The Canterbury Tales, and Other Poems
of this holy prayer, that is so excellent and so digne, I betake
[commit] to these masters of theology; save thus much will I
say, when thou prayest that God should forgive thee thy guilts,
as thou forgivest them that they guilt to thee, be full well ware
that thou be not out of charity. This holy orison aminisheth
[lesseneth] eke venial sin, and therefore it appertaineth specially
to penitence. This prayer must be truly said, and in very faith,
and that men pray to God ordinately, discreetly, and devoutly;
and always a man shall put his will to be subject to the will of
God. This orison must eke be said with great humbleness and
full pure, and honestly, and not to the annoyance of any man or
woman. It must eke be continued with the works of charity. It
availeth against the vices of the soul; for, assaith Saint Jerome,
by fasting be saved the vices of the flesh, and by prayer the
vices of the soul
After this thou shalt understand, that bodily pain stands in
waking [watching]. For Jesus Christ saith “Wake and pray, that
ye enter not into temptation.” Ye shall understand also, that
fasting stands in three things: in forbearing of bodily meat and
drink, and in forbearing of worldly jollity, and in forbearing of
deadly sin; this is to say, that a man shall keep him from deadly
sin in all that he may. And thou shalt understand eke, that God
ordained fasting; and to fasting appertain four things: largeness
[generosity] to poor folk; gladness of heart spiritual; not to be
angry nor annoyed nor grudge [murmur] for he fasteth; and also
reasonable hour for to eat by measure; that is to say, a man
should not eat in untime [out of time], nor sit the longer at his
meal for [because] he fasteth. Then shalt thou understand, that
bodily pain standeth in discipline, or teaching, by word, or by
writing, or by ensample. Also in wearing of hairs [haircloth] or
of stamin [coarse hempen cloth], or of habergeons [mail-shirts]
<11> on their naked flesh for Christ’s sake; but ware thee well
that such manner penance of thy flesh make not thine heart
bitter or angry, nor annoyed of thyself; for better is to cast away
thine hair than to cast away the sweetness of our Lord Jesus
Christ. And therefore saith Saint Paul, “Clothe you, as they that
be chosen of God in heart, of misericorde [with compassion],
debonairte [gentleness], sufferance [patience], and such manner
of clothing,” of which Jesus Christ is more apaid [better
pleased] than of hairs or of hauberks. Then is discipline eke in
knocking of thy breast, in scourging with yards [rods], in
kneelings, in tribulations, in suffering patiently wrongs that be
done to him, and eke in patient sufferance of maladies, or losing
of worldly catel [chattels], or of wife, or of child, or of other
friends.
Then shalt thou understand which things disturb penance, and
this is in four things; that is dread, shame, hope, and wanhope,
that is, desperation. And for to speak first of dread, for which
he weeneth that he may suffer no penance, thereagainst is
remedy for to think that bodily penance is but short and little at
the regard of [in comparison with] the pain of hell, that is so
cruel and so long, that it lasteth without end. Now against the
shame that a man hath to shrive him, and namely [specially]
these hypocrites, that would be holden so perfect, that they
have no need to shrive them; against that shame should a man
think, that by way of reason he that hath not been ashamed to
do foul things, certes he ought not to be ashamed to do fair
things, and that is confession. A man should eke think, that God
seeth and knoweth all thy thoughts, and all thy works; to him
may nothing be hid nor covered. Men should eke remember
them of the shame that is to come at the day of doom, to them
that be not penitent and shriven in this present life; for all the
creatures in heaven, and in earth, and in hell, shall see apertly
[openly] all that he hideth in this world.
Now for to speak of them that be so negligent and slow to
shrive them; that stands in two manners. The one is, that he
hopeth to live long, and to purchase [acquire] much riches for
his delight, and then he will shrive him: and, as he sayeth, he
may, as him seemeth, timely enough come to shrift: another is,
the surquedrie [presumption <12>] that he hath in Christ’s
mercy. Against the first vice, he shall think that our life is in no
sickerness, [security] and eke that all the riches in this world be
in adventure, and pass as a shadow on the wall; and, as saith St
Gregory, that it appertaineth to the great righteousness of God,
that never shall the pain stint [cease] of them, that never would
withdraw them from sin, their thanks [with their goodwill], but
aye continue in sin; for that perpetual will to do sin shall they
have perpetual pain. Wanhope [despair] is in two manners [of
two kinds]. The first wanhope is, in the mercy of God: the other
is, that they think they might not long persevere in goodness.
The first wanhope cometh of that he deemeth that he sinned so
highly and so oft, and so long hath lain in sin, that he shall not
be saved. Certes against that cursed wanhope should he think,
that the passion of Jesus Christ is more strong for to unbind,
than sin is strong for to bind. Against the second wanhope he
shall think, that as oft as he falleth, he may arise again by
penitence; and though he never so long hath lain in sin, the
mercy of Christ is always ready to receive him to mercy.
Against the wanhope that he thinketh he should not long
persevere in goodness, he shall think that the feebleness of the
devil may nothing do, but [unless] men will suffer him; and eke
he shall have strength of the help of God, and of all Holy
Church, and of the protection of angels, if him list.
Then shall men understand, what is the fruit of penance; and
after the word of Jesus Christ, it is the endless bliss of heaven,
where joy hath no contrariety of woe nor of penance nor
grievance; there all harms be passed of this present life; there as
is the sickerness [security] from the pain of hell; there as is the
blissful company, that rejoice them evermore each of the other’s
joy; there as the body of man, that whilom was foul and dark, is
more clear than the sun; there as the body of man that whilom
was sick and frail, feeble and mortal, is immortal, and so strong
and so whole, that there may nothing apair [impair, injure] it;
there is neither hunger, nor thirst, nor cold, but every soul
replenished with the sight of the perfect knowing of God. This
blissful regne [kingdom] may men purchase by poverty spiritual,
and the glory by lowliness, the plenty of joy by hunger and
thirst, the rest by travail, and the life by death and mortification
of sin; to which life He us bring, that bought us with his
precious blood! Amen.
Notes to the Parson’s Tale
1. The Parson’s Tale is believed to be a translation, more or less
free, from some treatise on penitence that was in favour about
Chaucer’s time. Tyrwhitt says: “I cannot recommend it as a very
entertaining or edifying performance at this day; but the reader
will please to remember, in excuse both of Chaucer and of his
editor, that, considering The Canterbury Tales as a great picture
of life and manners, the piece would not have been complete if
it had not included the religion of the time.” The Editor of the
present volume has followed the same plan adopted with regard
to Chaucer’s Tale of Melibœus, and mainly for the same
reasons. (See note 1 to that Tale). An outline of the Parson’s
ponderous sermon — for such it is — has been drawn; while
those passages have been given in full which more directly
illustrate the social and the religious life of the time — such as
the picture of hell, the vehement and rather coarse, but, in an
antiquarian sense, most curious and valuable attack on the
fashionable garb of the day, the catalogue of venial sins, the
description of gluttony and its remedy, &c. The brief third or
concluding part, which contains the application of the whole,
and the “Retractation” or “Prayer” that closes the Tale and the
entire “magnum opus” of Chaucer, have been given in full.
2. Jeremiah vi. 16.
3. See Note 3 to the Sompnour’s Tale.
4. Just before, the Parson had cited the words of Job to God
(Job x. 20-22), “Suffer, Lord, that I may a while bewail and
weep, ere I go without returning to the dark land, covered with
the darkness of death; to the land of misease and of darkness,
where as is the shadow of death; where as is no order nor
ordinance, but grisly dread that ever shall last.”
5. “I have lost everything - my time and my work.”
6. Accidie: neglectfulness or indifference; from the Greek,
akedeia.
7. The pax: an image which was presented to the people to be
kissed, at that part of the mass where the priest said, “Pax
Domini sit semper vobiscum.” (“May the peace of the Lord be
always with you”) The ceremony took the place, for greater
convenience, of the “kiss of peace,” which clergy and people, at
this passage, used to bestow upon each other.
8. Three ways of ornamenting clothes with lace, &c.; in barring
it was laid on crossways, in ounding it was waved, in paling it
was laid on lengthways.
9. Penitencer: a priest who enjoined penance in extraordinary
cases.
10. To be houseled: to receive the holy sacrament; from Anglo-
Saxon, “husel;” Latin, “hostia,” or “hostiola,” the host.
11. It was a frequent penance among the chivalric orders to
wear mail shirts next the skin.
12. Surquedrie: presumption; from old French, “surcuider,” to
think arrogantly, be full of conceit.
*PRECES DE CHAUCERES* <1> *Prayer of Chaucer*
Now pray I to you all that hear this little treatise or read it, that
if there be anything in it that likes them, that thereof they thank
our Lord Jesus Christ, of whom proceedeth all wit and all
goodness; and if there be anything that displeaseth them, I pray
them also that they arette [impute] it to the default of mine
unconning [unskilfulness], and not to my will, that would fain
have said better if I had had conning; for the book saith, all that
is written for our doctrine is written. Wherefore I beseech you
meekly for the mercy of God that ye pray for me, that God have
mercy on me and forgive me my guilts, and namely [specially]
my translations and of inditing in worldly vanities, which I
revoke in my Retractions, as is the Book of Troilus, the Book
also of Fame, the Book of Twenty-five Ladies, the Book of the
Duchess, the Book of Saint Valentine’s Day and of the
Parliament of Birds, the Tales of Canter bury, all those that
sounen unto sin, [are sinful, tend towards sin] the Book of the
Lion, and many other books, if they were in my mind or
remembrance, and many a song and many a lecherous lay, of the
which Christ for his great mercy forgive me the sins. But of the
translation of Boece de Consolatione, and other books of
consolation and of legend of lives of saints, and homilies, and
moralities, and devotion, that thank I our Lord Jesus Christ, and
his mother, and all the saints in heaven, beseeching them that
they from henceforth unto my life’s end send me grace to bewail
my guilts, and to study to the salvation of my soul, and grant
me grace and space of very repentance, penitence, confession,
and satisfaction, to do in this present life, through the benign
grace of Him that is King of kings and Priest of all priests, that
bought us with his precious blood of his heart, so that I may be
one of them at the day of doom that shall be saved: Qui cum
Patre et Spiritu Sancto vivis et regnas Deus per omnia secula.
Amen. <2>
Notes to the Prayer of Chaucer
1. The genuineness and real significance of this “Prayer of
Chaucer,” usually called his “Retractation,” have been warmly