Part 37

p. 72. Bishop of Canterbury, &c. This means only that neither archbishop had jurisdiction over the see of the other.

p. 73. Groom, i.e., receive each as if he were one degree higher than his actual estate.

p. 74. Queenborough. A small port near the mouth of the Thames, on the island of Sheppey.

p. 74. Abbot of Westminster. The yearly rental, as quoted by Dr. Furnivall from Valor Ecclesiarum I., pp. 410-24, was £4470, 0s. 2d.; of Tintern, £258, 5s. 10d. (Val. Ecc. IV., 370-71).

p. 74. Prior of Dudley. The value of this quoted by Dr. Furnivall was £34, 1s. 4d. over against Canterbury at £163, 1s. 9d. (Val. Ecc. III., pp. 4-5, and I., 27-32).

p. 75. Whether the cook be lief or loth. A hint that the cook was not always duly subordinate.

p. 78. “Go forth, little book,” &c. The Envoi presents a problem which at present I cannot solve. The question is, how much of the “copy” here is the same as the treatise used by Russell in his youth, and whether another writer adds an Envoi explaining how he has improved Russell’s work, while the latter is referring to a still earlier work. There is every probability that Russell’s own work ends with the request for prayers, which includes the mention of the author’s name, and concludes with Amen. And in support of this view is the fact that neither of the Sloane MSS., which seem earlier than the one translated, contains either the Envoi or Russell’s name. As I have not studied the relation of the MSS. I hesitate to conjecture; but from the facts at my disposal, I think it probable that the writer of the Envoi alludes to Russell as the “fore writer,” and casts the blame for whatever faults may be found, upon the treatise on which Russell himself declared his work to be based. It would appear also that the writer of the Envoi did not recognise Russell’s source. This may possibly have been the Book of Courtesy, which (especially in its third book) often corresponds to Russell. Moreover, as it was written by a man who talked familiarly of John of Gaunt (see p. 112, above), who died in 1399, it agrees well enough with the date of the book used by Russell in his youth; but, needless to say, there is no proof that they were the same.

THE BOOK OF COURTESY

MS. Sloane 1986, about 1460. The text is either very corrupt, or the style is as rough as possible, lacking even the essentials of grammar. It contains many Scotch words, and has certainly suffered in its rhymes, and probably in its sense through English copyists. The author apparently remembered the institution of a custom at the court of John of Gaunt; hence it seems likely that he wrote before 1420.

p. 81. Bakes. Perhaps rolls into a ball or moulds, as this is a stage of baking.

p. 81. Wallowing, i.e., rolling the morsel about.

p. 83. Chare. From the O. E. verb to turn; hence, a turn either at play as here (trick) or at work, as in the compound charwoman.

p. 85. Cross-Christ thee speed. The same oath occurs in Sir Gawayne and the Green Knight, l. 762; but I do not remember it elsewhere. The order of the first two words is commonly Christ-cross, as in “Christ-cross-row” (alphabet). The inversion is possibly a sign of translation from the French.

p. 86. On both knees. So in Liber Faceti.

“Quando Deo servis utrumque genu sibi flecte; Ast homini solum reliquum teneas sibi recte.”

p. 88. The adder. “The nedder,” as the text puts it quaintly, in the old, correct form. The serpent in Genesis.

p. 88. Mysloset. Apparently from the root lose; hence, to lose amiss, i.e., to lead astray; but the form appears to be passive, not active. Perhaps the idea is that the serpent himself was lost for his wickedness; but this seems far-fetched.

p. 89. Solace ... makes. One of the many traces of Scotch. The original rhyme must have been mas.

p. 90. St. Ambrose. Archbishop of Milan, 340-97. He wrote an ethical treatise De Officiis Ministrorum, in imitation of Cicero’s De Officiis; but whether or not this injunction is found therein, it occurs in almost the same words in Liber Faceti:—

“Si videas aliquem casurum siue cadentem, Non ride: sed ei te prebe compatientem.”

p. 90. More and less. If at means that, the sense is, that everybody understands it; but the context seems to call for the meaning: that you yourself do not fully understand.

p. 91. Opens his lip. Text:—

“Lest men say to gossip or couth (friend), Yonder is a man without mouth.”

p. 91. To staunch, &c. So in Liber Faceti:

“Si videas fratres inter se bella gerentes, Neutri confer opem; sed eorum corrige mentes.”

p. 92. Three oxen, &c. Another proverbial voicing of “Two’s company, three’s none.”

p. 93. Red man, i.e., red-haired. Presumably this distrust of red-haired people as treacherous was based on the old tradition that Judas was red-haired.

p. 93. His courtesy, &c. The meaning is: he must needs be discourteous who stirs fingers and toes, &c.