Chapter 47

And with this speech the Cook waxed all wraw,* *wrathful And on the Manciple he gan nod fast For lack of speech; and down his horse him cast, Where as he lay, till that men him up took. This was a fair chevachie* of a cook: *cavalry expedition Alas! that he had held him by his ladle! And ere that he again were in the saddle There was great shoving bothe to and fro To lift him up, and muche care and woe, So unwieldy was this silly paled ghost. And to the Manciple then spake our Host: “Because that drink hath domination Upon this man, by my salvation I trow he lewedly* will tell his tale. *stupidly For were it wine, or old or moisty* ale, *new That he hath drunk, he speaketh in his nose, And sneezeth fast, and eke he hath the pose <6> He also hath to do more than enough To keep him on his capel* out of the slough; *horse And if he fall from off his capel eftsoon,* *again Then shall we alle have enough to do’n In lifting up his heavy drunken corse. Tell on thy tale, of him *make I no force.* *I take no account* But yet, Manciple, in faith thou art too nice* *foolish Thus openly to reprove him of his vice; Another day he will paraventure Reclaime thee, and bring thee to the lure; <7> I mean, he speake will of smalle things, As for to *pinchen at* thy reckonings, *pick flaws in* That were not honest, if it came to prefe.”* *test, proof Quoth the Manciple, “That were a great mischief; So might he lightly bring me in the snare. Yet had I lever* paye for the mare *rather Which he rides on, than he should with me strive. I will not wrathe him, so may I thrive) That that I spake, I said it in my bourde.* *jest And weet ye what? I have here in my gourd A draught of wine, yea, of a ripe grape, And right anon ye shall see a good jape.* *trick This Cook shall drink thereof, if that I may; On pain of my life he will not say nay.” And certainly, to tellen as it was, Of this vessel the cook drank fast (alas! What needed it? he drank enough beforn), And when he hadde *pouped in his horn,* *belched* To the Manciple he took the gourd again. And of that drink the Cook was wondrous fain, And thanked him in such wise as he could.

Then gan our Host to laughe wondrous loud, And said, “I see well it is necessary Where that we go good drink with us to carry; For that will turne rancour and disease* *trouble, annoyance T’accord and love, and many a wrong appease. O Bacchus, Bacchus, blessed be thy name, That so canst turnen earnest into game! Worship and thank be to thy deity. Of that mattere ye get no more of me. Tell on thy tale, Manciple, I thee pray.” “Well, Sir,” quoth he, “now hearken what I say.”

Notes to the Prologue to the Manciple’s Tale

1. Bob-up-and-down: Mr Wright supposes this to be the village of Harbledown, near Canterbury, which is situated on a hill, and near which there are many ups and downs in the road. Like Boughton, where the Canon and his Yeoman overtook the pilgrims, it stood on the skirts of the Kentish forest of Blean or Blee.

2. Dun is in the mire: a proverbial saying. “Dun” is a name for an ass, derived from his colour.

3. The mention of the Cook here, with no hint that he had already told a story, confirms the indication given by the imperfect condition of his Tale, that Chaucer intended to suppress the Tale altogether, and make him tell a story in some other place.

4. The quintain; called “fan” or “vane,” because it turned round like a weather-cock.

5. Referring to the classification of wine, according to its effects on a man, given in the old “Calendrier des Bergiers,” The man of choleric temperament has “wine of lion;” the sanguine, “wine of ape;” the phlegmatic, “wine of sheep;” the melancholic, “wine of sow.” There is a Rabbinical tradition that, when Noah was planting vines, Satan slaughtered beside them the four animals named; hence the effect of wine in making those who drink it display in turn the characteristics of all the four.

6. The pose: a defluxion or rheum which stops the nose and obstructs the voice.

7. Bring thee to his lure: A phrase in hawking — to recall a hawk to the fist; the meaning here is, that the Cook may one day bring the Manciple to account, or pay him off, for the rebuke of his drunkenness.

THE TALE. <1>

When Phoebus dwelled here in earth adown, As olde bookes make mentioun, He was the moste lusty* bacheler *pleasant Of all this world, and eke* the best archer. *also He slew Python the serpent, as he lay Sleeping against the sun upon a day; And many another noble worthy deed He with his bow wrought, as men maye read. Playen he could on every minstrelsy, And singe, that it was a melody To hearen of his cleare voice the soun’. Certes the king of Thebes, Amphioun, That with his singing walled the city, Could never singe half so well as he. Thereto he was the seemlieste man That is, or was since that the world began; What needeth it his features to descrive? For in this world is none so fair alive. He was therewith full fill’d of gentleness, Of honour, and of perfect worthiness.

This Phoebus, that was flower of bach’lery, As well in freedom* as in chivalry, *generosity For his disport, in sign eke of victory Of Python, so as telleth us the story, Was wont to bearen in his hand a bow. Now had this Phoebus in his house a crow, Which in a cage he foster’d many a day, And taught it speaken, as men teach a jay. White was this crow, as is a snow-white swan, And counterfeit the speech of every man He coulde, when he shoulde tell a tale. Therewith in all this world no nightingale Ne coulde by an hundred thousand deal* *part Singe so wondrous merrily and well. Now had this Phoebus in his house a wife; Which that he loved more than his life. And night and day did ever his diligence Her for to please, and do her reverence: Save only, if that I the sooth shall sayn, Jealous he was, and would have kept her fain. For him were loth y-japed* for to be; *tricked, deceived And so is every wight in such degree; But all for nought, for it availeth nought. A good wife, that is clean of work and thought, Should not be kept in none await* certain: *observation And truely the labour is in vain To keep a shrewe,* for it will not be. *ill-disposed woman This hold I for a very nicety,* *sheer folly To spille* labour for to keepe wives; *lose

Thus writen olde clerkes in their lives. But now to purpose, as I first began. This worthy Phoebus did all that he can To please her, weening, through such pleasance, And for his manhood and his governance, That no man should have put him from her grace; But, God it wot, there may no man embrace As to distrain* a thing, which that nature *succeed in constraining Hath naturally set in a creature. Take any bird, and put it in a cage, And do all thine intent, and thy corage,* *what thy heart prompts To foster it tenderly with meat and drink Of alle dainties that thou canst bethink, And keep it all so cleanly as thou may; Although the cage of gold be never so gay, Yet had this bird, by twenty thousand fold, Lever* in a forest, both wild and cold, *rather Go eate wormes, and such wretchedness. For ever this bird will do his business T’escape out of his cage when that he may: His liberty the bird desireth aye. <2> Let take a cat, and foster her with milk And tender flesh, and make her couch of silk, And let her see a mouse go by the wall, Anon she weiveth* milk, and flesh, and all, *forsaketh And every dainty that is in that house, Such appetite hath she to eat the mouse. Lo, here hath kind* her domination, *nature And appetite flemeth* discretion. *drives out A she-wolf hath also a villain’s kind The lewedeste wolf that she may find, Or least of reputation, will she take In time when *her lust* to have a make.* *she desires *mate All these examples speak I by* these men *with reference to That be untrue, and nothing by women. For men have ever a lik’rous appetite On lower things to perform their delight Than on their wives, be they never so fair, Never so true, nor so debonair.* *gentle, mild Flesh is so newefangled, *with mischance,* *ill luck to it* That we can in no thinge have pleasance That *souneth unto* virtue any while. *accords with

This Phoebus, which that thought upon no guile, Deceived was for all his jollity; For under him another hadde she, A man of little reputation, Nought worth to Phoebus in comparison. The more harm is; it happens often so, Of which there cometh muche harm and woe. And so befell, when Phoebus was absent, His wife anon hath for her leman* sent. *unlawful lover Her leman! certes that is a knavish speech. Forgive it me, and that I you beseech. The wise Plato saith, as ye may read, The word must needs accorde with the deed; If men shall telle properly a thing, The word must cousin be to the working. I am a boistous* man, right thus I say. *rough-spoken, downright There is no difference truely Betwixt a wife that is of high degree (If of her body dishonest she be), And any poore wench, other than this (If it so be they worke both amiss), But, for* the gentle is in estate above, *because She shall be call’d his lady and his love; And, for that other is a poor woman, She shall be call’d his wench and his leman: And God it wot, mine owen deare brother, Men lay the one as low as lies the other. Right so betwixt a *titleless tyrant* *usurper* And an outlaw, or else a thief errant, *wandering The same I say, there is no difference (To Alexander told was this sentence), But, for the tyrant is of greater might By force of meinie* for to slay downright, *followers And burn both house and home, and make all plain,* *level Lo, therefore is he call’d a capitain; And, for the outlaw hath but small meinie, And may not do so great an harm as he, Nor bring a country to so great mischief, Men calle him an outlaw or a thief. But, for I am a man not textuel, *learned in texts I will not tell of texts never a deal;* *whit I will go to my tale, as I began.

When Phoebus’ wife had sent for her leman, Anon they wroughten all their *lust volage.* *light or rash pleasure* This white crow, that hung aye in the cage, Beheld their work, and said never a word; And when that home was come Phoebus the lord, This crowe sung, “Cuckoo, cuckoo, cuckoo!” “What? bird,” quoth Phoebus, “what song sing’st thou now? Wert thou not wont so merrily to sing, That to my heart it was a rejoicing To hear thy voice? alas! what song is this?” “By God,” quoth he, “I singe not amiss. Phoebus,” quoth he, “for all thy worthiness, For all thy beauty, and all thy gentleness, For all thy song, and all thy minstrelsy, *For all thy waiting, bleared is thine eye* *despite all thy watching, With one of little reputation, thou art befooled* Not worth to thee, as in comparison, The mountance* of a gnat, so may I thrive; *value For on thy bed thy wife I saw him swive.” What will ye more? the crow anon him told, By sade* tokens, and by wordes bold, *grave, trustworthy How that his wife had done her lechery, To his great shame and his great villainy; And told him oft, he saw it with his eyen. This Phoebus gan awayward for to wrien;* *turn aside Him thought his woeful hearte burst in two. His bow he bent, and set therein a flo,* *arrow And in his ire he hath his wife slain; This is th’ effect, there is no more to sayn. For sorrow of which he brake his minstrelsy, Both harp and lute, gitern* and psaltery; *guitar And eke he brake his arrows and his bow; And after that thus spake he to the crow.

“Traitor,” quoth he, “with tongue of scorpion, Thou hast me brought to my confusion; Alas that I was wrought!* why n’ere** I dead? *made **was not O deare wife, O gem of lustihead,* *pleasantness That wert to me so sad,* and eke so true, *steadfast Now liest thou dead, with face pale of hue, Full guilteless, that durst I swear y-wis!* *certainly O rakel* hand, to do so foul amiss *rash, hasty O troubled wit, O ire reckeless, That unadvised smit’st the guilteless! O wantrust,* full of false suspicion! *distrust <3> Where was thy wit and thy discretion? O! every man beware of rakelness,* *rashness Nor trow* no thing withoute strong witness. *believe Smite not too soon, ere that ye weete* why, *know And *be advised* well and sickerly** *consider* *surely Ere ye *do any execution *take any action Upon your ire* for suspicion. upon your anger* Alas! a thousand folk hath rakel ire Foully fordone, and brought them in the mire. Alas! for sorrow I will myself slee* *slay And to the crow, “O false thief,” said he, “I will thee quite anon thy false tale. Thou sung whilom* like any nightingale, *once on a time Now shalt thou, false thief, thy song foregon,* *lose And eke thy white feathers every one, Nor ever in all thy life shalt thou speak; Thus shall men on a traitor be awreak. *revenged Thou and thine offspring ever shall be blake,* *black Nor ever sweete noise shall ye make, But ever cry against* tempest and rain, *before, in warning of In token that through thee my wife is slain.” And to the crow he start,* and that anon, *sprang And pull’d his white feathers every one, And made him black, and reft him all his song, And eke his speech, and out at door him flung Unto the devil, *which I him betake;* *to whom I commend him* And for this cause be all crowes blake. Lordings, by this ensample, I you pray, Beware, and take keep* what that ye say; *heed Nor telle never man in all your life How that another man hath dight his wife; He will you hate mortally certain. Dan Solomon, as wise clerkes sayn, Teacheth a man to keep his tongue well; But, as I said, I am not textuel. But natheless thus taughte me my dame; “My son, think on the crow, in Godde’s name. My son, keep well thy tongue, and keep thy friend; A wicked tongue is worse than is a fiend: My sone, from a fiend men may them bless.* *defend by crossing My son, God of his endeless goodness themselves Walled a tongue with teeth, and lippes eke, For* man should him advise,** what he speak. *because **consider My son, full often for too muche speech Hath many a man been spilt,* as clerkes teach; *destroyed But for a little speech advisedly Is no man shent,* to speak generally. *ruined My son, thy tongue shouldest thou restrain At alle time, *but when thou dost thy pain* *except when you do To speak of God in honour and prayere. your best effort* The firste virtue, son, if thou wilt lear,* *learn Is to restrain and keepe well thy tongue;<4> Thus learne children, when that they be young. My son, of muche speaking evil advis’d, Where lesse speaking had enough suffic’d, Cometh much harm; thus was me told and taught; In muche speeche sinne wanteth not. Wost* thou whereof a rakel** tongue serveth? *knowest **hasty Right as a sword forcutteth and forcarveth An arm in two, my deare son, right so A tongue cutteth friendship all in two. A jangler* is to God abominable. *prating man Read Solomon, so wise and honourable; Read David in his Psalms, and read Senec’. My son, speak not, but with thine head thou beck,* *beckon, nod Dissimule as thou wert deaf, if that thou hear A jangler speak of perilous mattere. The Fleming saith, and learn *if that thee lest,* **if it please thee* That little jangling causeth muche rest. My son, if thou no wicked word hast said, *Thee thar not dreade for to be bewray’d;* *thou hast no need to But he that hath missaid, I dare well sayn, fear to be betrayed* He may by no way call his word again. Thing that is said is said, and forth it go’th, <5> Though him repent, or be he ne’er so loth; He is his thrall,* to whom that he hath said *slave A tale, *of which he is now evil apaid.* *which he now regrets* My son, beware, and be no author new Of tidings, whether they be false or true; <6> Whereso thou come, amonges high or low, Keep well thy tongue, and think upon the crow.”

Notes to the Manciple’s Tale

1. “The fable of ‘The Crow,’ says Tyrwhitt, “which is the subject of the Manciple’s Tale, has been related by so many authors, from Ovid down to Gower, that it is impossible to say whom Chaucer principally followed. His skill in new dressing an old story was never, perhaps, more successfully exerted.”

2. See the parallel to this passage in the Squire’s Tale, and note 34 to that tale.

3. Wantrust: distrust — want of trust; so “wanhope,” despair - - want of hope.

4. This is quoted in the French “Romance of the Rose,” from Cato “De Moribus,” 1. i., dist. 3: “Virtutem primam esse puta compescere linguam.” (“The first virtue is to be able to control the tongue”)

5. “Semel emissum volat irrevocabile verbum.” (“A word once uttered flies away and cannot be called back”) — Horace, Epist. 1., 18, 71.

6. This caution is also from Cato “De Moribus,” 1. i., dist. 12: “Rumoris fuge ne incipias novus auctor haberi.” (“Do not pass on rumours or be the author of new ones”)

THE PARSON’S TALE.

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.”

Notes to the Prologue to the Parson’s Tale

1. Rom, ram, ruf: a contemptuous reference to the alliterative poetry which was at that time very popular, in preference even, it would seem, to rhyme, in the northern parts of the country, where the language was much more barbarous and unpolished than in the south.

2. Perfect glorious pilgrimage: the word is used here to signify the shrine, or destination, to which pilgrimage is made.

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.