BOOK THREE: FOOTNOTES

2 devyse, consider; oultrages, exertions.

4 fote, foot; "pietons," foot soldiers.

7 vycayre, representative.

8 vytaylle, food.

11 delve, dig.

12 conduyte, steer through.

13 gyrdel, girdle or belt; sarpe or crokyd hachet, a pruning hook or crooked hatchet; cutte of, cut off; superfluytees, overgrowth; vignes, vines.

16 for as moche as, because.

20 maryed, married.

21 attones, at once.

23 fayrer, fairer.

24 chekebone, cheekbone.

28 behoveth, is requisite.

32 at the last, in the end.

37 entende, direct himself towards; geve thankynges, give thanks.

38 goodes temporal, worldly goods.

39 dismes, obsolete meaning for dime or a tenth part, a tithe paid to the church or to a temporal ruler.

40 beste, beast; chese out, selected.

41 grutche and be greved, complain and are vexed.

42 rendre, offer up; tienthes, tenth; her, their.

43 falle in necessyté, fall into want; despoylyd, despoiled.

44 contray, country.

45 merveylle, marvel.

46 weneth, believes; multeplyeng, multiplying.

47 counceyl, deliberation; witte, intellect; ordenaunce, decree.

48 sone, soon.

49 haboundeth, abounds.

51 requyre, ask.

52 symple, humble.

53 enhauncid, elevated or lifted up.

54 advoultrie, adultery.

56 to take ageyn, to resume.

58 nygh enfamyned, nearly starved.

59 Anone, Immediately.

60 hem, them; manna and flessh, heavenly drink and food.

63 belies, bellies.

64 forgid ydolles, built idols.

65 that whan, so that when.

67 cure, care.

70–71 to suffise to them only, to be sufficient to them alone.

72 boistous metis, coarse food.

73 deynteous metes, delicate morsels.

75–76 cause henge, case was pending.

76 closed, guarded.

78 bare the lanterne (i.e., the servant guides Antonius to his secret rendezvous); abasshid, ashamed.

79 douted, feared; depose, testify.

81 for to be tormentid, for even if he were tortured; enpeyred, impaired or made worse.

82 noyed or grevyd, harmed or vexed.

83 brent, burned.

87–88 mervaillous faith, great loyalty.

90 knowen, recognized; did on, put on.

91 parelle, peril; respyte, save (obsolete use of "respite").

92 fooks, folks (Caxton’s spelling is questionable here); daigne, deign.
92–93 grose metis, coarse foods.

93 cours, coarse.

94 bonde, bound.

95 debylité and feblenes, debility and feebleness.

96 covetyse, covetousness; right, truly.

97 doubte, fear.

99 fle, flee.

100 yssue, issue (in the sense of sallying forth).

101 ayer, air.

102 envyronneth, encompasses; laboureth, produces.

103 conteyned, contained; flodes, floods.

104 deporte alle, depart entirely.

105 as wel, even.

109 versefyer, poet; versis, verses.

112 deffetid, destroyed; meritis, good works.

118 whether, where (whither).

119 holde hym, incline himself.

120 contray, country.

121 hermytage, hermitage.

122 enquere and seke, inquire and seek.

123 theder, thither.

124 thens, thence.

125 lignage, descendants.

126 wyst, knew; eschewe, avoid.

126–27 bethought hym, collected his thoughts.

137 abode, stayed.

140 preyseth, praises; Sawlter, Psalter.

143 behoveth, is fitting; endende, attend (the text should probably read entende here).

144 recuyel, collect (recueil); gadre togydre, gather together.

145 bestys, animals or livestock.

146 kepe, protect.

148 offrid, offered.

151 graffe, graft; vygnes, vines.

154 hym bytter, it bitter.

155 to wete, to wit.

157 medlid, mixed.

158 about the rotes, around the roots; byttirnes, bitterness.

160 despoyled hym, stripped himself of clothes.

161 pryvy membres, sex organs.

161–62 mocqued and skorned, mocked and scorned.

166 yrous, fierce; otherwhile, sometimes.

167 symple and shamefast, timid.

169 enforceth, strives.

170 apperteyne, pertain.

174 dronkenshyp, drunkenness.

175 apparaylle the corages, enhance the boldness.

177 covenable, open to; hertes, desire.

178 shortly, briefly.

180 sowle, soul; mynyssheth, diminishes; goodes temporels, worldly goods.

183 reson, logical.

184 bridellys, bridles; sadellis, saddles; spores, spurs.

186 squyer, a carpenter’s square, an implement for determining, measuring, or setting out right angles; gyrdel, belt.

187 marchallis, a person who tends horses.

188 of alle forges, of all types of manufacturing.

189 martel, hammer; dolabre, an adz or axe-like tool; squyre, square.

190 kervers, carvers; tylers, those who lay tiles.

193 hit is nede, it is necessary.

194 behoveth, belongs.

195 edefyces, buildings.

196 maroners, mariners.

197 sewerté, surety.

200 leseth, loses; beleve, belief.

202 deceyve, deceive.

203 mede, reward or recompense.

207 lene, loan.

208–09 heritage and patrymonye, inheritance and estate.

211 affyaunce, affiance or confidence.

212 prevyd, tested.

214 soveraynly proffytable, supremely profitable.

216 verily, truly.

220 fondement, fundament or foundation.

221 noye ne greve, annoy or aggravate.

223 entendeth, inclines.

224 hows, house.

225 afyre, on fire.

226 sette not by, do not heed.

227 blasygng, blazing.

229 whereas, wherever.

233 distinccion, class or category; defferenceth, differs.

235 wene, believe.

237 verayly, truly; tyme passid, past times.

238 supposid, known.

239 For ellis wold not, Otherwise, why would.

240 freres, friars; chanons, canons; observauntes, Franciscans.

241 professyd, promised or bound; ben conversaunt in, had social dealings with.

242 Whyt Freres, White Friars or Carmelites; Gaunt, possibly Gaunt Street, a central street in Southwark by the river.

245 overest or procuratour, superior or steward.

248 accordyng therto, on this topic.

249 ordeyned, ruled.

253 advysed, provided for.

254 God wyl, God ordains.

257 veray, true.

260 meurely, with consideration; fermely, steadfastly.

261 more havoyr, better deportment.

262 but bycause, unless.

263 sorowe, affliction.

264 ordenaunce, decree.

265 bounté, goodness.

268–69 Her thynges, Their things.

272 corrumpeth, corrupts.

275 weneth, supposes.

278 Zecyle, Sicily.

279 For as moche as, For it was because.

282 kembe, comb.

283 grete, grown or adult; yron, iron; occupyed, used.

283–84 brenne and senge his heeris, burn and singe his hair.

285 affyaunce, affiance or confidence; envyronne, surround.

286 brode, broad.

287 laye wythout, lay outside.

291 thee behoveth, it is necessary for you.

294 seure, sure.

295 maronners, mariners; tumerous, timorous; ferdful, fearful.

296 parilles, perils.

298 perisshed and dispeyrid, damaged and deprived of.

301 mervaylle, wonder.

304 hoop, hope.

307 creaunce, faith.

Title notaries, personal secretaries or clerks; advocates, those who plead cases in a court of justice; skryvenars, professional scribes; drapers, makers of and/or dealers in cloth.

311 alphyn, chess bishop or judge.

312 reson, logical; emonge, among.

313 plete, debate or plead in a legal sense.

314 otherwhyle, sometimes.

316 processe, proceedings.

317 figured, depicted.

318 sheris or forcettis, shears or scissors.

319 gurdel, belt; penner, pen case; ynkhorn, an ink horn, a small vessel for holding ink; eere, ear.

321 autentique, authoritative.

322 libelles, formal pleas; writes, writs or written orders; condempnacions, judicial decisions; sentences, judgments.

323 scripture, writings; aperteyneth to, is fitting to.

324 dyght, clean or prepare.

325 coupers, barrel makers.

326 coryers, craftsmen who prepare leather; tawyers, those who “taw" or prepare white leather; skynners, skinners; bouchers, butchers; kordwanners, cordwainers or those who work in cordovan leather; also shoemakers.

329 skynnes and hydes, skins and hides.

330 perchymyn, parchment; velume, vellum, a finer type of parchment made from lambs or calves; peltrie, peltry or undressed skins; cordewan, leather.

331 fullars, those who “full" or beat cloth in order to thicken it.

332 crafty men, craftsmen.

333 mestier, profession; duly ordayned, appointed or arranged; curiously, skillfully.

334 amyable companye, friendly camaraderie.

336 prouffytable, beneficial.

337 appropryyng, appropriating; aperteyneth, belongs.

339 processes, proceedings.

342 ensewe, ensue; domage, damage.

343 corumpe, corrupt.

344 forsworne, perjured.

345 amendis, amends; endomaged, harmed.

346 rede, read; visite, examine.

349 contraire, contrary (to right and reason); admoneste, admonish.

356 put aback, receded.

357 deceyve, deceive; disordenatly, unnecessarily.

358 covenable, appropriate.

359 mo traysons, more treasons.

360 alyaunces, alliances or unities.

362–63 of one accorde, of unified purpose.

365 as wel, as much.

366 ete, despoil.

367 enpovere, impoverish; comynté, community.

368 pletars, pleaders or advocates.

369 longe, belong; chaunserye, chauncery or high court.
369–70 kynge’s benche, supreme court of common law.

370 comyn place, lower courts; cheker, exchequer or treasury; ressayt, revenue office; helle, hall of justice; bagge berars, wallet carriers.

372 entende to, attend to.

373 synguler wele, personal good.

374 admoneste, admonish.

377 semblable, same.

379 convenable, consistent.

381 renne, run.

383 faylleth, fails.

385 verayly, truly; amytye, amity.

386 delectable, pleasant; yongthe, youth.

387 disordynate hete, excessive passion.

389 For for, Because.

390 veray, true.

393 alle tho thynges, all those things.

394 conivracions, contrivances.

396 wylle₂, desires.

398 alowe and preise, commend and praise.

399–400 ner do to be doon, nor cause to be done.

401 excusasion, defense.

403 one his frende, one of his friends.

409 prouffytable, profit.

413 sommes, summary treatise.

418 hony, honey; carayn, carrion.

419 praye, prey.

420 nevewe, nephew.

422 parceyvd, recognized.

423 never perceyvyd afore tyme, never before had perceived a time.

424 puyssaunt, empowered.

426 duckes, dukes.

428 gevest, give.

429 endureth not, does not endure.

430 repute, esteem.

432 byeth, buys.

435 ewrous, prosperous or profitable; torneth, turns.

436 medowes, meadows; feldes, fields; bestys, beasts.

441 Arabye, Arabia.

443–44 trowe verely, truly believe.

445 apperteyneth and behoveth, is fitting and behooves.
445–46 assaye and preve, test and try.

446 or, before.

448 fayne, pretend.

450 requyred, requested.

457 mayné, people.

460 prevyd, proved; veray, faithful.

463 Bandach, Babylon.

467 esprised, enamoured (eprisé).

468–69 dyd do come, summoned; sekenes, sickness; sauf, except.

472 chees, chose.

474 to wyf, to marry; dowaire, dowry; lever, rather.

475 lese, lose.

479 seche, seek; breed, bread.

483 arestyd, arrested; homycide, murderer.

490 enforcid, encouraged (the judge).

491 he that had doon the feet, he who had done the deed (i.e., the real murderer).

493 doubtyng, fearing; dyvyne, divine.

494 by ordre, in sequence.

496 fayte, act.

497 And after, And after this.

502 contynent, self-restrained.

503 converse and accompanye them, talk and have dealings with.

505 meve, excite; entyse, entice; jape, seduce.

512 beaulté, beauty; mevyd, moved or excited.

515 lancettis, lancets (surgical instruments usually with two edges and a point); endlong and everthwart, from end to end and across.

516 fowle, foul.

522 chase, chose.

523 pestelence, disease.

524 customaunce, customary practice; hetes, heat.

526 ones, once.

527 dysporte, amusement or diversion.

529 repente me, regret; bye, buy; dere, expensively.

530 advysed hym, considered to himself; sore chauffyd, sorely inflamed.

534 greve, vex.

536 wan, won.

539 doubted, feared; corumpe, spoil.

541 defoyle, violate or rape.

544 condempneth, condemns.

545 of one accorde, of one will.

548 hernes, nooks or corners.

551 wene, think.

554 beste, beast; werkys, duties.

555 bestyal, bestial.

556 lyeng, lying.

557 oultrageous, outrageous (in the sense of evil).

558 wittyngly, knowingly.

565 lignage, descendants; pardurable, perdurable or existing for all time.

566 paradyse terrestre, the earthly paradise (i.e., Eden).

567 but onely bycause, only to the end that.
567–68 that her Mayster knewe, that which their Master knew.

568 double entente, deceitful purpose.

569 anone, immediately.

573 pistyl, epistle; saver, learn.

575 sobrenes, moderation.

576 Siracusane, Syracuse.

577 Secille, Sicily.

579 sauf, except.

585 to our kyng, as our king.

586 coveyted, desired; werse, worse (king).

588 doubte, fear.

Title chaungers, money changers.

593 balaunce, set of scales; weyght, weight.

594 gurdel, belt.

595 lynnen, linen.

596 wollen, wool.

597 lene, loan.

598 customers, custom or dues takers; tollars, toll takers.

599 receyvours of rentes, tax collectors.

600 covetyse, covetousness.

601 eschewe brekyng of the dayes of payment, avoid missing payment deadlines.

606 souldyes, Italian coins.

610 disordynate, immoderate.

612 hit reygneth in olde men (avarice was usually associated with age).

613 mortefyed and appetissed, deadened and lessened.

614 reservyd, except; onely, alone.

617 lengthe his viage, lengthen his trip (i.e., by sinning); vitayl, provisions.

619 tyl, until.

626 besaunt, a gold coin.

627 apperteyned, was appropriate.

628 axid, asked.

629 convenable, suitable.

638 semblable to, similar to; caasis, instances.

639 esprised in her love, taken with love for her.

642 lever, rather.

643 entende to, incline towards.

650 brenned, burned.

652 hem, them.

656 prevy, hidden.

657 foundement, foundation.

659 ferdful, fearful; kepar, keeper.

661 ewrous, lucky or prosperous.

665 smyte of, cut off.

667 wayed, weighed; bare, carried.

668 voyded, emptied.

669 leed, lead.

673 havoir, possessions.

674 hye see, high sea.

675 bycause, in order that.

676 perisshe it, destroy it.

680 seignorie, rule.

681 dewly, duly.

682 chamberer, handmaid.

685 destroubleth, disturbed; poesté, strength.

687 vendable, capable of being sold.

688 lene, borrow.

689 creaunces, buying things on credit.

693 axe, ask.

694 wylt, will; ner, nor.

696 reproche, reproach; lene, lend.

699 surmounte, surmount.

700 tornes, turns.

702 lenyng, loaning.

706 Gene, Genoa; chaungeour, money changer.

708 affermyd, confirmed.

709 floryns, gold coins.

714 tolde hem, counted them out.

716 renome, reputation.

718 gate, gained.

719 wan, earned.

722 devyne purveaunce, divine providence.

725 do marchaundise, engage in trade.

726 menny’s, men’s.

727 appertly, publicly.

731 of without, from elsewhere.

735 wrytyng, record.

738 so ferre and longe, for such a long time.

742 paraventure, perchance.

746 ordeyne and bye, arrange and buy.

748 fayne, feign.

752 fer contré, distant lands.

753 whilis, while.

754 tho, those.

756 Late, Let.

759 unadvysedly, unexpectedly.

761 did after her, sought their.

765 advysed me, considered to myself.

770 trichour, cheat.

772 begiler, cheater.

774 enseigneth, instructs.

777 bereth, carries; chese, cheese.

778 weneth, believes.

781 For for, Because in order to.

787–88 what that somever, whatsoever.

788 resaytes, receipts.

791 tho, those.

794 obstynat, resolute.

Title medecynes, medical practitioners; spycers, spice dealers; appotiquaries, apothecaries.

798 maistre, teacher; ample, ampule or a small container.

799 oynementis, ointments.

800 serche, probe; apostumes, apostems or abscesses.

802 gramariens, teachers of grammar; logyciens, teachers of logic; maystres of lawe, teachers of law; arsmetrique, arithmetic.

804 pygmentaries, makers of ointments and drugs; confeccions, medical compounds.

805 confites, preserves; ferremens, possibly “ferments" or organic material that causes yeast.

808 proporcions of lettres of gramayre, harmonious arrangement of words; monemens, movements (Caxton has put an “n" in the place of a “v"); sophyms, sophisms.

812 rethorique, rhetoric or the art of persuasion; speculatyf, speculative thinking.

813 how wel, because; curious, studious.

814 otherwhyle, sometimes; ordonaunce, care.

815 sagesse, wisdom or knowledge.

816 medlyth, meddles.

817 slear, slayer.

818 but yf, unless; sewre, sure; slee, slay.

819 moo, more.

822 happe, luck; kunnyng, knowledge or skill.

823 meurté, maturity.

825 contynuel, continual.

826 tokens, symptoms.

827–28 Ypocras, Galiene, and of Avycene (see note).

831 colacion, consultation; in suche wyse, in such a way.

832 encroche, encroach or seize.

833 salute, well-being or safety.

833–34 seek man, sick man.

836 demened, controled.

840 dyssencions, dissent.

841 leve, leave.

842 discencions, dissent.

844 figured, represented.

845 contynence, continence or self-restraint.

853 comyn (i.e., a prostitute).

854 besaunte, a gold coin; torne the corage of, seduce.

855 for to have to doon wyth her, to have sex with her.

859 axe, ask for.

861 holden and gaged, held and fastened on.

863 in semblable wyse, in a similar way.

865 made never semblaunt, never made a welcome.

869 stere, stir.

870 hoost, army; bourdellys, prostitutes.

871 apayred, weakened.

872 corages, strength.

873 Truphes, Frivolties.

874 by figure, figuratively; fonteyne, fountain.

875 corumped, corrupted.

877 cyrurgerye, surgery; plaisters, plasters or dressings.

878 enplastre, dressing.

879 otherwhyle, sometimes.
879–80 by his contrarye, by its opposite.

880 phisique, medical treatments.

882–83 lese her membris, lose their body parts.

883 benomen, ravished; repleccion, filling up.

888 in defaulte, wanting.

890 joyes fugetyves, fleeting pleasures.

892 veray matier of complecconn, true matter of temperament.

893 thondre, thunder.

898 enbracyng, embracing.

901 esmoved, moved.

904 mulier, as Caxton notes, is the Latin word for woman.

905 mole, without perception.

906 sonner, more quickly.

908 Yle of Corsika, Island of Corsica; sacrefyed his goodes, made sacrifices to his gods.

910 enterprised, taken.

914 distemperatly, excessively.

917 kunnyng, knowledge or skill.

918 nygh, near to.

920 had not longe tofore seen hym, had not seen him for a while.

921 attempre them, moderate themselves; or, before.

925 al his membris, all his body parts.

928 folke, people; had in hate, despised.

929 here speke of, hear any talk of; se, see.

932 ordeyned, commanded.

935 boutelers, servants.

936 cokes, cooks.

939 curtoisly, graciously.

940 chauffe, fume; felonye, anger.

942 waxe so ardant, became so fired up.

942–43 enbracid wyth so grete yre, was taken with such anger.

945 hete, heat; synewes, sinews.

946 hoole, whole.

949 espycers, spice sellers.

950 billes, orders.

951 charge curiously, fill [them] skillfully.

952 confecconns, medicinal compounds.

953 rechelesnes, carelessness.

955 enpayre, worsen; encrecyng, increasing.

956 thevys, thieves.

958 stuffe, ingredients; odoure, fragrance; receptes, formulae.

960 avayle, profit.

961 scathe, damage.

963 domage, harm.

964 destrucconns, destructions.

966 debonayr, gracious.

967 launce, pierce; apostumes, abscesses.

968 arrache, tear; but yf, unless.

969 renomee, reputation.

970 bouchers, butchers; helars or guarysshours, healers or guarishers (curers).

973 cure, care.

974 net, clean.

976 sterres, stars.

979 engyne, intelligence.

Title taverners, tavern-keepers; hostelers, innkeepers; vytayllers, purveyors of victuals or provisions.

981 alphyn, chess bishop or judge.

982 stratched, stretched.

983 loof of breed, loaf of bread.

984 gurdel, belt; bondel, bunch.

986 sourdeth, arises; noyse, contention or strife.

987 stryf, strife; trayted, settled.

988 enquere, inquire.

989 vytayl, food; byars, buyers.

990 herberowes, lodgings.

991 seure and sauf, secure and safe.

992 warde, care.

1000 outrage, excess; noye, disturb.

1003 molestaconns, injuries; lese, lose; otherwhyle, sometimes.

1004 eyen, eyes; membris, body parts.

1005 on a tyme, one time; hermyte, hermit.

1006 gossibs, a gossip is a godfather, godmother, close friend, soulmate (sibling in God), or sponsor at baptism; it also refers to the people who are sponsored.

1008 behoveth by force, are compelled.

1009 chese, choose; have to do flesshlye, have sex with.

1013 eschauffyd, heated; have a doo with, have sexual relations with.

1014 withstood, resisted.

1026 se comunely, see frequently; bole, bull; suffisid, satisfied.

1027 wode, forest; suffiseth to, is sufficient for; olephauntes, elephants.

1031 lichorous metis, rich foods.

1032 saciat, sated.

1036 vytayllis, food.

1038 Lerne, Know; demene, conduct.

1042 forgetenes, forgetfulness.

1044 distemperaunce, imbalance or disturbance.

1045 dommageous, damaging.

1049 dombe bestys, insensible animals.

1050 belues, monsters (whales).

1051 belyes, bellies.

1053 doth not the condicions, does not live in the manner appropriate to.

1059 eschauffe hym sone, drinks alcohol quickly.

1061 enpessheth, impedes.

1062 chauffid, heated (with drink).

1063 vylayns dedes, villainous deeds.

1066 apparayle, enhance.

1068 mynyssheth, diminishes; febleth, weakens.

1069 voys hoors and rawe, voice hoarse and ragged.

1070 aungellis, angels; possedyng, possessing.

1071 seurté, surety; pardurable, lasting.

1072 Noe, Noah; discoverd, exposed.

1073 prevy membris, sexual organs; mocqued, mocked.

1074 assoted, infatuated.

1077 tresour, treasure.

1078 hous of sapyence, source of wisdom; odour of good renomee, imbued with the very essence of good fame.

1079 dyverce, diverse men.

1080 amytie, friendship.

1081 parell, peril; eschauffid, heated.

1082 ronne eche upon other, attacked each other.

1085 dyner, dinner.

1086 chaced, chased; emonge, among.

1087 fond, found.

1088 wel bespoken, well-spoken; curtoys, polite.

1089 debonayr, used as an adjective modifying chere, in the sense of “graciousness."

1092 passeth, surpasses.

1094 herberowed, lodged.

1095 enseigne, teach.

1104 defende them, protect themselves.

1106 yelden, yielded.

1107 appayryng, appairing or damage.

1108 herberowed, lodged.

1109 commysed, entrusted; warde, care.

1114 ghestes, guests; provender, fodder.

1119 parties, regions.

1121 oure, hour.

1126 meyné, company of men.

1128 noyed wyth, disturbed by.

1129 knowen, exposed.

1130 feet, act; sentence diffynytyf, final verdict.

1131 vysage, face.

1132 abode, remained.

1133 caas, case; Tholouse, Toulouse.

1134 Galice, Galicia.

1136 advysed hym, consid­ered to himself.

1137 male, purse or sack; bare, carried.

1140 excused, maintained the innocence of.

1142 feet, deed.

1143 confisqued, confiscated.

1145 must nedes, had to; hynge, hung.

1146 gybet, gibbet or gallows.

1150 fait, act.

1151 cause, case.

1152 trayson, treason.

1156 chaumberers and tapsters, chambermaids and barmaids; semblable, a similar.

1157 scrippe, small bag or wallet.

1162 crewe, crowed.
1162–63 began to wexe a lyve, there seems to be something missing here, although the sense is clear: the couple kills a rooster by burning it.

1163 pasture, feed.

1166 meure, careful.

Title customers, officials who collect customs.

1170 elle, measuring rod.

1171 gurdel, belt.

1173 mete, take measurements.

1174 receyve, receive; costumes, customs.

1175 scawage, a "scavage" or special toll imposed by the mayor of a town; peages, tolls paid for passing through a place; duetees, duties or taxes.

1177 ensigned, trained.

1180 besy, active; clere sayeng, of clear speech.

1184 seurté, security; denounce, make known; defaultes, failures or shortcomings.

1185 parellys, perils.

1187 renome, reputation.

1190 sory and hevy, sad and dispirited.

1191 compleyned on, cried out upon.

1192 have a thanke, receive thanks.

1200 doubte, fear.

1201 ewrous, prosperous.

1204 enteyle, carving or sculpture.

1205 Capuane, Capua, a city in the southwest region of Campania, Italy.

1207 sercle, circle.

1212 dysmesurably, without measure.

1216 Cecille, Sicily.

1217–18 triste semblaunt, sad expression.

1218 chare, chariot.

1219 agayn, in the opposite direction of; vysage, demeanor; habyte, clothing.

1222 corages, hearts; Notwithstondyng, Nevertheless; letted, prevented.

1224 certeynté, state of affairs; he, i.e., Dionysus; demaunde, inquiry.

1226 assaye, put to the test;. beneurté, blessedness.

1227 “ye," yes; requyred, requested.

1233 benerous, blessed; wene, believe.

1236 hors here, horse hair.

1243 dyscoverd, showed.
1243–44 hevy, cherid, and tryste, burdened, preoccupied, and sad.

1244 For where, For wherever.

1249 maleurtees, misfortunes.

1251 doubted, feared.

1255 commysed, entrusted.

1261 byars, buyers; langage, conversation or words.

1263 despytous, pitiless; vylayns, vile.

1264 mendycants, beggars.

1265 wylt, wish.

1267 jogheler, jester; eyen, eyes.

1268 corumpour, corrupter.

1272 chidde, chided.

1273 imposid to hym, imputed to him.

1274 brawled, quarreled; made her water, urinated.

1275 agayn, in return; sauf, except.

1278 chaumberer, chamber maid; shewyd, demonstrated to.

1279 cokke, rooster.

1280 acustumed with, accustomed to.

1283 retche, heed.

1286 lette, prevent.

1292 peagers, toll takers; kepe passages, guard the ways.

1294 peage, tolls.

1295 perelous, perilous; doubteuous, fearful.

1297 noyeng, harming or vexing.

1305 pencion, payment.

1308 heyre, heir.

1310 ribauldes, ribald or dissolute characters; currours, couriers.

1312 covenable, suitable; enquyre and espye, seek out and find.

1315 heeris, hair.

1316 gurdel, belt.

1318 fole large, foolishly liberal with money.

1320 playes, players; butters, betters.

1321 berars, bearers.

1323 bounden, under obligation; constitute, appoint.

1324 curatours, guardians.

1325 heritages, inheritances.

1327 dispendeth, spends.

1328 axe, ask for; breed, bread.

1329 delycious, addicted to indulgence.

1331 by force, necessarily.

1333 fole large, foolish generosity.

1335 dommage, damage.

1336 admonesteth, admonishes.

1339 straunge thynges, things that belong to others.

1343 felith, falls; dispendeth, dispenses.

1344 stroke, a blow; smyton, smitten.

1348 departed, gave; goodes temporel, worldly goods.

1353 amyable and obeysaunt, pleasant and obedient.

1356 sore, sorely; eschewe, escape.

1358 requyrid, requested.

1361 solempne feste, religious feast.

1362 her husbond, their husbands.

1363 had do make, had made; shittyng, shutting.

1365 tapite, tapet or table cover.

1370 shette, shut.

1372–73 bere hem as wel to hym, conduct themselves as nicely to him.

1379 savyng, except that.

1380 er I dye, before I die; frere prechours, preaching friars or Dominicans.
1380–81 frere menours, minor friars or Franciscans.

1381 heremytes of Saynt Austyn, the Augustinians.

1384 bylle, a formal document of deed.

1385 dyd to be gyven, commanded to be given.

1386 recluse, place of seclusion (for those of religious orders).

1389 exequye, funeral rites.

1391 demaunde, ask for.

1394 handlyng, handle.

1399–1400 nygh kynne, near relatives.

1403 make noveltees, generate news or tidings; noye and greve, annoy and vex; seignories, feudal lords.

1404 habounde, abound.

1405 clamours, outcrys.

1409 bordellys, prostitutes.

1420 oblyge, bet or pledge.

1421 alyght, dismount.

1424 sise, six.

1425 seure, sure.

1427–28 clefte a sondre, broke apart.

1429 aas, an ace or the side of a die with one point.

1433 spedely, expeditously; vyage, voyage.

1434 taryeng, delay.

1436 dommage, harm.

1437 maundementis, commands.

1438 otherwhiles, sometimes; joghelers and dronklewe, jesters and given to drunkenness.

1440 enpesshid, impeded.

1442 discovenable, unsuitable.

1443 feet of marchaundyses, mercantile transactions.

1444 leseth, fails.

1448 but yf, unless.

1450 wel ware, well aware.

1452 grevyd, taxed.
1452–53 for faute of good rewle tarye, on account of their lack of self-control.

1453 hastely, quickly.
 

BOOK THREE: EXPLANATORY NOTES

Abbreviations: CA: Gower, Confessio Amantis; CT: Chaucer, Canterbury Tales; LGW: Chaucer, Legend of Good Women; OED: Oxford English Dictionary; PL: Migne, Patrologiae cursus completus, series Latina; Whiting: Whiting, Proverbs, Sentences, and Proverbial Phrases.

Chapter 1

15 And we rede in the Bible that the first labourer that ever was was Caym. Cain’s murder of Abel appears in Genesis 4:8.

52–53 And we rede of the Kyng Davyd, that was first symple and one of the comyn peple. David forgets God in 2 Kings 12:9. Absalon’s persecution of David is narrated in 2 Kings 15.

58 We rede also of the children of Ysrael, that were nygh enfamyned in desert. This story of manna in the desert comes from Exodus 16. The subsequent worship of the golden calf appears in Exodus 32.

74–75 And Valerius rehercith in his sixt book that there was a wyse and noble maistre that was named Anthonius. M. Antonius’ adultery trial is found in Memorable Doings and Sayings, Book 6.8.1 (2:74 and 75).

86–87 And also tellith Valerius that there was another labourer that was named Penapion. From Memorable Doings and Sayings, Book 6.8.6 (2:78 and 79). In Valerius, the master is Ubinius Panapio, and the slave is Unnamedo.

101 And of this speketh Claudyan. This is a paraphrased version of the poet Claudian’s late fourth- to early fifth-century De raptu Proserpinae Book 2, lines 294–302. Jacobus quotes Claudian directly. See Claudian, Claudian, 2:338–41.

109 And therof made a noble versefyer. The identity of the poet is unknown.

112 meritis. Good works. E.g., see Everyman, where Good Deeds alone accompanies Everyman beyond death.

113 And herof fynde we in Vitas patrum. The Vitae patrum is a collection of the lives and sayings of early Christian hermits. The copies circulating in the Middle Ages were not the Greek originals but translations into Latin, which were done primarily in the fourth through sixth centuries. The location of this particular story in the vast corpus of the Vitae is not known.

116 thre causes. A short lyric lament, popular in French and English; e.g.,

Wanne ich þenche þinges þre
ne mai neure bliþe be:
þat on is ich sal awe,
þat oþer is ich ne wot wilk day.
þat þridde is mi meste kare,
i ne woth nevre wuder i sal fare
(New College MS 88, one of four versions in Brown, English Lyrics of the XIIIth Century, pp. 18–19).

140–41 And thou oughtest to knowe that Davyd preyseth moche in the Sawlter the trewe labourers. This saying is derived from Psalm 127 ("Blessed are they that fear the Lord: that walk in His ways"), although some versions cite the Roman poet Lucan (39–65 C.E.) as the source. By contrast, Jacobus in his Liber includes six lines from the Carmina (Book 2.1, lines 5–10) of Albius Tibullus (c. 55–19 B.C.E.), a Roman elegiac poet. See "Tibullus," trans. J. P. Postgate, in Catullus, Tibullus, and Pervigilium Veneris, pp. 252 and 253.

148 The first pastour that ever was was Abel. This description of Abel can be found in Genesis 4:2–4.

152–53 And so dyd Noe, whyche was the first that planted the vygne after the deluge and flood. Genesis 9:20.

153–54 For as Josephus reherceth in the Book of Naturel Thynges. The extended story of Noah and his sons appears in the Gesta Romanorum, Tale CLIX, which in turn references Josephus’ Causes of Natural Things. See Gesta, pp. 336–37.

173–74 And therfore, Valerian reherceth that of auncient and in olde tyme women dranke no wyn. This exemplum can be found in Memorable Doings and Sayings, Book 2.1.5b (1:130 and 131).

176 And as Ovyde saith. This derives from Book 1, lines 237–40 of Ovid’s Art of Love (pp. 28–29). Jacobus quotes these lines in full: "Vina parant animos faciuntque caloribus aptos: / Cura fugit multo diluiturque mero. / Tunc veniunt risus, tum pauper cornua sumit, / Tum dolor et curae rugaque frontis abit."

Chapter 2

200 And therfore sayth the phylosopher. At least one of Jacobus’ French translators attributes this quotation to Socrates. Yet as Collet notes, it most likely comes from Publilius Syrus’ Sentences, where the saying is rendered: "Fidem qui perdit, nil pote ultra perdere" or "Whoever loses faith has nothing more to lose." See The Latin Library at: http://www.thelatinlibrary.com/syrus.html (accessed 8–17–06).

204 Valerius rehercith that Fabius. This story of Fabius and Hannibal appears in Memorable Doings and Sayings, Book 4.8.1 (1:428–31).

211–13 But in thyse dayes it were grete folye . . . at theyr nede. These two sentences have been added by Caxton.

225–27 Caxton’s emphasis of the importance of common profit and the ways in which the avaricious ignore it to the peril of society resonates with Boethius’ Consolation of Philosophy, the Romance of the Rose, and, especially, Gower’s Confessio Amantis.

228–29 And fortune hath of nothyng so grete plesure as for to torne and werke alwey. And nature is so noble a thyng that whereas she is, she wyl susteyne and kepe. Although Caxton does not attribute this quote to a particular author, Jacobus in his Liber refers to Cicero’s Pro Q. Ligario oratio [Speech on Behalf of Quintus Ligarius], chapter 12.38 and quotes his source: "Nihil habet nec fortuna tua maius quam ut possis, nec natura melius quam ut velis servare quam plurimos" ["Your situation has nothing prouder in it than the power, your character nothing in it more noble than the wish, to preserve all whom you can"]. See Cicero’s "On Behalf of Libarius" in Pro Milone, pp. 492–93.

238–39 And also, it is to be supposid that suche as have theyr goodes comune and not propre is most acceptable to God. This sentence begins a paragraph that represents Caxton’s most substantial addition to the Liber. Initially, it seems that Caxton uses this passage to reinforce the moral probity of the White Friars, or Carmelites, and thus the superiority of the regular clergy over the secular clergy. After proposing that those who "have goods in common" are "most acceptable to God," he then asks: "Would not these religious men such as monks, friars, canons, observants [Franciscans], and all others make vows and keep themselves in voluntary poverty that they are bound to?" The "would not" construction here can be taken in at least two ways. First, it might affirm the general practice of monastic poverty, "would not" serving to indicate the fact that these groups do, in fact, follow this law. Taken this way, this section might read: "if this is the most acceptable practice, then why else would these religious men keep themselves in voluntary poverty." Alternately, "would not" might call attention to the deficiencies of the monks in this regard: if shared goods are more acceptable to God, then why don’t other religious orders follow this law? It is at this point that Caxton turns to the Carmelites who do, it seems, practice what they preach. Yet on closer inspection, Caxton’s endorsement of the Carmelites is not so clear. In 1464, the London Carmelites began a preaching battle with the secular clergy. The battle began when Harry Parker, a young Carmelite from the Fleet Street house, preached a sermon at St. Paul’s in which he declared that "Christ and his apostles had no private property, that they made their living exclusively by begging for alms, and that what they were given they possessed in common." Parker went on to add that "the state of the mendicant friars was the most perfect one to be found in the Church Militant, and that all priests ought likewise to live off alms, without benefices or private property." A good account of this battle can be found in Jotischky, Carmelites and Antiquity, pp. 157–58. The paraphrase of Parker’s sermon can be found in Du Boulay, "Quarrel between the Carmelite Friars and the Secular Clergy."

248 And accordyng therto, we rede in Plato. Comments about the dangers of individualism among the guardian class run throughout Plato’s Republic. However, this specific reference seems to come from Book 5, section 462. See Plato, Republic, pp. 126–27.

277–78 For we rede that Dyonyse of Zecyle. This story of Dionysius of Sicily (also Dionysius of Syracuse) and the misery provoked by his tyranny appears in Valerius, Memorable Doings and Sayings, Book 9.13, ext. 4 (2:384 and 385). It can also be found in Cicero’s Tusculan Disputations, Book 5, chapter 20 (pp. 451–52).

Chapter 3

364–73 Alas! And in Engelond . . . to theyr synguler wele and prouffyt and not to the comyn. This is one of the few asides that Caxton has added to the text.

376 And Tullyus saith that frendshyp and good wylle. These observations about friendship seem to be a paraphrase of Cicero’s Laelius, Books 6 and 7 (pp. 38–39). The example of bees does not come from Cicero.

387–88 And this amytie is vertuous, of the whiche Tullyus saith. From Cicero’s De officiis, Book 3, chapter 10.46 (pp. 312–15). This also appears in Cicero’s Laelius, Book 11.37 (pp. 46–47).

396 And herof sayth Seneque that amytye. In citing Seneca, Caxton follows Jacobus, who also attributes these two quotes about friendship to Seneca. Although not an exact match, Seneca’s most relevant quotes about friendship appear in De beneficiis, Book 2, chapter 15 (3:76–79). A more likely quote for the Latin Liber comes from Cicero’s Laelius, Book 6.22: "Quid dulcius quam habere quicum omnia audeas sic loqui ut tecum?" ["What is more pleasant than to have someone with whom you can safely talk about anything whatever, just as with yourself?" (pp. 38–39)]. Likely sources for the subsequent section of the Liber are Books 8 and 9 of Aristotle’s Nicomachean Ethics, in which Aristotle divides friendship into three types, those of utility, pleasure, and good. These correspond to the Latin text’s division of friendship into "delectabilis, utilis, et honesta." See Jacobus, Libellus de moribus hominum et officiis nobilium, p. 87.

401 And Valerian sayth that it is a foule thynge and an evyl excusasion. The exemplum of Taffile, or Rutilius, appears in Memorable Doings and Sayings, Book 6.4.4 (2:46–49).

413 And Varro rehercith in his sommes. Like the above reference to Varro (see note to 1.89), this is most likely taken from the Menippean Satires. I have not been able to locate the exact passage.

417 And Seneque saith that somme folowe the emperour for riches. This same saying is cited by Chaucer’s Parson in his tale. See The Parson’s Tale, CT X(I)440. Chaucer took much of the Parson’s Tale from the thirteenth-century Summa virtutem et vitiorum [Summa of Virtues and Vices] of Guilelmus Peraldus, which might also have served as a source for Jacobus.

420 And Tullyus sayth that Tarquyn the Proud had a nevewe of his suster. This observation of Tarquin is found in Cicero’s Laelius, Chapter XV.53 (pp. 52–53).

428 For Cathon sayth in his book. Jacobus credits these lines to Ovid. The first line comes from Ex Ponto, Book 2.3, line 8 ("Vulgus amicitias utilitate probat"); the subsequent lines are found in Tristia, Book 1.5, lines 33–34 ("Vix duo tresve mihi de tot superestis amici / Cetera Fortunae, non mea turba fuit" and Book 1.9, lines 5–6 ("Donec eris sospes, multos numerabis amicos / Tempora si fuerint nubila, solus eris"). See Ovid, Ex Ponto, pp. 332–33, and Tristia, pp. 30, 31, 44, and 45.

433 And therfore sayth the versefier thyse two versis. The identity of the poet is unknown.

440–41 And Piers Alphons sayth in his Book of Moralité that there was a phylosophre in Arabye. The story of the philosopher and his son comes from Book 1 of Peter Alfonso’s twelfth-century Disciplina Clericalis, a moral guide for the clergy. See Scholar’s Guide, pp. 36–38. It also appears in the Gesta Romanorum, Tale CXXIX (p. 276).

462–63 And yet reherceth the sayd Piers Alphons that there were two marchauntes, one of Bandach and that other of Egypt. This story also comes from the Disciplina Clericalis where it follows the story of the philosopher and his son (pp. 38–41). It also appears as Tale CLXXI of the Gesta Romanorum, where it is similarly attributed to Peter Alfonso (pp. 351–54).

507–08 Titus Livius reherceth that the philosopher Democreon dyd doo put out his eyen. In the Latin Liber and in its French translations, this story is attributed to the late second- to early third-century author Tertullian, although they do not name the specific work. Caxton credits Livy, although Livy does not include this story of Democritus in his History of Rome.

511 And Valerian tellyth that there was a yong man of Rome. The story of the beautiful young man from Rome appears in Memorable Doings and Sayings, Book 4.5, ext. 1 (1:400 and 401).

518–19 And also we rede that there was a nonne, a virgyne, dyd do put out bothe her eyen. I have not been able to locate the source for this story.

521 And also we rede that Plato. I have not been able to locate the source for this story.

526 Helemand reherceth that Demostenes. The story about Demosthenes appears in Aulus Gellius’ Attic Nights, Book 1, chapter 8 (1:42–45). For more information on Hélinand de Froidmont, see note to 2.265.

533–34 And Ovyde rehercith that thys thynge is the leste that maye helpe and most greve the lovers. This quote — "Quod iuvat, exiguum, plus est, quod laedat amantes" — comes from the Art of Love, Book 2, line 515 (pp. 100–01).

535–36 And therfore Saynt Augustyn rehercith in his book, De civitate dei, that there was a right noble Romayn named Marculian. The story of Marcellus’ conquering of Syracuse appears in Book 1, chapter 5 of The City of God (1:7). Valerius also describes Marcellus’ tears in Book 5.1.4 of Memorable Doings and Sayings (1:446 and 447).

551–52 For Saynt Austyn sayth . . . And also, he sayth in another place. Presumably these passages come from The City of God, although Jacobus does not name his source.

559 And herof speketh Saynt Bernard. This quote by Bernard appears in a letter that he wrote to the monk Adam. However, Bernard in turn is citing the apocryphal Book of Wisdom 1.11, which states: "Keep yourselves therefore from murmuring, which profiteth nothing, and refrain your tongue from detraction, for an obscure speech shall not go for nought: and the mouth that belieth, killeth the soul."

561–62 And yet sayth Saynt Austyn in another place, "For to say one thynge and do the contrarye maketh doctryne suspecious." Like the above references to Augustine, this one does not name a specific source.

564 For the lye that the auncient enemye maad Eve and Adam. The fall of man is described in Genesis 3.

573 And therfore saith Saynt Poule in a pistyl. This passage seems to be a paraphrase of 1 Corinthians 2.

576 And Valerian rehercith that there was a good woman of Siracusane. This story of the woman who praises the emperor comes from Memorable Doings and Sayings, Book 6.2, ext. 2 (2:26–29). It also appears in the Gesta Romanorum, Tale LIII (p. 150).

Chapter 4

608–09 And herof sayth Tullyus that avarice is a covetise to gete that thyng that is above necessité. Cicero defines avarice in his Tusculan Disputations Book 4, chapter 11 (pp. 407–08).

613–14 And herof sayth Seneque that all worldly thynges ben mortefyed and appetissed in olde men, reservyd avarice onely. The covetousness of old men is proverbial. See Whiting C490.

618–21 the wolf doth never good tyl he be dede . . . the avaricious man doth no good tyl that he be deed. Proverbial. See Whiting W472. Compare the Latin proverb "Avarus nisi cum moritur, nil recte facit," from the Sententiae of Publilius Syrus, (http://www.thelatinlibrary.com/syrus.html, accessed 8–9–06).

625 And herof rehercith Seneque, and sayth that Antigonus. From Seneca’s De beneficiis, Book 2.17 (3:80–81). In Seneca’s essay, as well as in the Liber, Antigonus’ interlocutor is a Cynic not "Tynque," as Caxton has renamed him. It should be noted that in Seneca’s essay, he supports Antigonus and not the Cynic, adding: "the situation is intolerable that a man should ask for money when he despises it."

634–35 And Josephus rehercith in the Book of Auncient Histories that ther was in Rome a right noble lady named Paulyne. This exemplum comes from Flavius Josephus’ Jewish Antiquities, Book 18, chapter 3.4 (pp. 50–59). In Josephus’ version, Paulina does refuse Decius Mundus’ advances, although he later tricks her into sleeping with him. The story recurs in Hegesippus 2.4; Godfrey of Viterbo, Pantheon 15; and Vincent of Beauvais, Speculum Historiale 7.4; but the liveliest retelling is Gower’s Tale of Mundus and Paulina, CA 1.761–1059.

644–45 And we rede also in the Histories of Rome that there was a noble lady of Rome whiche lyved a solytarye lyf. I have not been able to locate a source for this quotation, although it might come from Lucius Annaeus Florus’ Epitome of Roman History.

657 Seneque rehercith in the Book of the Cryes of Women. The Liber attributes this saying to Seneca the Elder’s first-century Declamations, also known as the Controversiae. Although I have not been able to locate the precise Latin quotation, a similar sentiment is found in Book 2, chapter 6.2 of that work. See Declamations, 1.346–47.

657–58 avaryce is foundement of alle vyces. Proverbial. See Whiting C491 for dozens of citations. Compare the Latin radix malorum est cupiditas, recurrent from Alfred’s translation of the Pastoral Care (73.22–23) and Wulfstan’s Homilies (203.74–76) through Chaucer’s Pardoner’s Tale (CT VI[C]334).

659 And Valerian rehercith that avarice is a ferdful garde or kepar of richessis. Valerius’ comments on avarice and the story of Septimuleius can be found in Book 9.4, 1 and 3 of Memorable Doings and Sayings (2:331–33).

670 Ptolomé, Kyng of Egipciens, poursewed avarice in another manere. From Valerius, Memorable Doings and Sayings, Book 9.4, ext. 1 (2:332–35).

680–81 And therfore hit is said in proverbe that a man ought to seignorie over the riches, and not for to serve hit. This proverb, "Pecuniae imperare oportet, non servire," comes from the Sententiae of Publilius Syrus (http://www.thelatinlibrary.com/syrus.html, accessed 8–23–06).

685–86 And Saluste saith that avarice destroubleth fayth, poesté, honesté, and al thise other good vertues. This comes from Book 10 of Sallust’s first-century C.E. historical monograph, Bellum Catilinae [War with Cataline]. See Sallust, Sallust, pp. 18–19.

689–90 For Saynt Ambrose saith upon Thoby: "Poverté hath no lawe." This saying appears in chapter 21.81–82 of St. Ambrose’s Commentary on the Book of Tobias, a fourth-century treatise on usury. See De Tobia, pp. 94–95. The Liber, which cobbles together various phrases from this section of Ambrose’s text, reads: "Paupertas non habet crimen, sed debere vercundum est, non reddere verecundius. Dives es, pauper es, non sumas mutum."

694–95 And it is said in the proverbis that hit is fraude to take that thou wylt not ner mayst [not] rendre and paye agayn. This proverb, "Fraus est accipere, quod non possis reddere," comes from the Sententiae of Publilius Syrus (http://www.thelatinlibrary .com/syrus.htm, accessed 8–23–06).

698–99 And Seneke saith in his auctorités that they that gladly borowe ought gladly to paye. This saying comes from Seneca’s De beneficiis, Book 2, chapter 25 (3:102–03).

706–07 There was a marchaunt of Gene and also a chaungeour whos name was Albert Ganor. This exemplum seems to be original to Jacobus’ Liber.

728–29 Wherof hit happend that ther was a marchaunt which had a good and a grete name. This exemplum seems to be original to Jacobus’ Liber.

772 And therfore hit is sayd in proverbe, "To defraude the begiler is no fraude." This exact proverb does not appear in the Liber, although Jacobus cites a similar saying from Publilius Syrus: "Quid est dare beneficium? imitari deum." See the Sententiae (http://www.thelatinlibrary.com/syrus.html, accessed 8–23–06), and Whiting B213, which cites this line.

774–75 And Seneke sayth that charité enseigneth and techeth that men shold paye wel, for good payement is somtyme good confessyon. This quote comes from Seneca’s Moral Letters, Number 73.9–10 (2:108 and 109). Latin versions of the Liber quote Seneca directly: "Hoc docet philosophia praecipue, bene debere beneficia, bene solvere; interdum autem solutio est ipsa confessio."

Chapter 5

title medecynes. The OED cites Caxton’s Aesop for medecyne meaning "medical practitioners," which is evidently the sense here.

820 And therfore sayth Avycenne in an Anforysme. Avicenna (980–1037 C.E.) is the European name for Ibn Sina, a Persian philosopher and scientist, who wrote over four hundred works on medicine, theology, and philosophy. One of his most famous texts was the Canon of Medicine, which was translated, explicated, and rewritten repeatedly throughout the Middle Ages. An early abridgement of this work, possibly by Muhammad ibn Yusuf al-Ilaqi, was limited to the Canon’s first book and was written in the form of aphorisms. It is this work that is most likely referenced by Jacobus and Caxton.

827–28 and specially in the bookes of Ypocras, Galiene, and of Avycene. Hippocrates (460–377 B.C.E.) and Galen (c. 130–200 C.E.) were both Greek physicians whose writings, like those of Avicenna, provided the foundations for Western medicine up to, and even beyond, the Renaissance.

851–63 For Valerian rehercith that Ypocras was of mervayllous contynence of his body . . . And in semblable wyse rehercith Valeryan of Scenocrates, phylosopher. This story of Xenocrates and his refusal of the prostitute appears in Memorable Doings and Sayings, Book 4.3, ext. 3a (1:380–83). There is no separate story of Hippocrates.

867 Cornelius Scipion, that was sent by the Romayns for to governe Spayn. This story of Scipio in Spain comes from Valerius, Memorable Doings and Sayings, Book 2.7.1 (1:178 and 179).

873–74 And herof it is sayd in the fables of the poetes in the first book of the Truphes of the Philosophres. The Truphes of the Philosophers is a reference to John of Salisbury’s Policraticus. Caxton’s specific citation is wrong: the saying appears in the fifth book, not the first book. Moreover, John of Salisbury’s treatise refers to the fountain of Salmacis, which had the effect of turning men into women, and not to the fountains of sirens. See John of Salisbury, Statesman’s Book, pp. 121–22.

890 And Marcial sayth that joyes fugetyves abyde not long, but fle awey anone. This saying comes from from Martial’s Epigrams, Book 1, chapter 15. The Latin quote reads: "gaudia non remanent, sed fugitiva volant." See Martial, Epigrams, 1:52–53.

893–94 Wherof hit happend that there was a woman named Lyna. Although Jacobus claims to have taken this story from Valerius, Memorable Doings and Sayings, he modifies it beyond recognition. In Valerius’ version (Book 9.12.2), it is a mother who, upon seeing her son return alive from Lake Trasimene, dies in his arms. See Memorable Doings and Sayings, 2.368–69.

899–900 Also, of another woman to whom was reported by a fals messanger that her sone was deed. See Valerius, Memorable Doings and Sayings, Book 9.12.2 (2:368–71).

907 Valerie rehercith that a knyght of Rome named Instavlosus. The story of M. Juventius Thalna (as he is called in the Liber) or Colaphe (as he is called in the French versions) comes from Memorable Doings and Sayings, Book 9.12.3 (2:370 and 371).

914–15 And also it is sayd that Phylomenus lawghed so sore and distemperatly that he dyed al lawghyng. This story of Philemon dying of laughter comes from Valerius, Memorable Doings and Sayings, Book 9.12, ext. 6 (2:376 and 377).

916 And we rede that Ypocras, the phisicien, fond remedye for thys joye. I have not been able to locate the source for this story of Hippocrates.

922–48 And also, we rede that Titus, the sone of Vaspasian, whan he had conquerd Jherusalem. The apocryphal story of the healing of Titus by Vespasian during the historical siege of Jerusalem in 70 C.E. is of uncertain origin (it does not appear in Josephus’ own account of the siege — see note to lines 926–27), but it was sufficiently popular by the thirteenth century to appear in texts as different as chronicles and law books (see Lewy, "Josephus"). It appears variously in Middle English (see, for instance, Siege of Jerusalem, ed. Livingston, lines 1027–68), though its appearance here has as its ultimate source Jacobus Voragine’s Legenda aurea, a text set into English by Caxton and published in 1483 (Golden Legend III, "Of S. James the Less").

926–27 Josephus, that made the historye of the Romayns ayenst the Jewys. Flavius Josephus was perhaps most widely known for the book referred to here: Wars of the Jews, an eyewitness account of events in Judaea before, during, and immediately after the destruction of Jerusalem by Rome in 70 C.E. He was of such fame by the later Middle Ages that he merits no introduction, for instance, in the Middle English Siege of Jerusalem (ed. Livingston, line 313).

927 a right wyse phisicien. Josephus was not, properly speaking, a physician of any kind. What few facts we have of his life portray him as a Jewish military leader from a priestly family, whose education and circumstances prompted him to write works of history and philosophy; the Middle English Siege of Jerusalem refers to him with some accuracy as a "gentyl clerke" (ed. Livingston, line 789). His reputation as a phisicien seems very much confined to this single apocryphal story.

935–36 boutelers, cokes, and other officers. These specifics regarding the servants taking part in Josephus’ scheme are not found in Voragine’s Legenda aurea, and Caxton does not include them in retelling this story for his translation of that text (see note to lines 922–48).

976 And herof sayth Boecius [in] De consolacisone, in his first booke. Boethius (c. 480–526 C.E.) was an advisor to the Ostrogothic king Theodoric in the early sixth century before Theodoric had him thrown into prison. While he awaited execution, Boethius wrote De Consolatio Philosophiae [The Consolation of Philosophy], a work of alternating poetry and prose that became one of the most widely circulated texts of the Middle Ages. This comes from the final poem (Metrum 7) of the first book. The Liber gives the poem in its entirety; Caxton and the French translators render it in prose. See Boethius, Consolation of Philosophy, p. 18.

Chapter 6

1004–06 and somtyme ben slayn or hurte unto the deth as it is wreton in Vitas Patrum, as on a tyme an hermyte went for to vysite his gossibs. As with the reference to the Vitae in the first chapter of this book, the specific location of this particular story is not known.

1030 Wherof Quyntilian saith that hit happeth ofte tymes in grete festes and dyners. This saying is taken from Book 10.1.58 of Quintillian’s Institutio oratorio (4:34–35).

1034 And Lucan saith that "glotony is the moder of al vices." This saying comes from Lucan’s first century Bellum civile [Civil War], Book 4, lines 373–77. See Lucan, Lucan, pp. 200–03.

1039 And Cathon saith, "In no wyse obeye to glotonye, whiche is frende to lecherye." This quote comes from Book 4, Number 10 of Cato’s Distichs. The Latin verse reads: "Cum te detineat Veneris damnosa libido, / Indulgere gulae noli, quae ventris amica est" ["When hurtful lust hath hold of thee, refrain / From giving to thy appetites free rein"]. See Cato, Distichs, pp. 36–37.

1040–41 And the holy doctour Saynt Augustyn saith, "The wyn eschauffith the bely that falleth anone to lecherye." I have not been able to locate the precise source for this quote, although Augustine expresses a similar sentiment in Confessions, Book 10.

1048 And therfore saith Vasilly la Graunt: "Late us take hede howe we serve the bely." This quote most likely comes from St. Basil the Great (329–79), author of a variety of homilies, sermons, and other exegetical works. I have not been able to track the exact source.

1052–53 And herof sayth Boecius [in] De consolacisone in his fourth book, that a man that lyveth and doth not the condicions of a man. The Liber paraphrases this quote, which reads: "qui probitate deserta homo esse desierit, cum in divinam condicionem transire non possit, vertatur in beluam." This comes from Book 4 (Prosa 3) of Boethuis, Consolation of Philosophy (p. 79).

1061 For as Cathon sayth: "Ire enpessheth the corage." Although there is no mention of Cato in most Latin or French versions of the Liber, these texts contain similar passages, which are found in Cato’s Distichs, Book 2, Number 4: "Iratus de re incerta contendere noli: / Inpedit ira animum, ne possis cernere, verum" ["Strive not in wrath o’er something wrapped in doubt; / Wrath clouds the mind and puts good sense to rout"]. See Cato, Distichs, pp. 24 and 25.

1065–66 And therfore saith Ovyde in his book De remedio amoris: "Yf thou take many and dyverce wynes, they apparayle and enforce the corages to lecherye." The Latin Liber includes line 805 of the Remedies of Love: "Vina parant animum Veneri, nisi plurima sumas" or "Wine prepares the heart for love, unless you take too much." By contrast, Caxton and the Liber’s French translators repeat Ovid’s maxim from the Art of Love, Book 1, line 237: "Vina parant animos, faciuntque caloribus aptos" or "Wine gives courage and makes men apt for passion." See Ovid, Art of Love, pp. 28 and 29, and Remedies of Love, pp. 232 and 233.

1067–68 And Thobye wytnessyth in his book that luxurie destroyeth the body and mynyssheth rychessys. Jacobus does not include this quote, although it does appear in Caxton’s most likely French copy text. I have not been able to locate its source.

1072 Noe was one tyme so chauffyd wyth wyn. The stories of Noah and Lot appear in Genesis 9:20–21 and 19:31–36 respectively.

1077 And Crete rehercith that Boece. This is most likely a reference to St. Andrew of Crete (660–740 C.E.), author of sermons, discourses, and, most famously, a collection of hymns, now commonly known as the Great Canon. I have not been able to locate the source for his comments about Boethius.

1084 Herodes Antipas had not doon Saynt John Baptist to ben beheded. The stories of Herod and John the Baptist come from Matthew 14:3–12 and Mark 6:17–29, although there is no mention of Herod having consumed alcohol.

1085–86 Balthazar, kyng of Babylone, had not been chaced out of his kyngdom, ne be slayn. Balthazar’s killing is described in Daniel 5:30.

1099 We rede that Loth, whan he had receyvyd the aungellys into his hows. Lot welcomes the angels in Genesis 19:1–11.

1119–20 Hit happend on a tyme in the parties of Lombardye in the cyté of Jene that a noble man was lodgyd in an hostelrye. This story of a nobleman in Genoa seems to have been original to Jacobus’ Liber.

1133 Another caas right cruel and vilaynous fyl at Tholouse. The story of the two pilgrims also seems to have been original to Jacobus’ Liber. Saynt James in Galicev (1139) refers to the Way of St. James, the most popular pilgrimage route in the Middle Ages. Pilgrims ended their journey at the cathedral of Compostela in Galicia, Spain.

1137 Caxton has amplified this final exemplum.

1156 For semblable caas fyl in Spayn at Saynt Donne. This story seems to be one of Caxton’s own inventions.

Chapter 7

1204–05 Hit is founden in the histories of Rome that the Emperour Frederik the Second dyd doo make a gate of marble. Although the Liber makes reference to the Histories of Rome, there is no mention in that text of the gate that Emperor Frederick II had erected at Capua in 1240.

1217–18 And herof we fynde in the auncient histories of Cecille that the Kyng Denys had a broder whom he lovyd sore wel. There are several possible sources for the story of King Dionysius, which include Cicero’s Tusculan Disputations, Book 5, chapter 21 (pp. 452–53) and Macrobius’ early fifth-century Commentary on the Dream of Scipio, Book I, chapter 10.16 (p. 129). Boethius’ Consolatio Book 3 (Prosa 5) also contains a brief reference to this narrative (Consolation of Philosophy, p. 48).

1250–51 And herof sayth Quyntilian that thys drede surmounteth alle other maleurtees and evylles. Although Jacobus and his translators all cite Quintilian here, the maxim comes from Publilius Syrus: "Res vera est, qui a multis timetur, multos timet" or, as Caxton writes, "And it is verite that to hym that is doubted of moche peple, so muste he doubte moche." See Publilius Syrus, Sentences (http://www.thelatinlibrary.com/syrus.html, accessed 8–25–06).

1268 A jogheler on a tyme behelde Socrates and sayd to hym. Although the jester in Caxton accuses Socrates of having eyes "of corumpour of children," other translators are often more explicit, referring to "les yeulx de home sodomite." I have not located a source for this story.

1273 This same Socrates hymself was chidde and right foul spoken to of hys wyf. The story of Xanthippe dousing Socrates with urine appears in Diogenes Laertius’ Lives of the Eminent Philosophers, Book 2, chapter 5.36–37 (1:166 and 167). See also Chaucer’s Wife of Bath’s Prologue (CT III[D]726–29). A discussion of Socrates’ reasons for enduring his wife’s temper can be found in Aulus Gellius’ Attic Nights, Book 1, chapter 17 (1:84 and 85).

1284–85 And Cathon saith: "Whan thou lyvest rightfully, retche thee not of the wordes of evyl peple." This proverb appears in Cato’s Distichs, Book 3, Number 2: "Cum recte vivas, ne cures verba malorum; / Arbitrii non est nostri, quid quisque loquatur" ["Upright, care not if bad men thee deride; / ’T is not within our power men’s tongues to guide"]. See Cato, Distichs, pp. 30 and 31.

1288–89 And Prosper sayth that to good men lacketh no goodnes, ner to evyl men tencions, stryves, and blames. The reference here is to the Epigrams of St. Prosper of Aquitaine (390–465 C.E.), an author most famous for his scriptural commentary. The Latin quote, "Numquam bella bonis, numquam discrimina desunt" is from Book 96, De bello intestino. See Epigrammata ex sententiis Augustini in PL 51:0528A.

1290–91 as a noble versefier saith that pacience is a right noble maner to vaynquysshe.vd The identity of the poet is unknown.

1301–02 And herof saith Ysaye: "Woo to thee that robbest! For thou, thyself, shalt be robbyd." This seems to be a paraphrase of the prophecy of Isaias 3:11: "Woe to the wicked unto evil: for the reward of his hands shall be given him."

Chapter 8

1337 Cassiodore admonesteth the fole larges to kepe their thynges. Although Cassiodorus, a writer from the late sixth and early seventh centuries, is the purported source for this saying, Jacobus does not identify the work from which he has taken it, nor have I been able to locate it.

1342–43 And Claudyan saith in like wyse in his book that hyt is a gretter thynge and better to kepe that is goten than to gete more. This quote is a modification of Book 2, lines 326–27 of Claudian’s De consulatu Stilichonis [On Stilicho’s Consulship]: "plus est servasse repertum / quam quaesisse novum" (Claudian, 2:26 and 27).

1346 There was a noble man named John de Ganazath, whiche was right riche. Collet refers to this story as original to Jacobus (Le Jeu des Éschaz Moralisé, p. 251). However, Axon argues that this story was a common one throughout the Middle Ages (Caxton’s Game and Playe of the Chesse, 1474, pp. lx–lxii).

1418–19 Wherof hit happend on a tyme that Saynt Bernard rode on an hors about the contrey. Tale CLXX of the Gesta Romanorum contains a version of this story in which the dice do not split and Bernard simply wins the game outright. See Gesta, pp. 350–51.
 

BOOK THREE: TEXTUAL NOTES

244 three pence or four pence. Abbreviated in Caxton as "iii d or iiii d."

431 prouffyt. The text reads "puroffyt" here.

721 Albert. This appears in the text as Abbert.

732 tresour. This appears in the text as cresour.

878 or. The text reads "woundes of soores" here, although the context calls for "or."