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2020-08-11 01:16:41  Դձ


ƿͻַ:a g 9 559 v i p<11. A drunkard. "Perhaps," says Tyrwhitt, "Chaucer refers to Epist. LXXXIII., 'Extende in plures dies illum ebrii habitum; nunquid de furore dubitabis? nunc quoque non est minor sed brevior.'" ("Prolong the drunkard's condition to several days; will you doubt his madness? Even as it is, the madness is no less; merely shorter.")8. The Minotaur: The monster, half-man and half-bull, which yearly devoured a tribute of fourteen Athenian youths and maidens, until it was slain by Theseus.

And thus they came, dancing and singing, Into the middest of the mead each one, Before the arbour where I was sitting; And, God wot, me thought I was well-begone,* *fortunate For then I might advise* them one by one, *consider Who fairest was, who best could dance or sing, Or who most womanly was in all thing.


Notes to the Prologue to the Clerk's Tale

Then gan I on this hill to go'n, And found upon the cop* a won,** *summit <22> **house That all the men that be alive Have not the *cunning to descrive* *skill to describe* The beauty of that like place, Nor coulde *caste no compass* *find no contrivance* Such another for to make, That might of beauty be its make,* *match, equal Nor one so wondrously y-wrought, That it astonieth yet my thought, And maketh all my wit to swink,* *labour Upon this castle for to think; So that the greate beauty, Cast,* craft, and curiosity, *ingenuity Ne can I not to you devise;* *describe My witte may me not suffice. But natheless all the substance I have yet in my remembrance; For why, me thoughte, by Saint Gile, Alle was of stone of beryle, Bothe the castle and the tow'r, And eke the hall, and ev'ry bow'r,* *chamber Withoute pieces or joinings, But many subtile compassings,* *contrivances As barbicans* and pinnacles, *watch-towers Imageries and tabernacles, I saw; and eke full of windows, As flakes fall in greate snows. And eke in each of the pinnacles Were sundry habitacles,* *apartments or niches In which stooden, all without, Full the castle all about, Of all manner of minstrales And gestiours,<23> that telle tales Both of weeping and of game,* *mirth Of all that longeth unto Fame.

3. Jesus and the Samaritan woman: John iv. 13.

ƿͻأ ɻ

"And if that he may feelen, *out of dread,* *without doubt* That ye me touch or love in villainy, He right anon will slay you with the deed, And in your youthe thus ye shoulde die. And if that ye in cleane love me gie,"* *guide He will you love as me, for your cleanness, And shew to you his joy and his brightness."<1. The Squire's Tale has not been found under any other form among the literary remains of the Middle Ages; and it is unknown from what original it was derived, if from any. The Tale is unfinished, not because the conclusion has been lost, but because the author left it so.

This eagle, of which I have you told, That shone with feathers as of gold, Which that so high began to soar, I gan beholde more and more, To see her beauty and the wonder; But never was there dint of thunder, Nor that thing that men calle foudre,* *thunderbolt That smote sometimes a town to powder, And in his swifte coming brenn'd,* *burned That so swithe* gan descend, *rapidly As this fowl, when that it beheld That I a-roam was in the feld; And with his grim pawes strong, Within his sharpe nailes long, Me, flying, at a swap* he hent,** *swoop *seized And with his sours <10> again up went, Me carrying in his clawes stark* *strong As light as I had been a lark, How high, I cannot telle you, For I came up, I wist not how.

ƿͻأйҶ ۻ

"O woeful eyen two! since your disport* *delight Was all to see Cressida's eyen bright, What shall ye do, but, for my discomfort, Stande for naught, and weepen out your sight, Since she is quench'd, that wont was you to light? In vain, from this forth, have I eyen tway Y-formed, since your virtue is away!

32. Dan Russel: Master Russet; a name given to the fox, from his reddish colour.

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>


hast thou sold, That had been twice hot and twice cold. Of many a pilgrim hast thou Christe's curse, For of thy parsley yet fare they the worse. That they have eaten in thy stubble goose: For in thy shop doth many a fly go loose. Now tell on, gentle Roger, by thy name, But yet I pray thee be not *wroth for game*; *angry with my jesting* A man may say full sooth in game and play." "Thou sayst full sooth," quoth Roger, "by my fay; But sooth play quad play,<2> as the Fleming saith, And therefore, Harry Bailly, by thy faith, Be thou not wroth, else we departe* here, *part company Though that my tale be of an hostelere.* *innkeeper But natheless, I will not tell it yet, But ere we part, y-wis* thou shalt be quit."<3> *assuredly And therewithal he laugh'd and made cheer,<4> And told his tale, as ye shall after hear."His death saw I by revelatioun," Said this friar, "at home in our dortour.* *dormitory <10> I dare well say, that less than half an hour Mter his death, I saw him borne to bliss In mine vision, so God me wiss.* *direct So did our sexton, and our fermerere,* *infirmary-keeper That have been true friars fifty year, -- They may now, God be thanked of his love, Make their jubilee, and walk above.<12> And up I rose, and all our convent eke, With many a teare trilling on my cheek, Withoute noise or clattering of bells, Te Deum was our song, and nothing else, Save that to Christ I bade an orison, Thanking him of my revelation. For, Sir and Dame, truste me right well, Our orisons be more effectuel, And more we see of Christe's secret things, Than *borel folk,* although that they be kings. *laymen*<13> We live in povert', and in abstinence, And borel folk in riches and dispence Of meat and drink, and in their foul delight. We have this worlde's lust* all in despight** * pleasure **contempt Lazar and Dives lived diversely, And diverse guerdon* hadde they thereby. *reward Whoso will pray, he must fast and be clean, And fat his soul, and keep his body lean We fare as saith th' apostle; cloth* and food *clothing Suffice us, although they be not full good. The cleanness and the fasting of us freres Maketh that Christ accepteth our prayeres. Lo, Moses forty days and forty night Fasted, ere that the high God full of might Spake with him in the mountain of Sinai: With empty womb* of fasting many a day *stomach Received he the lawe, that was writ With Godde's finger; and Eli,<14> well ye wit,* *know In Mount Horeb, ere he had any speech With highe God, that is our live's leech,* *physician, healer He fasted long, and was in contemplance. Aaron, that had the temple in governance, And eke the other priestes every one, Into the temple when they shoulde gon To praye for the people, and do service, They woulde drinken in no manner wise No drinke, which that might them drunken make, But there in abstinence pray and wake, Lest that they died: take heed what I say -- But* they be sober that for the people pray -- *unless Ware that, I say -- no more: for it sufficeth. Our Lord Jesus, as Holy Writ deviseth,* *narrates Gave us example of fasting and prayeres: Therefore we mendicants, we sely* freres, *simple, lowly Be wedded to povert' and continence, To charity, humbless, and abstinence, To persecution for righteousness, To weeping, misericorde,* and to cleanness. *compassion And therefore may ye see that our prayeres (I speak of us, we mendicants, we freres), Be to the highe God more acceptable Than youres, with your feastes at your table. From Paradise first, if I shall not lie, Was man out chased for his gluttony, And chaste was man in Paradise certain. But hark now, Thomas, what I shall thee sayn; I have no text of it, as I suppose, But I shall find it in *a manner glose;* *a kind of comment* That specially our sweet Lord Jesus Spake this of friars, when he saide thus, 'Blessed be they that poor in spirit be' And so forth all the gospel may ye see, Whether it be liker our profession, Or theirs that swimmen in possession; Fy on their pomp, and on their gluttony, And on their lewedness! I them defy. Me thinketh they be like Jovinian,<15> Fat as a whale, and walking as a swan; All vinolent* as bottle in the spence;** *full of wine **store-room Their prayer is of full great reverence; When they for soules say the Psalm of David, Lo, 'Buf' they say, Cor meum eructavit.<16> Who follow Christe's gospel and his lore* *doctrine But we, that humble be, and chaste, and pore,* *poor Workers of Godde's word, not auditours?* *hearers Therefore right as a hawk *upon a sours* *rising* Up springs into the air, right so prayeres Of charitable and chaste busy freres *Make their sours* to Godde's eares two. *rise* Thomas, Thomas, so may I ride or go, And by that lord that called is Saint Ive, *N'ere thou our brother, shouldest thou not thrive;* *see note <17>* In our chapiter pray we day and night To Christ, that he thee sende health and might, Thy body for to *wielde hastily.* *soon be able to move freely*

20. As the "tragedy" of Holofernes is founded on the book of Judith, so is that of Antiochus on the Second Book of the Maccabees, chap. ix.





ƿͻʿⲨ֯ ɿ˹սӱ "For now I am ascertain'd thoroughly Of ev'ry thing that I desir'd to know." "I am right glad that I have said, soothly, Aught to your pleasure, if ye will me trow,"* *believe Quoth she again; "but to whom do ye owe Your service? and which wolle* ye honour, *will Tell me, I pray, this year, the Leaf or the Flow'r?" ϸ

йȦحŹر߻| ̵2018|μѷԱѵճ

ƿͻس[Ӱչ]¹֪ Ʒζ Was never wight, since that the world began, That slew so many monsters as did he; Throughout the wide world his name ran, What for his strength, and for his high bounte; And every realme went he for to see; He was so strong that no man might him let;* *withstand At both the worlde's ends, as saith Trophee, <10> Instead of boundes he a pillar set. ϸ

ƿͻسʽ4վ ɨ| ̵2018|ѧУҪ׶