The Canterbury Tales, and Other Poems
Is there ought elles? tell me faithfully.”
“Madame,” quoth he, “how thinketh you thereby?”
“How thinketh me?” quoth she; “so God me speed,
I say, a churl hath done a churlish deed,
What should I say? God let him never the;* *thrive
His sicke head is full of vanity;
I hold him in *a manner phrenesy.”* *a sort of frenzy*
“Madame,” quoth he, “by God, I shall not lie,
But I in other wise may be awreke,* *revenged
I shall defame him *ov’r all there* I speak; *wherever
This false blasphemour, that charged me
To parte that will not departed be,
To every man alike, with mischance.”
The lord sat still, as he were in a trance,
And in his heart he rolled up and down,
“How had this churl imaginatioun
To shewe such a problem to the frere.
Never ere now heard I of such mattere;
I trow* the Devil put it in his mind. *believe
In all arsmetrik* shall there no man find, *arithmetic
Before this day, of such a question.
Who shoulde make a demonstration,
That every man should have alike his part
As of the sound and savour of a fart?
O nice* proude churl, I shrew** his face. *foolish **curse
Lo, Sires,” quoth the lord, “with harde grace,
Who ever heard of such a thing ere now?
To every man alike? tell me how.
It is impossible, it may not be.
Hey nice* churl, God let him never the.** *foolish **thrive
The rumbling of a fart, and every soun’,
Is but of air reverberatioun,
And ever wasteth lite* and lite* away; *little
There is no man can deemen,* by my fay, *judge, decide
If that it were departed* equally. *divided
What? lo, my churl, lo yet how shrewedly* *impiously, wickedly
Unto my confessour to-day he spake;
I hold him certain a demoniac.
Now eat your meat, and let the churl go play,
Let him go hang himself a devil way!”
Now stood the lorde’s squier at the board,
That carv’d his meat, and hearde word by word
Of all this thing, which that I have you said.
“My lord,” quoth he, “be ye not *evil paid,* *displeased*
I coulde telle, for a gowne-cloth,* *cloth for a gown*
To you, Sir Friar, so that ye be not wrot,
How that this fart should even* dealed be *equally
Among your convent, if it liked thee.”
“Tell,” quoth the lord, “and thou shalt have anon
A gowne-cloth, by God and by Saint John.”
“My lord,” quoth he, “when that the weather is fair,
Withoute wind, or perturbing of air,
Let* bring a cart-wheel here into this hall, cause*
But looke that it have its spokes all;
Twelve spokes hath a cart-wheel commonly;
And bring me then twelve friars, know ye why?
For thirteen is a convent as I guess;<25>
Your confessor here, for his worthiness,
Shall *perform up* the number of his convent. *complete*
Then shall they kneel adown by one assent,
And to each spoke’s end, in this mannere,
Full sadly* lay his nose shall a frere; *carefully, steadily
Your noble confessor there, God him save,
Shall hold his nose upright under the nave.
Then shall this churl, with belly stiff and tought* *tight
As any tabour,* hither be y-brought; *drum
And set him on the wheel right of this cart
Upon the nave, and make him let a fart,
And ye shall see, on peril of my life,
By very proof that is demonstrative,
That equally the sound of it will wend,* *go
And eke the stink, unto the spokes’ end,
Save that this worthy man, your confessour’
(Because he is a man of great honour),
Shall have the firste fruit, as reason is;
The noble usage of friars yet it is,
The worthy men of them shall first be served,
And certainly he hath it well deserved;
He hath to-day taught us so muche good
With preaching in the pulpit where he stood,
That I may vouchesafe, I say for me,
He had the firste smell of fartes three;
And so would all his brethren hardily;
He beareth him so fair and holily.”
The lord, the lady, and each man, save the frere,
Saide, that Jankin spake in this mattere
As well as Euclid, or as Ptolemy.
Touching the churl, they said that subtilty
And high wit made him speaken as he spake;
He is no fool, nor no demoniac.
And Jankin hath y-won a newe gown;
My tale is done, we are almost at town.
Notes to the Sompnour’s Tale
1. Trentals: The money given to the priests for performing thirty
masses for the dead, either in succession or on the anniversaries
of their death; also the masses themselves, which were very
profitable to the clergy.
2. Possessioners: The regular religious orders, who had lands
and fixed revenues; while the friars, by their vows, had to
depend on voluntary contributions, though their need suggested
many modes of evading the prescription.
3. In Chaucer’s day the most material notions about the tortures
of hell prevailed, and were made the most of by the clergy, who
preyed on the affection and fear of the survivors, through the
ingenious doctrine of purgatory. Old paintings and illuminations
represent the dead as torn by hooks, roasted in fires, boiled in
pots, and subjected to many other physical torments.
4. Qui cum patre: “Who with the father”; the closing words of
the final benediction pronounced at Mass.
5. Askaunce: The word now means sideways or asquint; here it
means “as if;” and its force is probably to suggest that the
second friar, with an ostentatious stealthiness, noted down the
names of the liberal, to make them believe that they would be
remembered in the holy beggars’ orisons.
6. A Godde’s kichel/halfpenny: a little cake/halfpenny, given for
God’s sake.
7. Harlot: hired servant; from Anglo-Saxon, “hyran,” to hire;
the word was commonly applied to males.
8. Potent: staff; French, “potence,” crutch, gibbet.
9. Je vous dis sans doute: French; “I tell you without doubt.”
10. Dortour: dormitory; French, “dortoir.”
12. The Rules of St Benedict granted peculiar honours and
immunities to monks who had lived fifty years — the jubilee
period — in the order. The usual reading of the words ending
the two lines is “loan” or “lone,” and “alone;” but to walk alone
does not seem to have been any peculiar privilege of a friar,
while the idea of precedence, or higher place at table and in
processions, is suggested by the reading in the text.
13. Borel folk: laymen, people who are not learned; “borel”
was a kind of coarse cloth.
14. Eli: Elijah (1 Kings, xix.)
15. An emperor Jovinian was famous in the mediaeval legends
for his pride and luxury
16. Cor meum eructavit: literally, “My heart has belched forth;”
in our translation, (i.e. the Authorised “King James” Version -
Transcriber) “My heart is inditing a goodly matter.” (Ps. xlv.
1.). “Buf” is meant to represent the sound of an eructation, and
to show the “great reverence” with which “those in possession,”
the monks of the rich monasteries, performed divine service,
17. N’ere thou our brother, shouldest thou not thrive: if thou
wert not of our brotherhood, thou shouldst have no hope of
recovery.
18. Thomas’ life of Ind: The life of Thomas of India - i.e. St.
Thomas the Apostle, who was said to have travelled to India.
19. Potestate: chief magistrate or judge; Latin, “potestas;”
Italian, “podesta.” Seneca relates the story of Cornelius Piso;
“De Ira,” i. 16.
20. Placebo: An anthem of the Roman Church, from Psalm
cxvi. 9, which in the Vulgate reads, “Placebo Domino in regione
vivorum” — “I will please the Lord in the land of the living”
21. The Gysen: Seneca calls it the Gyndes; Sir John Mandeville
tells the story of the Euphrates. “Gihon,” was the name of one
of the four rivers of Eden (Gen. ii, 13).
22. Him that harrowed Hell: Christ. See note 14 to the Reeve’s
Tale.
23. Mr. Wright says that “it was a common practice to grant
under the conventual seal to benefactors and others a brotherly
participation in the spiritual good works of the convent, and in
their expected reward after death.”
24. The friar had received a master’s degree.
25. The regular number of monks or friars in a convent was
fixed at twelve, with a superior, in imitation of the apostles and
their Master; and large religious houses were held to consist of
so many convents.
THE CLERK’S TALE.
THE PROLOGUE.
“SIR Clerk of Oxenford,” our Hoste said,
“Ye ride as still and coy, as doth a maid
That were new spoused, sitting at the board:
This day I heard not of your tongue a word.
I trow ye study about some sophime:* *sophism
But Solomon saith, every thing hath time.
For Godde’s sake, be of *better cheer,* *livelier mien*
It is no time for to study here.
Tell us some merry tale, by your fay;* *faith
For what man that is entered in a play,
He needes must unto that play assent.
But preache not, as friars do in Lent,
To make us for our olde sinnes weep,
Nor that thy tale make us not to sleep.
Tell us some merry thing of aventures.
Your terms, your coloures, and your figures,
Keep them in store, till so be ye indite
High style, as when that men to kinges write.
Speake so plain at this time, I you pray,
That we may understande what ye say.”
This worthy Clerk benignely answer’d;
“Hoste,” quoth he, “I am under your yerd,* *rod <1>
Ye have of us as now the governance,
And therefore would I do you obeisance,
As far as reason asketh, hardily:* *boldly, truly
I will you tell a tale, which that I
Learn’d at Padova of a worthy clerk,
As proved by his wordes and his werk.
He is now dead, and nailed in his chest,
I pray to God to give his soul good rest.
Francis Petrarc’, the laureate poet,<2>
Highte* this clerk, whose rhetoric so sweet *was called
Illumin’d all Itale of poetry,
As Linian <3> did of philosophy,
Or law, or other art particulere:
But death, that will not suffer us dwell here
But as it were a twinkling of an eye,
Them both hath slain, and alle we shall die.
“But forth to tellen of this worthy man,
That taughte me this tale, as I began,
I say that first he with high style inditeth
(Ere he the body of his tale writeth)
A proem, in the which describeth he
Piedmont, and of Saluces <4> the country,
And speaketh of the Pennine hilles high,
That be the bounds of all West Lombardy:
And of Mount Vesulus in special,
Where as the Po out of a welle small
Taketh his firste springing and his source,
That eastward aye increaseth in his course
T’Emilia-ward, <5> to Ferraro, and Venice,
The which a long thing were to devise.* *narrate
And truely, as to my judgement,
Me thinketh it a thing impertinent,* *irrelevant
Save that he would conveye his mattere:
But this is the tale, which that ye shall hear.”
Notes to the Prologue to the Clerk’s Tale
1. Under your yerd: under your rod; as the emblem of
government or direction.
2. Francesco Petrarca, born 1304, died 1374; for his Latin epic
poem on the carer of Scipio, called “Africa,” he was solemnly
crowned with the poetic laurel in the Capitol of Rome, on
Easter-day of 1341.
3. Linian: An eminent jurist and philosopher, now almost
forgotten, who died four or five years after Petrarch.
4. Saluces: Saluzzo, a district of Savoy; its marquises were
celebrated during the Middle Ages.
5. Emilia: The region called Aemilia, across which ran the Via
Aemilia — made by M. Aemilius Lepidus, who was consul at
Rome B.C. 187. It continued the Flaminian Way from
Ariminum (Rimini) across the Po at Placentia (Piacenza) to
Mediolanum (Milan), traversing Cisalpine Gaul.
THE TALE.<1>