Part 61

28. In a popular mediaveal Latin treatise by one Theobaldus, entitled “Physiologus de Naturis XII. Animalium” (“A description of the nature of twelve animals”), sirens or mermaids are described as skilled in song, and drawing unwary mariners to destruction by the sweetness of their voices.

29. “Nigellus Wireker,” says Urry’s Glossary, “a monk and precentor of Canterbury, wrote a Latin poem intituled ‘Speculum Speculorum,’ (‘The mirror of mirrors’) dedicated to William Longchamp, Bishop of Ely, and Lord Chancellor; wherein, under the fable of an Ass (which he calls ‘Burnellus’) that desired a longer tail, is represented the folly of such as are not content with their own condition. There is introduced a tale of a cock, who having his leg broke by a priest’s son (called Gundulfus) watched an opportunity to be revenged; which at last presented itself on this occasion: A day was appointed for Gundulfus’s being admitted into holy orders at a place remote from his father’s habitation; he therefore orders the servants to call him at first cock-crowing, which the cock overhearing did not crow at all that morning. So Gundulfus overslept himself, and was thereby disappointed of his ordination, the office being quite finished before he came to the place.” Wireker’s satire was among the most celebrated and popular Latin poems of the Middle Ages. The Ass was probably as Tyrwhitt suggests, called “Burnel” or “Brunel,” from his brown colour; as, a little below, a reddish fox is called “Russel.”

30. Flattour: flatterer; French, “flatteur.”

31. Losengeour: deceiver, cozener; the word had analogues in the French “losengier,” and the Spanish “lisongero.” It is probably connected with “leasing,” falsehood; which has been derived from Anglo-Saxon “hlisan,” to celebrate — as if it meant the spreading of a false renown

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

33. Geoffrey de Vinsauf was the author of a well-known mediaeval treatise on composition in various poetical styles of which he gave examples. Chaucer’s irony is therefore directed against some grandiose and affected lines on the death of Richard I., intended to illustrate the pathetic style, in which Friday is addressed as “O Veneris lachrymosa dies” (“O tearful day of Venus”).

34. “Priamum altaria ad ipsa trementem Traxit, et in multo lapsantem sanguine nati Implicuitque comam laeva, dextraque coruscum Extulit, ac lateri capulo tenus abdidit ensem. Haec finis Priami fatorum.” (“He dragged Priam trembling to his own altar, slipping on the blood of his child; He took his hair in his left hand, and with the right drew the flashing sword, and hid it to the hilt [in his body]. Thus an end was made of Priam”) — Virgil, Aeneid. ii. 550.

35. Jack Straw: The leader of a Kentish rising, in the reign of Richard II, in 1381, by which the Flemish merchants in London were great sufferers.

36. Beams: trumpets; Anglo-Saxon, “bema.”

37. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.” — 2 Tim. iii. 16.

THE EPILOGUE <1>

“Sir Nunne’s Priest,” our hoste said anon, “Y-blessed be thy breech, and every stone; This was a merry tale of Chanticleer. But by my truth, if thou wert seculere,* *a layman Thou wouldest be a treadefowl* aright; *cock For if thou have courage as thou hast might, Thee were need of hennes, as I ween, Yea more than seven times seventeen. See, whate brawnes* hath this gentle priest, *muscles, sinews So great a neck, and such a large breast He looketh as a sperhawk with his eyen Him needeth not his colour for to dyen With Brazil, nor with grain of Portugale. But, Sir, faire fall you for your tale’.” And, after that, he with full merry cheer Said to another, as ye shall hear.

Notes to the Epilogue to the Nun’s Priest’s Tale

1. The sixteen lines appended to the Tale of the Nun’s Priest seem, as Tyrwhitt observes, to commence the prologue to the succeeding Tale — but the difficulty is to determine which that Tale should be. In earlier editions, the lines formed the opening of the prologue to the Manciple’s Tale; but most of the manuscripts acknowledge themselves defective in this part, and give the Nun’s Tale after that of the Nun’s Priest. In the Harleian manuscript, followed by Mr Wright, the second Nun’s Tale, and the Canon’s Yeoman’s Tale, are placed after the Franklin’s tale; and the sixteen lines above are not found — the Manciple’s prologue coming immediately after the “Amen” of the Nun’s Priest. In two manuscripts, the last line of the sixteen runs thus: “Said unto the Nun as ye shall hear;” and six lines more evidently forged, are given to introduce the Nun’s Tale. All this confusion and doubt only strengthen the certainty, and deepen the regret, that “The Canterbury Tales” were left at Chaucer’s, death not merely very imperfect as a whole, but destitute of many finishing touches that would have made them complete so far as the conception had actually been carried into performance.

THE SECOND NUN’S TALE <1>

The minister and norice* unto vices, *nurse Which that men call in English idleness, The porter at the gate is of delices;* *delights T’eschew, and by her contrar’ her oppress, — That is to say, by lawful business,* — *occupation, activity Well oughte we to *do our all intent* *apply ourselves* Lest that the fiend through idleness us hent.* *seize

For he, that with his thousand cordes sly Continually us waiteth to beclap,* *entangle, bind When he may man in idleness espy, He can so lightly catch him in his trap, Till that a man be hent* right by the lappe,** *seize **hem He is not ware the fiend hath him in hand; Well ought we work, and idleness withstand.

And though men dreaded never for to die, Yet see men well by reason, doubteless, That idleness is root of sluggardy, Of which there cometh never good increase; And see that sloth them holdeth in a leas,* *leash <2> Only to sleep, and for to eat and drink, And to devouren all that others swink.* *labour

And, for to put us from such idleness, That cause is of so great confusion, I have here done my faithful business, After the Legend, in translation Right of thy glorious life and passion, — Thou with thy garland wrought of rose and lily, Thee mean I, maid and martyr, Saint Cecilie.

And thou, thou art the flow’r of virgins all, Of whom that Bernard list so well to write, <3> To thee at my beginning first I call; Thou comfort of us wretches, do me indite Thy maiden’s death, that won through her merite Th’ eternal life, and o’er the fiend victory, As man may after readen in her story.

Thou maid and mother, daughter of thy Son, Thou well of mercy, sinful soules’ cure, In whom that God of bounte chose to won;* *dwell Thou humble and high o’er every creature, Thou nobilest, *so far forth our nature,* *as far as our nature admits* That no disdain the Maker had of kind,* *nature His Son in blood and flesh to clothe and wind.* *wrap

Within the cloister of thy blissful sides Took manne’s shape th’ eternal love and peace, That of *the trine compass* Lord and guide is *the trinity* Whom earth, and sea, and heav’n, *out of release,* *unceasingly *Aye hery;* and thou, Virgin wemmeless,* *forever praise* *immaculate Bare of thy body, and dweltest maiden pure, The Creator of every creature.

Assembled is in thee magnificence <4> With mercy, goodness, and with such pity, That thou, that art the sun of excellence, Not only helpest them that pray to thee, But oftentime, of thy benignity, Full freely, ere that men thine help beseech, Thou go’st before, and art their lives’ leech.* *healer, saviour.

Now help, thou meek and blissful faire maid, Me, flemed* wretch, in this desert of gall; *banished, outcast Think on the woman Cananee that said That whelpes eat some of the crumbes all That from their Lorde’s table be y-fall;<5> And though that I, unworthy son of Eve,<6> Be sinful, yet accepte my believe.* *faith

And, for that faith is dead withoute werkes, For to worke give me wit and space, That I be *quit from thennes that most derk is;* *freed from the most O thou, that art so fair and full of grace, dark place (Hell)* Be thou mine advocate in that high place, Where as withouten end is sung Osanne, Thou Christe’s mother, daughter dear of Anne.

And of thy light my soul in prison light, That troubled is by the contagion Of my body, and also by the weight Of earthly lust and false affection; O hav’n of refuge, O salvation Of them that be in sorrow and distress, Now help, for to my work I will me dress.

Yet pray I you, that reade what I write, <6> Forgive me that I do no diligence This ilke* story subtilly t’ indite. *same For both have I the wordes and sentence Of him that at the sainte’s reverence The story wrote, and follow her legend; And pray you that you will my work amend.

First will I you the name of Saint Cecilie Expound, as men may in her story see. It is to say in English, Heaven’s lily,<7> For pure chasteness of virginity; Or, for she whiteness had of honesty,* *purity And green of conscience, and of good fame The sweete savour, Lilie was her name.