Chapter D: Laing Purves (22)

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.

Notes to the Parson’s Tale

1. The Parson’s Tale is believed to be a translation, more or less free, from some treatise on penitence that was in favour about Chaucer’s time. Tyrwhitt says: “I cannot recommend it as a very entertaining or edifying performance at this day; but the reader will please to remember, in excuse both of Chaucer and of his editor, that, considering The Canterbury Tales as a great picture of life and manners, the piece would not have been complete if it had not included the religion of the time.” The Editor of the present volume has followed the same plan adopted with regard to Chaucer’s Tale of Melibœus, and mainly for the same reasons. (See note 1 to that Tale). An outline of the Parson’s ponderous sermon — for such it is — has been drawn; while those passages have been given in full which more directly illustrate the social and the religious life of the time — such as the picture of hell, the vehement and rather coarse, but, in an antiquarian sense, most curious and valuable attack on the fashionable garb of the day, the catalogue of venial sins, the description of gluttony and its remedy, &c. The brief third or concluding part, which contains the application of the whole, and the “Retractation” or “Prayer” that closes the Tale and the entire “magnum opus” of Chaucer, have been given in full.

2. Jeremiah vi. 16.

3. See Note 3 to the Sompnour’s Tale.

4. Just before, the Parson had cited the words of Job to God (Job x. 20-22), “Suffer, Lord, that I may a while bewail and weep, ere I go without returning to the dark land, covered with the darkness of death; to the land of misease and of darkness, where as is the shadow of death; where as is no order nor ordinance, but grisly dread that ever shall last.”

5. “I have lost everything - my time and my work.”

6. Accidie: neglectfulness or indifference; from the Greek, akedeia.

7. The pax: an image which was presented to the people to be kissed, at that part of the mass where the priest said, “Pax Domini sit semper vobiscum.” (“May the peace of the Lord be always with you”) The ceremony took the place, for greater convenience, of the “kiss of peace,” which clergy and people, at this passage, used to bestow upon each other.

8. Three ways of ornamenting clothes with lace, &c.; in barring it was laid on crossways, in ounding it was waved, in paling it was laid on lengthways.

9. Penitencer: a priest who enjoined penance in extraordinary cases.

10. To be houseled: to receive the holy sacrament; from Anglo- Saxon, “husel;” Latin, “hostia,” or “hostiola,” the host.

11. It was a frequent penance among the chivalric orders to wear mail shirts next the skin.

12. Surquedrie: presumption; from old French, “surcuider,” to think arrogantly, be full of conceit.

*PRECES DE CHAUCERES* <1> *Prayer of Chaucer*

Now pray I to you all that hear this little treatise or read it, that if there be anything in it that likes them, that thereof they thank our Lord Jesus Christ, of whom proceedeth all wit and all goodness; and if there be anything that displeaseth them, I pray them also that they arette [impute] it to the default of mine unconning [unskilfulness], and not to my will, that would fain have said better if I had had conning; for the book saith, all that is written for our doctrine is written. Wherefore I beseech you meekly for the mercy of God that ye pray for me, that God have mercy on me and forgive me my guilts, and namely [specially] my translations and of inditing in worldly vanities, which I revoke in my Retractions, as is the Book of Troilus, the Book also of Fame, the Book of Twenty-five Ladies, the Book of the Duchess, the Book of Saint Valentine’s Day and of the Parliament of Birds, the Tales of Canter bury, all those that sounen unto sin, [are sinful, tend towards sin] the Book of the Lion, and many other books, if they were in my mind or remembrance, and many a song and many a lecherous lay, of the which Christ for his great mercy forgive me the sins. But of the translation of Boece de Consolatione, and other books of consolation and of legend of lives of saints, and homilies, and moralities, and devotion, that thank I our Lord Jesus Christ, and his mother, and all the saints in heaven, beseeching them that they from henceforth unto my life’s end send me grace to bewail my guilts, and to study to the salvation of my soul, and grant me grace and space of very repentance, penitence, confession, and satisfaction, to do in this present life, through the benign grace of Him that is King of kings and Priest of all priests, that bought us with his precious blood of his heart, so that I may be one of them at the day of doom that shall be saved: Qui cum Patre et Spiritu Sancto vivis et regnas Deus per omnia secula. Amen. <2>

Notes to the Prayer of Chaucer

1. The genuineness and real significance of this “Prayer of Chaucer,” usually called his “Retractation,” have been warmly disputed. On the one hand, it has been declared that the monks forged the retractation. and procured its insertion among the works of the man who had done so much to expose their abuses and ignorance, and to weaken their hold on popular credulity: on the other hand, Chaucer himself at the close of his life, is said to have greatly lamented the ribaldry and the attacks on the clergy which marked especially “The Canterbury Tales,” and to have drawn up a formal retractation of which the “Prayer” is either a copy or an abridgment. The beginning and end of the “Prayer,” as Tyrwhitt points out, are in tone and terms quite appropriate in the mouth of the Parson, while they carry on the subject of which he has been treating; and, despite the fact that Mr Wright holds the contrary opinion, Tyrwhitt seems to be justified in setting down the “Retractation” as interpolated into the close of the Parson’s Tale. Of the circumstances under which the interpolation was made, or the causes by which it was dictated, little or nothing can now be confidently affirmed; but the agreement of the manuscripts and the early editions in giving it, render it impossible to discard it peremptorily as a declaration of prudish or of interested regret, with which Chaucer himself had nothing whatever to do.

2. “[You] Who with the Father and the Holy Spirit livest and reignest God for ever and ever. Amen.”

THE END OF THE CANTERBURY TALES

THE COURT OF LOVE.

“The Court Of Love” was probably Chaucer’s first poem of any consequence. It is believed to have been written at the age, and under the circumstances, of which it contains express mention; that is, when the poet was eighteen years old, and resided as a student at Cambridge, — about the year 1346. The composition is marked by an elegance, care, and finish very different from the bold freedom which in so great measure distinguishes the Canterbury Tales; and the fact is easily explained when we remember that, in the earlier poem, Chaucer followed a beaten path, in which he had many predecessors and competitors, all seeking to sound the praises of love with the grace, the ingenuity, and studious devotion, appropriate to the theme. The story of the poem is exceedingly simple. Under the name of Philogenet, a clerk or scholar of Cambridge, the poet relates that, summoned by Mercury to the Court of Love, he journeys to the splendid castle where the King and Queen of Love, Admetus and Alcestis, keep their state. Discovering among the courtiers a friend named Philobone, a chamberwoman to the Queen, Philogenet is led by her into a circular temple, where, in a tabernacle, sits Venus, with Cupid by her side. While he is surveying the motley crowd of suitors to the goddess, Philogenet is summoned back into the King’s presence, chidden for his tardiness in coming to Court, and commanded to swear observance to the twenty Statutes of Love — which are recited at length. Philogenet then makes his prayers and vows to Venus, desiring that he may have for his love a lady whom he has seen in a dream; and Philobone introduces him to the lady herself, named Rosial, to whom he does suit and service of love. At first the lady is obdurate to his entreaties; but, Philogenet having proved the sincerity of his passion by a fainting fit, Rosial relents, promises her favour, and orders Philobone to conduct him round the Court. The courtiers are then minutely described; but the description is broken off abruptly, and we are introduced to Rosial in the midst of a confession of her love. Finally she commands Philogenet to abide with her until the First of May, when the King of Love will hold high festival; he obeys; and the poem closes with the May Day festival service, celebrated by a choir of birds, who sing an ingenious, but what must have seemed in those days a more than slightly profane, paraphrase or parody of the matins for Trinity Sunday, to the praise of Cupid. From this outline, it will be seen at once that Chaucer’s “Court of Love” is in important particulars different from the institutions which, in the two centuries preceding his own, had so much occupied the attention of poets and gallants, and so powerfully controlled the social life of the noble and refined classes. It is a regal, not a legal, Court which the poet pictures to us; we are not introduced to a regularly constituted and authoritative tribunal in which nice questions of conduct in the relations of lovers are discussed and decided — but to the central and sovereign seat of Love’s authority, where the statutes are moulded, and the decrees are issued, upon which the inferior and special tribunals we have mentioned frame their proceedings. The “Courts of Love,” in Chaucer’s time, had lost none of the prestige and influence which had been conferred upon them by the patronage and participation of Kings, Queens, Emperors, and Popes. But the institution, in its legal or judicial character, was peculiar to France; and although the whole spirit of Chaucer’s poem, especially as regards the esteem and reverence in which women were held, is that which animated the French Courts, his treatment of the subject is broader and more general, consequently more fitted to enlist the interest of English readers. (Transcriber’s note: Modern scholars believe that Chaucer was not the author of this poem)

The poem consists of 206 stanzas of seven lines each; of which, in this edition, eighty-three are represented by a prose abridgement.

With timorous heart, and trembling hand of dread, Of cunning* naked, bare of eloquence, *skill Unto the *flow’r of port in womanhead* *one who is the perfection I write, as he that none intelligence of womanly behaviour* Of metres hath, <1> nor flowers of sentence, Save that me list my writing to convey, In that I can, to please her high nobley.* *nobleness

The blossoms fresh of Tullius’* garden swoot** *Cicero **sweet Present they not, my matter for to born:* <2> *burnish, polish Poems of Virgil take here no root, Nor craft of Galfrid <3> may not here sojourn; Why *n’am I* cunning? O well may I mourn, *am I not* For lack of science, that I cannot write Unto the princess of my life aright!

No terms are dign* unto her excellence, *worthy So is she sprung of noble stirp* and high; *stock <4> A world of honour and of reverence There is in her, this will I testify. Calliope, <5> thou sister wise and sly,* *skilful And thou, Minerva, guide me with thy grace, That language rude my matter not deface!

Thy sugar droppes sweet of Helicon Distil in me, thou gentle Muse, I pray; And thee, Melpomene, <6> I call anon Of ignorance the mist to chase away; And give me grace so for to write and say, That she, my lady, of her worthiness, Accept *in gree* this little short treatess,* *with favour* *treatise

That is entitled thus, The Court of Love. And ye that be metricians,* me excuse, *skilled versifiers I you beseech, for Venus’ sake above; For what I mean in this ye need not muse: And if so be my lady it refuse For lack of ornate speech, I would be woe That I presume to her to write so.

But my intent, and all my busy cure,* *care Is for to write this treatise, as I can, Unto my lady, stable, true, and sure, Faithful and kind, since first that she began Me to accept in service as her man; To her be all the pleasure of this book, That, when *her like,* she may it read and look. *it pleases her*

When [he] was young, at eighteen year of age, Lusty and light, desirous of pleasance, Approaching* full sad and ripe corage,<7> *gradually attaining

Then — says the poet — did Love urge him to do him obeisance, and to go “the Court of Love to see, a lite [little] beside the Mount of Citharee.” <8> Mercury bade him, on pain of death, to appear; and he went by strange and far countries in search of the Court. Seeing at last a crowd of people, “as bees,” making their way thither, the poet asked whither they went; and “one that answer’d like a maid” said that they were bound to the Court of Love, at Citheron, where “the King of Love, and all his noble rout [company],

“Dwelleth within a castle royally.” So them apace I journey’d forth among, And as he said, so found I there truly; For I beheld the town — so high and strong, And high pinnacles, large of height and long, With plate of gold bespread on ev’ry side, And precious stones, the stone work for to hide.

No sapphire of Ind, no ruby rich of price, There lacked then, nor emerald so green, Balais, Turkeis, <9> nor thing, *to my devise,* *in my judgement* That may the castle make for to sheen;* *be beautiful All was as bright as stars in winter be’n; And Phoebus shone, to make his peace again, For trespass* done to high estates twain, — *offence

When he had found Venus in the arms of Mars, and hastened to tell Vulcan of his wife’s infidelity <10>. Now he was shining brightly on the castle, “in sign he looked after Love’s grace;” for there is no god in Heaven or in Hell “but he hath been right subject unto Love.” Continuing his description of the castle, Philogenet says that he saw never any so large and high; within and without, it was painted “with many a thousand daisies, red as rose,” and white also, in signification of whom, he knew not; unless it was the flower of Alcestis <11>, who, under Venus, was queen of the place, as Admetus was king;

To whom obey’d the ladies good nineteen <12>, With many a thousand other, bright of face. And young men fele* came forth with lusty pace, *many <13> And aged eke, their homage to dispose; But what they were, I could not well disclose.

Yet nere* and nere* forth in I gan me dress, *nearer Into a hall of noble apparail,* *furnishings With arras <14> spread, and cloth of gold, I guess, And other silk *of easier avail;* *less difficult, costly, to attain* Under the *cloth of their estate,* sans fail, *state canopy* The King and Queen there sat, as I beheld; It passed joy of *Elysee the feld.* *The Elysian Fields*

There saintes* have their coming and resort, *martyrs for love To see the King so royally beseen,* *adorned In purple clad, and eke the Queen *in sort;* *suitably* And on their heades saw I crownes twain, With stones frett,* so that it was no pain, *adorned Withoute meat or drink, to stand and see The Kinge’s honour and the royalty.

To treat of state affairs, Danger <15> stood by the King, and Disdain by the Queen; who cast her eyes haughtily about, sending forth beams that seemed “shapen like a dart, sharp and piercing, and small and straight of line;” while her hair shone as gold so fine, “dishevel, crisp, down hanging at her back a yard in length.” <16> Amazed and dazzled by her beauty, Philogenet stood perplexed, till he spied a Maid, Philobone — a chamberwoman of the Queen’s — who asked how and on what errand he came thither. Learning that he had been summoned by Mercury, she told him that he ought to have come of his free will, and that he “will be shent [rebuked, disgraced]” because he did not.

“For ye that reign in youth and lustiness, Pamper’d with ease, and jealous in your age, Your duty is, as far as I can guess, To Love’s Court to dresse* your voyage, *direct, address As soon as Nature maketh you so sage That ye may know a woman from a swan, <17> Or when your foot is growen half a span.

“But since that ye, by wilful negligence, This eighteen year have kept yourself at large, The greater is your trespass and offence, And in your neck you must bear all the charge: For better were ye be withoute barge* *boat Amid the sea in tempest and in rain, Than bide here, receiving woe and pain

“That ordained is for such as them absent From Love’s Court by yeares long and fele.* many I lay* my life ye shall full soon repent; *wager For Love will rive your colour, lust, and heal:* *health Eke ye must bait* on many a heavy meal: *feed *No force,* y-wis; I stirr’d you long agone *no matter* To draw to Court,” quoth little Philobone.

“Ye shall well see how rough and angry face The King of Love will show, when ye him see; By mine advice kneel down and ask him grace, Eschewing* peril and adversity; *avoiding For well I wot it will none other be; Comfort is none, nor counsel to your ease; Why will ye then the King of Love displease?”

Thereupon Philogenet professed humble repentance, and willingness to bear all hardship and chastisement for his past offence.

These wordes said, she caught me by the lap,* *edge of the garment And led me forth into a temple round, Both large and wide; and, as my blessed hap And good. adventure was, right soon I found A tabernacle <18> raised from the ground, Where Venus sat, and Cupid by her side; Yet half for dread I gan my visage hide.

And eft* again I looked and beheld, *afterwards Seeing *full sundry people* in the place, *people of many sorts* And *mister folk,* and some that might not weld *craftsmen <19>* Their limbes well, — me thought a wonder case. *use The temple shone with windows all of glass, Bright as the day, with many a fair image; And there I saw the fresh queen of Carthage,

Dido, that brent* her beauty for the love *burnt Of false Aeneas; and the waimenting* *lamenting Of her, Annelide, true as turtle dove To Arcite false; <20> and there was in painting Of many a Prince, and many a doughty King, Whose martyrdom was show’d about the walls; And how that fele* for love had suffer’d falls.** *many **calamities

Philogenet was astonished at the crowd of people that he saw, doing sacrifice to the god and goddess. Philobone informed him that they came from other courts; those who knelt in blue wore the colour in sign of their changeless truth <21>; those in black, who uttered cries of grief, were the sick and dying of love. The priests, nuns, hermits, and friars, and all that sat in white, in russet and in green, “wailed of their woe;” and for all people, of every degree, the Court was open and free. While he walked about with Philobone, a messenger from the King entered, and summoned all the new-come folk to the royal presence. Trembling and pale, Philogenet approached the throne of Admetus, and was sternly asked why he came so late to Court. He pleaded that a hundred times he had been at the gate, but had been prevented from entering by failure to see any of his acquaintances, and by shamefacedness. The King pardoned him, on condition that thenceforth he should serve Love; and the poet took oath to do so, “though Death therefor me thirle [pierce] with his spear.” When the King had seen all the new-comers, he commanded an officer to take their oaths of allegiance, and show them the Statutes of the Court, which must be observed till death.