or sickness, or constellation,* *the influence of
Wine, woe, or changing of complexion, the planets*
Causeth full oft to do amiss or speaken:
On every wrong a man may not be wreaken.* *revenged
After* the time must be temperance *according to
To every wight that *can of* governance. *is capable of*
And therefore hath this worthy wise knight
(To live in ease) sufferance her behight; * *promised
And she to him full wisly* gan to swear *surely
That never should there be default in her.
Here may men see a humble wife accord;
Thus hath she ta'en her servant and her lord,
Servant in love, and lord in marriage.
Then was he both in lordship and servage?
Servage? nay, but in lordship all above,
Since he had both his lady and his love:
His lady certes, and his wife also,
The which that law of love accordeth to.
And when he was in this prosperrity,
Home with his wife he went to his country,
Not far from Penmark,<4> where his dwelling was,
And there he liv'd in bliss and in solace.* *delight
Who coulde tell, but* he had wedded be, *unless
The joy, the ease, and the prosperity,
That is betwixt a husband and his wife?
A year and more lasted this blissful life,
Till that this knight, of whom I spake thus,
That of Cairrud <5> was call'd Arviragus,
Shope* him to go and dwell a year or twain *prepared, arranged
In Engleland, that call'd was eke Britain,
To seek in armes worship and honour
(For all his lust* he set in such labour) : *pleasure
And dwelled there two years; the book saith thus.

Now will I stint* of this Arviragus, *cease speaking
And speak I will of Dorigen his wife,
That lov'd her husband as her hearte's life.
For his absence weepeth she and siketh,* *sigheth
As do these noble wives when them liketh;
She mourneth, waketh, waileth, fasteth, plaineth;
Desire of his presence her so distraineth,
That all this wide world she set at nought.
Her friendes, which that knew her heavy thought,
Comforte her in all that ever they may;
They preache her, they tell her night and day,
That causeless she slays herself, alas!
And every comfort possible in this case
They do to her, with all their business,* *assiduity
And all to make her leave her heaviness.
By process, as ye knowen every one,
Men may so longe graven in a stone,
Till some figure therein imprinted be:
So long have they comforted her, till she
Received hath, by hope and by reason,
Th' imprinting of their consolation,
Through which her greate sorrow gan assuage;
She may not always duren in such rage.
And eke Arviragus, in all this care,
Hath sent his letters home of his welfare,
And that he will come hastily again,
Or elles had this sorrow her hearty-slain.
Her friendes saw her sorrow gin to slake,* *slacken, diminish
And prayed her on knees for Godde's sake
To come and roamen in their company,
Away to drive her darke fantasy;
And finally she granted that request,
For well she saw that it was for the best.

Now stood her castle faste by the sea,
And often with her friendes walked she,
Her to disport upon the bank on high,
There as many a ship and barge sigh,* *saw
Sailing their courses, where them list to go.
But then was that a parcel* of her woe, *part
For to herself full oft, 'Alas! ' said she,
Is there no ship, of so many as I see,
Will bringe home my lord? then were my heart
All warish'd* of this bitter paine's smart.' *cured <6>
Another time would she sit and think,
And cast her eyen downward from the brink;
But when she saw the grisly rockes blake,* *black
For very fear so would her hearte quake,
That on her feet she might her not sustene* *sustain
Then would she sit adown upon the green,
And piteously *into the sea behold,* *look out on the sea*
And say right thus, with *careful sikes* cold: *painful sighs*
'Eternal God! that through thy purveyance
Leadest this world by certain governance,
*In idle,* as men say, ye nothing make; *idly, in vain*
But, Lord, these grisly fiendly rockes blake,
That seem rather a foul confusion
Of work, than any fair creation
Of such a perfect wise God and stable,
Why have ye wrought this work unreasonable?
For by this work, north, south, or west, or east,
There is not foster'd man, nor bird, nor beast:
It doth no good, to my wit, but *annoyeth.* *works mischief* <7>
See ye not, Lord, how mankind it destroyeth?
A hundred thousand bodies of mankind
Have rockes slain, *all be they not in mind; * *though they are
Which mankind is so fair part of thy work, forgotten*
Thou madest it like to thine owen mark.* *image
Then seemed it ye had a great cherte* *love, affection
Toward mankind; but how then may it be
That ye such meanes make it to destroy?
Which meanes do no good, but ever annoy.
I wot well, clerkes will say as them lest,* *please
By arguments, that all is for the best,
Although I can the causes not y-know;
But thilke* God that made the wind to blow, *that
As keep my lord, this is my conclusion:
To clerks leave I all disputation:
But would to God that all these rockes blake
Were sunken into helle for his sake
These rockes slay mine hearte for the fear.'
Thus would she say, with many a piteous tear.

Her friendes saw that it was no disport
To roame by the sea, but discomfort,
And shope* them for to playe somewhere else. *arranged
They leade her by rivers and by wells,
And eke in other places delectables;
They dancen, and they play at chess and tables.* *backgammon
So on a day, right in the morning-tide,
Unto a garden that was there beside,
In which that they had made their ordinance* *provision, arrangement
Of victual, and of other purveyance,
They go and play them all the longe day:
And this was on the sixth morrow of May,
Which May had painted with his softe showers
This garden full of leaves and of flowers:
And craft of manne's hand so curiously
Arrayed had this garden truely,
That never was there garden of such price,* *value, praise
*But if* it were the very Paradise. *unless*
Th'odour of flowers, and the freshe sight,
Would have maked any hearte light
That e'er was born, *but if* too great sickness *unless*
Or too great sorrow held it in distress;
So full it was of beauty and pleasance.
And after dinner they began to dance
And sing also, save Dorigen alone
Who made alway her complaint and her moan,
For she saw not him on the dance go
That was her husband, and her love also;
But natheless she must a time abide
And with good hope let her sorrow slide.

Upon this dance, amonge other men,
Danced a squier before Dorigen
That fresher was, and jollier of array
*As to my doom,* than is the month of May. *in my judgment*
He sang and danced, passing any man,
That is or was since that the world began;
Therewith he was, if men should him descrive,
One of the *beste faring* men alive, *most accomplished*
Young, strong, and virtuous, and rich, and wise,
And well beloved, and holden in great price.* *esteem, value
And, shortly if the sooth I telle shall,
*Unweeting of* this Dorigen at all, *unknown to*
This lusty squier, servant to Venus,
Which that y-called was Aurelius,
Had lov'd her best of any creature
Two year and more, as was his aventure; * *fortune
But never durst he tell her his grievance;
Withoute cup he drank all his penance.
He was despaired, nothing durst he say,
Save in his songes somewhat would he wray* *betray
His woe, as in a general complaining;
He said, he lov'd, and was belov'd nothing.
Of suche matter made he many lays,
Songes, complaintes, roundels, virelays <8>
How that he durste not his sorrow tell,
But languished, as doth a Fury in hell;
And die he must, he said, as did Echo
For Narcissus, that durst not tell her woe.
In other manner than ye hear me say,
He durste not to her his woe bewray,
Save that paraventure sometimes at dances,
Where younge folke keep their observances,
It may well be he looked on her face
In such a wise, as man that asketh grace,
But nothing wiste she of his intent.
Nath'less it happen'd, ere they thennes* went, *thence (from the
Because that he was her neighebour, garden) *
And was a man of worship and honour,
And she had knowen him *of time yore,* *for a long time*
They fell in speech, and forth aye more and more
Unto his purpose drew Aurelius;
And when he saw his time, he saide thus:
Madam,' quoth he, 'by God that this world made,
So that I wist it might your hearte glade,* *gladden
I would, that day that your Arviragus
Went over sea, that I, Aurelius,
Had gone where I should never come again;
For well I wot my service is in vain.
My guerdon* is but bursting of mine heart. *reward
Madame, rue upon my paine's smart,
For with a word ye may me slay or save.
Here at your feet God would that I were grave.
I have now no leisure more to say:
Have mercy, sweet, or you will *do me dey.'* *cause me to die*

She gan to look upon Aurelius;
'Is this your will,' quoth she, 'and say ye thus?
Ne'er erst,'* quoth she, 'I wiste what ye meant: *before
But now, Aurelius, I know your intent.
By thilke* God that gave me soul and life, *that
Never shall I be an untrue wife
In word nor work, as far as I have wit;
I will be his to whom that I am knit;
Take this for final answer as of me.'
But after that *in play* thus saide she. *playfully, in jest*
'Aurelius,' quoth she, 'by high God above,
Yet will I grante you to be your love
(Since I you see so piteously complain) :
Looke, what day that endelong* Bretagne *from end to end of
Ye remove all the rockes, stone by stone,
That they not lette* ship nor boat to gon, *prevent
I say, when ye have made this coast so clean
Of rockes, that there is no stone seen,
Then will I love you best of any man;
Have here my troth, in all that ever I can;
For well I wot that it shall ne'er betide.
Let such folly out of your hearte glide.
What dainty* should a man have in his life *value, pleasure
For to go love another manne's wife,
That hath her body when that ever him liketh? '
Aurelius full often sore siketh; * *sigheth
Is there none other grace in you? ' quoth he,
'No, by that Lord,' quoth she, 'that maked me.
Woe was Aurelius when that he this heard,
And with a sorrowful heart he thus answer'd.
'Madame, quoth he, 'this were an impossible.
Then must I die of sudden death horrible.'
And with that word he turned him anon.

Then came her other friends many a one,
And in the alleys roamed up and down,
And nothing wist of this conclusion,
But suddenly began to revel new,
Till that the brighte sun had lost his hue,
For th' horizon had reft the sun his light
(This is as much to say as it was night) :
And home they go in mirth and in solace;
Save only wretch'd Aurelius, alas
He to his house is gone with sorrowful heart.
He said, he may not from his death astart.* *escape
Him seemed, that he felt his hearte cold.
Up to the heav'n his handes gan he hold,
And on his knees bare he set him down.
And in his raving said his orisoun.* *prayer
For very woe out of his wit he braid; * *wandered
He wist not what he spake, but thus he said;
With piteous heart his plaint hath he begun
Unto the gods, and first unto the Sun.
He said; 'Apollo God and governour
Of every plante, herbe, tree, and flower,
That giv'st, after thy declination,
To each of them his time and his season,
As thine herberow* changeth low and high; *dwelling, situation
Lord Phoebus: cast thy merciable eye
On wretched Aurelius, which that am but lorn.* *undone
Lo, lord, my lady hath my death y-sworn,
Withoute guilt, but* thy benignity *unless
Upon my deadly heart have some pity.
For well I wot, Lord Phoebus, if you lest,* *please
Ye may me helpe, save my lady, best.
Now vouchsafe, that I may you devise* *tell, explain
How that I may be holp,* and in what wise. *helped
Your blissful sister, Lucina the sheen, <9>
That of the sea is chief goddess and queen, -
Though Neptunus have deity in the sea,
Yet emperess above him is she; -
Ye know well, lord, that, right as her desire
Is to be quick'd* and lighted of your fire, *quickened
For which she followeth you full busily,
Right so the sea desireth naturally
To follow her, as she that is goddess
Both in the sea and rivers more and less.
Wherefore, Lord Phoebus, this is my request,
Do this miracle, or *do mine hearte brest; * *cause my heart
That flow, next at this opposition, to burst*
Which in the sign shall be of the Lion,
As praye her so great a flood to bring,
That five fathom at least it overspring
The highest rock in Armoric Bretagne,
And let this flood endure yeares twain:
Then certes to my lady may I say,
'Holde your hest,' the rockes be away.
Lord Phoebus, this miracle do for me,
Pray her she go no faster course than ye;
I say this, pray your sister that she go
No faster course than ye these yeares two:
Then shall she be even at full alway,
And spring-flood laste bothe night and day.
And *but she* vouchesafe in such mannere *if she do not*
To grante me my sov'reign lady dear,
Pray her to sink every rock adown
Into her owen darke regioun
Under the ground, where Pluto dwelleth in
Or nevermore shall I my lady win.
Thy temple in Delphos will I barefoot seek.
Lord Phoebus! see the teares on my cheek
And on my pain have some compassioun.'
And with that word in sorrow he fell down,
And longe time he lay forth in a trance.
His brother, which that knew of his penance,* *distress
Up caught him, and to bed he hath him brought,
Despaired in this torment and this thought
Let I this woeful creature lie;
Choose he for me whe'er* he will live or die. *whether

Arviragus with health and great honour
(As he that was of chivalry the flow'r)
Is come home, and other worthy men.
Oh, blissful art thou now, thou Dorigen!
Thou hast thy lusty husband in thine arms,
The freshe knight, the worthy man of arms,
That loveth thee as his own hearte's life:
*Nothing list him to be imaginatif* *he cared not to fancy*
If any wight had spoke, while he was out,
To her of love; he had of that no doubt; * *fear, suspicion
He not intended* to no such mattere, *occupied himself with
But danced, jousted, and made merry cheer.
And thus in joy and bliss I let them dwell,
And of the sick Aurelius will I tell
In languor and in torment furious
Two year and more lay wretch'd Aurelius,
Ere any foot on earth he mighte gon;
Nor comfort in this time had he none,
Save of his brother, which that was a clerk.* *scholar
He knew of all this woe and all this work;
For to none other creature certain
Of this matter he durst no worde sayn;
Under his breast he bare it more secree
Than e'er did Pamphilus for Galatee.<10>
His breast was whole withoute for to seen,
But in his heart aye was the arrow keen,
And well ye know that of a sursanure <11>
In surgery is perilous the cure,
But* men might touch the arrow or come thereby. *except
His brother wept and wailed privily,
Till at the last him fell in remembrance,
That while he was at Orleans <12> in France, -
As younge clerkes, that be likerous* - *eager
To readen artes that be curious,
Seeken in every *halk and every hern* *nook and corner* <13>
Particular sciences for to learn,-
He him remember'd, that upon a day
At Orleans in study a book he say* *saw
Of magic natural, which his fellaw,
That was that time a bachelor of law
All* were he there to learn another craft, *though
Had privily upon his desk y-laft;
Which book spake much of operations
Touching the eight and-twenty mansions
That longe to the Moon, and such folly
As in our dayes is not worth a fly;
For holy church's faith, in our believe,* *belief, creed
Us suff'reth none illusion to grieve.
And when this book was in his remembrance
Anon for joy his heart began to dance,
And to himself he saide privily;
'My brother shall be warish'd* hastily *cured
For I am sicker* that there be sciences, *certain
By which men make divers apparences,
Such as these subtle tregetoures play. *tricksters <14>
For oft at feaste's have I well heard say,
That tregetours, within a halle large,
Have made come in a water and a barge,
And in the halle rowen up and down.
Sometimes hath seemed come a grim lioun,
And sometimes flowers spring as in a mead;
Sometimes a vine, and grapes white and red;
Sometimes a castle all of lime and stone;
And, when them liked, voided* it anon: *vanished
Thus seemed it to every manne's sight.
Now then conclude I thus; if that I might
At Orleans some olde fellow find,
That hath these Moone's mansions in mind,
Or other magic natural above.
He should well make my brother have his love.
For with an appearance a clerk* may make, *learned man
To manne's sight, that all the rockes blake
Of Bretagne were voided* every one, *removed
And shippes by the brinke come and gon,
And in such form endure a day or two;
Then were my brother warish'd* of his woe, *cured
Then must she needes *holde her behest,* *keep her promise*
Or elles he shall shame her at the least.'
Why should I make a longer tale of this?
Unto his brother's bed he comen is,
And such comfort he gave him, for to gon
To Orleans, that he upstart anon,
And on his way forth-ward then is he fare,* *gone
In hope for to be lissed* of his care. *eased of <15>

When they were come almost to that city,
*But if it were* a two furlong or three, *all but*
A young clerk roaming by himself they met,
Which that in Latin *thriftily them gret.* *greeted them
And after that he said a wondrous thing; civilly*
I know,' quoth he, 'the cause of your coming; '
Aud ere they farther any foote went,
He told them all that was in their intent.
The Breton clerk him asked of fellaws
The which he hadde known in olde daws,* *days
And he answer'd him that they deade were,
For which he wept full often many a tear.
Down off his horse Aurelius light anon,
And forth with this magician is be gone
Home to his house, and made him well at ease;
Them lacked no vitail* that might them please. *victuals, food
So well-array'd a house as there was one,
Aurelius in his life saw never none.
He shewed him, ere they went to suppere,
Forestes, parkes, full of wilde deer.
There saw he hartes with their hornes high,
The greatest that were ever seen with eye.
He saw of them an hundred slain with hounds,
And some with arrows bleed of bitter wounds.
He saw, when voided* were the wilde deer, *passed away
These falconers upon a fair rivere,
That with their hawkes have the heron slain.
Then saw he knightes jousting in a plain.
And after this he did him such pleasance,
That he him shew'd his lady on a dance,
In which himselfe danced, as him thought.
And when this master, that this magic wrought,
Saw it was time, he clapp'd his handes two,
And farewell, all the revel is y-go.* *gone, removed
And yet remov'd they never out of the house,
While they saw all the sightes marvellous;
But in his study, where his bookes be,
They satte still, and no wight but they three.
To him this master called his squier,

And said him thus, 'May we go to supper?
Almost an hour it is, I undertake,
Since I you bade our supper for to make,
When that these worthy men wente with me
Into my study, where my bookes be.'
'Sir,' quoth this squier, 'when it liketh you.
It is all ready, though ye will right now.'
'Go we then sup,' quoth he, 'as for the best;
These amorous folk some time must have rest.'
At after supper fell they in treaty
What summe should this master's guerdon* be, *reward
To remove all the rockes of Bretagne,
And eke from Gironde <16> to the mouth of Seine.
He made it strange,* and swore, so God him save, *a matter of
Less than a thousand pound he would not have, difficulty*
*Nor gladly for that sum he would not gon.* *see note <17>*
Aurelius with blissful heart anon
Answered thus; 'Fie on a thousand pound!
This wide world, which that men say is round,
I would it give, if I were lord of it.
This bargain is full-driv'n, for we be knit; * *agreed
Ye shall be payed truly by my troth.
But looke, for no negligence or sloth,
Ye tarry us here no longer than to-morrow.'
'Nay,' quoth the clerk, *'have here my faith to borrow.'* *I pledge my
To bed is gone Aurelius when him lest, faith on it*
And well-nigh all that night he had his rest,
What for his labour, and his hope of bliss,
His woeful heart *of penance had a liss.* *had a respite
from suffering*
Upon the morrow, when that it was day,
Unto Bretagne they took the righte way,
Aurelius and this magician beside,
And be descended where they would abide:
And this was, as the bookes me remember,
The colde frosty season of December.
Phoebus wax'd old, and hued like latoun,* *brass
That in his hote declinatioun
Shone as the burned gold, with streames* bright; *beams
But now in Capricorn adown he light,
Where as he shone full pale, I dare well sayn.
The bitter frostes, with the sleet and rain,
Destroyed have the green in every yard. *courtyard, garden
Janus sits by the fire with double beard,
And drinketh of his bugle horn the wine:
Before him stands the brawn of tusked swine
And 'nowel'* crieth every lusty man *Noel <18>
Aurelius, in all that ev'r he can,
Did to his master cheer and reverence,
And prayed him to do his diligence
To bringe him out of his paines smart,
Or with a sword that he would slit his heart.
This subtle clerk such ruth* had on this man, *pity
That night and day he sped him, that he can,
To wait a time of his conclusion;
This is to say, to make illusion,
By such an appearance of jugglery
(I know no termes of astrology) ,
That she and every wight should ween and say,
That of Bretagne the rockes were away,
Or else they were sunken under ground.
So at the last he hath a time found
To make his japes* and his wretchedness *tricks
Of such a *superstitious cursedness.* *detestable villainy*
His tables Toletanes <19> forth he brought,
Full well corrected, that there lacked nought,
Neither his collect, nor his expanse years,
Neither his rootes, nor his other gears,
As be his centres, and his arguments,
And his proportional convenients
For his equations in everything.
And by his eighte spheres in his working,
He knew full well how far Alnath <20> was shove
From the head of that fix'd Aries above,
That in the ninthe sphere consider'd is.
Full subtilly he calcul'd all this.
When he had found his firste mansion,
He knew the remnant by proportion;
And knew the rising of his moone well,
And in whose face, and term, and every deal;
And knew full well the moone's mansion
Accordant to his operation;
And knew also his other observances,
For such illusions and such meschances,* *wicked devices
As heathen folk used in thilke days.
For which no longer made he delays;
But through his magic, for a day or tway, <21>
It seemed all the rockes were away.

Aurelius, which yet despaired is
Whe'er* he shall have his love, or fare amiss, *whether
Awaited night and day on this miracle:
And when he knew that there was none obstacle,
That voided* were these rockes every one, *removed
Down at his master's feet he fell anon,
And said; 'I, woeful wretch'd Aurelius,
Thank you, my Lord, and lady mine Venus,
That me have holpen from my cares cold.'
And to the temple his way forth hath he hold,
Where as he knew he should his lady see.
And when he saw his time, anon right he
With dreadful* heart and with full humble cheer** *fearful **mien
Saluteth hath his sovereign lady dear.
'My rightful Lady,' quoth this woeful man,
'Whom I most dread, and love as I best can,
And lothest were of all this world displease,
Were't not that I for you have such disease,* *distress, affliction
That I must die here at your foot anon,
Nought would I tell how me is woebegone.
But certes either must I die or plain; * *bewail
Ye slay me guilteless for very pain.
But of my death though that ye have no ruth,
Advise you, ere that ye break your truth:
Repente you, for thilke God above,
Ere ye me slay because that I you love.
For, Madame, well ye wot what ye have hight; * *promised
Not that I challenge anything of right
Of you, my sovereign lady, but of grace:
But in a garden yond', in such a place,
Ye wot right well what ye behighte* me, *promised
And in mine hand your trothe plighted ye,
To love me best; God wot ye saide so,
Albeit that I unworthy am thereto;
Madame, I speak it for th' honour of you,
More than to save my hearte's life right now;
I have done so as ye commanded me,
And if ye vouchesafe, ye may go see.
Do as you list, have your behest in mind,
For, quick or dead, right there ye shall me find;
In you hes all to *do me live or dey; * *cause me to
But well I wot the rockes be away.' live or die*

He took his leave, and she astonish'd stood;
In all her face was not one dropp of blood:
She never ween'd t'have come in such a trap.
'Alas! ' quoth she, 'that ever this should hap!
For ween'd I ne'er, by possibility,
That such a monster or marvail might be;
It is against the process of nature.'
And home she went a sorrowful creature;
For very fear unnethes* may she go. *scarcely
She weeped, wailed, all a day or two,
And swooned, that it ruthe was to see:
But why it was, to no wight tolde she,
For out of town was gone Arviragus.
But to herself she spake, and saide thus,
With face pale, and full sorrowful cheer,
In her complaint, as ye shall after hear.
'Alas! ' quoth she, 'on thee, Fortune, I plain,* *complain
That unware hast me wrapped in thy chain,
From which to scape, wot I no succour,
Save only death, or elles dishonour;
One of these two behoveth me to choose.
But natheless, yet had I lever* lose *sooner, rather
My life, than of my body have shame,
Or know myselfe false, or lose my name;
And with my death *I may be quit y-wis.* *I may certainly purchase
Hath there not many a noble wife, ere this, my exemption*
And many a maiden, slain herself, alas!
Rather than with her body do trespass?
Yes, certes; lo, these stories bear witness. <22>
When thirty tyrants full of cursedness* *wickedness
Had slain Phidon in Athens at the feast,
They commanded his daughters to arrest,
And bringe them before them, in despite,
All naked, to fulfil their foul delight;
And in their father's blood they made them dance
Upon the pavement, - God give them mischance.
For which these woeful maidens, full of dread,
Rather than they would lose their maidenhead,
They privily *be start* into a well, *suddenly leaped
And drowned themselves, as the bookes tell.
They of Messene let inquire and seek
Of Lacedaemon fifty maidens eke,
On which they woulde do their lechery:
But there was none of all that company
That was not slain, and with a glad intent
Chose rather for to die, than to assent
To be oppressed* of her maidenhead. *forcibly bereft
Why should I then to dien be in dread?
Lo, eke the tyrant Aristoclides,
That lov'd a maiden hight Stimphalides,
When that her father slain was on a night,
Unto Diana's temple went she right,
And hent* the image in her handes two, *caught, clasped
From which image she woulde never go;
No wight her handes might off it arace,* *pluck away by force
Till she was slain right in the selfe* place. *same
Now since that maidens hadde such despite
To be defouled with man's foul delight,
Well ought a wife rather herself to sle,* *slay
Than be defouled, as it thinketh me.
What shall I say of Hasdrubale's wife,
That at Carthage bereft herself of life?
For, when she saw the Romans win the town,
She took her children all, and skipt adown
Into the fire, and rather chose to die,
Than any Roman did her villainy.
Hath not Lucretia slain herself, alas!
At Rome, when that she oppressed* was *ravished
Of Tarquin? for her thought it was a shame
To live, when she hadde lost her name.
The seven maidens of Milesie also
Have slain themselves for very dread and woe,
Rather than folk of Gaul them should oppress.
More than a thousand stories, as I guess,
Could I now tell as touching this mattere.
When Abradate was slain, his wife so dear <23>
Herselfe slew, and let her blood to glide
In Abradate's woundes, deep and wide,
And said, 'My body at the leaste way
There shall no wight defoul, if that I may.'
Why should I more examples hereof sayn?
Since that so many have themselves slain,
Well rather than they would defouled be,
I will conclude that it is bet* for me *better
To slay myself, than be defouled thus.
I will be true unto Arviragus,
Or elles slay myself in some mannere,
As did Demotione's daughter dear,
Because she woulde not defouled be.
O Sedasus, it is full great pity
To reade how thy daughters died, alas!
That slew themselves *for suche manner cas.* *in circumstances of
As great a pity was it, or well more, the same kind*
The Theban maiden, that for Nicanor
Herselfe slew, right for such manner woe.
Another Theban maiden did right so;
For one of Macedon had her oppress'd,
She with her death her maidenhead redress'd.* *vindicated
What shall I say of Niceratus' wife,
That for such case bereft herself her life?
How true was eke to Alcibiades
His love, that for to dien rather chese,* *chose
Than for to suffer his body unburied be?
Lo, what a wife was Alceste? ' quoth she.
'What saith Homer of good Penelope?
All Greece knoweth of her chastity.
Pardie, of Laedamia is written thus,
That when at Troy was slain Protesilaus, <24>
No longer would she live after his day.
The same of noble Porcia tell I may;
Withoute Brutus coulde she not live,
To whom she did all whole her hearte give. <25>
The perfect wifehood of Artemisie <26>
Honoured is throughout all Barbarie.
O Teuta <27> queen, thy wifely chastity
To alle wives may a mirror be.' <28>

Thus plained Dorigen a day or tway,
Purposing ever that she woulde dey; * *die
But natheless upon the thirde night
Home came Arviragus, the worthy knight,
And asked her why that she wept so sore.
And she gan weepen ever longer more.
'Alas,' quoth she, 'that ever I was born!
Thus have I said,' quoth she; 'thus have I sworn. '
And told him all, as ye have heard before:
It needeth not rehearse it you no more.
This husband with glad cheer,* in friendly wise, *demeanour
Answer'd and said, as I shall you devise.* *relate
'Is there aught elles, Dorigen, but this? '
'Nay, nay,' quoth she, 'God help me so, *as wis* *assuredly*
This is too much, an* it were Godde's will.' *if
'Yea, wife,' quoth he, 'let sleepe what is still,
It may be well par'venture yet to-day.
Ye shall your trothe holde, by my fay.
For, God so wisly* have mercy on me, *certainly
*I had well lever sticked for to be,* *I had rather be slain*
For very love which I to you have,
But if ye should your trothe keep and save.
Truth is the highest thing that man may keep.'
But with that word he burst anon to weep,
And said; 'I you forbid, on pain of death,
That never, while you lasteth life or breath,
To no wight tell ye this misaventure;
As I may best, I will my woe endure,
Nor make no countenance of heaviness,
That folk of you may deeme harm, or guess.'
And forth he call'd a squier and a maid.
'Go forth anon with Dorigen,' he said,
'And bringe her to such a place anon.'
They take their leave, and on their way they gon:
But they not wiste why she thither went;
He would to no wight telle his intent.

This squier, which that hight Aurelius,
On Dorigen that was so amorous,
Of aventure happen'd her to meet
Amid the town, right in the quickest* street, *nearest
As she was bound* to go the way forthright *prepared, going <29>
Toward the garden, there as she had hight.* *promised
And he was to the garden-ward also;
For well he spied when she woulde go
Out of her house, to any manner place;
But thus they met, of aventure or grace,
And he saluted her with glad intent,
And asked of her whitherward she went.
And she answered, half as she were mad,
'Unto the garden, as my husband bade,
My trothe for to hold, alas! alas! '
Aurelius gan to wonder on this case,
And in his heart had great compassion
Of her, and of her lamentation,
And of Arviragus, the worthy knight,
That bade her hold all that she hadde hight;
So loth him was his wife should break her truth* *troth, pledged word
And in his heart he caught of it great ruth,* *pity
Considering the best on every side,
*That from his lust yet were him lever abide,* *see note <30>*
Than do so high a churlish wretchedness* *wickedness
Against franchise,* and alle gentleness; *generosity
For which in fewe words he saide thus;
'Madame, say to your lord Arviragus,
That since I see the greate gentleness
Of him, and eke I see well your distress,
That him were lever* have shame (and that were ruth) ** *rather **pity
Than ye to me should breake thus your truth,
I had well lever aye* to suffer woe, *forever
Than to depart* the love betwixt you two. *sunder, split up
I you release, Madame, into your hond,
Quit ev'ry surement* and ev'ry bond, *surety
That ye have made to me as herebeforn,
Since thilke time that ye were born.
Have here my truth, I shall you ne'er repreve* *reproach
*Of no behest; * and here I take my leave, *of no (breach of)
As of the truest and the beste wife promise*
That ever yet I knew in all my life.
But every wife beware of her behest;
On Dorigen remember at the least.
Thus can a squier do a gentle deed,
As well as can a knight, withoute drede.'* *doubt

She thanked him upon her knees bare,
And home unto her husband is she fare,* *gone
And told him all, as ye have hearde said;
And, truste me, he was so *well apaid,* *satisfied*
That it were impossible me to write.
Why should I longer of this case indite?
Arviragus and Dorigen his wife
In sov'reign blisse ledde forth their life;
Ne'er after was there anger them between;
He cherish'd her as though she were a queen,
And she was to him true for evermore;
Of these two folk ye get of me no more.

Aurelius, that his cost had *all forlorn,* *utterly lost*
Cursed the time that ever he was born.
'Alas! ' quoth he, 'alas that I behight* *promised
Of pured* gold a thousand pound of weight *refined
To this philosopher! how shall I do?
I see no more, but that I am fordo.* *ruined, undone
Mine heritage must I needes sell,
And be a beggar; here I will not dwell,
And shamen all my kindred in this place,
But* I of him may gette better grace. *unless
But natheless I will of him assay
At certain dayes year by year to pay,
And thank him of his greate courtesy.
My trothe will I keep, I will not he.'
With hearte sore he went unto his coffer,
And broughte gold unto this philosopher,
The value of five hundred pound, I guess,
And him beseeched, of his gentleness,
To grant him *dayes of* the remenant; *time to pay up*
And said; 'Master, I dare well make avaunt,
I failed never of my truth as yet.
For sickerly my debte shall be quit
Towardes you how so that e'er I fare
To go a-begging in my kirtle bare:
But would ye vouchesafe, upon surety,
Two year, or three, for to respite me,
Then were I well, for elles must I sell
Mine heritage; there is no more to tell.'

This philosopher soberly* answer'd, *gravely
And saide thus, when he these wordes heard;
'Have I not holden covenant to thee? '
'Yes, certes, well and truely,' quoth he.
'Hast thou not had thy lady as thee liked? '
'No, no,' quoth he, and sorrowfully siked.* *sighed
'What was the cause? tell me if thou can.'
Aurelius his tale anon began,
And told him all as ye have heard before,
It needeth not to you rehearse it more.
He said, 'Arviragus of gentleness
Had lever* die in sorrow and distress, *rather
Than that his wife were of her trothe false.'
The sorrow of Dorigen he told him als',* *also
How loth her was to be a wicked wife,
And that she lever had lost that day her life;
And that her troth she swore through innocence;
She ne'er erst* had heard speak of apparence** *before **see note <31>
That made me have of her so great pity,
And right as freely as he sent her to me,
As freely sent I her to him again:
This is all and some, there is no more to sayn.'

The philosopher answer'd; 'Leve* brother, *dear
Evereach of you did gently to the other;
Thou art a squier, and he is a knight,
But God forbidde, for his blissful might,
But if a clerk could do a gentle deed
As well as any of you, it is no drede* *doubt
Sir, I release thee thy thousand pound,
As thou right now were crept out of the ground,
Nor ever ere now haddest knowen me.
For, Sir, I will not take a penny of thee
For all my craft, nor naught for my travail; * *labour, pains
Thou hast y-payed well for my vitaille;
It is enough; and farewell, have good day.'
And took his horse, and forth he went his way.
Lordings, this question would I aske now,
Which was the moste free,* as thinketh you? *generous <32>
Now telle me, ere that ye farther wend.
I can* no more, my tale is at an end.

THE PROLOGUE.


By that the Manciple his tale had ended,
The sunne from the south line was descended
So lowe, that it was not to my sight
Degrees nine-and-twenty as in height.
Four of the clock it was then, as I guess,
For eleven foot, a little more or less,
My shadow was at thilke time, as there,
Of such feet as my lengthe parted were
In six feet equal of proportion.
Therewith the moone's exaltation,* *rising
*In meane* Libra, gan alway ascend, *in the middle of*
As we were ent'ring at a thorpe's* end. *village's
For which our Host, as he was wont to gie,* *govern
As in this case, our jolly company,
Said in this wise; 'Lordings every one,
Now lacketh us no more tales than one.
Fulfill'd is my sentence and my decree;
I trow that we have heard of each degree.* from each class or rank
Almost fulfilled is mine ordinance; in the company
I pray to God so give him right good chance
That telleth us this tale lustily.
Sir Priest,' quoth he, 'art thou a vicary?* *vicar
Or art thou a Parson? say sooth by thy fay.* *faith
Be what thou be, breake thou not our play;
For every man, save thou, hath told his tale.
Unbuckle, and shew us what is in thy mail.* *wallet
For truely me thinketh by thy cheer
Thou shouldest knit up well a great mattere.
Tell us a fable anon, for cocke's bones.'

This Parson him answered all at ones;
'Thou gettest fable none y-told for me,
For Paul, that writeth unto Timothy,
Reproveth them that *weive soothfastness,* *forsake truth*
And telle fables, and such wretchedness.
Why should I sowe draff* out of my fist, *chaff, refuse
When I may sowe wheat, if that me list?
For which I say, if that you list to hear
Morality and virtuous mattere,
And then that ye will give me audience,
I would full fain at Christe's reverence
Do you pleasance lawful, as I can.
But, truste well, I am a southern man,
I cannot gest,* rom, ram, ruf, <1> by my letter; *relate stories
And, God wot, rhyme hold I but little better.
And therefore if you list, I will not glose,* *mince matters
I will you tell a little tale in prose,
To knit up all this feast, and make an end.
And Jesus for his grace wit me send
To shewe you the way, in this voyage,
Of thilke perfect glorious pilgrimage, <2>
That hight Jerusalem celestial.
And if ye vouchesafe, anon I shall
Begin upon my tale, for which I pray
Tell your advice,* I can no better say. *opinion
But natheless this meditation
I put it aye under correction
Of clerkes,* for I am not textuel; *scholars
I take but the sentence,* trust me well. *meaning, sense
Therefore I make a protestation,
That I will stande to correction.'
Upon this word we have assented soon;
For, as us seemed, it was *for to do'n,* *a thing worth doing*
To enden in some virtuous sentence,* *discourse
And for to give him space and audience;
And bade our Host he shoulde to him say
That alle we to tell his tale him pray.
Our Hoste had. the wordes for us all:
'Sir Priest,' quoth he, 'now faire you befall;
Say what you list, and we shall gladly hear.'
And with that word he said in this mannere;
'Telle,' quoth he, 'your meditatioun,
But hasten you, the sunne will adown.
Be fructuous,* and that in little space; *fruitful; profitable
And to do well God sende you his grace



THE TALE. <1>


[The Parson begins his 'little treatise' -(which, if given at
length, would extend to about thirty of these pages, and which
cannot by any stretch of courtesy or fancy be said to merit the
title of a 'Tale') in these words: -]

Our sweet Lord God of Heaven, that no man will perish, but
will that we come all to the knowledge of him, and to the
blissful life that is perdurable [everlasting], admonishes us by
the prophet Jeremiah, that saith in this wise: 'Stand upon the
ways, and see and ask of old paths, that is to say, of old
sentences, which is the good way, and walk in that way, and ye
shall find refreshing for your souls,' <2> &c. Many be the
spiritual ways that lead folk to our Lord Jesus Christ, and to the
reign of glory; of which ways there is a full noble way, and full
convenable, which may not fail to man nor to woman, that
through sin hath misgone from the right way of Jerusalem
celestial; and this way is called penitence. Of which men should
gladly hearken and inquire with all their hearts, to wit what is
penitence, and whence it is called penitence, and in what
manner, and in how many manners, be the actions or workings
of penitence, and how many species there be of penitences, and
what things appertain and behove to penitence, and what things
disturb penitence.

[Penitence is described, on the authority of Saints Ambrose,
Isidore, and Gregory, as the bewailing of sin that has been
wrought, with the purpose never again to do that thing, or any
other thing which a man should bewail; for weeping and not
ceasing to do the sin will not avail - though it is to be hoped
that after every time that a man falls, be it ever so often, he may
find grace to arise through penitence. And repentant folk that
leave their sin ere sin leave them, are accounted by Holy Church
sure of their salvation, even though the repentance be at the last
hour. There are three actions of penitence; that a man be
baptized after he has sinned; that he do no deadly sin after
receiving baptism; and that he fall into no venial sins from day
to day. 'Thereof saith St Augustine, that penitence of good and
humble folk is the penitence of every day.' The species of
penitence are three: solemn, when a man is openly expelled
from Holy Church in Lent, or is compelled by Holy Church to
do open penance for an open sin openly talked of in the
country; common penance, enjoined by priests in certain cases,
as to go on pilgrimage naked or barefoot; and privy penance,
which men do daily for private sins, of which they confess
privately and receive private penance. To very perfect penitence
are behoveful and necessary three things: contrition of heart,
confession of mouth, and satisfaction; which are fruitful
penitence against delight in thinking, reckless speech, and
wicked sinful works.

Penitence may be likened to a tree, having its root in contrition,
biding itself in the heart as a tree-root does in the earth; out of
this root springs a stalk, that bears branches and leaves of
confession, and fruit of satisfaction. Of this root also springs a
seed of grace, which is mother of all security, and this seed is
eager and hot; and the grace of this seed springs of God,
through remembrance on the day of judgment and on the pains
of hell. The heat of this seed is the love of God, and the desire
of everlasting joy; and this heat draws the heart of man to God,
and makes him hate his sin. Penance is the tree of life to them
that receive it. In penance or contrition man shall understand
four things: what is contrition; what are the causes that move a
man to contrition; how he should be contrite; and what
contrition availeth to the soul. Contrition is the heavy and
grievous sorrow that a man receiveth in his heart for his sins,
with earnest purpose to confess and do penance, and never
more to sin. Six causes ought to move a man to contrition: 1.
He should remember him of his sins; 2. He should reflect that
sin putteth a man in great thraldom, and all the greater the
higher is the estate from which he falls; 3. He should dread the
day of doom and the horrible pains of hell; 4. The sorrowful
remembrance of the good deeds that man hath omitted to do
here on earth, and also the good that he hath lost, ought to
make him have contrition; 5. So also ought the remembrance of
the passion that our Lord Jesus Christ suffered for our sins; 6.
And so ought the hope of three things, that is to say,
forgiveness of sin, the gift of grace to do well, and the glory of
heaven with which God shall reward man for his good deeds. -
All these points the Parson illustrates and enforces at length;
waxing especially eloquent under the third head, and plainly
setting forth the sternly realistic notions regarding future
punishments that were entertained in the time of Chaucer:-] <3>

Certes, all the sorrow that a man might make from the
beginning of the world, is but a little thing, at retard of [in
comparison with] the sorrow of hell. The cause why that Job
calleth hell the land of darkness; <4> understand, that he calleth
it land or earth, for it is stable and never shall fail, and dark, for
he that is in hell hath default [is devoid] of light natural; for
certes the dark light, that shall come out of the fire that ever
shall burn, shall turn them all to pain that be in hell, for it
sheweth them the horrible devils that them torment. Covered
with the darkness of death; that is to say, that he that is in hell
shall have default of the sight of God; for certes the sight of
God is the life perdurable [everlasting]. The darkness of death,
be the sins that the wretched man hath done, which that disturb
[prevent] him to see the face of God, right as a dark cloud doth
between us and the sun. Land of misease, because there be three
manner of defaults against three things that folk of this world
have in this present life; that is to say, honours, delights, and
riches. Against honour have they in hell shame and confusion:
for well ye wot, that men call honour the reverence that man
doth to man; but in hell is no honour nor reverence; for certes
no more reverence shall be done there to a king than to a knave
[servant]. For which God saith by the prophet Jeremiah; 'The
folk that me despise shall be in despite.' Honour is also called
great lordship. There shall no wight serve other, but of harm
and torment. Honour is also called great dignity and highness;
but in hell shall they be all fortrodden [trampled under foot] of
devils. As God saith, 'The horrible devils shall go and come
upon the heads of damned folk;' and this is, forasmuch as the
higher that they were in this present life, the more shall they be
abated [abased] and defouled in hell. Against the riches of this
world shall they have misease [trouble, torment] of poverty, and
this poverty shall be in four things: in default [want] of treasure;
of which David saith, 'The rich folk that embraced and oned
[united] all their heart to treasure of this world, shall sleep in the
sleeping of death, and nothing shall they find in their hands of
all their treasure.' And moreover, the misease of hell shall be in
default of meat and drink. For God saith thus by Moses, 'They
shall be wasted with hunger, and the birds of hell shall devour
them with bitter death, and the gall of the dragon shall be their
drink, and the venom of the dragon their morsels.' And
furthermore, their misease shall be in default of clothing, for
they shall be naked in body, as of clothing, save the fire in
which they burn, and other filths; and naked shall they be in
soul, of all manner virtues, which that is the clothing of the soul.
Where be then the gay robes, and the soft sheets, and the fine
shirts? Lo, what saith of them the prophet Isaiah, that under
them shall be strewed moths, and their covertures shall be of
worms of hell. And furthermore, their misease shall be in default
of friends, for he is not poor that hath good friends: but there is
no friend; for neither God nor any good creature shall be friend
to them, and evereach of them shall hate other with deadly hate.
The Sons and the daughters shall rebel against father and
mother, and kindred against kindred, and chide and despise each
other, both day and night, as God saith by the prophet Micah.
And the loving children, that whom loved so fleshly each other,
would each of them eat the other if they might. For how should
they love together in the pains of hell, when they hated each
other in the prosperity of this life? For trust well, their fleshly
love was deadly hate; as saith the prophet David; 'Whoso
loveth wickedness, he hateth his own soul:' and whoso hateth
his own soul, certes he may love none other wight in no
manner: and therefore in hell is no solace nor no friendship, but
ever the more kindreds that be in hell, the more cursing, the
more chiding, and the more deadly hate there is among them.
And furtherover, they shall have default of all manner delights;
for certes delights be after the appetites of the five wits
[senses]; as sight, hearing, smelling, savouring [tasting], and
touching. But in hell their sight shall be full of darkness and of
smoke, and their eyes full of tears; and their hearing full of
waimenting [lamenting] and grinting [gnashing] of teeth, as
saith Jesus Christ; their nostrils shall be full of stinking; and, as
saith Isaiah the prophet, their savouring [tasting] shall be full of
bitter gall; and touching of all their body shall be covered with
fire that never shall quench, and with worms that never shall
die, as God saith by the mouth of Isaiah. And forasmuch as they
shall not ween that they may die for pain, and by death flee from
pain, that may they understand in the word of Job, that saith,
'There is the shadow of death.' Certes a shadow hath the
likeness of the thing of which it is shadowed, but the shadow is
not the same thing of which it is shadowed: right so fareth the
pain of hell; it is like death, for the horrible anguish; and why?
for it paineth them ever as though they should die anon; but
certes they shall not die. For, as saith Saint Gregory, 'To
wretched caitiffs shall be given death without death, and end
without end, and default without failing; for their death shall
always live, and their end shall evermore begin, and their default
shall never fail.' And therefore saith Saint John the Evangelist,
'They shall follow death, and they shall not find him, and they
shall desire to die, and death shall flee from them.' And eke Job
saith, that in hell is no order of rule. And albeit that God hath
created all things in right order, and nothing without order, but
all things be ordered and numbered, yet nevertheless they that
be damned be not in order, nor hold no order. For the earth
shall bear them no fruit (for, as the prophet David saith, 'God
shall destroy the fruit of the earth, as for them'): nor water shall
give them no moisture, nor the air no refreshing, nor the fire no
light. For as saith Saint Basil, 'The burning of the fire of this
world shall God give in hell to them that be damned, but the
light and the clearness shall be given in heaven to his children;
right as the good man giveth flesh to his children, and bones to
his hounds.' And for they shall have no hope to escape, saith
Job at last, that there shall horror and grisly dread dwell without
end. Horror is always dread of harm that is to come, and this
dread shall ever dwell in the hearts of them that be damned.
And therefore have they lost all their hope for seven causes.
First, for God that is their judge shall be without mercy to them;
nor they may not please him; nor none of his hallows [saints];
nor they may give nothing for their ransom; nor they have no
voice to speak to him; nor they may not flee from pain; nor they
have no goodness in them that they may shew to deliver them
from pain.

[Under the fourth head, of good works, the Parson says: -]

The courteous Lord Jesus Christ will that no good work be lost,
for in somewhat it shall avail. But forasmuch as the good works
that men do while they be in good life be all amortised [killed,
deadened] by sin following, and also since all the good works
that men do while they be in deadly sin be utterly dead, as for to
have the life perdurable [everlasting], well may that man that no
good works doth, sing that new French song, J'ai tout perdu -
mon temps et mon labour <5>. For certes, sin bereaveth a man
both the goodness of nature, and eke the goodness of grace.
For soothly the grace of the Holy Ghost fareth like fire, that
may not be idle; for fire faileth anon as it forleteth [leaveth] its
working, and right so grace faileth anon as it forleteth its
working. Then loseth the sinful man the goodness of glory, that
only is to good men that labour and work. Well may he be sorry
then, that oweth all his life to God, as long as he hath lived, and
also as long as he shall live, that no goodness hath to pay with
his debt to God, to whom he oweth all his life: for trust well he
shall give account, as saith Saint Bernard, of all the goods that
have been given him in his present life, and how he hath them
dispended, insomuch that there shall not perish an hair of his
head, nor a moment of an hour shall not perish of his time, that
he shall not give thereof a reckoning.

[Having treated of the causes, the Parson comes to the manner,
of contrition - which should be universal and total, not merely
of outward deeds of sin, but also of wicked delights and
thoughts and words; 'for certes Almighty God is all good, and
therefore either he forgiveth all, or else right naught.' Further,
contrition should be 'wonder sorrowful and anguishous,' and
also continual, with steadfast purpose of confession and
amendment. Lastly, of what contrition availeth, the Parson says,
that sometimes it delivereth man from sin; that without it neither
confession nor satisfaction is of any worth; that it 'destroyeth
the prison of hell, and maketh weak and feeble all the strengths
of the devils, and restoreth the gifts of the Holy Ghost and of all
good virtues, and cleanseth the soul of sin, and delivereth it
from the pain of hell, and from the company of the devil, and
from the servage [slavery] of sin, and restoreth it to all goods
spiritual, and to the company and communion of Holy Church.'
He who should set his intent to these things, would no longer be
inclined to sin, but would give his heart and body to the service
of Jesus Christ, and thereof do him homage. 'For, certes, our
Lord Jesus Christ hath spared us so benignly in our follies, that
if he had not pity on man's soul, a sorry song might we all sing.'

The Second Part of the Parson's Tale or Treatise opens with an
explanation of what is confession - which is termed 'the
second part of penitence, that is, sign of contrition;' whether it
ought needs be done or not; and what things be convenable to
true confession. Confession is true shewing of sins to the priest,
without excusing, hiding, or forwrapping [disguising] of
anything, and without vaunting of good works. 'Also, it is
necessary to understand whence that sins spring, and how they
increase, and which they be.' From Adam we took original sin;
'from him fleshly descended be we all, and engendered of vile
and corrupt matter;' and the penalty of Adam's transgression
dwelleth with us as to temptation, which penalty is called
concupiscence. 'This concupiscence, when it is wrongfully
disposed or ordained in a man, it maketh him covet, by covetise
of flesh, fleshly sin by sight of his eyes, as to earthly things, and
also covetise of highness by pride of heart.' The Parson
proceeds to shew how man is tempted in his flesh to sin; how,
after his natural concupiscence, comes suggestion of the devil,
that is to say the devil's bellows, with which he bloweth in man
the fire of con cupiscence; and how man then bethinketh him
whether he will do or no the thing to which he is tempted. If he
flame up into pleasure at the thought, and give way, then is he
all dead in soul; 'and thus is sin accomplished, by temptation, by
delight, and by consenting; and then is the sin actual.' Sin is
either venial, or deadly; deadly, when a man loves any creature
more than Jesus Christ our Creator, venial, if he love Jesus
Christ less than he ought. Venial sins diminish man's love to
God more and more, and may in this wise skip into deadly sin;
for many small make a great. 'And hearken this example: A
great wave of the sea cometh sometimes with so great a
violence, that it drencheth [causes to sink] the ship: and the
same harm do sometimes the small drops, of water that enter
through a little crevice in the thurrok [hold, bilge], and in the
bottom of the ship, if men be so negligent that they discharge
them not betimes. And therefore, although there be difference
betwixt these two causes of drenching, algates [in any case] the
ship is dreint [sunk]. Right so fareth it sometimes of deadly sin,'
and of venial sins when they multiply in a man so greatly as to
make him love worldly things more than God. The Parson then
enumerates specially a number of sins which many a man
peradventure deems no sins, and confesses them not, and yet
nevertheless they are truly sins: - ]

This is to say, at every time that a man eateth and drinketh more
than sufficeth to the sustenance of his body, in certain he doth
sin; eke when he speaketh more than it needeth, he doth sin; eke
when he heareth not benignly the complaint of the poor; eke
when he is in health of body, and will not fast when other folk
fast, without cause reasonable; eke when he sleepeth more than
needeth, or when he cometh by that occasion too late to church,
or to other works of charity; eke when he useth his wife without
sovereign desire of engendrure, to the honour of God, or for the
intent to yield his wife his debt of his body; eke when he will not
visit the sick, or the prisoner, if he may; eke if he love wife, or
child, or other worldly thing, more than reason requireth; eke if
he flatter or blandish more than he ought for any necessity; eke
if he minish or withdraw the alms of the poor; eke if he apparail
[prepare] his meat more deliciously than need is, or eat it too
hastily by likerousness [gluttony]; eke if he talk vanities in the
church, or at God's service, or that he be a talker of idle words
of folly or villainy, for he shall yield account of them at the day
of doom; eke when he behighteth [promiseth] or assureth to do
things that he may not perform; eke when that by lightness of
folly he missayeth or scorneth his neighbour; eke when he hath
any wicked suspicion of thing, that he wot of it no
soothfastness: these things, and more without number, be sins,
as saith Saint Augustine.

[No earthly man may eschew all venial sins; yet may he refrain
him, by the burning love that he hath to our Lord Jesus Christ,
and by prayer and confession, and other good works, so that it
shall but little grieve. 'Furthermore, men may also refrain and
put away venial sin, by receiving worthily the precious body of
Jesus Christ; by receiving eke of holy water; by alms-deed; by
general confession of Confiteor at mass, and at prime, and at
compline [evening service]; and by blessing of bishops and
priests, and by other good works.' The Parson then proceeds to
weightier matters:- ]

Now it is behovely [profitable, necessary] to tell which be
deadly sins, that is to say, chieftains of sins; forasmuch as all
they run in one leash, but in diverse manners. Now be they
called chieftains, forasmuch as they be chief, and of them spring
all other sins. The root of these sins, then, is pride, the general
root of all harms. For of this root spring certain branches: as ire,
envy, accidie <6> or sloth, avarice or covetousness (to common
understanding), gluttony, and lechery: and each of these sins
hath his branches and his twigs, as shall be declared in their
chapters following. And though so be, that no man can tell
utterly the number of the twigs, and of the harms that come of
pride, yet will I shew a part of them, as ye shall understand.
There is inobedience, vaunting, hypocrisy, despite, arrogance,
impudence, swelling of hearte, insolence, elation, impatience,
strife, contumacy, presumption, irreverence, pertinacity, vain-
glory and many another twig that I cannot tell nor declare. . . .]

And yet [moreover] there is a privy species of pride that waiteth
first to be saluted ere he will salute, all [although] be he less
worthy than that other is; and eke he waiteth [expecteth] or
desireth to sit or to go above him in the way, or kiss the pax,
<7> or be incensed, or go to offering before his neighbour, and
such semblable [like] things, against his duty peradventure, but
that he hath his heart and his intent in such a proud desire to be
magnified and honoured before the people. Now be there two
manner of prides; the one of them is within the heart of a man,
and the other is without. Of which soothly these foresaid things,
and more than I have said, appertain to pride that is within the
heart of a man and there be other species of pride that be
without: but nevertheless, the one of these species of pride is
sign of the other, right as the gay levesell [bush] at the tavern is
sign of the wine that is in the cellar. And this is in many things:
as in speech and countenance, and outrageous array of clothing;
for certes, if there had been no sin in clothing, Christ would not
so soon have noted and spoken of the clothing of that rich man
in the gospel. And Saint Gregory saith, that precious clothing is
culpable for the dearth [dearness] of it, and for its softness, and
for its strangeness and disguising, and for the superfluity or for
the inordinate scantness of it; alas! may not a man see in our
days the sinful costly array of clothing, and namely [specially] in
too much superfluity, or else in too disordinate scantness? As to
the first sin, in superfluity of clothing, which that maketh it so
dear, to the harm of the people, not only the cost of the
embroidering, the disguising, indenting or barring, ounding,
paling, <8> winding, or banding, and semblable [similar] waste
of cloth in vanity; but there is also the costly furring [lining or
edging with fur] in their gowns, so much punching of chisels to
make holes, so much dagging [cutting] of shears, with the
superfluity in length of the foresaid gowns, trailing in the dung
and in the mire, on horse and eke on foot, as well of man as of
woman, that all that trailing is verily (as in effect) wasted,
consumed, threadbare, and rotten with dung, rather than it is
given to the poor, to great damage of the foresaid poor folk,
and that in sundry wise: this is to say, the more that cloth is
wasted, the more must it cost to the poor people for the
scarceness; and furthermore, if so be that they would give such
punched and dagged clothing to the poor people, it is not
convenient to wear for their estate, nor sufficient to boot [help,
remedy] their necessity, to keep them from the distemperance
[inclemency] of the firmament. Upon the other side, to speak of
the horrible disordinate scantness of clothing, as be these cutted
slops or hanselines [breeches] , that through their shortness
cover not the shameful member of man, to wicked intent alas!
some of them shew the boss and the shape of the horrible
swollen members, that seem like to the malady of hernia, in the
wrapping of their hosen, and eke the buttocks of them, that fare
as it were the hinder part of a she-ape in the full of the moon.
And more over the wretched swollen members that they shew
through disguising, in departing [dividing] of their hosen in
white and red, seemeth that half their shameful privy members
were flain [flayed]. And if so be that they depart their hosen in
other colours, as is white and blue, or white and black, or black
and red, and so forth; then seemeth it, by variance of colour,
that the half part of their privy members be corrupt by the fire
of Saint Anthony, or by canker, or other such mischance. And
of the hinder part of their buttocks it is full horrible to see, for
certes, in that part of their body where they purge their stinking
ordure, that foul part shew they to the people proudly in despite
of honesty [decency], which honesty Jesus Christ and his friends
observed to shew in his life. Now as of the outrageous array of
women, God wot, that though the visages of some of them
seem full chaste and debonair [gentle], yet notify they, in their
array of attire, likerousness and pride. I say not that honesty
[reasonable and appropriate style] in clothing of man or woman
unconvenable but, certes, the superfluity or disordinate scarcity
of clothing is reprovable. Also the sin of their ornament, or of
apparel, as in things that appertain to riding, as in too many
delicate horses, that be holden for delight, that be so fair, fat,
and costly; and also in many a vicious knave, [servant] that is
sustained because of them; in curious harness, as in saddles,
cruppers, peytrels, [breast-plates] and bridles, covered with
precious cloth and rich bars and plates of gold and silver. For
which God saith by Zechariah the prophet, 'I will confound the
riders of such horses.' These folk take little regard of the riding
of God's Son of heaven, and of his harness, when he rode upon
an ass, and had no other harness but the poor clothes of his
disciples; nor we read not that ever he rode on any other beast.
I speak this for the sin of superfluity, and not for reasonable
honesty [seemliness], when reason it requireth. And moreover,
certes, pride is greatly notified in holding of great meinie
[retinue of servants], when they be of little profit or of right no
profit, and namely [especially] when that meinie is felonous
[violent ] and damageous [harmful] to the people by hardiness
[arrogance] of high lordship, or by way of office; for certes,
such lords sell then their lordship to the devil of hell, when they
sustain the wickedness of their meinie. Or else, when these folk
of low degree, as they that hold hostelries, sustain theft of their
hostellers, and that is in many manner of deceits: that manner of
folk be the flies that follow the honey, or else the hounds that
follow the carrion. Such foresaid folk strangle spiritually their
lordships; for which thus saith David the prophet, 'Wicked
death may come unto these lordships, and God give that they
may descend into hell adown; for in their houses is iniquity and
shrewedness, [impiety] and not God of heaven.' And certes, but
if [unless] they do amendment, right as God gave his benison
[blessing] to Laban by the service of Jacob, and to Pharaoh by
the service of Joseph; right so God will give his malison
[condemnation] to such lordships as sustain the wickedness of
their servants, but [unless] they come to amendment. Pride of
the table apaireth [worketh harm] eke full oft; for, certes, rich
men be called to feasts, and poor folk be put away and rebuked;
also in excess of divers meats and drinks, and namely [specially]
such manner bake-meats and dish-meats burning of wild fire,
and painted and castled with paper, and semblable [similar]
waste, so that it is abuse to think. And eke in too great
preciousness of vessel, [plate] and curiosity of minstrelsy, by
which a man is stirred more to the delights of luxury, if so be
that he set his heart the less upon our Lord Jesus Christ, certain
it is a sin; and certainly the delights might be so great in this
case, that a man might lightly [easily] fall by them into deadly
sin.

[The sins that arise of pride advisedly and habitually are deadly;
those that arise by frailty unadvised suddenly, and suddenly
withdraw again, though grievous, are not deadly. Pride itself
springs sometimes of the goods of nature, sometimes of the
goods of fortune, sometimes of the goods of grace; but the
Parson, enumerating and examining all these in turn, points out
how little security they possess and how little ground for pride
they furnish, and goes on to enforce the remedy against pride -
which is humility or meekness, a virtue through which a man
hath true knowledge of himself, and holdeth no high esteem of
himself in regard of his deserts, considering ever his frailty.]

Now be there three manners [kinds] of humility; as humility in
heart, and another in the mouth, and the third in works. The
humility in the heart is in four manners: the one is, when a man
holdeth himself as nought worth before God of heaven; the
second is, when he despiseth no other man; the third is, when he
recketh not though men hold him nought worth; the fourth is,
when he is not sorry of his humiliation. Also the humility of
mouth is in four things: in temperate speech; in humility of
speech; and when he confesseth with his own mouth that he is
such as he thinketh that he is in his heart; another is, when he
praiseth the bounte [goodness] of another man and nothing
thereof diminisheth. Humility eke in works is in four manners:
the first is, when he putteth other men before him; the second is,
to choose the lowest place of all; the third is, gladly to assent to
good counsel; the fourth is, to stand gladly by the award
[judgment] of his sovereign, or of him that is higher in degree:
certain this is a great work of humility.

[The Parson proceeds to treat of the other cardinal sins, and
their remedies: (2.) Envy, with its remedy, the love of God
principally and of our neighbours as ourselves: (3.) Anger, with
all its fruits in revenge, rancour, hate, discord, manslaughter,
blasphemy, swearing, falsehood, flattery, chiding and reproving,
scorning, treachery, sowing of strife, doubleness of tongue,
betraying of counsel to a man's disgrace, menacing, idle words,
jangling, japery or buffoonery, &c. - and its remedy in the
virtues called mansuetude, debonairte, or gentleness, and
patience or sufferance: (4.) Sloth, or 'Accidie,' which comes
after the sin of Anger, because Envy blinds the eyes of a man,
and Anger troubleth a man, and Sloth maketh him heavy,
thoughtful, and peevish. It is opposed to every estate of man -
as unfallen, and held to work in praising and adoring God; as
sinful, and held to labour in praying for deliverance from sin;
and as in the state of grace, and held to works of penitence. It
resembles the heavy and sluggish condition of those in hell; it
will suffer no hardness and no penance; it prevents any
beginning of good works; it causes despair of God's mercy,
which is the sin against the Holy Ghost; it induces somnolency
and neglect of communion in prayer with God; and it breeds
negligence or recklessness, that cares for nothing, and is the
nurse of all mischiefs, if ignorance is their mother. Against
Sloth, and these and other branches and fruits of it, the remedy
lies in the virtue of fortitude or strength, in its various species of
magnanimity or great courage; faith and hope in God and his
saints; surety or sickerness, when a man fears nothing that can
oppose the good works he has under taken; magnificence, when
he carries out great works of goodness begun; constancy or
stableness of heart; and other incentives to energy and laborious
service: (5.) Avarice, or Covetousness, which is the root of all
harms, since its votaries are idolaters, oppressors and enslavers
of men, deceivers of their equals in business, simoniacs,
gamblers, liars, thieves, false swearers, blasphemers, murderers,
and sacrilegious. Its remedy lies in compassion and pity largely
exercised, and in reasonable liberality - for those who spend on
'fool-largesse,' or ostentation of worldly estate and luxury,
shall receive the malison [condemnation] that Christ shall give
at the day of doom to them that shall be damned: (6.) Gluttony;
- of which the Parson treats so briefly that the chapter may be
given in full: - ]

After Avarice cometh Gluttony, which is express against the
commandment of God. Gluttony is unmeasurable appetite to eat
or to drink; or else to do in aught to the unmeasurable appetite
and disordered covetousness [craving] to eat or drink. This sin
corrupted all this world, as is well shewed in the sin of Adam
and of Eve. Look also what saith Saint Paul of gluttony:
'Many,' saith he, 'go, of which I have oft said to you, and now
I say it weeping, that they be enemies of the cross of Christ, of
which the end is death, and of which their womb [stomach] is
their God and their glory;' in confusion of them that so savour
[take delight in] earthly things. He that is usant [accustomed,
addicted] to this sin of gluttony, he may no sin withstand, he
must be in servage [bondage] of all vices, for it is the devil's
hoard, [lair, lurking-place] where he hideth him in and resteth.
This sin hath many species. The first is drunkenness, that is the
horrible sepulture of man's reason: and therefore when a man is
drunken, he hath lost his reason; and this is deadly sin. But
soothly, when that a man is not wont to strong drink, and
peradventure knoweth not the strength of the drink, or hath
feebleness in his head, or hath travailed [laboured], through
which he drinketh the more, all [although] be he suddenly
caught with drink, it is no deadly sin, but venial. The second
species of gluttony is, that the spirit of a man waxeth all
troubled for drunkenness, and bereaveth a man the discretion of
his wit. The third species of gluttony is, when a man devoureth
his meat, and hath no rightful manner of eating. The fourth is,
when, through the great abundance of his meat, the humours of
his body be distempered. The fifth is, forgetfulness by too much
drinking, for which a man sometimes forgetteth by the morrow
what be did at eve. In other manner be distinct the species of
gluttony, after Saint Gregory. The first is, for to eat or drink
before time. The second is, when a man getteth him too delicate
meat or drink. The third is, when men take too much over
measure [immoderately]. The fourth is curiosity [nicety] with
great intent [application, pains] to make and apparel [prepare]
his meat. The fifth is, for to eat too greedily. These be the five
fingers of the devil's hand, by which he draweth folk to the sin.

Against gluttony the remedy is abstinence, as saith Galen; but
that I hold not meritorious, if he do it only for the health of his
body. Saint Augustine will that abstinence be done for virtue,
and with patience. Abstinence, saith he, is little worth, but if
[unless] a man have good will thereto, and but it be enforced by
patience and by charity, and that men do it for God's sake, and
in hope to have the bliss in heaven. The fellows of abstinence be
temperance, that holdeth the mean in all things; also shame, that
escheweth all dishonesty [indecency, impropriety], sufficiency,
that seeketh no rich meats nor drinks, nor doth no force of [sets
no value on] no outrageous apparelling of meat; measure
[moderation] also, that restraineth by reason the unmeasurable
appetite of eating; soberness also, that restraineth the outrage of
drink; sparing also, that restraineth the delicate ease to sit long
at meat, wherefore some folk stand of their own will to eat,
because they will eat at less leisure.

[At great length the Parson then points out the many varieties of
the sin of (7.) Lechery, and its remedy in chastity and
continence, alike in marriage and in widowhood; also in the
abstaining from all such indulgences of eating, drinking, and
sleeping as inflame the passions, and from the company of all
who may tempt to the sin. Minute guidance is given as to the
duty of confessing fully and faithfully the circumstances that
attend and may aggravate this sin; and the Treatise then passes
to the consideration of the conditions that are essential to a true
and profitable confession of sin in general. First, it must be in
sorrowful bitterness of spirit; a condition that has five signs -
shamefastness, humility in heart and outward sign, weeping with
the bodily eyes or in the heart, disregard of the shame that
might curtail or garble confession, and obedience to the penance
enjoined. Secondly, true confession must be promptly made, for
dread of death, of increase of sinfulness, of forgetfulness of
what should be confessed, of Christ's refusal to hear if it be put
off to the last day of life; and this condition has four terms; that
confession be well pondered beforehand, that the man
confessing have comprehended in his mind the number and
greatness of his sins and how long he has lain in sin, that he be
contrite for and eschew his sins, and that he fear and flee the
occasions for that sin to which he is inclined. - What follows
under this head is of some interest for the light which it throws
on the rigorous government wielded by the Romish Church in
those days -]

Also thou shalt shrive thee of all thy sins to one man, and not a
parcel [portion] to one man, and a parcel to another; that is to
understand, in intent to depart [divide] thy confession for shame
or dread; for it is but strangling of thy soul. For certes Jesus
Christ is entirely all good, in him is none imperfection, and
therefore either he forgiveth all perfectly, or else never a deal
[not at all]. I say not that if thou be assigned to thy penitencer
<9> for a certain sin, that thou art bound to shew him all the
remnant of thy sins, of which thou hast been shriven of thy
curate, but if it like thee [unless thou be pleased] of thy
humility; this is no departing [division] of shrift. And I say not,
where I speak of division of confession, that if thou have license
to shrive thee to a discreet and an honest priest, and where thee
liketh, and by the license of thy curate, that thou mayest not
well shrive thee to him of all thy sins: but let no blot be behind,
let no sin be untold as far as thou hast remembrance. And when
thou shalt be shriven of thy curate, tell him eke all the sins that
thou hast done since thou wert last shriven. This is no wicked
intent of division of shrift. Also, very shrift [true confession]
asketh certain conditions. First, that thou shrive thee by thy
free will, not constrained, nor for shame of folk, nor for malady
[sickness], or such things: for it is reason, that he that
trespasseth by his free will, that by his free will he confess his
trespass; and that no other man tell his sin but himself; nor he
shall not nay nor deny his sin, nor wrath him against the priest
for admonishing him to leave his sin. The second condition is,
that thy shrift be lawful, that is to say, that thou that shrivest
thee, and eke the priest that heareth thy confession, be verily in
the faith of Holy Church, and that a man be not despaired of the
mercy of Jesus Christ, as Cain and Judas were. And eke a man
must accuse himself of his own trespass, and not another: but he
shall blame and wite [accuse] himself of his own malice and of
his sin, and none other: but nevertheless, if that another man be
occasion or else enticer of his sin, or the estate of the person be
such by which his sin is aggravated, or else that be may not
plainly shrive him but [unless] he tell the person with which he
hath sinned, then may he tell, so that his intent be not to
backbite the person, but only to declare his confession. Thou
shalt not eke make no leasings [falsehoods] in thy confession
for humility, peradventure, to say that thou hast committed and
done such sins of which that thou wert never guilty. For Saint
Augustine saith, 'If that thou, because of humility, makest a
leasing on thyself, though thou were not in sin before, yet art
thou then in sin through thy leasing.' Thou must also shew thy
sin by thine own proper mouth, but [unless] thou be dumb, and
not by letter; for thou that hast done the sin, thou shalt have the
shame of the confession. Thou shalt not paint thy confession
with fair and subtle words, to cover the more thy sin; for then
beguilest thou thyself, and not the priest; thou must tell it
plainly, be it never so foul nor so horrible. Thou shalt eke shrive
thee to a priest that is discreet to counsel thee; and eke thou
shalt not shrive thee for vain-glory, nor for hypocrisy, nor for
no cause but only for the doubt [fear] of Jesus' Christ and the
health of thy soul. Thou shalt not run to the priest all suddenly,
to tell him lightly thy sin, as who telleth a jape [jest] or a tale,
but advisedly and with good devotion; and generally shrive thee
oft; if thou oft fall, oft arise by confession. And though thou
shrive thee oftener than once of sin of which thou hast been
shriven, it is more merit; and, as saith Saint Augustine, thou
shalt have the more lightly [easily] release and grace of God,
both of sin and of pain. And certes, once a year at the least way,
it is lawful to be houseled, <10> for soothly once a year all
things in the earth renovelen [renew themselves].

[Here ends the Second Part of the Treatise; the Third Part,
which contains the practical application of the whole, follows
entire, along with the remarkable 'Prayer of Chaucer,' as it
stands in the Harleian Manuscript:-]

De Tertia Parte Poenitentiae. [Of the third part of penitence]

Now have I told you of very [true] confession, that is the
second part of penitence: The third part of penitence is
satisfaction, and that standeth generally in almsdeed and bodily
pain. Now be there three manner of almsdeed: contrition of
heart, where a man offereth himself to God; the second is, to
have pity of the default of his neighbour; the third is, in giving
of good counsel and comfort, ghostly and bodily, where men
have need, and namely [specially] sustenance of man's food.
And take keep [heed] that a man hath need of these things
generally; he hath need of food, of clothing, and of herberow
[lodging], he hath need of charitable counsel and visiting in
prison and malady, and sepulture of his dead body. And if thou
mayest not visit the needful with thy person, visit them by thy
message and by thy gifts. These be generally alms or works of
charity of them that have temporal riches or discretion in
counselling. Of these works shalt thou hear at the day of doom.
This alms shouldest thou do of thine own proper things, and
hastily [promptly], and privily [secretly] if thou mayest; but
nevertheless, if thou mayest not do it privily, thou shalt not
forbear to do alms, though men see it, so that it be not done for
thank of the world, but only for thank of Jesus Christ. For, as
witnesseth Saint Matthew, chap. v., 'A city may not be hid that
is set on a mountain, nor men light not a lantern and put it
under a bushel, but men set it on a candlestick, to light the men
in the house; right so shall your light lighten before men, that
they may see your good works, and glorify your Father that is
in heaven.'

Now as to speak of bodily pain, it is in prayer, in wakings,
[watchings] in fastings, and in virtuous teachings. Of orisons ye
shall understand, that orisons or prayers is to say a piteous will
of heart, that redresseth it in God, and expresseth it by word
outward, to remove harms, and to have things spiritual and
durable, and sometimes temporal things. Of which orisons,
certes in the orison of the Pater noster hath our Lord Jesus
Christ enclosed most things. Certes, it is privileged of three
things in its dignity, for which it is more digne [worthy] than
any other prayer: for Jesus Christ himself made it: and it is
short, for [in order] it should be coude the more lightly, [be
more easily conned or learned] and to withhold [retain] it the
more easy in heart, and help himself the oftener with this orison;
and for a man should be the less weary to say it; and for a man
may not excuse him to learn it, it is so short and so easy: and
for it comprehendeth in itself all good prayers. The exposition
of this holy prayer, that is so excellent and so digne, I betake
[commit] to these masters of theology; save thus much will I
say, when thou prayest that God should forgive thee thy guilts,
as thou forgivest them that they guilt to thee, be full well ware
that thou be not out of charity. This holy orison aminisheth
[lesseneth] eke venial sin, and therefore it appertaineth specially
to penitence. This prayer must be truly said, and in very faith,
and that men pray to God ordinately, discreetly, and devoutly;
and always a man shall put his will to be subject to the will of
God. This orison must eke be said with great humbleness and
full pure, and honestly, and not to the annoyance of any man or
woman. It must eke be continued with the works of charity. It
availeth against the vices of the soul; for, assaith Saint Jerome,
by fasting be saved the vices of the flesh, and by prayer the
vices of the soul

After this thou shalt understand, that bodily pain stands in
waking [watching]. For Jesus Christ saith 'Wake and pray, that
ye enter not into temptation.' Ye shall understand also, that
fasting stands in three things: in forbearing of bodily meat and
drink, and in forbearing of worldly jollity, and in forbearing of
deadly sin; this is to say, that a man shall keep him from deadly
sin in all that he may. And thou shalt understand eke, that God
ordained fasting; and to fasting appertain four things: largeness
[generosity] to poor folk; gladness of heart spiritual; not to be
angry nor annoyed nor grudge [murmur] for he fasteth; and also
reasonable hour for to eat by measure; that is to say, a man
should not eat in untime [out of time], nor sit the longer at his
meal for [because] he fasteth. Then shalt thou understand, that
bodily pain standeth in discipline, or teaching, by word, or by
writing, or by ensample. Also in wearing of hairs [haircloth] or
of stamin [coarse hempen cloth], or of habergeons [mail-shirts]
<11> on their naked flesh for Christ's sake; but ware thee well
that such manner penance of thy flesh make not thine heart
bitter or angry, nor annoyed of thyself; for better is to cast away
thine hair than to cast away the sweetness of our Lord Jesus
Christ. And therefore saith Saint Paul, 'Clothe you, as they that
be chosen of God in heart, of misericorde [with compassion],
debonairte [gentleness], sufferance [patience], and such manner
of clothing,' of which Jesus Christ is more apaid [better
pleased] than of hairs or of hauberks. Then is discipline eke in
knocking of thy breast, in scourging with yards [rods], in
kneelings, in tribulations, in suffering patiently wrongs that be
done to him, and eke in patient sufferance of maladies, or losing
of worldly catel [chattels], or of wife, or of child, or of other
friends.

Then shalt thou understand which things disturb penance, and
this is in four things; that is dread, shame, hope, and wanhope,
that is, desperation. And for to speak first of dread, for which
he weeneth that he may suffer no penance, thereagainst is
remedy for to think that bodily penance is but short and little at
the regard of [in comparison with] the pain of hell, that is so
cruel and so long, that it lasteth without end. Now against the
shame that a man hath to shrive him, and namely [specially]
these hypocrites, that would be holden so perfect, that they
have no need to shrive them; against that shame should a man
think, that by way of reason he that hath not been ashamed to
do foul things, certes he ought not to be ashamed to do fair
things, and that is confession. A man should eke think, that God
seeth and knoweth all thy thoughts, and all thy works; to him
may nothing be hid nor covered. Men should eke remember
them of the shame that is to come at the day of doom, to them
that be not penitent and shriven in this present life; for all the
creatures in heaven, and in earth, and in hell, shall see apertly
[openly] all that he hideth in this world.

Now for to speak of them that be so negligent and slow to
shrive them; that stands in two manners. The one is, that he
hopeth to live long, and to purchase [acquire] much riches for
his delight, and then he will shrive him: and, as he sayeth, he
may, as him seemeth, timely enough come to shrift: another is,
the surquedrie [presumption <12>] that he hath in Christ's
mercy. Against the first vice, he shall think that our life is in no
sickerness, [security] and eke that all the riches in this world be
in adventure, and pass as a shadow on the wall; and, as saith St
Gregory, that it appertaineth to the great righteousness of God,
that never shall the pain stint [cease] of them, that never would
withdraw them from sin, their thanks [with their goodwill], but
aye continue in sin; for that perpetual will to do sin shall they
have perpetual pain. Wanhope [despair] is in two manners [of
two kinds]. The first wanhope is, in the mercy of God: the other
is, that they think they might not long persevere in goodness.
The first wanhope cometh of that he deemeth that he sinned so
highly and so oft, and so long hath lain in sin, that he shall not
be saved. Certes against that cursed wanhope should he think,
that the passion of Jesus Christ is more strong for to unbind,
than sin is strong for to bind. Against the second wanhope he
shall think, that as oft as he falleth, he may arise again by
penitence; and though he never so long hath lain in sin, the
mercy of Christ is always ready to receive him to mercy.
Against the wanhope that he thinketh he should not long
persevere in goodness, he shall think that the feebleness of the
devil may nothing do, but [unless] men will suffer him; and eke
he shall have strength of the help of God, and of all Holy
Church, and of the protection of angels, if him list.

Then shall men understand, what is the fruit of penance; and
after the word of Jesus Christ, it is the endless bliss of heaven,
where joy hath no contrariety of woe nor of penance nor
grievance; there all harms be passed of this present life; there as
is the sickerness [security] from the pain of hell; there as is the
blissful company, that rejoice them evermore each of the other's
joy; there as the body of man, that whilom was foul and dark, is
more clear than the sun; there as the body of man that whilom
was sick and frail, feeble and mortal, is immortal, and so strong
and so whole, that there may nothing apair [impair, injure] it;
there is neither hunger, nor thirst, nor cold, but every soul
replenished with the sight of the perfect knowing of God. This
blissful regne [kingdom] may men purchase by poverty spiritual,
and the glory by lowliness, the plenty of joy by hunger and
thirst, the rest by travail, and the life by death and mortification
of sin; to which life He us bring, that bought us with his
precious blood! Amen.